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53. The xvij. Chapter. Of the end of the world, of the last iudgemen

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The xvij. Chapter. Of the end of the world, of the last iudgement, of eternall life, of the equalitie of rewards, and of the restoring of the whole world.

¶ As touching eternall life, looke in the confession of the faith, at the end of the second part: and of felicitis, looke the 14. chapter of the first part, and all the whole commentaries vpon Aristotles Ethiks.

AS for the time of continuance of the world, 1 we haue no certeintie in the holie scriptures. 2 Augustine in his first booke vpon Genesis, against the Manicheis, reckoned six ages of the world. The first, from Adam vnto Noah; the second, from Noah vnto Abraham; the third, from thence vnto Dauid; the fourth, from that time to the transmigration into Babylon; the fift, from that time vnto Christ; the sixt, from Christ vntill the last iudgement. Wherefore that age, wherein we now liue, being the last, 3 may be called the decréeped or verie old age; and of Iohn it is called the last houre: but how long it shall continue, 4 we knowe not. Augustine vnto Hesychius, who had somewhat curiouslie questioned of the end of the world, answered; that He durst not either measure or reckon the spaces of times, vnto the end of the world; bicause it is written, 5 that Of that daie knoweth no man, neither the angels, nor yet the sonne of God himself. 6 Which place Epiphanius interpreteth, in the booke which he calleth Anchoratus; affirming a double knowledge, one of the execution or worke, & another of the inward science. And then (saith he) God the father hath both waies the knowledge of the last iudgement: of the inward science doubtlesse, in that he hath knowen the time thereof: secondlie of the worke; bicause he hath alreadie executed iudgement. 7 He hath giuen all iudgement to the sonne, and as touching himselfe, he hath sufficientlie iudged. And the sonne hath knowledge of that daie, as touching knowledge: but as touching execution, he hath not; bicause he is not yet come to iudge. But the angels in neither sort knowe of that daie. First, in verie déed, the houre & time of iudgement is hidden to them: further, the worke or execution God hath not yet committed to them, that they should go foorth and take awaie all offenses.

Howbeit, this exposition séemeth to be verie subtill and wrested. 8 Augustine hath more plainlie interpreted it; that The sonne knoweth not of that daie, not as touching himselfe, but concerning others, whom he causeth not to knowe that daie; neither hath he reuealed the same by his doctrine. But if thou wilt saie, that afrer this maner, the father also dooth not knowe it; bicause he hath not shewed the same daie, or instructed anie man as touching it: he answereth; Yes verelie, he hath reuealed it to the sonne. Howbeit I would yet more simplie vnderstand that sentence, as touching the humane nature of Christ, which by the ordinarie and naturall condition, knew nothing more, than was declared vnto him by the diuine nature.

2 Some haue had a mind to cauill, that albeit the daie and the houre is not knowne: yet that by coniectures we may atteine to the knowledge of the time, bicause that Christ did speciallie speake of that daie, but not of the time. But this subtill point nothing helpeth them, bicause it is written in the first chapter of the acts; 9 It is not for you to knowe the times and moments: which in Gréek is written. ⟨…⟩. And that, 10 which we read in Matthew; When the Gospell shall be preached ouer all the world, then shall the end be: 11 Augustine expoundeth; The Lord shall not come, before the Gospell shall be preached ouer all the world. But by this it is not knowne, how soone, after such preaching, he will come. In the epistle to the Colossians, 12 the first chapter, the apostle writeth, that Euen at that time, the Gospell was alreadie preached ouer all the world: and yet we sée that iudgement is still deferred. The Lord, in the Gospell of Matthew, 13 shewed of manie signes of the last times: but when we sée them, we vnderstand not whether as yet they be thoroughlie come to the iust measure, so as they should be reckoned euen for the verie same things, which the Lord hath foreshewed. But it is sufficient for vs to knowe, 14 that (as Paule said) This our age is the last; so as another age after this is not to be looked for. And touching this time of ours Christ said; 15 I will be with you, vntill the end of the world: wherein he sheweth, that the end of our age is the consummation of the world. And when he instituted the sacrament of the Eucharist, 16 he said; Ye shall shew the Lords death vntill he come: by which saieng he declareth, that our sacraments shall endure, vntill the end of the world.

3 Manie are led by coniectures, which are but weake (I will not saie vaine) to appoint the time of the last iudgement. They bring foorth an oracle from the tradition of the Hebrues, which they attribute to Elias, and his Schoole; namelie, that the world should endure six thousand yéeres. And those yéeres they distribute after this maner; to wit, that two thousand yéeres were spent before the lawe, two thousand yéeres vnder the lawe, & two thousand yéeres they appoint to be vnder the kingdom of Messias. And others haue feigned (which commeth all to one purpose) that the world shall endure six daies, euen as it was made in six daies; but as touching the lasting thereof they appoint for euerie daie a thousand yéers; as though this had béene the mind of Dauid, when he said; 17 And a thousand yeeres before thee are as yesterdaie that is past. Also there be others, which thinke, that the mysticall bodie of Christ, that is, the church, shall liue vpon the earth 33. yéeres: which number Christ liued in the world, as touching his bodie, which he tooke of the virgin: but to euerie yéere they distribute fiftie vsuall yéeres, that they may make a yéere of Iubile. All these things are inuentions of men. And it is a miserable thing, that whereas we haue so manie cléere and manifest things in the holie scriptures, concerning faith, hope, charitie, and the bonds of other vertues, wherein there is nothing obscure; we will leaue those vtterlie neglected, and with so great superstition followe other things, which are vncerteine, and serue lesse vnto saluation. This dooth the diuell indeuour, that we should earnestlie occupie our selues in questions, which be infinite & vnprofitable; laieng aside other things, which should be necessarilie kept.

But when we heare mention to be made of the last iudgement, let vs rather prepare our selues to watch and praie, lest we be found negligent. True certeinelie it is, 18 that Augustine said, 19 that Prophesies are sooner fulfilled than vnderstood. Wherefore, when we sée some of those signes, which Christ set foorth vnto vs, as tokens of the iudgement to come, let vs saie with our owne selues; Perhaps the wrath of the Lord is now to be powred out, let vs feruentlie desire of God by praiers and most earnest faith, that he will be mercifull, and reconciled vnto vs, for Christ his sake. Concerning the ages and spaces of times, the heretiks Marcion, Cerdo, Praxeas, and Valentinus haue shamefullie doted; as may be séene in Tertullian and Irenaeus.

4 The deferring of punishments, 20 which God vseth of his owne nature, séemeth to inuite men to returne vnto God; although it haue not the like strength of working in all men. Wherefore, 21 when we sée some punished, and we our selues in the meane time spared, it is meet that we should weigh this goodnes of God, whereby he beareth with vs, to the intent we should correct our selues. Of which thing Christ admonished vs, when he said (at what time that word was brought him of some that were slaine with the fall of the tower of Siloa; 22 ) Doo ye thinke that they alone haue sinned? As though he should haue said; Not onelie they haue deserued that punishment, but manie others ought to haue suffered the like. But God will shew foorth certeine particular examples of his iudgement, which one daie shall be generall. Indéed the punishment of the vngodlie is deferred, but yet it shall most certeinlie come at the time appointed. 23 The parable of the fig-tree, which the good man of the houshold commanded to be cut downe, séeing it bare no fruit, admonisheth vs of the selfe-same thing. For the husband-man obteined, that the cutting downe thereof should be a little while deferred, for that he would doong it, and husband it, if perhaps it would bring foorth fruit: which if it did not, then it should not onelie be digged vp by the roots; but be also throwne into the fire. Here are we taught, not straitwaie to forsake our brethren, 24 when they offend; but patientlie for a time to expect: and that euen as God himselfe dooth, so should we by benefits prouoke them to repentance, not omitting in the meane time brotherlie admonitions.

