Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

And if vve be childrē, vve are alſo heires, euē the heyers of God, & fellow heires of Chriſt.] Here y^e Apoſtle ſheweth, what we get by this adoptiō: namely this, to be y^e heires of God. Which vndoubtedly can not be a ſmall matter. For not al they which are y^• childrē of any man ar ſtreightway alſo his heires. For onlyAll children are not hepres. the firſt begotten hauehave that preheminence: as we ſe the maner is at this day in many realnes: and in y^• holy ſcriptures it is manifeſt, that Eſau and Iſmaell were not heyres. Wherfore we are heyres, and that not of any poore man, or of ſmal matters: For we hauehave obteyned the inheritaune of God, and we are made the fellow heyres of Chriſt, we hauehave the inheritaunce of the Father common with Chriſt: and we be ſo wholy grafted into him, and altogether knitte with hym, that by hys ſpirite we liue. But then ſhall we come vntounto thys inheritaunce, when it ſhall be ſayd vntounto vsus, Come ye bleſſed of my father, receaue the kingdome prepared for you from the beginning of the world. And we ar the fellow heires of Chriſt, bycauſe (as Iohn ſayth) when he ſhall appeare, we ſhall be like vntounto hym. And Paul ſayth to the Colloſs. Ye are dead▪ your life is hidden with Chriſt in God. But when Chriſt What inheritance is.your life ſhall appeare, then ſhall ye alſo appeare together with him in glory. Inheritaūce (as it is defined of the Lawiers) is a ſucceſſion into the whole right of the dead perſon. Can this ſeme a ſmall matter to any man, to be made pertaker of the whole right of God? Doubtles Peter ſayth, we are made pertakers of the nature of God. Here Ambroſe noteth, that it is not in thys matter as we ſe it commeth to paſſe commonly in the world. For the teſtator muſt firſt dye, before the ſucceſſor can come vntounto the inheritaunce. But God dieth not. Yea rather we which are appointed hys heyres do firſt die before that poſſeſſion can be deliuered vntounto vsus. Chriſt alſo firſt died, before he came vntounto the glory which was appoynted for hym. Farther, as touching ciuill Lawes, the heyre is counted one and the ſelfe ſame perſon with him that maketh him heyre. So we are by Chriſt ſo ſtreightly knitte together with God, that we are nowe one with him, as Chriſte prayed, That they may be one, as thou and I are one. For all thinges are ours: and we are Chriſtes, and Chriſt is Gods. This inheritaunce obteyne we freely by the ſpirite of Chriſt. Wherefore the biſhoppes of Rome, and theyr champions the Cardinalls, and falſe Biſhoppes doo wickedlye whiche hauehave encloſede thys inheritaunce ofThis inheritaunce we obteyne freely. remisſion of ſinnes, and of comminge vntounto the kingdome of God vnderunder theyr counterfete kayes, ſo that they can at theyr pleaſure ſell it, and ether thruſte downe to hell, or ſend vp to heauen whome they will. Here agayne we hauehave ſomewhat to ſaye of Chriſoſtome, For he, as before he wrote, that the Iewes beynge vnderunder the Lawe were excluded from the adoptyon of the ſonnes of God, ſo here denieth that they were the heyres of God. And he citeth to confirme this ſentence that place of Mathew, He ſhall deſtroy to nought the wicked. Many ſhall come from the East and from the West, and ſhall rest with Abraham, Iſaac, and Iacob, but the children of the kingdome ſhall be cast forth a dores: Againe, The kingdome of God ſhall be taken from you. By theſe places thinketh he it is manifeſt, that this inheritaunce pertained not vntounto the Iewes. But we herein alſo can not aſſent vntounto him. For God ſaid vntounto Abraham. I am thy most ample reward. And in y^• The fathers alſo in the old teſtamente were heiresparable, or rather the hiſtory of the Goſpell, the poore man Lazarus was ſene in the boſome of Abraham. Which what other thing was it, but that he had obteined the inheritaunce of God and of Chriſte? Paul to the Galathians ſayth: An heyre ſo longe as he is a childe, nothinge differeth from a ſeruaunt, when as yet he is Lord of all, but is vnderunder tutours and gouernours, euen vntounto the tyme appointed of his father. Which wordes plainly declare, that the elders, although by reaſon of the law and of ceremonies, they liued after a certain ſeruile manner, yet were in dede heyres, although they were but children. And that eſtate endured vntill the commyng of of Chriſt. But that which Chriſoſtome bringeth out of Mathew, is not ſpoken of y^• Many falſe Chriſtians alſo which ſhall not poſſeſſe the kingdome of God.good and godly Iewes, but of the wicked and noughty huſbandmen, which ſlew the heyre. Wherfore by ſuch ſentences we ought not to condemne all the Iewes in the olde tyme, or to exclude them from the inheritaunce of God: yea rather we ought to thinke that the vngodly Chriſtians ſhal not be delt with one whit better then they were delt with. For there are amongſt vsus many hypocrites and vngodly perſons, which as Paul ſayth: ſhall not poſſeſſe y^e kingdome of God. And at this day if a man ſhould looke for the church of Smyrna, and y^• church of Philadelphus, and many other churches, which were in tymes paſt of great fame in Aſia and in Siria, he ſhall finde them either vtterly ouerthrowen, or els miſerably intreated vnderunder the tyranny of the Turke, and no leſſe afflicted then the Iewes are at this day, which liue captiues vnderunder the Chriſtians or vnderunder the Turkes.

If ſo be that we ſuffer with him, that we may alſo be glorified wyth hym.] Euen as before he taught, that we are made certaine of our adoption by inuocation or prayer, wherin the holy ghoſt beareth witnes together with our ſpirite, y^• we are y^• ſons of God: ſo here he ſheweth a teſtimonye, whereby we may be made more certain of attainyng vntounto this▪ inheritance which he hath ſpoken of. Ye ſhalCroſſes & aduerſities are tokens that we ſhal obteyne the inheritance. without all doubt (ſaith he) obtein it. For ye ſhall raign with Chriſt, foraſmuch as ye hauehave already attained to ſuffer with him. Wherfore tribulations & croſſes are tokens and arguments, wherby we may gather that we ſhall be y^e heyres of God. Paul ſayth vntounto the Philippians. That vntounto them it is geuen, for Christes ſake not only to beleue in him, but alſo to ſuffer for hym. This firſt gift which we ſe we hauehave now obteined, maketh vsus certaine of the latter, y^• we ſhall at the length not be defranded of it. For, no ſmall or light power of God is declared in thē, which valiantlye & for paciently piety ſake ſuffer aduerſities & perſecutions. I know there are ſome,The condition or eſtate b… which we muſt paſſe vntounto the eternall inheritance. which interpretate theſe wordes otherwiſe, that Paul ſhould ſeme to aſcribe a certaine condition or eſtate, by which we ſhall paſſe vntounto the eternall inheritaunce: namely, if we hauehave firſt ſuffred many thinges. And doubtles the Gréeke particle foreign which is turned, if ſo be, may be drawen to either ſentence. This is certaine, that Paul here maketh a certaine digreſſion, although it be ſoft and hidden, to comforte theſe men for the afflictions which they ſuffred. But yet departeth he not frō that purpoſe which he had in hande: but with one and the ſelfe ſame labour both proſecuteth that which he began, and alſo comforteth thē. And it is all one as if he ſhould hauehave ſaid: ye ſhall in dede be heyres, but yet vponupon this conditiō, that ye muſt firſt ſuffer many thinges. Chriſt requireth nothing at your hands, which he him ſelfe hath not firſt performed: he leadeth you no other way then that whereby heWe ſhall hauehave the inheritance, but we muſt firſt in this ſort ſuffer. hath gone himſelfe: he will not offer you to drinke of any other cup, but of y^• wherof he hath himſelfe drunke. Howbeit this ſhall be a great comfort vntounto vsus, for that thoſe thinges which we ſhall ſuffer, ſhall not be comparable with the glory which ſhall be reueled in vsus. Ambroſe followeth this interpretation. Howbeit, I thinke that this place is ſo to be vnderſtand, as though it were a proofe of that which followeth by that which goeth before: Ye ſhall hauehave the eternal inheritance: becauſe ye ſuffer together with Chriſt: which ſelfe ſentence he vſeth in the latter to Tim. If we dye together wyth hym, we ſhall raigne together with hym. Chriſostome vponupon this place writeth, That this is an argument taken a maiori, that is, from the greater. God (ſayth he) hath freely geuen vntounto vsus many thinges. For when we had done nothyng, he adopted vsus into children: he graunted vntounto vsus to call hym father: wherof followed an aſſured and constant fayth, that we are the ſonnes of God. And how now ſhal he not geue the inheritaunce which is behynde? eſpecially ſeyng in the meane tyme we hauehave ſuffered most greuous calamities? Ʋndoubtedly he wyll not after ſuch and ſo many trauailes deny it, which hath freely and without any our helpe bestowed vponupon the beleuers ſuch most excellent giftes. And after this ſort he declareth that God hath excellently well prouided for men, which to the ende they ſhould not boaſt of their trauaile or induſtry, hath geuen vntounto them many thinges fréely: and againe, that they ſhould not be aſhamed, that they had obteyned ſo many great giftes without trauaile, he would not hauehave thē to come vntounto this ſinguler inheritaunce, without wonderfull great fortitude, ſuffring, contencion, vexation, and affliction. Theſe thinges auoucheth he, and that not amiſſe, nor vnprofitably, ſo that they be of vsus rightly vnderſtande in ſuch ſorte, that we confound not the promiſes of the lawe with the promiſes of the Goſpell. And that we ſhould not ſo do, it ſhall not be out of the way, to make plaine, what difference there is betwene eche promiſes. They do not herein, differWhat difference betwene the promiſes of the law & the promſes …f the Goſpell. as ſome thinke, y^• the promiſes of the Goſpell hauehave no conditions ioyned vntounto thē: but the promiſes of the law are neuer offred without conditiōs. For euen as it is ſayd: Honour thy father and thy mother, that thou maist lyue long vponupon the earth, Againe, If ye wyll, and ſhall harken vntounto me, ye ſhall eate the good thynges of the earth. Euen ſo in the Goſpell alſo we rede, Forgeue and it ſhall be forgeuen you: Geue and it ſhall bee geuen you. Againe, He whiche forſaketh father or mother, or wyfe, or houſe, or landes for my ſake, ſhall receiue an hundreth folde, and poſseſse eternall lyfe: and in this place, If ſo be we ſuffer together wyth hym, we ſhall be glorified together with hym: AndEch promiſes hauehave cō ditions annexed vntounto them. vntounto Timo▪ If we die together with hym, we ſhall alſo raign together wyth hym. Wherfore ſeyng that this can be no ſufficient differēce, we muſt ſeke an other. The conditions which are anexed vntounto the promiſes of the law are cōmaundemēts, which the law commaundeth to be fulfilled euen to y^e vttermoſt, neither will it otherwiſe render the things promiſed, vnles the conditions be abſolutely performed. WherforeThe conditions of the law are put as cauſes of the obteynemente of the promiſes. it is manifeſt to him y^• diligently conſidereth the matter, y^• the conditiōs of the law may be cauſes of the obteynement of the rewardes whiche were promiſed. For if they mought hauehave bene ſo fully performed and accompliſhed, as they were commaunded in the lawe, they mought hauehave bene compared euen with the rewardes, and ſhould hauehave had the nature of merite. But for that they coulde not of men be performed, God of his mercy in their place ſubſtituded promiſes of the Goſpell: which although they hauehave conditions adioyned vntounto them, yet are they offred fréely. For y^• things that are by them commaunded vntounto vsus, are in déede neceſſary, if we hauehave power, time, place, and occaſion geuen vsus to do them. This I ſpeake becauſe of infantes, and of thoſe, which in the laſt time of their life being at the point of death, come vntounto Chriſt. For eternall life dependeth not of thoſe conditions, as of cauſes. For, as we hauehave now ſayd, it may both of infantes and of thoſe which in the laſt moment of their life are conuerted vntounto Chriſt, be withoutThe promiſe of the Goſple may conſiſt without conditions. thoſe conditions obtayned. And becauſe the promiſe, if it ſhould depend of thoſe conditions as of lawfull cauſes, could not be firme, when as there is no man which can fulfill thoſe conditions as they are commaunded, euen for that cauſe alſo may the promiſe of the Goſpell conſiſt without thoſe conditions. This alſo maketh herewith, that Paul ſaith, y^• they can not be compared with y^• thing which is promiſed:Three things here to be conſidered. which can not be true in iuſt and lawfull cauſes, if they be compared with their effectes. Wherefore, if thou ioyne theſe thrée thinges together, namely, that the rewardes of the Goſpell are promiſed fréely, that the conditions can not be made equall with them, and that the promiſes ought to be moſt firme, thou ſhalt both take away the conſideration of merite, and alſo ſhalt eaſely perceaue wherein they differ frō the promiſes of y^• lawe. If thou wilt thē demaund, whether y^• promiſes of the lawe were geuen in vayne, ſeing there was neuer any man found, which could performe thoſe conditions: I will anſwere, that nothing was here done in vaine or raſhly. For therefore were ſuch impoſſible conditions annexedThe conditions of the Law not put in vain. vntounto it, that men ſhould be put in minde of their infirmity, & that they throughly vnderſtanding it, ſhould high them vntounto Chriſt, of whome being receaued into fauor, and hauing now obtained iuſtification, they may obtaine the ſelfe ſame promiſes. For as touching towardes them, the promiſes are now, of promiſes of the lawe made promiſes of the Goſpell: for that they which beleued in Chriſt to come were exerciſed in the obedience of the law: which obedience although it were but only begonne, and not to the vttermoſt perfect, yet was it allowed of God. And therefore mought they hauehave the fruition of the promiſes offred vntounto them. Chriſostome vponupon this place wondreth at the wiſedome of the Apoſtle, for that he intending to ſet forth the goodnes and mercy of God comprehended his ſeuerity and iuſtice in one word only. For he before as briefely as might be ſayd, If ye liue accordyng to the fleſhe, ye ſhall dye. But here in reckening vp the benefites, he is ſo diligent, that he doth not only ſet forth all thinges, but alſo illuſtrateth them with moſt excellent amplifications. Which thing Paul doth not without great cauſe.The amplification of the giftes of God perſwadeth vsus to fortitude For theſe ornamentes whereby are ſet forth the giftes of God, are of much force to perſwade vsus to fortitude, and to the bearing of calamities: which thinge (ſaith he) the Apoſtle chiefely in this place entended. He had before exhorted to mortification: now in perſecutions he exhorteth to conſtancy. For it is not inough for vsus to beate backe wicked affectes, vnles alſo we permitte our ſelues to be crucified to the world, the fleſhe, the deuill, and to wicked men. Now how aptly and warely Paul commeth to the handling of theſe thinges, the gradation, which he vſus…th, plainly declareth. Bicauſe ye are adopted (ſaith he) ye cal God Father: and ſeing it is ſo, ye ſhalbe alſo heyres: and not that only, but alſo fellow heyres with Chriſt, with whom ye now ſuffer many and gréeuous thinges. What it is to ſuffer withWhat it is to ſuffer with Chriſt. Two c…uſes why Chriſt offred himſelf… vntounto the death. Chriſt, may thus eaſely be expreſſed, if we declare, what cauſes moued Chriſt to ſuffer ſo bitter a death vponupon the croſſe. And there were two cauſes: the firſt was, to be obedient (as he himſelfe ſaid) vntounto his good father: the ſecond, to vanquiſhe and to condemne our ſinne. They which when they ſuffer aduerſities embrace theſe two in their hart, do ſuffer with Chriſte. Whatſoeuer ſorrowes or aduerſities happen vntounto them, let them reckon with themſelues, y^• they happen vntounto thē by the prouidence of God: and let them beare whatſoeuer burthen is laid vponupon thē to this ende, willingly to obey God the author of that affliction: let them conſider moreouer that by theſe calamities the olde man is tamed, ſinne is broken, and that ſpot throughly grafted and by nature rooted in vsus, is diſſolued. But why GodTwo cauſes alſo whych perſ…ade vsus to p…cience in aduerſities. Why God ſuffreth his to be ſo vexed. ſuffreth thoſe whom he hath adopted vntounto himſelfe to be ſo toſſed, it is not hard to ſée. For firſt, as we hauehave alredy ſaid, his will is that ſinne ſhould be diminiſhed and weakened in vsus. Wherefore whatſoeuer aduerſity we ſuffer, the ſame wholy turneth vsus to good, ſo that we louelove God the father. Farther whē we are in ſuch ſort afflicted, we are driuen to call vponupon God: of whom otherwiſe it is vncredible how vnmindfull we are. Moreouer by this meanes we are called backe through our moſt louing father from the affection of the world, and from the entiſements of the fleſh: from which louing father oftentymes we fall away both to our own, & alſo to his great diſhonor. I omitte that which ſhoulde chiefely hauehave bene ſayde, that the might and power of God is moſt of all ſet forth in holy men, when with an inuincible and chearefull minde they ſuffer afflictions & calamities. I could bring alſo a great many other cauſes: but theſe fewe ſhall for this tyme ſuffice. But why the world, wicked men, and the deuill, after a man is conuerted vntounto Chriſt beginne ſtraight wayes by all maner of moſt cruell meanes … rage againſt him, I thinke it is not ſo hard a matter to perceaue. For men ſo ſoone as they truly and from the hart come vntounto Chriſt, ſtraight way beginne to make warre with impiety. Hereby are hatredes inflamed againſt the godly,VntoUnto men conuerted vntounto Chriſt ſtraightway happē aduerſities. and perſecutions ſtirred vp againſt them. By two reaſons the Apoſtle comforteth vsus touching the bearing of aduerſities. Of which the one is taken of the ende, after this maner. Theſe euils of godly men ſhall obtayne a bleſſed ende, and happye departure: wherefore they are to be ſuffred with a cherefull and valiant mynde. The other is, for that thoſe thinges which we ſuffer, although they ſeeme trobleſome and greeuous, yet can they not in any wiſe be compared with the rewardes which ſhalbe rendred vntounto vsus in an other life. By thys vnequall proportion it is manifeſt if we will ſpeake properly, that thys worde merite is not to be attributed vntounto our good workes. Chriſoſtome vponupon thys place not vnprofitably noteth, that Paul, before he came to the exhortation of patience in aduerſities, wonderfully amplified the honour and dignity of the ſonnes of God: which he did not with ſo great a diligence before when he entreated of the reſtrayning of the affectes of the fleſhe. For as we hauehave before ſayde, there are two kindes ofTwo kindes of mortification. mortification: of which the one herein conſiſteth, to cepreſſe the deedes of the fleſh: the other is valiantly for Chriſtes ſake to ſuffer perils, croſſes, and all maner of tormentes when nede ſhall require: which two thinges if they be comparedThe ſuffering of aduerſitie… is harder th…n then the battaile with euill affectes. together, we ſhall perceaue that the ſuſtring of aduerſities is as far harder matter then is the battaile with the wicked luſtes of the minde. Ariſtotle in his Ethikes, as he with wiſedome ſaw many other things, ſaith, that fortitude is to be preferred before y^• vertue of tēperance, which otherwiſe is moſt worthy of praiſe. Of this thing doubtles was not y^• deuill ignorant: for whē he reaſoned with God touching bleſſed Iobe, A man (ſaid he) will for his ſoule geue ſkinne for ſkinne, and all that he hath. Wherefore extend forth thy hand a little vponupon him, and then ſhalt thou ſe whether he will bleſſe the to thy face or no. For by natural… ſharpenes of witte, wherein he much excelleth, he eaſely ſaw, that this of all temptations is the greateſt, when the life it ſelfe is to be endangered, then which is nothinge more ſwete. The fruite which they ſhall receaue, which valiantlye ſhall labor is alwayes, as Paul admoniſheth vsus, to be ſet before our eyes. For ſo ſhall we ſe, that when we ſuffer for Chriſtes ſake, we ſhall bring ſingular commoditye not vntounto him, but vntounto our ſelues. That which the Latine interpreters hauehave turned, Exiſlimo, that is, I thinke, or count, is in Greke written foreign. Whiche word can not be referred vntounto an opiniō which is doubfull and vncertayne. For y^• word is chiefly vſed of ſuch as make reckonings which bring theyr accompts into a ſomme both knowen and ſure. Wherefore the meaning is, as if he ſhould hauehave ſayd: Thys I hold for certayne, that thoſe euills which we ſuffer are not to be compared with that glory which we wayte for: The afflictions in dede ofAfflictions otherwiſe greeuous are by compariſon extenuated. the godly are not of theyr owne nature ſo light: but Paul extenuateth them only by a cōpariſon. Wherfore this place conteyneth an amplificatiō of that felicity which God promiſeth vntounto vsus: which is hereby made the more notable, for that it farre excelleth all the trauayles of thys life. Of which thing godly men are ſo perſwaded, that they reioyce euen in the middeſt of their tribulations. Thys ſelfe ſame compariſon Paul vſeth in the latter to the Corrinthians the 4. chap. For he ſayth, That our light affliction which is in vsus but for a tyme cauſeth vntounto vsus a farre moſt excellent, and an eternall wright of glory. In theſe words is declaredBy what meanes eternall life far paſſeth all our afflictions. wherfore eternall life paſſeth al the trauailes of this life: namely, bycauſe of the waight, diuturnity and greatenes. For whatſoeuer thinges we ſuffer here, are called of Paul foreign, that is momentary or during but for a time. He addeth alſo foreign, by which wordes is ſhewed theyr lightnes. But contrariwiſe vntounto glory is attributed both eternity, and alſo a wonderfull greate waight which excedeth all meaſure.