But it is woorthie to be noted, that the verie same men, 25 whom Paule said were punished, (when they were deliuered vp to the lusts of their owne hart, and vnto shamefull affections, and also vnto a reprobate mind) shall againe be punished: 26 which therefore is doone, bicause that first kind of punishment drew them vnto pleasures and delights: for he declareth, that it shall one daie come to passe, that they shall haue sore and gréeuous punishment laid vpon them. But how dooth this agrée with that which the prophet Nahum writeth in his first chapter; 27 namelie, that iudgement and punishment are not vsed twise for one thing. Séeing these men were punished once, whie are they punished againe? Certeinlie, that sentence so commonlie frequented, that God punisheth not twise, is not so written in the prophet; although it be so read in the seuentie interpretors. The words are after this sort; Whie doo ye deuise against the Lord? He will make an end, neither shall tribulation arise the second time. Which words some of the Hebrues (as Ierom reporteth) doo interpret of the Assyrians, who séeing they had gotten the victorie at the first time against the kingdome of the ten tribes, thought that they had béene able, in like maner, to haue preuailed against the kingdome of Iuda, which the prophet said should not come to passe; and saith, that after the first tribulation, a second should not followe. Indéed this exposition may be borne withall.

But there is an other, which is more plaine; namelie, to saie, that these things are spoken against Senacherib, which besieged Ierusalem, vnto whom God threatned an absolute and perfect destruction; I will (saith he) so blot thee out, as I shall not need to rise the second time against thee. One plague shall be sufficient, thou shalt be so vehementlie afflicted therewith. Neither did the prophet dreame, as manie doo imagine, that there is a measure of punishments prescribed vnto God; as though it were not lawfull for him to punish one and the selfe-same man more than once. If this should be granted, 28 we must saie, that the Aegyptians, for so much as they were punished in the red sea, are now frée from hell fire; and they, which were destroied in Sodome, and in the floud, now at length be at rest. Which saiengs vndoubtedlie are most absurd: for as some in this life doo receiue the holie Ghost, and grace, as an earnest penie of the happinesse to come, being those, which both in this life, and in the life to come shall haue reward: so on the other side it may be, that the punishments of some begin in this life, which shall be augmented in an other life. As it is to be thought, that Nero, Herod, and Saule, doo now féele punishments farre more gréeuous, than those which they here tasted of. Yet in the meane while I denie not, but that God as touching his elect, is content with those gréefes and punishments wherwith he punished them in this life.

As Paule said to the Corinths, 29 that One among them should be deliuered vp vnto satan, to the end his spirit might be saued in the daie of the Lord. And againe he saith; 30 that Some are here corrected of the Lord, least they should not be condemned with this world.

5 But when God will deale after this sort, or vse this seueritie, to punish both here and afterward, that is not put vnder our knowledge. Wherefore, according to the commandement of Christ, he is alwaies to be feared; forsomuch as He hath power both to kill the bodie, 31 and also to cast the soule into hell fire. Howbeit, this we may affirme, that they which perish in affliction and trouble, and repent not, shall be more gréeuouslie tormented againe: and they on the other side, which being warned by afflictions, doo returne vnto Christ, shall (after sufficient chastising with the punishments of this life) obteine euerlasting saluation. Wherefore, according to that which we haue said, 32 Paule admonisheth wicked men, that howsoeuer they haue béene punished; yet, vnlesse they shall repent, greater punishments remaine against the daie of iudgement. And his meaning is, 33 that the patience of God, whereby he suffereth them, 34 dooth not foretoken impunitie; but giueth them an occasion of beginning true repentance. God is declared to be both mercifull and good, but yet so, as his forbearing and clemencie hath ends and limits. And by reason of this deferring of punishments, which happen in this life, the apostle is compelled to make mention of the last iudgement. Otherwise, séeing manie are spared in this life from punishment, & others are verie seuerelie handled, God might be thought to deale vniustlie. Wherefore he vrgeth them with the feare of the last iudgement, and affirmeth, that the deferring of vengeance bringeth the greater punishments. Which thing Valerius Maximus an Ethnike writer speaketh of; namelie, that God by the gréeuousnes of punishments, recompenseth the long delaie of punishing. Whereby it is plaine, that Paule disputing against the Ethniks, which knew not the holie scriptures, reprooued them by those things, which might be knowen by the light of nature. So then there is a certeine naturall knowledge graffed in the harts of men, 35 concerning the iudgement of God, which is to come after this life. And this doo euen the fables of the Poets declare, which haue placed Minos, Rhadamanthus, & Aeacus as iudges in hell. Wherfore they shall be the more gréeuouslie punished, which haue béene the longer borne withall; bicause the contemning of God, addeth no small weight vnto their sinnes: which contempt séemeth to haue crept vpon them, while they in such sort neglected a long time his gentlenesse and patience.

Paule addeth; But thou according to thy hardnesse and vnrepentant hart, heapest to thy selfe wrath, 36 in the daie of wrath. It is a hard hart, that is not mollified by the benefits of God, nor yet is broken by his threatnings, or feare of punishments. 37 And this rebellion against God we drawe vnto vs, partlie by originall sinne; and partlie by a custome of sinning: so that we are now in a maner without anie féeling. To beléeue well, séeing it belongeth vnto vertue, it hath two extremities. On the one side there is so great facilitie, that some will beléeue anie thing, whether it be an inuention of man, or a superstition; or else the word of God, that thou set foorth vnto them: this vndoubtedlie is a fault. On the other side, there is so great difficultie to beléeue, as they will not admit, no not that which is manifestlie appointed by the word of God, vnlesse their owne reason be satisfied therin. Betwéene these two dangerous extremities, there is a certeine meane; to wit, that we should easilie beléeue those things which are to be beléeued, when they are sincerelie offered vnto vs, making a godlie triall of them by the holie scriptures: for by that rule all things must be examined. Paule vseth this Gréeke word ⟨…⟩, which signifieth, To laie aside, or to laie vp in store: for we commonlie vse to laie vp in our treasuries, those things which we will not presentlie vse; but will afterward occupie them at some other time. And this accordeth iust with those vngodlie persons: for they did not then féele the wrath of God, which afterward they shall féele; and that so much the more abundantlie, as riches are greater, which are euerie daie heaped togither. He prudentlie saith; that These men heaped vnto themselues wrath, bicause they should not impute these punishments vnto the crueltie of God. By this kind of spéech he teacheth, that it was their owne selues which brought this mischéefe vpon themselues. And this word of [Heaping vp treasure;] is oftentimes vsed in the holie scriptures. In Deuteronomie the 32. chapter, 38 God saith of the transgressions of the Israelits, that they were sealed vp in his treasures. 39 Ieremie also in the 50. chapter thretneth, that God would powre out the treasure of his wrath and of his indignation.

6 And whereas Paule to the Romans added; 40 Against the daie of wrath, it dooth sometimes happen in this life, when God séemeth that he will not suffer anie longer, and sheweth foorth some tokens of his seueritie. Which thing we perceiue did happen in the captiuitie of Babylon, 41 in the destruction of Sodom, and the ouerthrowe of the Aegyptians. And the prophets euerie where describe the most bitter punishments of God, vnder this title, that they be laid vp in store against the daie of wrath. And wrath is héere taken for vengeance, by that kind of figure, wherby that which followeth is expressed by that which goeth before. But the méetest waie is, to referre those things, which are héere described, vnto the last daie of iudgement. 42 Which he noteth out by thrée markes; first, by wrath; secondlie, by reuelation; and lastlie, by iustice. Vengeance he ascribeth vnto God, least it should be thought to be a thing of small weight. He addeth also, Reuelation, bicause héere things be hidden; but there all things shalbe made manifest. He added also this word ⟨…⟩, that is, Iustice, least (as Chrysostome noteth) some should persuade themselues, that the iudgement of God should procéed from an angrie mind. Vndoubtedlie, there shalbe shewed a most gréeuous vengeance but yet such vengeance, as shall haue iustice ioined therewith. Wherefore we ought to haue that iudgement continuallie before our eies, neither at anie time to take anie enterprises or actions vpon vs, but that we haue the eie of our mind bent therevnto. And this is to walke before God, 43 which thing Abraham was commanded to doo: and is verie often required of vs. And to walke before God, is nothing else, but to thinke that he dooth most intentiuelie behold what things so euer we doo.