VVhichWhich ſhall be reuealed tovvards vsus.] He ſaith y^• this glory ſhal be reuealed,Euen now we hauehave the fr…icion of a great part of our glory although hidden. Glory ſignifieth here our whole felicity. that we ſhould not thinke, that preſently we are quite voyde of it: for we alredy poſſeſſe a greate part thereof: although it be not as yet perfect, nor manifeſt vntounto the world. So Paul ſpeaketh to the Coloſſians: Ye are dead with Chriſt, and your life is hidden with Chriſte in God: But when Chriſte your life ſhal appeare then alſo ſhall ye appeare together with hym in glorye. And this is to be noted, y^• Paul in thys only word glory, comprehēdeth our whole felicity, which we wayt for, And there in he followeth y^e iudgement of men, which ar wont to eſteme glory as y^e chiefe good thing. Wherof alſo y^e philiſophers thus affirm: y^• as y^• ſhadow followeth y^• body, ſo doth glory follow true & perfect vertue. Wherefore glory comprehēdethGlory followeth vertue. Glory comprehendeth two things. Why bleſſednes is nor reuealed in this life. Similitudes. Difference betwene the ſeruāts of Chriſt & the ſeruāts of the world. two things, which ar excedingly to be deſired: firſt, that a man be adorned with vertues: ſecondly, y^• he get the good fame of the people. But why the bleſſednes which we wayte for, is not reueled in this life, Chriſoſtome thinketh this to be the cauſe: for that it farre paſſeth the ſtate of thys life. And Paul therefore the longer tarieth in the amplification thereof, thereby the more to ſtirre vppe the Romanes to the ſuffring of afflictions. For a ſouldier is excedingly ſtrengthned to ſuffer perilles; if he hope the victory ſhall be fruitefull and profitable. And a marchaunt is not broken with any labours of ſailing or traueling, if he hope he ſhall thereby hauehave greate gayne. Farther we ought to conſider, that the lot of the citeſines of this world is farre diuers from y^• lot of holy men, which ſerue Chriſt. For they with the greatnes of theyr labors go beyond thoſe good things which they contend to attayne: but we, though we behaue our ſelues ſtoutelye, and valiantly, as Paul ſayth, yet are not our workes to be compared with that end, which we ſet before vsus. The examples of the Romanes will eaſely teach vsus to vnderſtand thys difference. Brutus for the preſeruation of the liberty of hys countrey, did not ſticke to ſlay hys owne children. In which thing hereunto alſoExamples of the Ethnikes. had he regard, to attayne the prayſe of a good citezen. For thus writeth the Poete Virgill of hym: Vicit amor patriae, laudum que immenſa cupido, that is, He was ouercome with the louelove of his countrey and vnmeſurable deſire of prayſe. Thoſe were the endes of the Ethnikes, which were vndoubtedly very ſmall andThe endes that the Ethnikes ſet before them were ſmall and ſlender. Huma…ne prayſe vnconſtant & not true. ſ…lender. For the liberty which they had a regard vntounto, was not ſuch as is ours, whereby we are deliuered from ſinne, from Sathan, from death, and from the wrath of God. They ſought humane prayſe, a thing doubties vnconſtant and of ſmall force. But our end is to approue our ſelues vntounto God, whoſe iudgment can not be deceaued. Torquatus alſo ſlew his owne ſonne, for that in fightinge agaynſt the enemy he had violated the Law of warre. Then we alſo, to kepe the Law of God, ought not to doubt, whē nede ſhall require, to ſuffer all maner of moſt greauous tormentes. For the Lawes of God are not to be compared with the Lawes of warre. Camillus being baniſhed out of his countrey, valiantly afterward reſtored it being oppreſſed of y^• Galles: for that he thought he could not liue with more glory in any other place. But a Chriſtian counteth it not ſo wonderfull a fact, which being hurt of any in the Church, laying aſide deſire to auenge, ſeketh by his endeuour to helpe his brother of whom he was hurt, and to adorne the Church: for out of it no man can liue holily, nor attayne vntounto eternall felicity. Q▪ Mutius Sceuola of hys owne accord thruſt hys right hand into the fire, for that it miſſed when it ſhould hauehave ſmitten Porſena. What meruayle is it then, if a man to obteyne the kyngdome of heauen wyll offer vntounto the fire, not onelyonly one of his hands, but alſo his whole body to be burnt? Curtius being armed at all poyntes, and mounted vponupon a horſe threw himſelfe of his owne accord into a gulfe of the earth, that the citye of Rome might be deliuered from the peſtilence: For ſo had the oracle geuen anſwere, that the wrath of the Godds would ceaſe, if that that which the Romanes eſtemed beſt, were throwen into that gulfe. We hauehave an oracle farre more certayne, that they are not to be feared which kill the body, but can not kill the ſoule. The Decians vowed themſelues to the death, that theyr legions of ſouldiers might be preſerued, and get the victory. Our Martirs alſo when they doo ſhed theyr bloud, rather then they will be plucked away from the religion of Chriſt, can not boaſt, that they take in hand an enterpriſe not hard of before. M. Puluillus, when he ſhould cōſecrate a temple vntounto Iupiter, and in the meane time worde was brought hym by enuious perſons of the death of hys ſonne, was not one white abaſhed in mynde, neyther ceaſed he of from that which he had begonne, but commaunded that hys ſonne beyng deade ſhoulde be caryed out and buryed. What mynde then ought a Chriſtian to hauehave, when as he heareth the Lorde ſaye, Suffer the dead to bury theyr dead? Regulus, when as he had ſworne that he woulde returne vntounto Carthage, althoughe he knewe he ſhoulde be put to moſte greauous tormentes, yet woulde he not committe ſo foule a fact, as to violate hys fayth. Wherefore we alſo, ſeing in Baptiſme we hauehave publikely geuen our faith vntounto Chriſt, although for y^• keping of it we ſhould ſuffer all maner of euils, yet ought we not to violate it. Some will boaſt they hauehave contemned riches, and hauehave for Chriſtes ſake taken vppon them a voluntary pouerly: but theſe men thus boaſting ſhould call to mind Cincinnatus, who after he had behaued himſelf honourably and done notable actes in his Dictatorſhip, of his owne accord returned againe to till and plough his fower acres of ground. Let them remember that Ʋalerius Publicola after he had excellently executed his cōſulſhip, died ſo poore, that he left not wherwithall to bury himſelfe, but was buried at the common charge of the citie. And Fabritius ſo little repented him of his pouertie, that he deſpiſed the gold of Pyrrhus the king. Theſe ſo great and notable actes did th…ſe men, only as I ſaid, to get the praiſes of men, and to preſerue that erthly publike welth. But we, if we thruſt our ſelues into any dangers, hauehave God himſelfe our inheritance, and our reward, and ſhal be fellow heires w^t Chriſt. Before vsus as a price or reward, is ſet the kingdome of heauen, & eternal fellowſhip with the aungels, Wherfore it is manifeſt, that their notable factes farre paſſed y^• endes and rewardes which were ſet before them: but the reward which is ſet before vsus infinitely excelleth our workes. I graunt in déede their factes are not to be numbred amongſt true vertues: (for they were rather ſhadowes and images ofThe Ethnikes were not endued with true vertu…s. Before God they were glorious ſinnes. vertues) and their workes although they were excellent, if we conſider them after a ciuile manner, yet before God they were nothing els but glorious and ſhinyng ſinnes: for they were not either by faith, or by the louelove of God moued to worke, neither alſo directed they their workes to a iuſt ende. Wherfore Auguſtine in hys 5. boke de ciuitate Dei, and 18. chapter, when he had made mencion of theſe and of other ſuch lyke thinges, wiſely added, Eyther we perceyue theſe thynges to be in vsus, or els we feele our ſelues to be voyde of thē. If at any tyme we do the ſelfe ſame thynges, there is no cauſe why we ſhould be puffed vp, for they for leſser rewards hauehave done the lyke. But if we know our ſelues to be ſo weake and infirme, that we dare not enterpriſe anye ſuche thynges, our myndes ought excedingly to be moued and touched, eſpecially ſeyng we are God regardeth not the greatenes & heape of workes. What God chiefly regardeth. God hath made our lot far better then the Ethnikes.found weaker then were euen the Ethnikes. Farther thoſe compariſons declare, that God hath not a regard vntounto the greatnes or heap of works: for otherwiſe he ſhould render vntounto them the rewardes which he promiſeth vntounto vsus. But this thing God chiefly regardeth, whether we are by faith ioyned together with Chriſt, and whether whatſoeuer we do, we direct it to the prayſe and glory of his name. But the power and facultye to do excellente factes, he of his mercye when he iudgeth it opportune, aboundantlye miniſtreth vntounto vsus. Let vsus in the meane tyme geue hym thankes, for that he hath made our lot farre better then theyrs.

For the feruent deſire of the creature wayteth for the reuelation of the ſonnes of God: bicauſe the creature is ſubiect vntounto vanitie, not of hys owne wyll, but by reaſon of hym which hath ſubdued it vnderunder hope.

For the feruent deſire, &c.] The excellency of the bleſſednes to come he hereby cōfirmeth: for that it is wayted for of eueryevery creature, and that not after any cō mon ſort, but with great anxiety & care. For ſo ſignifieth this worde, foreign y^e etimology wherof hereof cōmeth, for that when we earneſtly looke for any thing we vſe to thruſt forth the head, and to looke about, to ſée and if we can eſpy it comming. Chriſostome ſayth: that that worde ſignifieth a vehement wayting for. Ambroſe interpretateth it a continuall and often wayting for. This reaſon is grounded vponupon the definitiō of that which is called Summum bonum, that is, y^e chiefeſt goodnes. For if that good thing be it (as Ariſtotle hath defined it) which all thingesDefinition of the chiefe good thing. EueryEvery creature wayteth for the reuelation of our glory. The creatures for our ſake trauaile euē to the time of our full redemptiō. deſire, that vndoubtedly which is of all creatures earneſtly waited for, muſt of neceſſity be the chiefeſt goodnes. And the cauſe why of all creatures our reuelation is wayted for, is for that ſo long as it is differred, eueryevery creature is ſubiect vntounto vanitie. This place in dede is ſome what hard, howbeit I thinke this ſence to be plaine inough. That eueryevery creature is in a greuous eſtate, and vntill the time of our full redemptiō, is with troubleſome labours ouerweried. For the earth is for our ſake ſubiect vntounto the curſe▪ & bringeth forth briers & thornes, & to nouriſh vsus oftētimes bringeth forth fruites which ſtill decay, and is compelled for our ſins to ſuffer deſtructions and ruines▪ The a…e is made peſtilent, ſometimes it is froſen w^t cold, ſometimes enflamed with heate, ſometymes couered ouer with cloudes, and ſometymes with rayne. All kinde of liuing creatures are brought forth and dye, to our helpe and comfort: the celeſtiall orbes are continually moued, they go downe, they ariſe, they ſuffer Ecclipſes: the Moone waneth & increaſeth, in the death of Chriſte the light of the ſunne was darkened: and when Chriſt ſhall come to iudge, as the Euangeliſtes declare, the powers of heauen ſhall trauaile. Farther, all creatures are compelled to ſerue the wicked, and to be ſubiect vntounto their abuſes: which thing Oſe the prophet in his 2. chap. declareth. The Iſraelites aſcribed the good thinges of this world in which they abounded, not vntounto the true God, as they ſhould hauehave done, but vntounto Baal, vntounto him gaue they thankes, and vponupon him only did they cal. Wherfore God being angry, ſaid: I wyll take away my corne, my wyne, and my oyle: and wyll ſet at liberty my wooll and my linnen, that they ſhould not couer thy ſhame. By which wordes the prophet declareth, that when creatures are takē away from the vngodly, they are ſet at liberty, that they ſhuld not be compelled any more to ſerue the wicked. Augustine in his 83. booke of Queſtions, and 67. Queſtion, interpretateth this place ſomewhat otherwiſe. For by eueryevery creature he vnderſtandeth men, euen as it is alſo taken in the Goſpell. For ſo Chriſt ſayth: Preach the Goſpell to eueryevery creature. And this therfore ſéemeth moſt conuenient vntounto man, for that inIn man are comprehended all kindes of thinges. We muſte not thinke that the Moone, Sunne, & Aungels do properly ſighe. The aungels are neyther ſubiect vntounto vanity nor vntounto corruption. The Maniches vngodly and vnaptly fained many thynges touchinge the mourning of creatures. Two kindes of men. him, as in a certaine little world are comprehended all kinde of thinges. Although the ſame Auguſtine denieth not, but that theſe wordes may alſo be expounded otherwiſe. But here of this thing he warneth vsus to beware, that we foliſhly thinke not, that the Sunne, Moone, and Starres, and the aungels that are on high, do ſigh & grone, which thing ſome were not aſhamed to affirme. We muſt confeſse (ſaith he) that the holy Aungels doo ſeruice vntounto vsus at the commaundement of God. But foraſmuch as they are now in bleſsed ſtate, and do beholde the face of the father, it can not be doubtles that they ſhould for our ſakes mourne and lament▪ vnles peraduenture they ſeme to be in woorſer eſtate, then was Lazarus in the boſome of Abrahā. And moreouer Paul ſayth, that eueryevery creature is ſubiect vntounto vanity, & doth not only ſigh & grone, but alſo ſhalbe deliuered frō the bondage of corruptiō: all which things can not fall vpō the nature of Angels. But, ſaith Auguſtine nothing is raſhely to be pronounced: it is inough, ſo that we beware of the abſurd and fond opinions of heretiques, which touching the groning and mourning of creatures, hauehave fondly and vndiſcreatly ſet forth many thinges. In which wordes I thinke amongſt others are noted the Maniches. But now to ſpeake ſomewhat of the ſentence of Auguſtine, whereby he thought that by eueryevery creature are to be vnderſtand men: This is certaine that all mankind is to be deuided into two partes: for ſome men are godly, and ſome vngodly. Thē is it to be demaunded, whether of theſe with ſo feruent a deſire waight for y^e reuelation of the ſonnes of God. I thinke no man wil ſay, y^• the vngodly do waite for it: for they hauehave no care at all, what ſhall happen in an other world. Wherefore there remaine only the godly: who foraſmuch as they are ſuch, they areThe vngodly are not carefull for the glory to come. OnelyOnly the godly and the ſonnes of God deſire the glory to come. without all doubt to be called the ſonnes of God. Wherefore it followeth that only the ſonnes of God be they whiche waite for the reuelation of the ſonnes of God: and ſo they ſhalbe one and the ſelfe ſame, which both deſire and alſo are deſired. But it ſemeth, that Auguſtine was not hereof ignorant. For he ſayth, that the ſonnes of God, foraſmuch as they are now oppreſſed with ſondry cares and troubles, do deſire a better eſtate which they hope ſhall one day be reuealed. And this oftentimes happeneth, that they which are in a carefull and hard eſtate, do erneſtly deſire that they may once at the length attayne to a quieter condition. But if we conſider thoſe thinges which Paul ſtraight way addeth, And not only it, but we alſo which hauehave the firſt fruites of the ſpirite. &c. We ſhall ſee that godly men and ſuch as are endued with the ſpirite of God are diſtinguiſhed from the multitude of other creatures. For ſo meaneth this particle, Not only. Although I know that there are ſome, which by thoſe which are ſaide to hauehave the firſt fruites of the ſpirite, vnderſtand not all Chriſtians vniuerſally, but only thoſe, which at that tyme had great plenty of the ſpirite, ſuch as were the Apoſtles, and Paul himſelfe, & a few certaine others which were endued with y^e ſpirite of the Apoſtles, as if it ſhould hauehave bene ſayde: The reuelation of the glory of the ſonnes of God is waited for, not only of all the godly: but alſo of vsus likewiſe which are endued moſt aboundantly with the ſpirite of Chriſt: ſo that the argument is takenAn argument taken of the iudgement of the excellenteſt men. of the iudgemente of the exellenteſt and wiſeſt men, which is of great force other to confirme or to amplify a thing. But the Apoſtle ſeemeth not in thys place to vſe that diſtinction. For before he pronounced vniuerſally, that we which are of Chriſt hauehave his ſpirite dwelling in vsus. Neither in that he maketh mencion of the firſt fruites of the ſpirite, meaneth he to put a difference betwene the common ſort of Chriſtians and the Apoſtles: but he calleth the firſt fruitesThe firſt fruites of the ſpirite. of the ſpirite, that ſpirite which we hauehave now: for that in an other life we ſhall hauehave the full fruites and plentifull profites thereof. And Ambroſe when he interpreteth that place, Not only it, but alſo we which hauehave the firſt fruites of the ſpirite, ſtraight way addeth: when as he had already ſpoken of eueryevery creature, now he ſpeaketh of men. The argumentes alſo which moued Auguſtine to fly the common interpretacion, are not ſo waightie and firme, that we ſhoulde attribute much vntounto them. For in that Paul maketh thinges inſenſible to deſire our ſaluation, and for that cauſe to grone and trauaile, he therein vſeth the figure * Proſopopaeia, or Anthropopatheia, They which are of this opinion are notProſopopo…i… is a faining of perſons. farre out of the way to be found with heritiques, and to beleue thinges abſurd of the Sunne, moone and the ſtarres. Here we are in doubt betwene two figures: for Auguſtine followeth this figure, to thinke that euerye creature ſignifieth man. We thinke it rather to be the figure Proſopopaeia. The controuerſyThat figure is rather to be vſed whiche maketh the argument of more wa… ghte, and moſt agre…th with the words of the Apoſtle. is which of theſe two figures is here to be vſed. In mine opinion that figure is to be admitted, which beſt agreeth with the wordes of the Apoſtle, and which maketh his reaſon of more waight, and of more vehemency. And foraſmuch as our ſence bringeth to paſſe ether, I thinke it rather is to be admitted. Firſt the Apoſtle, as we noted, ſayth, Not only it, but alſo we which hauehave the firſt fruites of the ſpirite &c. Which wordes ſufficiently declare, that he before entreated not of men but of other creatures. Farther this reaſon is of great force to the amplification of our redemption, which we waite for, when we ſee that it is wayted for of all kind of creatures. Touching the Angels only this expoſition ſeemeth not to be ſo playne, for that they mought ſeeme pertakers of miſery, if they ſhould for our ſake ether grone or frauaile: whome yet we muſt beleue to beThe aungels although they be bleſſed are not to be ſpoyled of all manner of affectes. holy and in bleſſed eſtate. But their felicity is no let, but that they may be touched with ſome kinde of affections. Peter in his firſt epiſtle and 1. chapter ſayth, that they deſire to looke vponupon the promiſes of the Prophetes, which pertayne vntounto the Goſpell. For that place is not ſo to be red as our interpreter hath turned it. In quē deſiderant Angeli proſpicere, that is, VponUpon whome the Angels deſire to looke, but in quae, foreign, that is, vponupon which the Angels deſire to looke. Wherefore theyIn quae, in the plurall nomber. hauehave in them a deſire to ſée theſe promiſes performed. In Zachary we rede, that they amongſt the Mirtle trées like a troupe of horſemen with feruent deſire prayed for the holy city, that it might be builte againe. I will not ſpeake how in the Goſpell we reade, that they hauehave great ioy, when they ſée ſinners conuerted to repentance. Wherefore it followeth by an argument of the contrary, y^• of neceſſity, they are gréeued at the ſtubbernes and obſtinatenes of the wicked. Touching the ſoules of the godly, which are now departed this life, there is no man that doubteth, but that they are in moſt bleſſed eſtate. And yet we reade in the ApocalipſeThe ſoules alſo of the ſaintes although they be bleſſed deſire many thinges. that they crye and pray vntounto God, to auenge the bloud which hath beneſhed: and with great feruētnes, deſire that the ſtole of their body being now corrupted may at the length be reſtored vntounto them. Wherefore both vntounto angels and vntounto bleſſed ſoules is ſuch a felicity to be aſcribed, which excludeth not theſe kindes of affectiōs, which the ſcripture ſignifieth to appartaine vntounto them. Which ought ſo much the les to be meruailed at, when as we read in the ſcriptures, that God himſelfe the fountaine and beginning of all felicity, is touched with repentaunce, chaungeth his ſentence, and ſuffreth many other thinges, which ſéeme not to be agréeable with his diuine nature. But how thoſe thinges are to be vnderſtand, neither entende we now to declare, neither doth this place here require any ſuch thing at our hands. But it ſhalbe ſufficiēt, briefely to ſay, that vponupon y^• Angels alſo may lyght ſuch an effect, as Paul here mencioneth in this place. And although we as yet can not vnderſtand how this ſhould be no let vntounto their felicitie, yet is there no cauſe why we ſhould deny, but that it may be ſo. But then at the length ſhall it be playne vntounto vsus, when we our ſelues ſhal attayne vntounto the ſelfe ſame felicitie. In the meane tyme let vsus beleue the holy Scriptures, whiche teſtifie that the holy aungels hauehave in them ſuch affections. But how ſhall we vnderſtād thatHow the Angels may be ſayd to be ſubiect vntounto vanity. they are ſubiect vntounto vanitie? Eaſely ynough: not in dede accordyng to the ſubſtaunce (as they ſay) of theyr owne nature, but as touchyng thoſe workes which God hath appoynted to be done by thē. They are ſet ouer Cities, kyngdomes, & prouinces, as Daniell expreſſedly writeth: yea alſo they are ſet ouer eueryevery priuate man. For Chriſt ſayth, Theyr Aungels alwayes ſee the face of my father. And the Diſciples in the Actes of the Apoſtles aunſwered of Peter when he knocked at the doore, It is his Aungell, although ſome interpretate this place of the meſſenger of Peter. And in Geneſis the 48. chapter, His aungell hath deliuered me from all euill. Theſe thinges proue that Aungels at the commaundement of God do ſeruiceWhat is the ende whych the angels ſet before them in their gouernments. alſo vntounto priuate men. But if we wil enquyre to what end the aungels gouerne kyngdomes, prouinces, cities and eueryevery particular man, and what they meane by their ſo great care and diligence, we ſhall finde, that theyr entent is nothyng els, but that all men ſhould obey their God and kyng, and acknowledge, worſhip and reuerēce him as their God. Which thyng not takyng place and many forſakyng the true worſhippyng of God and giuyng them ſelues to ſuperſtition and idolatry, and contaminatyng them ſelues with ſundry wicked factes, the labour and diligence of the Angels is depriued of his end at the leaſt way the ſecondaryThe endeuor or labor of the Angels is truſtrated of his ſecondarye ende. How the Aungels ar ſayd to be deliuered from corruption. The benefite of Chriſt after a ſort pertaineth vntounto the angels. end: and ſo they are after a ſorte ſubiect vntounto vanitie. Whiche yet ſhall thē hauehave an ende, when they ſhall be diſcharged of their gouernmentes. But now let vsus ſée how the Aungels at that tyme ſhalbe deliuered from the ſeruitude of corruption. Althoughe their nature, or (as they vſe to ſpeake) theyr ſubſtaunce be incorruptible and immortall, yet hauehave they continually to do in matters tranſitory and mortall: thoſe thinges do they euermore renew and vphold, or by the cōmaundement of God cauſe thē to be taken away and to be deſtroyed. Farther y^• the benefite of Chriſt pertaineth alſo vntounto the Angels, Paul declareth vntounto the Epheſiās and vntounto the Coloſſ. VntoUnto the Epheſians the. 1. chapter he ſayth. Accordyng to the good pleaſure, whiche he had purpoſed in hym ſelfe euen vntounto the diſpenſation of the fulnes of tymes, through Christ to make new agayne all thynges both whiche are in heauen and whiche are in earth. And to the Coloſſians the. 1. chap. It hath well pleaſed the father, that in hym ſhould dwell all fulnes, and by hym to reconcile all thinges to himſelfe. and to ſet at peace through the bloud of hys croſſe, both the thynges in heauen, and the thynges in earth. Chriſoſtome interpretatyng theſe wordes ſayth, That without Christ the Angels were offended with vsus: ſo that theſe two natures namely of Angels and of men were ſeioyned and alienated the one from the other. For the celeſtiall ſpirites could not but hate the enemyes of theyr God. But when Christ came as a mediatour, men were now agayne gathered together, ſo that they had one, and the ſelfe ſame head with the Aungels, and were made the members of one and the ſelf ſame body with them. Wherfore Chriſt is rightly ſayd to be he, by whō is made foreign, that is, our recapitulation, or renewyng. Farther it is poſſible, that other commodities alſo hauehave by the death of Chriſt come vntounto y^• Angels, whiche yet we eaſely perceaue not by the Scriptures, neither entende we here to ſearche them out. Wherfore we ſay y^• Paul with great wayght and vehemency of ſpeach appliethPaul with great vehemency of ſpeach applieth ſeuce or feeling vntounto creatures. ſenſe and féelyng vntounto all creatures: as if they felt grief and ſorrow, for that they are in ſuch ſorte obnoxious vntounto the abuſes of vngodly men. For the cōfuſion of thyngs in thys eſtate is not ſo darke. For the godly are eueryevery wher in euill caſe, and vnworthely entreated: But the vngodly aboūd in all maner of proſperitye, and all thinges frame vntounto them as they would them ſelues. In this great confuſion godly men ought to be of a valiaunt courage, and patiently to wayte for the end of theſe matters. The Epycures and Atheiſtes, when they ſée all things doneThe opinion of the Atheiſts touching God. ſo cōfuſedly, ſtraight way reaſon, that God hath no care at all of mortal affaires, as whiche is neither moued with fauour nor with hatred, and doth to no man either good or euill. But contrarywiſe the godly thus recken with them ſelues, that for aſmuch as God by his prouidence gouerneth & moderateth all thinges, it will one day come to paſſe, that thinges ſhall come to a better ſtay: & the world as it was inſtituted to the honour of God, ſhall after a better maner be corrected,Contrary opinion of the godly. and brought to that forme, wherby God ſhall be more and more illuſtrated. And hereof ſpringeth an incredible conſolation: that for aſmuch as we ſée all the creatures of God ſubiect to ſo many diſcommodities, we alſo after their example confirmeIn aduerſities the godly are comforted by the example of creatures. For foure cauſes creatures are ſaide to morne. our ſelues vntounto patience. Sithen the whole world is vexed with ſo many calamities, it is mete alſo that we with a quyet minde beare afflictions, when they light vponupon vsus. And there may be foure reaſons geuen, why we thinke creatures to be vexed and to morne. The firſt is, for that they are wearied with continuall labours, to ſerue our dayly vſes. Hereof it oftentimes commeth to paſſe, that when as we (whiche thyng many tymes happeneth) greuouſly ſinne, they ſuffer puniſhementes together with vsus: whiche is not hard to ſée in the flood, in Sodom, and in the plages of Egypt. Farther there is a certaine Sympathia, that is, a cōpaſſion or féelyng together, betwene all creatures and man, by meanes wherof in aduerſitie they ſigh and morne together with him. Laſt of all there is great iniury done vntounto them, in that they are compelled to ſerue vncleane and wicked men: VntoUnto whiche thyng Oſe the Prophet had a regard (as we before declared) whē in the perſon of God he ſayd: I will take away my wheate, my wyne, and myne oyle, & will ſet at libertie my wooll, & my thred, that they may not couer thy filthynes. Ambroſe in many