But alas, it is a wonder to sée, how continuallie this meditation of the iudgement to come, is taken awaie from the sight of the vngodlie. But he shall render to euerie one according to his woorks. But when he saith, that to euerie one shalbe rendered, it plainelie signifieth, that none shall escape this iudgement. In the iudgements of men it oftentimes commeth to passe, that one is punished, and an other is not so much as accused. He addeth; According to their works: to let vs vnderstand, that there shall be no accepting of persons. 44 There shall be onelie had a consideration of the causes, and not of the men: they shall be iudged according to their works and déeds, of what state and condition so euer they be. Indéed the mercie of God is now verie ample, but yet so, as the seueritie of [his] iustice is not wanting. Albeit that Moses perceiued manie properties of God, which serued to expresse his goodnes and clemencie; to wit, that He is gentle, 45 mercifull, slowe vnto wrath, rich in mercie and truth, which would keepe in store his pitie or mercie for a thousand generations: yet he perceiued it to be added in the end, that God will not declare the wicked man to be an innocent. And that he visiteth the sinnes of the fathers vpon the children, vnto the third and fourth generation.

46 7 But whereas it is here and there said, that all die, and that all shall be made aliue; some haue thought, that in the end all men shall be saued: that the benefit of Christ may extend as far as did the fault of Adam. Of this mind did Origin séeme to be. Howbeit, in the holie scriptures, as touching the punishments of the damned it is said, 47 that Their woorme shall not be extinguished. And Christ is said, that At the last iudgement hee will throwe the damned into eternall fire. 48 But if thou wilt cauill, that this word [Eternall] is sometime in the holie scriptures applied vnto things, 49 which endure a long time; and that it is not alwaies required, that they should be without end: we answer, that this cannot be applied vnto this question. For those things, which by reason of long continuance, are somtimes by a figure called eternall; whereas otherwise they shall haue their end, are prooued, euen by the holie scriptures to haue an end, and at the length to breake off. But if this be not manifest, let vs alwaies vnderstand [Eternall] in his owne proper signification. And séeing in the holie scripture there is no mention made of a change to come, after the sentence giuen by the high iudge, touching the state and condition of things; we will absolutelie vnderstand his words. For whatsoeuer shall be presumed, shall be but feigned.

50 Neither is that necessarie, which they indeuour to prooue; namelie, that the benefit of Christ should as largelie extend, as did the dammage and losse procured by Adam. Albeit I knowe, that there be some, which for their readier answer, and that they may séeme to defend, that so manie be partakers of the benefit of Christ, as were hurt by the fall of Adam, are woont to saie; that Euen as death came vpon all men by Adam, so the resurrection shall be spred vpon all men by Christ: although that this benefit in the wicked, dooth tend to destruction through their owne fault. But vnto this opinion I doo not willinglie agrée: for it is here ment of that kind of resurrection, which Christ shall performe, by abolishing of sinne. Which, séeing we cannot appoint to be in the wicked (as they which will remaine in their sinnes) they cannot be partakers of this resurrection: and the resurrection of them dooth belong to the seueritie of iudgement, and not to the bountifulnes of mercie. For if the Lord trulie pronounced of Iudas, that It had beene better for him if he had not beene borne: 51 the same may we affirme of these men, that it should be much better for them, 52 if they rise not againe. And further, if these men may séeme to haue found a shift concerning resurrection, as though [the particle] By Christ, should respect so manie as they be, which be perished by the death that came in by Adam: what (I beséech you) would they saie, if so be I should vse the same kind of argument as touching sinne and righteousnesse? For so all men would saie, that they be iustified by Christ, as sinne was deriued vpon all men by Adam. Certeinlie here they haue no shift: for a far lesse number doo obteine righteousnesse by Christ, than are contaminated in their birth by originall sin. Wherfore, that is firme, which we said at the beginning; namelie, that the gift of Christ is not so largelie extended, as was the losse that came by the fall of Adam. 53 Yet must we not iudge that gift to be of the lesse strength, as well bicause there wanted nothing in Christ, as touching desert and woorthinesse, but that whole mankind might be iustified by him; sauing that the large scope of his grace and benefit is drawne within the limits of diuine predestination: as also, for that it is a greater power to blot out a multitude, yea an innumerable sort of sinnes by iustification, than it was to spred one sinne ouer all men. And this reason did Paule touch in the fift chapter of the epistle to the Romans. Wherefore, when it is said, 54 [All] as well on the one part as on the other, the spéech must be referred vnto such a generalitie, as is not one and the same, but which is proper to both of them. 55 For euen as Adam hath his bodie of all the posteritie, which is deriued from him; so doubtlesse Christ hath his bodie of all beléeuers and iustified persons. And verie well dooth the exposition, which Augustine vseth, agrée with this place; namelie, that By Christ all shall be made aliue, euen as manie as come to the blessed resurrection, which they shall atteine by the grace of Christ.

That all mens glorie in heauen shall be alike.

8 The fathers, when they interpret the place of Paule, 56 wherein it is said; There is another glorie of the sunne, and an other of the moone: they expound the same, as though it should concerne the diuersitie of rewards; so that after the blessed resurrection, some should become more excellent than others. Howbeit, if a man in this place weigh well the matter, this is not ment: which thing the conclusion brought in, dooth manifestlie declare. For thus Paule inferreth; It is sowen in corruption, it riseth againe in incorruption; 57 it is sowen in dishonour, it riseth againe in glorie; it is sowen in infirmitie, it riseth againe in power; it is sowen a naturall bodie, it riseth againe a spirituall bodie. Where it appéereth, that this diuersitie is onelie to be vnderstood betwéene the bodie, which we shall put off at our death, and that bodie which shall be restored in the resurrection: neither is there anie thing concluded, of a difference to be betwéene the bodies of the blessed. The effect of that which is to be considered in this comparison, is betwéene the bodie put off, and the bodie restored. Christ spake no otherwise than generallie, concerning this matter; to wit, that in the euerlasting habitation, 58 we should be like vnto angels: wherein, neither men shall marrie wiues, nor yet women be giuen in marriage. These things are not spoken of me, 59 to the intent I would prooue, that there is altogither equalitie in that place; but I affirme, that neither of both can be confirmed out of the holie scriptures. Both opinions are probable; neither doo I thinke it of necessitie to saluation, which of these two be true. Probable perchance it is, that there is some difference among the saints, but I doo not thinke that this can be shewed by the scriptures. The which thing that it may appéere, let vs sée what places they bring in.

60 First they saie; Vnto euerie man shall be giuen, according to his works, and euerie one shall haue a reward according to his labour. In Daniel it is written; They which teach others, shall be as the light of the firmament; and they which instruct others vnto righteousnes, shall shine as the starres. 61 They reason also by contraries; Séeing there is a diuersitie in punishments, the same must be granted as touching rewards. 62 And that punishments are not alike, they prooue by the words of Christ, wherein he said, that It shall be easier for the men of Tyre and Sidon, than for Corasim and Bethsaida; and also for the men of Sodome, than for Capernaum. Further it is written; In the house of my Father there be manie mansions. And besides this; if We shall be like vnto the angels, they haue sundrie orders among them. Moreouer, the séed being cast into the earth, bringeth foorth fruit, thirtie fold, sixtie fold, or a hundred fold. And in the parable of the talents, according as there be more or fewer restored vnto the Lord by his seruants, the diuersitie of the gaine is recompensed with sundrie rewards. And in the Apocalypse; 63 Some doo followe the Lambe wheresoeuer he shall go; which séemeth not to be granted vnto others. He that shall obserue and teach [the commandements,] that man shall be called great in the kingdome of heauen. Againe he saith; 64 He that desireth to be the greater among you, let him be made the lest of all. And in the latter epistle to the Corinthians; He that soweth sparinglie, shall reape sparinglie; and he that soweth in blessings, shall also reape of blessings. All the Fathers agrée vnto this opinion. And it séemeth, that by this meanes is stirred vp the studie and indeuour of liuing well. These and such other things they be, which are woont to be brought for this part.