places maketh on this ſide: In his Epiſtle to Horantianus, entreatyng of this place of Paul, by an induction he ſheweth, that eueryevery creatureBy a large induction … ſhewed that creatures mourne fo… our ſakes. mourneth, & wayteth for the reuelation of the ſonnes of God. And he begynneth at the ſoule. The ſoule (ſaith he) cā not but be afflicted & mourne, when it ſeeth it ſelfe cloſed vp in the body as in a certayn vile cotage, and that not with his will, but by reaſon of hym which hath made it ſubiect. For the purpoſe of God was, that it ſhould be ioyned together with the body, that by the vſe of it, it might one day attayne ſome fruites worthy the trauailing for. For Paul in the latter to the Corrinth. ſayth, That we ſhall all be ſet before the iudgemēt ſeat of, Chriſt, that eueryevery mā may cary away thoſe thinges which he hath done thorough the body whither it be good or euill. He ſaith alſo in y^• ſelf ſame Epiſtle. That we ſigh ſo lōg as we are in this earthly habitacle, not for that we would be cleane ſpoyſed of it, but rather to hauehave it ouer clothed. And Ambroſe citeth out of the Pſalmes. That mā is made like vntounto vanity: and that man is whole vanity. Wherunto I thinke is thys added, y^• we mighte vnderſtād y^• thys waight of y^e body, & theſe grieues, which Dauid cōplayneth to come vntounto the ſoule by reaſon of the body, came not by the inſtitutiō of God, but rather crept in by reaſon of ſinne. For otherwiſe the body was not geuen vntounto the ſoule as a graue or priſon, (as ſome fayne) but as an inſtrument moſt apt to the accompliſhing of moſt excellentThe body was not at the beginning geuen vntounto man as a priſon. actes, & moſte notable enterpriſes. Ambroſe goeth on, & in his inductiō ſayth that the Sunne Moone and the reſt of the ſtarres are wearied with theyr continual courſe and the inferior creatures alſo for our ſakes labour. But he ſayth, that thys they doo, not with an vnwilling mynde, for that they vnderſtand that the ſonne of God for our ſakes toke vponupon hym the forme of a ſeruant, and by hys death procured theyr life and ſauegard. Farther he ſayth that for this cauſe they comfort themſelues, for that one day they ſhall be deliuered, and theyr labors ſhall one day hauehave an end. Wherfore if I may declare my iudgement touching theſe matters, I ſomewhat doubt, firſt, whether the ſonne and Moone and reſt of the ſtarres labor in theyr courſes. Farther I thinke Ambroſe Ambroſe ſpeaketh figuratiuelye.ſpake figuratiuely that all creatures with a quiet mynde beare thoſe their griefes, for that they know that Chriſt the ſonne of God for our ſaluation hath ſuffred the ignominye of the croſſe and death. Nether ſuppoſe I this to be without a figure, in that he ſayth, that they by thys meanes comfort themſelues, for that they vnderſtand, that theyr labours ſhall one day be finiſhed, and that they ſhall be repayred and renewed. Laſt of all he maketh mencion of the Angelles, and ſayth, that they are not glad in puniſhing of wicked men, for that they are touched with mercy, & had rather to adorne with benefites, then to afflicte with puniſhemēts: eſpecially ſeing as Christ in Luke ſayth, that the Angelles excedingly reioyce ouer one ſinner that repenteth. The ſame Ambroſe expounding thys place ſayth, that the anxietye of creatures ſhall ſo long laſt vntill the nomber of them be full, which ſhall be ſaued. And, to be ſubiect vntounto vanity, he interpretateth, to be mortal and tranſitory. WhereforeHow long this mourning of creatures ſhall laſt. vanity is in that place after hys mind that mortality, wherby all creatures in ſuch ſort labor and therefore with it are compelled continually to wraſtle, ſo Salomon not without iuſte cauſe ſayde, Vanity of vanities and all things are vanity. The commentaries which are aſcribed vntounto Ierome ſeme not much to diſagree from the ſentence of Auguſtine: but that they by eueryevery creature vnderſtād the whole nomber of the iuſt, euen from Adams time. Which nomber of ſaints together with our firſt parent they ſay doo earneſtly wayte for the reuelation of the ſonnes of God, that they alſo (as the epiſtle to the Hebrues declareth may be made perfect with vsus, Origen mencioneth certayne thinges touching the minde, which is the chiefeſt parte of our ſoule, whiche (he ſayth) ſigheth, and wyth greate payne ſorroweth, for that it is compelled continually to abaſe it ſelfe, to ſerue the manifold and ſundry neceſſities of the body. But Chriſoſtome playnlye maketh on our ſide: and confeſſeth that Paul here vſeth the figure Proſopopaeia: which figure is very much vſed in the holy ſcriptures. For the prophetes andThe prophets and Pſalmes very oftentimes attribute ſence vntounto things inſenſible. Pſalmes ſomtimes commaund the floods and wods to clap with theyr hands, ſometimes they bring in the hilles daunſing and the mountaines leaping for ioye: not that in very dede they aſcribe motion and ſence vntounto thinges inſenſible: but to ſignify, that that good thinge which they commend is ſo great, that it ought to pertayne alſo to creatures vtterlye without ſence and …ealinge. The prophetes alſo are wont ſometimes to bring in woodes, vine trées, the earth it ſelfe, and other of the elementes mourning and howling, alſo the roufes of houſes and of temples cryeng, the more vehemently to aggrauate that euill which they deſcribe. Nether ought it to ſeme ſtraunge, if Paul follow theſe phraſes of the Prophets, eſpecially ſeing that in both of them was one and the ſelfe ſame ſpirite of God. Nether is it hard to ſhewe, how our miſeries redound alſo vntounto creatures. For when mā was adiudged vntounto the curſe, the earth alſo was condemned, to be accurſed, and to be compelled to bring forth thornes and bryars. And how it is by reaſon of ſinne made deſert, and vnfruitefull, both the ſcriptures eueryevery where reach vsus, and experience (if we would conſider it) would ſufficiently declare vntounto vsus. Eſay ſayth in hys 24. chapiter, The Sunne ſhallbe confounded, & the Moone ſhallbe aſhamed. And in the ouerthrow of Babilon the ſame prophet writeth, that the Moone and Starres ſhall not geue light: and that the Sunne ſhall be couered with darkenes. Of the heauens Dauid pronounceth, From the beginninge the heauens are the workes of thyne handes: they ſhall periſh, but thou abideſt: As a garment ſhalt thou chaunge them, and they ſhallbe chaunged. Moſes ſayth in the Lawe: I will geue an heauen of braſſe, and an earth of yron. Which thing we knowe came to paſſe in the time of Elias, wherein the heauen was ſo ſhut vp, that for the ſpace of thrée yeares and an halfe it gaue no rayne, Wherefore that is a goodly wiſe ſaying, which Oſe y^e prophet hath on the contrary part whē he ſayth, I will heare heauen, and heauen ſhall heare the earth, and the earth ſhalt heare the wheate, wyne, and oyle, and they ſhall heare Iſraell. Finallye how eueryevery creature ſerueth the godlye, the ſcripture eueryevery where declareth. The ſea gaue place vntounto the Iſraelites:All creatures ſerue the godly the rocke powred out water, the heauen gaue a cloud and Manna: the Sonne ſtode ſtill at Ioſuas commaundement: at Ezechias commaundement it went backe. All which thinges are plaine to ſe in Chriſt onelyonly, in whom al things areAll creatures ſerue Chriſt. after a wonderful maner renewede: When he was borne the heauen made ioye and ſhone by night: the Angelles were preſente and ſange: the ſtarre lead the wiſe mē: whē he died the Sunne was obſcured, & al things wrapped in darknes, the ſtons were knockt together: the vayle was rent a ſonder, y^• graues were opened: whē he aroſe the earth trēbled, the Aungels were preſent at hand, when he aſcended vp into heauen, a cloud embraced him. And whē he ſhall returne againe, y^• whole worlde ſhalbe ſhaken, & the powers of heauen ſhall be moued. And againe after y^• reſurrectiō, there ſhall be ſo great an innouation of things, y^• Eſay in his 30. chapter ſayth: That the Moone ſhall ſhyne lyke the Sunne, and the lyght of the Sunne After the iudgemente a great innouation of creatures.ſhall be ſeuen folde greater, if it be compared vntounto thys preſent lyght But is there any iniury done vntounto creatures, when without any their fault they are ſo vexed by reaſō of the ſinnes of men? Chriſoſtome aunſwereth, that they hauehave no iniury done vntounto th… For if (ſaith he) they were made for my ſake, there is no iniustice committed, if for my VntoUnto creatures is done no iniury in that they are vexed for mans ſake.ſake they ſuff…r. Farther he addeth, That the conſideratiō of ryght & wrong is not to be tranſferred vntounto thinges inſenſible, and wantyng reaſon. Last of all, if for our ſake they be afflicted, when our felicity ſhall appeare, they ſhall alſo together wyth vsus be renewed. The ſame Chriſostome in his 22. homely vponupon Geneſis manifeſtly declareth, that it is neither vniuſt nor abſurd, if the creature be for mans ſake compelled to ſuffer ſome calamaties. For if a man (ſaith he) peraduenture incurre the diſpleaſure of a king, not onelyonly he himſelfe is puniſhed, but alſo all hys family is oppreſsed. Man by reaſon of A ſimilitude. All creatures are after a ſorte the fam…ly of man.ſinne is become obnoxious vntounto the curſe, and vntounto the wrath of God: wherfore it is no maruayl, if all creatures, which are the family of man, do grone and ſorrow together wyth hym. Farther he bringeth out of the ſcriptures, that eueryevery creature was drowned in the floud: that in Sodome together with thoſe moſt deteſtable men all thinges were burnt and conſumed: that in Egipt by reaſon of the obſtinacy of Pharao all creatures were deſtroyed. And in his booke de reparandis lapſis ad Theodorum he declareth, That after the day of iudgement all thyngs ſhall bee renewed, for that the glory of the Lord ſhall be made manifest, as which ſhall fill and occupy all thynges. The Gréeke Scholies acknowledge here as we do the figure Proſopopoeia, & affirme, that therfore the creature ſhall be deliuered from corruption, for that for our ſake it was made obnoxious vntounto corruption. And they declare that the adoption of the ſonnes of God ſhalbe reuealed, for that now the ſonnes of God are conuerſant together with the ſonnes of the deuil, neither can they eaſely be diſcerned from thē. Hereunto may be added, that we are oppreſſed with afflictions, cloſed about with infirmity, and made vncleane by reaſon of many falles. All theſe thinges, although they make not voyde the adoption, which we hauehave thorough faith, yet they ſo obfuſcate it, that it can not be known, but by y^e inwarde teſtimony of the ſpirit. But our glory ſhal be reueled whē tyme cōmeth, and ſhal not only appeare, but alſo be geuen vsus. For we hauehave it now preſently, but not as yet full and perfect. But then ſhall it be wholy made perfecte, and ſhal obtaine whatſoeuer is now wantyng.

Not of his owne will, but by reaſon of him which hath ſubdued it vnderunder▪ hope.] Theſe words as Chriſoſtome noteth, attribute not vntounto the creature either will or faculty of hoping, but only declare the might of God, which hath made the creatures ſubiect vntounto vsus, to be broken and ſlayne for our commodity. To be ſubdued againſt the wyll, is, agaynſt the prones and redines, which is by nature planted in thē. For we ſée, y^• eueryevery creature erneſtly deſireth to be preſerued, & byEueryEvery creature deſireth his owne ſauegard. Appetite grafted by nature is not perpetually voide. al maner of meanes y^• it can, withſtandeth his own corruptiō: howbeit it obeyeth of neceſſity, & to y^e hurt of it ſelfe, it ſerueth the neceſſity of men. In that it is ſubdued, conſider the power of God: in that it reſiſteth, conſider the appetite which is grafted into it by nature, which can not be perpetually fruſtrated. And hope ſignifieth here nothing els, but the diſpoſition or order of God, which is ſuch, that the creature ſhall one day be deliuered, and this ſeruitude, wherwith it is oppreſſed ſhal one day hauehave an end. Here againe Ambroſe maketh mencion of many things touching the labours of the Sunne, of the Moone, and of the ſtarres. And he addeth that euen the drawing beaſtes alſo do vndoubtedly for our ſakes ſigh and grone: and foraſmuch as eueryevery day ariſeth vntounto them new labour and afflictiōs, they earneſtly deſire, to be one day at the length at reſt. But this can they not attaine, beforeOpinion of the Philoſophers. our eſtate ſhall be renued. I know y^• philoſophers deride theſe thinges, which both dreame that the world hath bene from without beginning, and thinke that the orbes of heauen are moued with an equall and perpetuall courſe. And when they heare vsus preach out of y^• holy ſcriptures y^e euerſion of all things, they compare vsus with rude & vnlearned men, which are afraid leſt heauen ſhould at the length fall. But theſe men geue not vntounto God his due honour. For Plato ſaw muche more wittilye then theſe men, for in the perſon of God ſpeaking vntounto the ſtarres thus he writeth. By nature in dede ye are diſsoluble: although by my wyll ye abide eternall. For the wil of God is y^• Atlas which with his ſhoulders beareth vp the waight of the whole heauen: which ſhoulders if he ſhould at any time neuer ſo little withdraw, ſtreight way all things would fall, and be diſſolued. And ſithen the continuaunce of things dependeth of the mere will of God, and the holy ſcriptures which are his tiding bringers vntounto vsus, do manifeſtly teach, that the creature ſhal one day be at reſt, we geue honour vntounto God, which beleue that this thing ſhall ſo at the length come to paſſe. And for that we are vncertaine of the moment of the tyme, we alwayes wayte for this ende of thinges: howbeit in the meane tyme we conſider, that the creatures are by reaſon of our ſinnes ſometymes well, and ſometymes ill entreated. For euen as the Eaſt north eaſtwynde draweth cloudes, ſo we with the condition of our doyngs, draw the eſtate of all creatures: ſo that they are ſo long tyme in good or ill caſe, how long we our ſelues are either good or euill.

Bicauſe the creature alſo ſhall be deliuered from the bondage of corruption, into the liberty of the glory of the ſonnes of God. For we know that eueryevery creature groneth with vsus alſo, and trauaileth in payne together vntounto this preſent. And not onelyonly it, but we alſo, which hauehave the firſt fruites of the ſpirite, euen we doo ſighe in our ſelues, waityng for the adoption, euen the redemption of our body.

Becauſe the creature alſo, &c.] Theſe two ſentences certainly declare, that theſe wordes are not to be vnderſtand of mē, but of the creature. For if it ſhalbe deliuered from the ſeruitude of corruption into the liberty of the glory of the ſonnesHere is declared what Paul meaneth by this word creature. of God, it muſt of neceſſity be diuers frō the ſonnes of God. Augustine by creatur… vnderſtādeth y^• nature of men, which are yet conuerſant in ſinnes & in infidelitie, when as yet notwithſtanding they are predeſtinate, & ſhall at the length be ſaued. As if Paul ſhould thus ſay: Although they as yet ſeme ſtraungers, yet ſhall they alſo be deliuered into the libertie of y^• glory of the ſonnes of God. But we ought to marke, that Paul of thoſe ſelfe ſame addeth, They grone, they ſorrow, they trauayle in payne: which things can not be applyed vntounto the wicked. For they hauehave no deſire at al of our felicitie. And in Gréeke it is, foreign, y^• is congemiſcere. Which worde ſignifieth that the creature groneth together: But together with whom? Vndoubtedly with vsus: with whome it mourneth together, & after a ſort trauaileth. But if by this word creature we vnderſtand ſubſtances inſencible and without life, how can it be ſaid not to be ſubiect of his owne will, but by reaſon of hym which hath ſubdued it vnderunder hope? Vndoubtedly we ſée that all thinges are ſo created of God, that they hauehave a wonderfull deſire to preſerue themſelues. Wherfore plantes, liuing creatures, ſtones, and mettals, withſtand and reſiſt eueryevery one for it ſelfe, that they be not deſtroyed and ceaſe to be: howbeit they geue place vntounto the vſe of men, not of their owne will, that is, of a naturall power and prones (for they tend to the contrary, namely, to preſerue and defend themſelues) but geue place rather vntounto the prouidence and commaundement of God. In that they are ſubdued contrary to the order of their nature, let vsus acknowledge the power of God, which compelleth them to ſerue our vſes. And whē we ſée that they ſtrougle and ſtriue to the ende they would not be deſtroyed and periſhe, let vsus call to mynde, what maner of appetite is grafted in them: for that is theyr naturall appetite, and therefore can not wholy be fruſtrated. And vponupon this conſideration was this name of hope put in, not that thoſe thinges properly hope: but becauſe this ſubiection ſhall at the length hauehave this end. Auguſtine vnderſtandeth this of men: which application is eaſy. For men hauehave not of their owne will and accord called vntounto themſelues the troubles of this life, but were by God caſte into them by reaſon of ſinne, who yet hath geuen hope, that they ſhall one day be deliuered out of them. But becauſe (as we hauehave ſayd) this expoſition agréeth not, therefore may the wordes of Paul be more aptly expounded after that maner which we hauehave before declared. Chriſoſtome ſaith, that not only we ſhalbe repayred, but alſo that creature which lyeth vnderunder vsus: for it alſo ſhalbe exalted vntounto glory mete for our glorified body. It was for our ſakes (ſaith he) made corruptible: and for our ſakes alſo ſhall it be A ſimilitude.endued wyth immortality. And he addeth a very apt ſimilitude. A nurſe (ſaith he) laboureth long in nurſing of an infant: but when he ſhall come to age and ſhall obtayne a kingdome or dominion, ſhe alſo ſhalbe exalted to great honor. The creature (ſaith he) ſuffreth for thy ſake: but thou for thyne owne ſake. It is vnderunder hope ſubdued vntounto preſent euils: take thou heede that thou caſte not awaye hope: otherwyſe thou ſhalte be in worſer eſtate then the inſenſible creature. In this doctrine of Paul we ought to wonder at the incredible goodnes and wiſedome of God, which hath knit creatures together with a moſt ſtraight bond, and hath ioyned them vntounto man with a wonderfullThe connexion and ſympathia or ſuffring together of creatures. ſympathia or ſuffring together, ſo that if he be in euill caſe, they alſo are in euill caſe, and grone: and when he ſhalbe reſtored, they alſo ſhalbe reſtored. This word, we know, is in Greke foreign: by which word the Apoſtle declareth y^• he ſpeaketh not of things vncertayne and doubtfull: but thoroughly vnderſtanded and knowen. For vnles theſe thinges had bene commonly and publiquely receaued amongſt the godly, he could not hauehave vſed this forme of ſpeaking. And he thought it not inough to hauehave ſayd, that the creature groneth, but addeth alſo, that it ſorroweth together, & y^• with that kind of ſorrow, which is of al ſorrowes y^e moſt vehementeſt: he ſayth foreign: which is, to be peyned after the maner of women in trauaile.

And not only it.] This pronoune, It, is not had in the Greke. For there it is written, foreign: but this word, It, is to be vnderſtand. But what is ment when it is ſayde, Not only, we hauehave before at large declared: namely, that thereby is ment no common or ſimple men, but this whole workemanſhippe of thinges created.

Which hauehave the firſt fruites of the ſpirite.] By this phraſe of ſpeach he ſignifieth ether aboundance, or els only a certain ſmacke or taſt before. For ſo may thoſe good thinges be called, which we now hauehave fruicion of, if they be compared vntounto thoſe good thinges, which we waite for. Wherefore from creatures, Paul paſſeth vntounto men, which are endued with, faith and with the ſpirite of Chriſt. Thoſe alſo he ſaith do grone, and with erneſt deſire waite for, that our adoption, and the redemption of our body may at length be made perfect. Wherefore it is manifeſt, that they go fooliſhly to worke (as Chriſoſtome noted) which being led by entiſementes of pleaſures, deſire to abide here perpetually: and thinke not vponupon their departing hence without great griefe. For what a great infelicity is this, that we ſhould reioyce euen of our miſery? Ambroſe commendeth the excellently approued olde man Simeon, which with greate cherefulnes prayed after this maner: Lord now letteſt thou thy ſeruant depart in peace.

Waiting for the adoption.] What meaneth thys (ſaith Chriſoſtome) that thou ſo often to and froo toſſest thys adoption, as though we had now alredy gotten it, ſeyng that thou calledst vsus beleuers, the ſonnes and heyres of God, and fellow heyres of Chriſt? But now thou ſemest to make vsus frustrate of it, for that thou writest, that we, although we hauehave the first fruites of the ſpirite, do yet ſtyll wayte for that adoption. He anſwereth vntounto this and ſaith, that the Apoſtle in thys place is to be vnderſtand of the perfect and abſolute adoption. For euen ſo that ſemeth he to ſignifie when he addeth.

The redemption of our body.] Theſe wordes I take not in that ſence, as though we are now redemed in ſpirite, but the body remayneth, which ſhall afterwarde be renewed. For there is ſome what ſtill in the ſoule whiche hath neede of inſtauration. For we féele that we hauehave in vsus man …e corrupte motions, yea euen againſt our willes: there are alſo ſtill remayning ſinnes notAs touching the ſoule alſo we are not perfectly ren…. Our body and fleſh is in ſome part renued Why Paul maketh mē … rather of the body: th… o… the ſoule when he entreateth of the redemption which we waite or. Of the chaunge of thinges in the end of the world. in all pointes healed: the body alſo that we hauehave now, is not without ſome inch… ation or beginning of redemption: for it is now made the temple of God, and the holy ghoſt dwelleth therin. Paul to the Epheſians calleth vsus fleſhe of his fleſh, and …o…e of hys bones. Which could not vndoubtedly …e ſayd, vnles both our fleſh and the body it ſelfe were in ſome parte alredy renewed. But ſithen we wayte that ſomewhat ſhould be reſtored both in ſpirite and in body, why doth Paul make mencion rather of the body then of the ſoule? I will tell you: Bycauſe he had a reſpect vntounto the fountayne of euills, which are traduced from Adam thorough ſéede from the body. For herehence began our contamination, nether can it euer be weded vp by the rootes, vnles the body be firſt extinguiſhed by death, or doo put on glory by the laſt changing whiche is to come. Hereto tendeth the courſe of the Apoſtle, when he ſo often maketh mencion of our body, which ſhall in the laſt time be redemed. For vntounto the Corrinthians he ſayth, When this corruptible ſhall put on vncorruption. And vntounto the Phillippians, He ſhall conforme the body of our humi…ity, to the bodye of hys glory. Theſe thinges being thus declared, the place it ſelfe ſemeth to require, to ſpeake ſomewhat of the chaunge of thinges which ſhalbe in the end of the worlde. Firſt, I thinke it good to declare thoſe thinges which the Maſter of the ſentences writeth of thys matter in hys 4. booke of ſentences, the. 48. diſtinction. Whē the lord ſhall come to iudge, the Sunne and Moone ſhall be darkened, not (ſa…th he) that theyr light ſhalbe taken from them, but by the preſence of a more plentifuller light: For Chriſt ſhalbe preſent the moſte bright Sunne: therefore the ſlarres of heauen ſhalbe darkened as candells are at the riſing of the Sunne. The vertues of the heauens ſhalbe moued: which may be vnderstand of the powers or (as ſome ſpeake) of the influences, whereby the celeſtiall bodies gouerne thinges inferior. Which ſhall then forſake theyr right and accuſtomed order. Or by thoſe vertues we may vnderſtand the Angelles, which by their continuall turning about moue the orbe… of the heauens. Peraduenture then they ſh…ll ether ceaſe from theyr accuſtomed worke, or els they ſh…l execute it after ſome newe maner. After he had gathered theſe thing… out of Mathevv and Luke, he addeth out of Ioell, that there ſhallbe eclipſes …f the Sunne and of the Moone. The Sun (ſayth he) ſhalbe darkened, and the Moone ſhalbe turned into bloud, before that greate and horrible day of the Lord come. And out of the 65. chapter of Eſay, Behold … create a new heauen and a new earth. And ſtreight waye, The moone ſhall ſhine as the Sunne: and the light of the Sunne ſhall be ſeuenfold, that is, enduring ſeuen dayes. And out of the Apoca…ps, There ſhalbe a new heauen, and a new earth. Although there be no mencion made of the am…lifieng ether of the light of the Sunne or of the Moone. Ierome interpretateth that place, that the light of the Sunne ſhalbe as it was in thoſe firſt ſeuen dayes wherein the world was created. For by reaſon of the ſinne of the firſt parentes, the light (ſayth he) both of the Sunne & of the Moone was diminiſhed. Which ſaying ſome of the Scholemen vnderſtand not of the very ſubſtaunce of the light, but bycauſe both the world and men hauehave receaued leſſe fruites of theſe lights after the fall, then they had before. But all theſe thinges are obſcure and vncertayne. Whereunto I adde, that ſome of the Rabbines thinke, that theſe are figuratiue ſpeaches. For there ſhall be no chaunge in the ſtarres: but they ſay, that vntounto men being in heauines and bewaylinge the vnluckye ſtate of theyr caſes, ſhall come ſo ſmall fruite of the light of the Sunne and Moone, that vntounto them thoſe ſtarres may ſeme to be darckened, and vtterly out of ſight. But contrariwiſe, when they begin to be in more felicity, and to liue according to theyr deſire, then at the laſt the light of the Sunne and of the Moone ſhall ſeme vntounto them to be doubled, and a greate deale more brighter then it ſemed before. Which expoſition as I deny not, ſo alſo I confeſſe, that at the end of the world ſhalbe a great change of thoſe things. Wherfore I graunt either to be true, both that in thys life oftentimes happen thinges ſo dolefull, that dayes being otherwiſe moſt bright, ſeme vntounto vsus moſte darke, and alſo that when all thinges ſhall hauehave an end, the ſtate of the worlde ſhall be troubled. Yea alſo whileſt we liue here ſometymes it happeneth, that thoſe lights of heauē are remoued from their natural order: as we reade it came to paſſe when Ioſua fought, and when Chriſt died. Ierome in hys interpretaciō of that place addeth, that the Sunne ſhal receaue the reward of his labor, namely, greate augmentations of his lighte. Zachary alſo teſtifieth, that there ſhall then be one perpetuall daye: For the light ſhalbe ſo greate, that there ſhall be no difference betwene day and night. If theſe thinges be true, then may we playnly ſée in what ſtate the glorious bodies of the ſayntes ſhalbe after the reſurrection: of whom Chriſte