9 Now on the other side, let vs heare them, 65 which affirme rather an equalitie in the rewards of eternall life. First, vnto them which laboured not alike in the vineyard, a penie is giuen indifferentlie; and the good man of the house withstandeth the murmurers, and sheweth that he dooth iustlie; neither dooth he excuse himselfe by a distinction of reward substantiall, and accidentall, which the aduersaries haue deuised. 66 Further, out of the apostle Paule, in an other place, we heare; that God shalbe all in all. 67 And Christ speaking of the reward of iust men; The iust (saith he) shall shine as the sunne in the sight of God. But no greater light there is, than that wherewith the sunne is indued. And no man, except he be iust, shall enter into the kingdome of heauen. Wherefore all shall haue the light of the sunne; that is, the high glorie alike. 68 And againe Christ disputing with the Saduces as touching the resurrection, said, that we shalbe like to the angels: neither dooth he procéed anie further, to appoint sundrie diuersities. Furthermore, 69 wheras there be sundrie differences of the saints in this life, that happeneth by reason of the flesh, which they carrie about with them: wherevnto, according as some be more or lesse addicted, they profit more or lesse in regeneration. But in the kingdome of heauen, when all blemishes of the flesh shalbe excluded, we shalbe perfect: neither will there be cause whie one man should be let more than an other from perception of the present good thing.

Also Christ promised to his apostles, 70 that they should sit vpon 12. seats, as iudges of Israell. But hath not Paule obteined the same reward, although he be accounted the thirtéenth in the same fellowship; 71 whereas neuerthelesse he laboured more than the rest? Yea rather, he hath also made the Corinthians partakers of the same reward, and with them all beléeuers, when he saith; But doo you not knowe, that we shall iudge the world and the angels? And in the last chapter to the Romans it is written, 72 that The passions of this life are not to be compared to the glorie to come, which shall be reuealed vnto vs. But if so be that God, in giuing of eternall life, hath not respect to the worthinesse of our works, how shall we prooue these degrées of rewards? We shall obteine felicitie by the méere liberalitie of God: wherefore we should séeke for a diuersitie of rewards at his mercie, and not of our owne works. But we sée that those men, which defend the contrarie opinion, doo chéeflie cleaue vnto this ground: as if so be we should deserue euerlasting life by our works, and that (as they speake) of condignitie. Which thing if we should affirme, vndoubtedlie GOD might séeme to be vniust, if he would not assigne greater rewards to them which haue deserued them aboue others.

73 10 But now let vs come to the weighing of those arguments, wherby they indeuor to shew that this difference of rewards is necessarie. First, they obiected, that There shall be giuen to euerie man according to his works. Which we saie must be generallie vnderstood, as touching glorie and damnation. And this interpretation we haue out of the scripture, in the epistle to the Romans, the 2. chapter. And Christ, by the last sentence of iudgement, 74 that To euerie one shall be giuen his owne proper reward, thus expoundeth it; to wit, when he calleth those that be on the right hand into the kingdom, & casteth those on the left hand into destruction. Brieflie, he whose labors haue béene godlie and iust, shall be saued; but he that hath laboured ill, shall fall to ruine. 75 Those verie words, which Daniel hath in the 12. chapter, to wit; that Manie which slept in the dust shall be raised vp, some doubtles vnto glorie, but others vnto shame; and that they which haue taught others shall be like the firmament; and they which haue instructed others to righteousnes, shall be as the starres, doo prooue nothing necessarilie: bicause the selfe-same things, which had béene spoken before (as it is often vsed in the scripture) are repeated in the clause in the second place. The difference which séemeth to be assigned, is of the firmament and of the starres.

But whereas they, which teach, and those which instruct others vnto righteousnesse, be euen thoroughlie all one, and are conteined in one and the selfe-same degrée, there shall not, euen according to our aduersaries iudgement, be due vnto them sundrie rewards, séeing they laboured all alike. Wherefore it appéereth, that the same thing is spoken afterward, which was affirmed before: howbeit, more euidentlie. But if thou shalt aske, why Daniel rather made mention of them which teach, than of others? The answer is readie; to wit, that these men were rather to be confirmed, bicause they were more abandoned vnto persecutions than others were. Therefore had they néed of consolation: for it behooueth them to be of a good courage. Yet thereby is not prooued, that the selfe-same promises should not be made vnto the rest, séeing Christ plainlie said; 76 The righteous shall shine like the sunne in the kingdome of God. Furthermore, Ierom in expounding of this place, when he had plainelie treated of that sentence, added; that Some did demand, whether the godlie vnlearned man, and godlie learned man should haue all one glorie? And he saith, that we may answer according to the translation of Theodosius, 77 that one shall be as the firmament, another as the starres. Howbeit I haue alreadie shewed, that it is all one thing that is spoken on both parts.

11 As touching the argument which they doo bring in of contraries, 78 we should not much passe. For we grant it to be a probable reason, but yet not necessarie: for this maner of argument oftentimes faileth; as if so be a man will saie, that he can kill himselfe, therefore he can quicken himselfe: and manie other instances might be brought, but for breuitie sake I omit them. Wherefore I grant, that in punishments there is some diuersitie, which neuerthelesse followeth not to be in rewards: for by our works we deserue punishment; but on the other side, we deserue not felicitie by them. So that the argument or reason in these contraries are differing or vnlike. It is true that Christ said; 79 In my fathers house there be manie mansions: but he saith not, Sundrie mansions. As if so be I should saie; In Oxford there be manie Innes, 80 but if the ghests be intertained in them all after one maner, the Innes shall not be altogither diuers, but of equalitie, if so be that in euerie one of them the selfe-same dinners, and the same suppers, and wholie the same commodities be set before the ghests.

As touching angels, we saie, 81 that the scripture granteth, that they haue among them sundrie orders and iurisdictions; bicause God vseth the ministerie of them for the gouerning of the world: but at the end, 82 all principalities and powers (as we haue said) shalbe abolished. Neither doo we knowe, whether there shall be anie more a diuersitie of orders or degrées, as touching felicitie. Further, they that affirme sundrie orders to be in angels, their mind is, that they differ in speciall kind, and perhaps in the next generall kind: which cannot be affirmed, as touching blessed men, or our spirits. Wherefore the similitude betwéene vs and angels agréeth not as touching all things. For then should we take all angels to be of one forme, or one order, whether they haue all a like or equall happinesse or no. But these matters no man can define by testimonies of the holie scriptures, séeing verie few things are taught vs concerning the affairs of angels, bicause they were not necessarie vnto our saluation to be known. He that shal obserue & teach [the co~mandements] shalbe called great in the kingdom of heauen. 83 We answer, that vnder the name of the kingdome of heauen is vnderstood the church, wherin they are greatlie to be estéemed, which teach rightlie, & doo those things, which they shall teach: and in the elections of the churches, they must be preferred before others. And those are to be lesse estéemed, who breake the lest of Gods commandements, & teach others to breake them. Except perhaps thou wilt saie, that they which breake, & teach others to breake the co~ mandements of God, 84 shalbe in eternal felicitie: which thing is most absurd. Neither is it any difficult thing to perceiue what meneth the parable of the séed, wherof a part falleth on good ground, and giueth fruit, thirtie fold; when as of other parts there is had euen sixtie fold, or an hundred fold. There is none but vnderstandeth, that these things belong to the state of this present life: bicause Gods word fructifieth not in all the godlie after one sort. 85 Neither doth the parable of the talents respect anie thing else; for he that vseth Gods gifts well, is made worthie to be placed ouer manie things: graces are increased in him, & he dailie made more capable of spirituall gifts.