ſayth: The iuſt ſhall ſhine like the Sunne. They ſhall then hauehaveA ſimilitude. a light ſeuē …old greater, thē the light of y^• Sunne which we hauehave now fruitiō of. Neither is it any meruayle (ſaith Chriſoſtome) if the creatures ſhall at that time be illuſtrated with ſo greate brightnes. For kinges, that day that they will hauehave theyr ſonnes to be ſetled in theyr kingdome, are accuſtomed to hauehave a care, not only that theyr ſonnes be ſet out with woorthye apparell, and glorious ſhewe, but alſo that their ſeruauntes maye be decked and appareled with gorgeous and ſumpteous aray. Wherefore when as Chryſt ſhall then ſit with glory in hys throne, and the iuſt whiche are the ſonne of God, ſhall come vntounto the kingdom and inheritaunce of theyr father, God ſhall ſo worke, that all creatures ſhall be illuſtrated and decked with wonderfull ornamentes, and excellent glory. Although Eſaye ſayth, that it ſhall come to paſſe, that the Moone and Sunne ſhall ſhine no more, but the Lord him ſelfe ſhalbe an euerlaſting light. By which words he ſignifieth not that thoſe ſlarres ſhal periſh, but only that theyr light ſhal not be neceſſary vntounto the ſaintes: For paraduenture they ſhal then no more riſe and goe downe as they do nowe. But if thou aſke of him what vſe they ſhal hauehave after the iudgement, he plainly confeſſeth that he is ignorāt: for that he in this matter is deſtitute of ſcrtipures.Fower thinges to be conſidered in this queſtion. All theſe thinges in a maner hauehave we out of the Maſter of the Sentences. Now there are as I ſuppoſe foure thinges to be conſidered. Firſte, what vſe we ſhal hauehave of the creatures, when we ſhall be adorned with that glorye: Secondlye whither theyr workes ſhall continew: afterward, whither the nature and ſubſtaunce of creatures ſhall be preſerued, and in what ſort it ſhall be. Laſt of all whether all the partes of the world, or whether ſome only ſhalbe repayred and made new. As touching the firſt, ſuch as hauehave ben diligent to ſerche out what commodity ſhal come vntounto the ſaintes in the other life, of the creatures renewed, hauehave taught vsus, that whileſt we are here, we are by thē holpen two maner of wayes: For firſt y^e nature of the body, & the life which we preſently liue, is by themTwo manner of wayes are we holpen by creatures. nouriſhed and ſuſteyned. Secondly alſo the minde is holpen, by theſe viſible creatures to ariſe vntounto the contemplation of God, as Paul teacheth in the firſt chapter of the epiſtle vntounto the Romanes. But when we ſhall be once in bleſſed eſtate, we ſhall no more hauehave any néede of ſuch helpes of creatures. For we ſhall then enioy immortality, neither ſhall we be any more vexed with hunger, or thirſt, or colde, or any ſuch diſcommodities. And as touching the knowledge of God, we ſhall ſéeThe bodely eye perſeth not to the ſight of the diuine eſſence. him face to face. But (ſay they) becauſe the bodely eye can not perſe vntounto the diuine eſſence (as Auguſtine excellētly well teacheth in h… …oke de Videndo Deo) therefore that the eye ſhould not want a conuenient delectation, vntounto it ſhall then be offred a wonderfull adorning of the heauens, and beauty of thinges now renued: that it may hauehave not only wherewith to delight it ſelfe and to reioyce, but alſo occaſion to wonder at the power and infinite wiſedome of God. Theſe thinges in déede I confeſſe are probable, but they are not confirmed by the holy ſcriptures. Neither is it very playne, that ſithen the body of Chriſt, and infinite bodies of the iuſt ſhal to y^• eyes of y^• bleſſed appeare more bright thē y^• Sunne, what more delectation can the beholding of creatures renued bring. Wherefore the plaines & ſimplicitye of the maſter of the ſentences liketh me very well, when he confeſſeth his ignorance in that which he remembreth not to hauehave red in the ſcriptures. I would to God in defining of other matters he would hauehave vſed like modeſty and faith. Now touching the actions of creatures, whether they ſhalbe perpetuall, or no, we can define nothing for certainty. The Angell in the Apocal…pſe ſwereth by him that liueth world without ende, that there ſhalbe no more time. Whereuppon ſome gather, that the motion of the celeſtiall orbes ſhall then ceaſſe, for that, time is the number of motion. But this reaſon is not firme. For it mayIf time ceaſe, motion alſo ceaſeth. be, that the heauens may moue, and yet by reaſon of the great brightnes of the body of Chriſt, and of the bodyes of all the bleſſed, and of the Sunne, and of the Moone, it can not well be obſerued. Wherefore motion may endure although there be no time. For time is not but by obſeruing and numbring of motion. But they adde alſo an other reaſon, that therefore heauen ſhall ceaſe from hys motion, for that his continuall courſes conduce to the continuance of generation and corruption of thinges inferior: wherefore ſeing there ſhalbe no more generation or corruption, there ſhall then be no more nede of the motion of heauen. This reaſon in déede is probable, but not of neceſſity. For, that celeſtiall motion although it ſerue not vntounto generation and corruption, yet may it ſerue vntounto ſome other purpoſe which we are ignorant of. Howbeit this ſéemeth to me moſt certain, and which ought of all men to be graunted: that thoſe natures ofThe creatures ſhall not abide after the iudgemente vnles they ſhall ſerue to ſome vſe. thinges ſhall not abide in the laſt day, vnles they ſhall ſerue to ſome vſe. For it is both againſt nature, and againſt common reaſon, to appoint any thing which is vtterly idle. But what workes God will appoint vntounto theſe thinges, we willingly graunt our ſelues to be ignorant. Now let vsus ſée touching the ſubſtance and nature of thinges, whether it ſhalbe preſerued after the day of iudgement or no. This thing Peter in his latter epiſtle ſeemeth to deny. For he ſaith that the heauens ſhall ſodenly and like a ſhowre periſhe, and that the elementes ſhalbe with a greate heate molten away. But Auguſtine in his 20. booke de Ciuitate Dei the 16. and 24. chapter, ſaith, that Peter maketh a compariſon with thoſe heauens which periſhed in the tyme of the floud. Which can not be vnderſtand but of the regions of the ayre, wherein are commonly engendred raines and tempeſtes. Theſe heauens were after the floud put in their place againe, and reſtored by the word of God, and now are reſerued for fire. Yea Peter afterward addeth, that we according to the promiſe ſhall hauehave a new heauē, & a new earth. That promiſe was made in the 65. chapter of Eſay, and repeted in the 21. chapter of the Apocalipſe. Although it there be written of the ſea, that it ſhall hauehave no more being But Auguſtine in the 16. chapter which we hauehave now cited, doubteth whether thoſe wordes are ſo to be vnderſtand, as though the ſea ſhould vtterly ceaſe to be, as being now with the burninges ſucked and dried vp: or whether it ſhall remayne ſtill, but yet renued and changed. Auguſtine in the ſame place ſaith, that no man, that he can tel of, knoweth touching that burning fire,Of the burning fire which ſhalbe in the laſt daye. what maner of thing it ſhalbe, or from whence it ſhall come: when as yet our ſchoolemen at this day are not touching that matter aſhamed to faine and imagine infinite thinges. For ſome ſay, that that fyre ſhal be elemental fyre, which ſhall at the commaundement of God, diſcend downe and burne all thinges: ſome faine that the beames of the Sunne ſhall by reuerberation be multiplied, that by them all thinges may be kindled, as we ſée it commeth to paſſe, that when the Sunne beames do ſtrick▪ vponupon a glaſſe of ſtele, if there be put vntounto it a little flaxe, it will kindle and be ſet on fire. Auguſtine addeth, that the elementes ſhall then put of thoſe qualityes, which wer before agreeable vntounto our corruptible bodies: & ſhal put on other qualityes which may be agreeable vntounto our immortall and gloryfied bodyes: that the world beyng made new, may be aptly applyed vntounto men made new by immortalyty. But here I would gladly demaund of Augustine, whether he thought that the bodyes of the ſaintes ſhall after the iudgement liue in this world, or no? Which thing if he affirme, he ſhall ſéeme to make with the ſect called Millenarij. But if he deny and holde that which we beleue, that our bodies ſhall be rapt vp into heauen, what ſhal nede this application of the qualities of elements vntounto our immortall bodies? Vnles peraduenture he will ſay, that although theſe thinges ſhall nothing conduce vntounto our immortality, yet there ſhalbe a certaine analogy and pr… portion betwéene them being now made immortall, and our bodies glorified. For if they (as Chriſostome ſayth) were for our ſinnes made obnoxious vntounto corruption, it is A place of Geneſis declared.mete, that we being deliuered from death, they alſo be deliuered from the burthen of corruption. Neither vndoubtedly is that which is written in the booke of Geneſis any let vntounto this innouation, where God ſayde vntounto Nohe, That all the dayes of the earth ſhall be ſowyng and harueſt, cold and heate: ſommer and wynter: day and night. For theſe thinges he ſaith ſhall come to paſſe in the dayes of the earth. But thoſe dayes ſhalbe the dayes of heauen, and as Eſay ſaith, a Sabaoth of Sabaoths, Ieremy alſo in his 33. chapiter ſaith: Can I make fruſtrate the couenant which I hauehave made wyth day and nyght? As though hée woulde ſaye, it can not be made fruſtrate. So ſayth he, ſhall the couenaunte whiche I hauehave made wyth the houſe of Iuda and wyth the houſe of Dauyd be ratefyed. The couenaunte whereof the Prophete now ſpeaketh, of the ſendynge of the Meſſias in hys appoynted tyme, is not to bée drawen beyonde the tyme of the preſent eſtate. But Chriſt when in the Goſpel he ſaith: Heauen and earth ſhall paſse away, but my words ſhall not paſse away, How heauen and earth ſhall paſſe away.taketh not, paſsing away, for deſtruction: but foretelleth y^• there ſhall one day come a certaine chaunge which yet can neuer happen vntounto his wordes. For they ſhal alwayes abide vnmoueable, and the truth of them ſhall neuer be peruerted. Of this interpretation Dauid is y^e author in his 102. Pſalme. The workes (ſaith he) of thine handes are the heauens. They ſhall periſhe, but thou abidest: as a garment ſhalt thou chaunge them, and they ſhall be chaunged. Hereunto alſo agréeth Peter: for when he had ſaid, that the heauens ſhall periſh and the elements ſhall melt away w^t heat, ſtraight way he added, that we accordyng to the promiſe, ſhall hauehave a new heauen, and a new earth. And Ierome expounding the 65. chap. of Eſay alledgeth in this ſence a ſentence of Paul, out of the latter epiſtle to the Cor. the 7. chapter. For he ſayth: That the figure of thys world paſseth away: as though he would not ſay, that the nature of thynges, or the world it ſelfe ſhall periſh, but onelyonly the figure, that is, the ſtate and forme of thys tyme. And he proueth that the innouation which we put, ſignifieth not corruption of nature, by a ſimilitude taken of the degrées of our age. For when of childrenA ſimilitude. we are made yong men, & of yong men, mē, & of mē, olde men, we are not as touching y^e nature of man deſtroyed: but by thoſe changes we are tranſferred frō a lower eſtate to that which is more excellent. Wherfore when that laſt burning ſhall come, which the ſcriptures plainly teach ſhall come, the whole world ſhall be ſet on fire: and as gold and ſiluer, when they are melted in the fire, periſh not, but are made more pure: ſo the world ſhall not by that fire be deſtroyed, but be renued. Of this minde alſo were ſome of the Ethnike writers, as Heraclitus Epheſius, and Empedocles Siculus, and others: which peraduenture had receiued theſe things of their elders, but had corrupted them with wicked opiniōs. There hauehave bene alſo many of the Chriſtians in the olde time, which thought that the creatures ſhall remaine after the comming of the Lord, and that they ſhall ſerue the elect in ſome ſtede. For they thought that when Chriſt ſhall returne, there ſhall then be onelyonlyThe opiniō of the ſec…e called Millenaru. The firſt & ſecond reſurrection. the reſurrection of the godly: which alſo they called the firſt reſurrection, Betwene which and the laſt reſurrection wherin the wicked alſo ſhall be rayſed vp, ſhall be a thouſand yeares: and all this time Chriſt ſhall in this world raigne together w^t the ſaintes, and all this ſpace the deuill ſhall be bound, as it is deſcribed in the boke of the Apoc. And they ſeme to hauehave taken an occaſion of their opinion not only out of the reuelation of Iohn, but alſo out of the prophets. For they when they prophecy of the kingdome of Chriſt, make mencion of many thinges which ſeme to pertaine to the kingdomes of this world and vntounto pleaſures and delights. And thoſe which were in this errour were of the Grecians called foreign, and of the latinesSome men of notable learning were Millenar…. Millenarij. Neither vndoubtedly were there only common or vulgare men, patrones of this ſentence, but alſo men famous and notable in the church, & of great antiquity, as Papias, Ireneus, Iuſtinus Martir, Ʋictorinus, Lactantius, Tertullian, and a great many other famous eccleſiaſticall writers, whō I ioyne not with Cherinthus: for he ſowed abroade many other errors touchynge our ſauiour. For vntounto this opinion which theſe fathers were of, he added a double impiety. Firſt, that the ſaintes ſhall ſo raigne together with Chriſt in this lyfe, that they ſhall aboundātly hauehave the fruicion of all the pleaſures of the body: which is nothing els, but again with luſtes drunkennes, gluttony, & ſuch other filthines to contaminate nature renued by the reſurrection. His other errour was, that in that kingdom of Chriſt the ceremonies of the law, and ſacrifices of Moſes ſhal be put in vre againe: which errors none of the fathers whom we hauehave now mencioned followed. Neither ſhould it be any hard matter to confute that peſtilent opinion by the Scriptures. But becauſe we hauehave in an other place at large done y^•, we wil ceaſe at this time to ſpeak any more therof. OnelyOnly this thinge I will adde which August. in his 20. booke De ciuitate Dei. the 7. cha. writeth, If theſe men had ſayd, that Christ in that ſpace of a thouſand yeares wyll beſtow vpō hys ſaints ſome celestiall good gyfts, theyr ſentēce ſhould hauehave bene the more tollerable. In which place he ſignifieth, that he alſo was once ofA place of the Apocalipſe. the ſame opinion: howbeit afterward weighing things better, he iudged that that place of the Apocalips wherehence all that ſuſpicion ſemed to ſpring is otherwiſe to be expounded: namely, by thoſe thouſand yeares, to vnderſtand al y^• time which paſſeth from the aſcencion of Chriſt vntounto his laſt iudgement: neither ought the nū ber of a thouſand yeares any thing to offend vsus. For it is common in the holy ſcriptures,By a nomber certaine is ſignified a nomber vncertaine. by a number certaine and definite to ſignifie an other number vncertayne and indefinite. Which thing although it may by many other places be proued: yet here it ſhall be ſufficient to note only two. Chriſt ſaith vntounto the Apoſtles, he which forſaketh his houſe, or father, or mother, or chyldren, or wyfe, or brethrē, &c. ſhall receyue an hundreth fold. Where by an hundreth folde we vnderſtand a certaine great and in a maner infinite recompence. So God promiſeth in the law, That he woulde do good vntounto them that ſerue hym vntounto a thouſand generations, Which ſignifieth nothing els but vntounto their poſterity for a very long tyme. Wherfore Chriſt (as Augustine thinketh) raigneth with his ſaintes all this whole time, which is ſignified by the number of a thouſand yeres. But how Sathā may be ſaid to be in this time bound it is not ſo eaſy to declare: for euen now alſo y^• church of Chriſt is by him greuouſly vexed. But Auguſtine thinketh, y^• he is therfore bound, for y^• his ſtrenghths areSathan is ſayd to be bound becauſe hys ſtrengths are broken. broken, & Chriſt hath ouercome the ſtrong armed mā, ſo y^• he can not now in ſuch ſort rage as he would, & eſpecially for y^• he cannot prohibite y^• electe & predeſtinate vntounto eternal life frō their apointed ſaluatiō. Although as touching this, alſo before Chriſt aſcended vp into heauē, Sathan was no leſſe letted then he is now, ſo y^• he could not diſturbe y^e elect frō eternal lyfe. But here may be anſwered, y^• they whichWhy Sathan is ſaid to be more bound now, thē he was before the death of Chriſt. were in y^• ſtate were before Chriſtes tyme few in number: For y^e deuill ranged & ſpoiled in a maner eueryevery where throughout y^e whole world, except it wer certain of y^e Iſraelites & a few others. But now ſince y^e Goſpell was ſpred abroad thoroughout the whole world, the power and ſtrength of Sathan is much more reſtrayned: which may ſufficiently appeare by the ceaſyng of the oracles, and by the ouerthrow of idolatry in a manner eueryevery where. Wherfore I thinke with Auguſtine that thys innouation of creatures, ſhall not ſerue to that vſe, that the ſaintes ſhould vſe thē liuing with Chriſt in any temporall kingdom in the world. And as for the propheſies of the Prophets, which ar eueryevery where ſet foorth touchingThe Propheſies of the Prophets touching the kingdome of Chriſt ar metaphoricall. The Prophets themſelues declared that they ſpake metaphoricallye. the kingdome of Chriſt, and make mencion of certayne carnal thinges and belong to an earthly kingdome, they are ſo to be taken, that we vnderſtand that by ſuch metaphors (as the honor and maieſty of our kingdoms is thought to conſiſt) is deſcribed the kingdome of Chriſt, which he now exerciſeth in the Churche, and whiche in the daye of iudgemente he ſhall with greate power ſhew forth. Which thing the prophets thēſelues hauehave ſufficiently ſignified, whē they enterlaced many things, which farre paſſe al credite, and excede the courſe of thinges humane. For there they playnly declare, that they ſpeake metaphorically. But to returne to our purpoſe, we ſuppoſe that the world, as touchinge his nature and ſubſtaunce, ſhall not vtterlye peariſhe, but rather, as writeth Eſay, Peter, and the booke of the Apocalipſe, and Paul in thys place, ſhalbe renewed. And of thys renouation there are ſet forth two principall conditions, theThe conditions of the renouation of the world one is immortality, and the other light. The Scholemen hauehave noted, that that light ſhall not be ſuch which ſhall cauſe heate: for if it ſhould ſo doo, all thinges ſhould ſone be dried vp and burnt. And oftentimes there is found light, which engendreth not heate: for there are many precious ſtones moſt bright, whicheNot eueryevery light maketh warm. geue no heate at all. Theſe thinges beinge thus declared, let vsus conſider of the other partes of the world, whether they alſo ſhalbe preſerued, as plantes, precious ſtones, mettalls, brute beaſtes, and ſuch other like thinges, The Scholemen thinke, that man which is the principalleſt part of the world, being renewed, other creatures alſo ſhalbe reſtored. Which ſaying is moſt true: for it is gathered out of the ſayinges of Paul. But as touching the partes, they thinke that only the heauen, and the elementes, & the bodies of men ſhall remayne. But the reaſon which they aleadge for themſelues is in my iudgement very weake: for they affirme, that thoſe thinges onelyonly ſhall hauehave immortality, which wereA reaſon of the Scholemen. after a ſort made apt thereunto: as is a celeſtiall body: which is altogether ſimple, nether is changed by contrary qualities. The elementes alſo, although as touching partes they are engendred and corrupted, yet as touchinge the whole they alwayes abide. So ſay they alſo of man: who although he hauehave a tranſitory body, yet he hath an immortall ſoule: yea rather euen the body it ſelfe was ſo compoſed at the beginning, that it had poſſibility not to dye. Wherefore it ſhall not be abſurd to aſcribe vntounto it alſo immortality. But thys reaſon is for two cauſes weake: firſte, bycauſe without any authority of the word of God it taketh away renouation from many partes of the world: Secondlye, for that that which it taketh as granted, is euen as doubtfull as is that which is concluded, namely, that thoſe thinges only ſhall be renewed with immortality, which by theyr conſtitution ſeme apt thereunto. For ſithen thys immortality is the liberallImmortality is the mere gift of God, neyther dependeth of nature. and mere gift of God, it can not depend of any meane or force of nature. For, that power of God, whereby both the heauens and the elementes ſhalbe reſtored vntounto immortality, can preſerue alſo the other partes of the world. And as the elementes remayne whole, although theyr partes be engendred and corrupted: ſo alſo doo the ſpecies or kindes of brute beaſtes and plantes perpetually endure, although theyr indiuidua or peculiar parts are renewed, & doo periſh. If thou demaund what commodity theſe things ſhal hauehave if they remaine: I anſwere, that they ſhall hauehave the ſelfe ſame commodity, that thou cāſt aſcribe vntounto the elementes. For euen as then we ſhall hauehave no nede of the elementes, ſo alſo ſhall we hauehave no nede of brute beaſtes, or plantes or other partes of the world. This had ben a better reaſon for them, in my iudgement, if they had ſaid that therefore they thinke, that other thinges ſhall not endure, for that the ſcripture maketh no mencion of theyr continuance & preſeruation. Although I ſe that nether thys reaſon alſo is of neceſſity. For although the ſcripture hath not made mencion of theſe creatures apart by themſelues, and expreſſedly, yet it isReaſons probable on eche ſide. ſufficient, that it hath generally ſignified, that creatures ſhalbe renewed, nether euer excepted any thing. Farther, if by reaſons we ſhould contend, that the Sun (as they ſay) ſhall therefore be illuſtrated with greater aboundaunce of light, for that it is requiſite that it ſhould after a ſorte receaue a reward of his labors: So mought the reſt of the creatures alſo ſay, that they hauehave with no les labour and fidelity done ſeruice vntounto men, then hath the Sunne. And moreouer, there is in other creatures no leſſe proneſſe and naturall deſire to preſerue themſelues, then there is in the Sunne, Moone, heauē and earth: Wherfore if the one ought not to be fruſtrated of theyr deſire, nether vndoubtedly ought the other to be fruſtrated. Theſe thinges may be ſayde on eche ſide probablye. And Paul to the Epheſians, and vntounto the Coloſſians ſaith, that al things ſhalbe renued by Chriſt, both the thinges that are in heauen, and the things that are in earth. But netherThinges pronounced vniuerſally in the holy ſcriptures admitte exception. that alſo maketh an argument of neceſſity. For thinges vniuerſally pronounced in the holy ſcriptures, admitte alwayes an exception or cōtraction. All (ſaith Chriſt) as many as hauehave come before me, were theues and robbers. All thinges are lawefull vntounto me, but all thinges are not expedient. Here may be vnderſtand the figure Synecdoche, namely, to vnderſtand ſome partes comprehended in that whole. And when Paul ſayth, that the Creature ſhalbe deliuered from the ſeruitude of corruption, it may be generally vnderſtand of the whole worlde, for that it ſhalbe no more compelled, to renew creatures by a new generation: yet thereof it followeth not, that al the creatures, as touching eueryevery perticular kind, ſhalbe preſerued. Wherefore I thinke it the part of a godly minde to affirme neither part obſtinately. For we hauehave nothinge on nether ſide, that is thoroughly andNeither part of this queſtion is obſtinatelye to be affirmed. certaynly defined. Howbeit this I dare affirme, that of thoſe creatures which hauehave periſhed, onelyonly men ſhalbe rayſed vp from the dead. But as touching the preſeruation of other creatures, after the day of iudgement, except the heauen and earth, whereof the ſcripture hath made mēcion, I ſuppoſe there is nothing to be ſayd. For when we want ſcriptures, it is not our part to ſerch out thinges to curiouſly. It is inough if we vnderſtād this, that for our ſakes was brought in the corruption of things: and agayne, that whē we ſhall be renewed, al thingsWe muſt take hede that we let not eſcape vsus the thinges that are neceſſary vntounto ſaluation. The vſe of the Sacraments cannot be pure, where their nature is not knowen. About what principall pointes the ſcriptures ar occupied. Thoſe things which are not ſet foorth in the holy ſcriptures, ar not neceſſary vntounto ſaluatiō. y^• remaine ſhal be in better eſtate, then they were before. But we muſt ſo ſtreine y^e ſtrēgths of our knowlege, y^• we let not thoſe things eſcape vsus which are neceſſary vntounto ſaluation: ſuch as is y^• doctrine of God, of Iuſtification, of worſhipping, of good works, of the vſe of the ſacramēts: which vſe ſhal neuer be ſincere, nor pure, vnles we throughly vnderſtand and know the nature of them. For if we attribute vntounto them either more or leſſe, then behoueth, we ſhal perpetually erre. The Scriptures are chiefly occupied in theſe principall pointes, that the man of God may be made perfect and inſtructed to eueryevery good worke. But let vsus thinke, that thoſe thinges which the Scriptures ſpeake not of, are not neceſſary vntounto our ſaluatiō. For ſo good is the holy ghoſt, that if they had bene neceſſary, he would vndoubtedly hauehave ſet them forth in the Scriptures.

Commentary on Romans, Chapter 8 (3 of 5)