86 12 Also they cited that saieng vnto the Corinshians; He that soweth sparinglie, shall also reape sparinglie. Which saieng also may apperteine to the receiuing of spirituall fruits in this life; for they that be liberall in almes, doo abound in spirituall good things: and it oftentimes commeth to passe, that God more abundantlie imparteth riches vnto them, to the intent they may haue the more plentie, whereof to be mercifull. So then, as touching all these things we may vnderstand, that a sparing haruest shall be, if we sowe sparinglie. Wherefore there is nothing necessarilie prooued, as touching rewards of eternall life. 87 And whereas the Lord said vnto the apostles; He that will be greater, let him become the least of all: it is nothing against vs, séeing it may be vnderstood as touching the church, where those should be acknowledged for chéefe, which doo behaue themselues lowlie. But the testimonie out of the Apocalypse; 88 that They which be virgins, doo followe the lambe wheresoeuer he shall go: and, that those hundred fiftie foure thousand, 89 soong a song, which might not be soong by others: and those things besides, which are alledged out of the same booke, are obscure; since it is said to be sealed vp, and that it is not easilie, yea rather of verie few vnderstood. And it appéereth not vnto vs, whether the things shewed, doo belong vnto the life present, or vnto the life to come. We grant, that they which be of the purer life, be more apt to penetrate the secrets of GOD. And on the other side we are taught, that where-soeuer Christ is, there also shall his ministers be. Wherefore it is promised, not onelie vnto some, but also vnto all, which serue Christ, that they shall followe the lambe.

13 Concerning the fathers, we fréelie grant, 90 that they affirmed a difference of rewards. But in this place it is onelie called into question, whether this opinion may be prooued by the testimonie of the holie scriptures. Further, they doo not also alwaies speake with one consent. Ierom in his epistles, when he had commended a widowe, and that he séemed to compare hir vnto a virgin, saith; that He liked not to put this difference betwéene the saints: whereas yet he himselfe séemeth to be an earnest defender of these differences. 91 Neither doo we make anie great account that it was said, that men are made sluggish, who otherwise by this diuersitie of rewards would be incouraged to liue godlie. For they, which be not mooued through the loue and faith of the word of God, and through a hope of excellent felicitie; neither also will they be easilie stirred vp to doo well, in respect of these differences. But if they should doo otherwise, they might rather be counted hirelings, than sonnes of God. Neither (as I said before) are these things spoken by me; to the intent I would vtterlie denie such a difference of rewards: but this onelie I ment to saie, that they cannot be prooued by the scriptures. Otherwise, 92 among those that shall be raised from the dead, we put a difference: bicause the habit of the damned soules shall be one, and of the blessed soules shall be another. Moreouer, we denie not, but it may well be, that when the saints consider in their mind, that God by himselfe did manie acts, and those verie excellent; they will perhaps conceiue thereby more delight and ioie, than others, which cannot remember with themselues, that so manie and so great acts were doon by him: which neuertheles is vncerteine, but is brought as a thing probable. But this chéeflie I thinke to be friuolous, which the School-men deuise, I knowe not what, as touching crownes of laurell, and substantiall & accidentall reward.

14 The same men also reason manie things, 93 as touching the state of felicitie; and they demand among other things, 94 whether the knowledge which is gotten here shall so be lost: as when we shall come into the heauenlie habitation, there shall be no difference betwéen the learned and vnlearned? This is a curious search, séeing it hath small or no profit at all. First it were good to come thither, and it should behooue vs to be carefull of the meanes how we should atteine thither, rather than with a superfluous indeuour to dispute now of the condition, qualitie, and forme of the blessed. The holie scriptures call vs not to this indeuour: and perhaps there is nothing concerning this matter determined by them. But as touching the difference of the elect in the euerlasting habitation, the place serueth not to dispute anie more: héereof we haue spoken sufficientlie, when we intreated of the conditions of them that shall rise againe. But that gifts and frée graces shall at that time be abolished, 95 it is no maruell; séeing they be giuen for the aduancement of faith, which then shall continue no longer. Yea, we haue experience at this daie, when as the gospell is in a maner euerie where preached, that those gifts, which we spake of before, are either taken awaie, or else they be verie rare.

As touching languages, whether they shalbe then abolished, some man perhaps will demand; Shall not the saints in heauen speake? Spéech to this purpose is giuen, 96 that either we may communicate with others, those things which we knowe; or else to demand of others those things which we want. But among the saints, in the kingdome of God, it séemeth, that neither of both shalbe necessarie: bicause both in God and in our selues, all things shall aboundantlie enough be knowen, and be had. But if perhaps such a familiar custome shalbe granted vnto vs, it is verie likelie, that all shall vse one maner of language, séeing we shalbe one people, and shall haue one and the self-same countrie. But vnto such as shalbe importunate to demand, what toong that shalbe, which the saints shall then vse; I grant fréelie, that I knowe it not. Whereas notwithstanding I remember there be some who affirme, that the Hebrue toong shall then be in vse: but vpon what certeintie they affirme it, let themselues take héed.

Of the change of all things.

97 15 These things being declared, the place it selfe séemeth to require, that I should speake somewhat of the change of things that shalbe in the end of the world. 98 First I thinke it good to rehearse those things, which the Maister of the sentences writeth, as touching this matter, in the fourth booke, distinct. 48. When the Lord shall come to iudge, the sunne and moone shalbe darkned: not (saith he) bicause the light shalbe taken from them, but through the presence of a more plentifull light. For Christ, the most splendent sunne shalbe present; therefore the starres of heauen shalbe darkened, as are candles at the rising of the sunne. The vertues of heauen shalbe mooued: which may be vnderstood as touching the powers, or (as some speake) of the influences whereby the celestiall bodies gouerne inferiour things, which then shall forsake their right and accustomed order. Or else, by these vertues we may vnderstand the angels, which by a continuall turning, turne about the spheares of the heauens. Perhaps they shall then either cease from the accustomed worke, or else they shall execute it after some new maner. 99 After he had gathered these things out of Matthew and Luke he addeth out of Ioel; that there shall be eclipses of the sunne, and of the moone; The sunne (saith he) shalbe darkened, and the moone shalbe turned into bloud, before that great and horrible daie of the Lord come. And out of the 65. chapter of Esaie; Behold I create a new heauen, 100 and a new earth. And straitwaie; 101 The moone shall shine as the sunne, and the light of the sun shalbe seuen fold, that is, of seuen daies. And out of the Apocalypse; 102 There shalbe a new heauen, and a new earth. Albeit no mention is there made of amplifieng the light, either of the sunne or of the moone.

Ierom interpreteth that place; that such shalbe the light of the sunne, as it was in those first seuen daies, wherin the world was created. For by the sinne of our first parents, the light (saith he) both of the sunne and of the moone was diminished. Which saieng some of the Schoolemen vnderstand, not as touching the verie substance of the light, but that as well the world as men, receiue lesse fruit of those lights, after the fall, than they had before. Howbeit, all these things are obscure and vncerteine. Wherevnto I ad, that some of the Rabbines thinke these to be figuratiue spéeches; for that in the starres there shall be no change: but they saie, that vnto men being in heauinesse, and bewailing the vnhappie state of their things, shall come so small fruit by the light of the sunne and moone, as vnto them these starres may séeme to be darkened, and altogither out of sight. But contrarise, when they beginne to be in happier state, and to liue according to their owne harts desire; then at the last, the light of the sunne and of the moone shall séeme to be doubled vnto them, and to be lighter by manie degrées than it séemed before. Which exposition as I denie not; so I confesse, that at the end of the world shalbe a great change of these things. Wherefore I grant both to be true, either that in this life there happen things oftentimes so sorowfull, as the daies, which otherwise be most cleare, séeme most darke vnto vs: and also, that when all things shall haue an end, the state of creatures shalbe disturbed. Yea also it happeneth, that sometimes, while we liue héere, those lights of heauen are remooued from their naturall order: as we read that it came to passe, 103 when Iosua fought, and when Christ suffered.

16 Ierom, in the interpretation of that place, addeth; that the sunne shall then receiue the reward of his labour, to wit, such great augmentations of his light. 104 Zacharie also testifieth, that Then there shall be one perpetuall daie: for that the light shall be so great, as there shall be no difference betwéene daie and night. If these things be true, we may perceiue in what state the glorious bodies of the saints shall be after the resurrection: 105 of whom Christ said; The iust shall shine like the sunne. They shall then haue a light seuen fold greater than this sunne, which we now inioie. Neither is it anie maruell (saith Chrysostome ) if the creatures at that time shall be beautified with so great light. 106 For kings, on that day wherin they will haue their sonnes to be established vnto the kingdome, are woont to prouide not only that they may be set forth with excellent apparell and solemne shew, but also, that their seruants may be verie comlie and orderlie apparelled. Wherfore when Christ shall then sit manifestlie in his throne, and the iust which be the sonnes of God shall come into the kingdome and inheritance of their father, God will bring to passe, that all creatures shall be beautified with woonderfull ornaments, and excellent brightnesse. 107 Albeit Esaie saith, that It shall come to passe, that the sunne and moone shall giue no more light, but that the Lord himselfe shalbe an euerlasting light. By which words he meaneth not, that those starres shall perish, but onelie that their light shall not be necessarie vnto the saints: for those things peraduenture shall no more rise and go downe as they doo now. But if thou aske of him, what vse they shall haue after the iudgement, he plainelie confesseth that he knoweth not; for that he in this matter is destitute of the scriptures. All these things in a maner we haue out of the Maister of the sentences.

17 Now (as I thinke) there be foure things for me to examine. First, what vse we shall haue of the creatures, when we shalbe adorned with that glorie. Secondlie, whether their laboures shall continue. Afterward, whether the nature and substance of creatures shalbe preserued, and what manner of substance the same shall be. Lastlie, whether all the parts of the world, or onelie some shall be repaired. As concerning the first, they which would diligentlie search out what commoditie shall come vnto the saints in the other life, by the creatures renewed, haue taught vs, that while we liue héere, we are by them holpen two maner of waies. For first, the nature of the bodie and the life, 108 which we presentlie lead, is by them nourished and sustained. Secondlie also, the mind is holpen, that by these visible creatures, it may arise to the contemplation of God: as Paule teacheth in the first chapter of the epistle to the Romans. 109 But when we shalbe once in the blessed state, we shall haue no more néed of the helps of creatures; for we shall then inioie immortalitie: neither shall we be anie more vexed with hunger, or thirst, or cold; or such other discommodities. And as touching the knowledge of GOD, we shall sée him face to face. But (saie they) séeing the corporall eie cannot atteine to the essence of God, 110 (as Augustine verie well teacheth in his booke De videndo Deo: ) therefore, least the eye should be destitute of a fit delectation, vnto it shalbe offered then a woonderfull adorning of the heauens, & beautie of things now renewed; that it may haue, not onelie wherewith to delight and reioise it selfe, but also an occasion to woonder at the power and infinit wisdome of God. These things I grant indéed are probable, but they are not confirmed by the holie scriptures. Neither dooth it sufficientlie appéere, that séeing the bodie of Christ, and infinite bodies of iust men, more brighter than the sunne it selfe, shalbe looked vpon by the eies of the blessed, what delectation the beholding of the creatures restored, can bring ouer and besides. Wherefore the plainnesse and simplicitie of the Maister of the sentences liketh me well, when he saith; he knoweth not that, which he remembreth not that he had read in the holie scriptures. I would to God, that in defining of other things, he would haue vsed the like modestie and faithfulnesse!

18 But as touching the actions of creatures, whether they shalbe perpetuall or no; we cannot define anie thing for a certeintie. The angell indéed in the Apocalypse sweareth by him that liueth world without end, 111 there shall be no more time. Wherevpon some doo gather, that the motion of the celestiall spheres shall then cease; 112 bicause time is the number of motion. But this reason is not firme: for it may be, that the heauens shall mooue; but yet, by reason of that great light of the bodie of Christ, and of the bodies of all the blessed, and of the sunne and moone, it cannot be well obserued. So that motion may indure, although there be no time: for time is not, but by obseruing and numbring of motion. But they adde also an other reason; that heauen shall therefore cease from motion, bicause the continuall courses doo further vnto the preseruing of generation and corruption of inferiour things. Wherefore, séeing there shalbe no more generation or corruption, there shall be no néed then of the motion of heauen. The reason in verie déed is probable, but not necessarie: for that celestiall motion, although it serue not to generation and corruption, yet maie it serue vnto some other purpose, which we are ignorant of. Howbeit, this séemeth to me most certeine, and which ought in anie wise to be affirmed; that these natures of things shall not remaine at the last daie, vnlesse they shall haue some vse. For it is both against nature and common reason, to appoint anie thing, which is altogither idle: but what works GOD will appoint vnto these things, we willinglie grant our selues to be ignorant.

19 Now let vs sée, as touching the substance and nature of things, 113 whether the same shall be preserued after the daie of iudgement. This dooth Peter, in his latter epistle, séeme to denie: for he saith; that The heauens shall suddenlie perish, and like a showre, and that the elements with great heate shall melt awaie. But Augustine, in the twentieth booke De ciuitate Dei, the 16. and 24. chapters saith, that Peter maketh a comparison with those heauens, which perished in the time of the floud: which cannot otherwise be vnderstood, than of the regions of the aire, wherein raine and tempests are commonlie ingendered. These heauens were after the floud put againe in their places, and restored by the word of God, and are now reserued vnto fire. Yea and Peter addeth afterward, 114 that We, according to the promise, shall haue a new heauen and a new earth. That promise was made in the 65. chapter of Esaie, 115 and repeated in the 21. chapter of the Apocalypse: although it be there written of the sea, that it shall haue no more being. But Augustine, in the 16. chapter, which we now cited, doubteth; whether those words must be so vnderstood, as though the sea should vtterlie cease to be, as being now sucked and dried vp with the burnings: or whether indéed it shall remaine, but yet renewed and changed. Augustine in the same place saith, that No man, so far as he can tell, knoweth what burning fire that same shall be, or from whence it shall come.

116 Neuerthelesse, at this daie, the Schoole-men haue not doubted at all to fansie & fable infinite things, as touching that matter. For some saie, that that fire shalbe elementarie fire, which shall come downe by the co~mandement of God, and burne althings. Others dreame, that the beams of the sun shall by reuerberation be multiplied, that by them all things may be kindled: euen as we sée it come to passe, when the sunne beames doo strike vpon a glasse of stéele, if a little flax be put therevnto, it will be burned. Augustine addeth, that the elements shall then put off those qualities, which were before agreable to our corrupt bodies: but shall put on other bodies, which may be fit for our immortall and glorified bodies; that the world being renewed, may be aptlie applied vnto men being made new by immortalitie. But here I would gladlie demand of Augustine, whether he will appoint, that the bodies of saints, after iudgement, shall liue in the world? Which thing if he affirme, he shall séeme to make with the sect called Millenarije but if he denie this, and doo hold (which we beléeue) that our bodies shall be caught vp into heauen, what maner of application of the qualities of the elements shall this be vnto our immortall bodies? Vnlesse perhaps he will saie, that although these things shall nothing further our immortalitie, yet there shall be a certeine analogie & proportion betwéene them, being now made immortall, and our bodies glorified. For if those things were (as Chrysostome saith) for our sinnes made subiect to corruption; it is méet that we being deliuered from death, they also should be deliuered from the burthen of corruption.

20 Neither doubtlesse is that, 117 which is written in the booke of Genesis, anie let vnto this renewing, where God said vnto Noah; that All the daies of the earth shall be sowing and haruest, cold and heate, summer and winter, daie and night; for these things, he saith, shall come to passe in the daies of the earth: but those daies shall be the daies of heauen, 118 and (as Esaie saith) A sabboth of sabboths. Also Ieremie, in the 33. 119 chapter saith; Can the couenant be made void, which I haue made with day & night? As though he would saie; It cannot be made void. So (saith he) shall the couenant be established which I haue made with the house of Iuda, and with the house of Dauid. The couenant whereof the prophet now speaketh, as touching the sending of Messias in his time appointed, must not be drawne beyond the time of the present state. But Christ, when he saith in the Gospell; that Heauen and earth shall passe awaie, 120 but my word shall not passe awaie, 121 meaneth not [Passing awaie] for [destruction;] but foretelleth, that a certeine change shall one daie come. Which yet shall neuer happen vnto his words, for they shall alwaies abide vnmooueable, and the truth of them shall neuer be peruerted. Of this interpretation Dauid is author, in the 102. psalme; 122 The heauens (saith he) are the works of thy hands, they shall perish, but thou shalt endure; as a garment shalt thou change them, and they shall be changed.

Herevnto also agréeth Peter: for when he had said; that The heauens shall perish, 123 and the elements shall melt awaie with heate, he added; that We, according to the promise, shall haue a new heauen and a new earth. 124 And Ierom expounding the 65. chapter of Esaie, vnto this sense alledgeth a sentence of Paule out of the first epistle to the Corinthians, 125 the seuenth chapter. For he saith; that The figure of this world passeth awaie: as though he would not saie, that the nature of things, or the world it selfe shall perish; but onelie the figure, that is, the state and forme of this time. And that the same renewing, which we affirme, signifieth not a destroieng of nature, he prooueth it by a similitude taken of the degrées of our age. 126 For when of children, we are made yoong men; and of yoong men, men; and of men, old men: we are not as touching the nature of man destroied; but by those changes we are transferred from a lower estate, vnto that which is more excellent. Wherefore, when that last burning shall come, which the scriptures plainlie teach shall come, the whole world shall be set on fire. 127 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 destroied, but be renewed. Of this mind also were some of the Ethnike writers, as Heraclitus Ephesius, and Empedocles Siculus, and others; who peraduenture had receiued these things of their elders, but had corrupted them with wicked opinions.

128 21 There haue béene also manie of the christians in ancient time, which thought, that the creatures shall remaine after the comming of the Lord, and that they shall serue vnto some vse for the elect. For they thought, that when Christ shall returne, there shalbe then onlie the resurrection of the godlie, which also they called the first resurrection; betwéene which & the latter, wherein the wicked shall be raised vp, there shall be the space of a thousand yéeres: and during this time shall Christ wholie reigne in this world, togither with the saints: and all this space the diuell shall be bound, as it is described in the booke of the Apocalypse. 129 And they séeme to haue taken an occasion of their opinion, not onelie out of the Reuelation of Iohn; but also out of the prophets. For they, when they prophesie of the kingdome of Christ, make mention of manie things, which séeme to perteine to the kingdoms of this world, and vnto pleasures and delights.

And they, which were in this error, were of the Graecians called ⟨…⟩, of the Latins Millenarij. Neither doubtlesse were there onelie of the common sort patrones of this opinion; but euen the principall and most ancient men in the church, 130 as Papias, Irenaeus, Iustinus Martyr, Victorinus, Lactantius, Tertullian, and manie other famous Ecclesiasticall writers. Whom I ioine not with Cerynthus, for he sowed manie other errors as touching our Sauiour: for vnto that, which we said that these fathers held, he added a double impietie. First, that the saints shall so reigne in this life with Christ, as they shall abundantlie enioie all the pleasures of the bodie: which is nothing else, but againe with lusts, droonkennes, gluttonie, and such other filthines to contaminate nature being renewed by the resurrection. Another error of his was, that in that kingdome of Christ, the ceremonies of the lawe and sacrifices of Moses should be reuoked: which errors none of those fathers, whom we spake of, did followe.

22 Neither should it be anie hard matter, to confute that madnes by the scriptures: but bicause we haue doon this else-where at large, we will now cease to speake thereof. Onelie this I will adde, that Augustine, in the twentieth booke De ciuitate Dei, the seuenth chapter writeth; If these men had said, that Christ, in that space of a thousand yéeres, will bestowe vpon his saints some celestiall graces, their saieng should haue béene the more tollerable. In which place he signifieth, that he also was sometime of the same mind. Howbeit, afterward weihing things better, he iudged that place of the Apocalypse, 131 from whence all that suspicion séemed to flowe, must be otherwise expounded; namelie, by these thousand yéeres, to vnderstand all the time, which passeth from the ascension of Christ, vnto his last iudgment. Neither ought the number of a thousand yéers anie thing to offend vs: for it is common to the holie scriptures, by a number certeine and definite, to signifie another number vncerteine and not definite. Which thing, although it may by manie other places be prooued, yet here it shall be sufficient to note onelie two. Christ said vnto his apostles; 132 He that forsaketh his house, or father, or mother, or children, or wife, or brethren, &c. shall receiue a hundred fold: where, by An hundred fold, we vnderstand a certeine great, and in a maner infinite recompense. So God promiseth in the lawe, that He would doo good to them that serue him, 133 vnto a thousand generations: which signifieth nothing else, but to their posteritie for a verie long time. Wherefore Christ (as thinketh Augustine ) reigneth with his saints all this time, which is signified by the number of a thousand yéeres.

But how it may be said, that satan is bound in this time, it cannot be so easilie answered: for euen now also the church is gréeuouslie vexed by him. But Augustine thinketh, 134 that he is therefore bound; bicause his strength is broken, and Christ hath ouercome the strong armed man, so as he cannot now in such sort rage as he would: but especiallie bicause he cannot turne the elect, & those that be predestinate vnto euerlasting life, from their appointed saluation. Albeit, as touching this, euen before Christ ascended vp into heauen, satan was no lesse hindered than he is now; that he might not be able to disturbe the elect from eternall life. But here it might be answered, that they which so liued, were few in number before Christ: for the diuell ranged and spoiled in a maner eueriewhere, throughout the world, except some of the Israelites, and a few others. But now, after that the Gospell was spred abroad throughout the world, the power and strength of satan is much more restreined. And this may sufficientlie appéere by the ceasing of oracles, and by the ouerthrowe of idolatrie in a maner euerie where. Wherefore I thinke with Augustine, that this renewing of creatures shall not serue to this vse; that the saints should vse them liuing with Christ in anie temporall kingdome in this world.

And as for the prophesies of the prophets, which are euerie where set foorth touching the kingdome of Messias, 135 and which make mention of certeine things carnall, and that belong to an earthlie kingdome, they are so to be taken, as we vnderstand them, to describe by such metaphors (as are commanlie thought agréeable to the greatnesse and maiestie of our kingdoms) the kingdome of Christ, which he now exerciseth in the church, & which in the daie of iudgment he will shew foorth with great power. And this the prophets themselues haue sufficientlie signified, séeing they haue interlaced manie things, which farre excéeded beléefe, and went beyond the course of humane things. For therein they plainlie shew, that they speake metaphoricallie. But to returne to our purpose: we thinke, that the world, as touching the nature and substance thereof, shall not vtterlie perish, but rather (as writeth Esaie, Peter, and the booke of the Apocalypse, and also Paule in the same place) that it shall be renewed. And of this renouation, there are set foorth two principall conditions; 136 the one is immortalitie; and the other is light. The Schoole-men haue noted, that that light shall not be such as can cause heate: for if it should so doo, all things should soone be dried vp and burned. And it is no difficult thing to find light, which ingendreth not heate: for there be found manie pretious stones most bright, which giue no heate at all.

23 Now that these things are thus declared, let vs consider of the other parts of the world, whether they also shall be preserued: as plants, pretious stones, metals, brute beasts, and such like things. The Schoole-men thinke, that man, being renewed, which is the principall part of the world, other creatures shall be restored also. Which saieng is most true; for it is gathered by the words of Paule. But as touching the parts, they thinke that onelie heauen, and the elements, and the bodies of men shall remaine. 137 Yet (in my iudgment) the reason that they bring is weake: for they affirme, that onlie those things shall haue immortalitie, which after some sort were made fit for it. Such is a celestiall bodie, which is altogither simple, and is not changed by contrarie qualities. The elements also, which as touching parts are ingendred and corrupted; yet as touching the whole, doo alwaies abide. So saie they also of man, who although he haue a transitorie bodie, yet he hath an immortall soule. Yea rather, the bodie it selfe was so made at the beginning, as it had possibilitie not to die: wherefore it shall not be absurd, if immortalitie be also communicated with it. 138 Howbeit this reason is weake for two causes; first, for that without anie authoritie of the word of God, it taketh awaie renouation from manie parts of the world; secondlie, bicause that which it affirmeth, is euen as doubtfull as is that which is concluded, namelie, that those things onelie shallbe renewed with immortalitie, which by their constitution séeme fit for the same. 139 For séeing this immortalitie is the liberall and méere gift of God, it cannot depend of anie means or power of nature. For that power of God, whereby both the heauens and the elements shall be restored vnto immortalitie, can preserue also the other parts of the world.

And as the elements remaine whole, although their parts be ingendred and corrupted; euen so also doo generall natures of brute beasts and plants perpetuallie indure, although their 140 particulars are renewed and perish. If thou demand what vtilitie these things shall haue, if they remaine still? I answer: they shall haue the selfe-same that thou canst attribute vnto the elements. For euen as then we shall haue no néed of the elements, no more shall we haue néed of brute beasts, or plants, or other parts of the world. In my iudgement, 141 it had béene a better reason for them to haue said, that therefore they thinke that other things shall not indure, bicause the scripture maketh no mention of their preseruation. Albeit I sée also that this reason is not of necessitie: for though the scripture hath not made mention of these creatures apart by themselues, and expressedlie; yet it is sufficient, that it hath generallie signified, that creatures shall be renewed; neither did they euer except anie thing. Further, if we should contend by reasons, that the sunne (as they say) shall therefore be adorned with greater aboundance of light, bicause it is méet that after a sort it should receiue a reward of his labours: so may the rest of the creatures also saie, that they haue with no lesse labour and fidelitie doone seruice vnto men, than the sunne hath. Adde moreouer, that there is no lesse inclination and naturall desire in other creatures to preserue themselues, than is in the sun, moone, heauen, and earth; wherefore if the one ought not to be frustrated of their desire, no more ought the other.

24 These things might probablie be said on both sides. 142 And Paule vnto the Ephesians and Colossians saith; that All things shall be restored by Christ, whether they be things in heauen, or things in earth. But this also in verie déed maketh not an argument of necessitie: for things vniuersallie pronounced in the holie scriptures, doo alwaies admit an exception or restraint. 143 All (saith Christ) as manie as haue come before me, were theeues and robbers. All things are lawfull vnto me, but all things are not expedient. Here may be vnderstood the figure Synechdoche, so as it may be meant, that in the same [All] are comprehended some parts. And, when as S. Paule saith, that The creature shall be deliuered from the bondage of corruption, it might be generallie vnderstood as touching the world; bicause he is not to be anie more constrained to renew creatures by a new generation: yet it followeth not thereby, that all creatures, as touching the particular kinds, shall be preserued. I thinke it therefore the part of a godlie mind, to affirme neither part obstinatelie: for we haue nothing on either part that is certeinelie defined. 144 But yet this I dare boldlie saie, that of those creatures, which haue died, onlie men shall be raised from death.

But as concerning the preseruation of other creatures, after the daie of iudgement, except heauen and earth, whereof the scripture hath made mention, I thinke nothing is to be said. For séeing we lacke scriptures, we must not ouer curiouslie search out anie thing. It is enough, if we doo vnderstand this, that for our sakes was brought in the corruption of things; and againe, that when we shall be renewed, all things, which shall remaine, shall be better than they were before. But we must in such sort bend the strength of our knowledge, 145 that we let not those things escape vs, which be necessa- vnto saluation: such as are the doctrines concerning God, iustification, worshipping, good works, and the vse of the sacraments. Which vse shall neuer be sincere and pure, vnlesse the nature of them be well perceiued and knowne; for if we attribute vnto them more or lesse than it behooueth, we shall perpetuallie erre. The scriptures are chéeflie occupied about these principall points; namelie, that The man of God may be perfect, 146 and instructed to euerie good worke. But these things, that the scriptures make no mention of, let vs not thinke them to be necessarie to saluation: for the holie Ghost is so good, as if they were necessarie, he doubtlesse would haue taught them in the scriptures.

← 52. The xvj. Chapter. Of the taking vp of · Contents · 54. The first Chapter. Of the Church, and →

Footnotes

  1. In 1. Cor. 10. ver. 1⟨…⟩. ↩

  2. Augustine reckoned six ages of the world. ↩

  3. Iohn. 2, 18. ↩

  4. Augustine. ↩

  5. Matt. 24, 3⟨…⟩ ↩

  6. Epiphanius ↩

  7. How the sonne hath knowledge of the iudgment daie, and how he hath not. Iohn. 5, 22. ↩

  8. Augustine. ↩

  9. verse. 7. ↩

  10. Matt. 24, 14. ↩

  11. Augustine. ↩

  12. verse. 6. ↩

  13. Matt. 24. ↩

    1. Co. 10, 11
    ↩

  15. Matt. 28, 20. ↩

    1. Co. 11, 26
    ↩

  17. Psal. 90, 4. ↩

  18. Augustine. ↩

  19. Prophesies are sooner fulfilled than vnderstood. ↩

  20. In Rom. 2, verse. 4. ↩

  21. Why God punisheth some and not all. ↩

  22. Luke. 13, 4. ↩

  23. Ibidem. 6. ↩

  24. How we should deale towards our brethren that offend. ↩

  25. Rom 5, 24. and 2, 5. ↩

  26. God punisheth the wicked with a double punishment. ↩

  27. verse. 9. A place of the prophet Nahum expounded. ↩

  28. Exod. 14, 3⟨…⟩ Gen. 6. and 19. ↩

    1. Cor. 15, 5
    ↩
    1. Co. 11. 32
    ↩

  31. Matt. 10, 28 ↩

  32. Rom. 2, 5. ↩

  33. Ibidem. ↩

  34. The patient forbearing of God dooth not portend impunitie to sinners. ↩

  35. A certeine foreknowledge of the iudgement to come is naturallie planted in men. ↩

  36. In whom is a hard hart. ↩

  37. Whence the rebellion against God is deriued. ↩

  38. verse. 34. ↩

  39. verse. 25. ↩

  40. Rom. 2, 5. The daie of wrath what it is. ↩

  41. Iere. 7, 14. Ibid. 14. 11. Gen. 19, &c Exod. 14, Esai. 13, 13. Lament. of Iere. 1, 12. Sop. 1, 5. &c ↩

  42. Three marks of the daie of iudgement. ↩

  43. What is to walke before the Lord. ↩

  44. God hath consideration of the causes, not of the men. ↩

  45. Exod. 34, 6. ↩

  46. In 1. Cor. 15. 22. ↩

  47. Mark. 9, 43. ↩

  48. Matt. 25, 41. ↩

  49. The word eternal is diuerslie vsed. ↩

  50. The benefit of Christ, as touching number, extendeth not so farre as the losse by Adam. ↩

  51. Matt. 26, 24. ↩

  52. It shall be better for the damned not to rise againe. ↩

  53. The benefit of Christ is not of lesse strength than the fall of Adam. ↩

  54. verse, 19. ↩

  55. Christ hath his generalitie as Adam hath his. ↩

  56. In 1. Cor. 14, vers. 41. ↩

    1. Co. 15, 43
    ↩

  58. Matt. 22, 30 ↩

  59. Of the diuersitie or equalitie of rewards in the heauenlie countrie. ↩

  60. The first reason. Rom 2, 6. 1. Cor. 5, 10. Dan. 1⟨…⟩, 3. The 2. reason. ↩

  61. The 3. reason. ↩

  62. Matt. 11, 21. The 4. reason. Iohn. 14, 2. The 5. reason. Matt. 22, 30. The 6. reason. Matth. 13, 8. and 25. Matth. 25. The 7. reason. ↩

  63. The 8. reason. Apoc. 14, 4. The 9. reason. Matt. 5, 19. ↩

  64. The 10. reason. Matt. 20, 27. The 11. reason. 2. Cor. 9, 6. The 12. reason. The 13. reason. ↩

  65. Reasons for the equalitie of rewards. Matt. 20, 13. The 1. reason. ↩

  66. The 2. reason. ↩

  67. The 3. reason. 1. Co. 15, 28 Matt. 13, 43. ↩

  68. The 4. reason. Matt. 22, 30 ↩

  69. The 5. reason. ↩

  70. The 6. reason. Matt, 19, 29 ↩

    1. Co. 15, 10 The 7. reason. 1. Cor. 6, 3.
    ↩

  72. Rom. 8, 18. ↩

  73. An expending of the former arguments. Rom. 2, 5. To the first. ↩

  74. Matt. 2, 5. ↩

  75. To the second. Dan. 12, 2. ↩

  76. Matt. 13, 43. Ierom. ↩

  77. The translation of Theodosius ↩

  78. To the third. ↩

  79. To the fourth. Iohn. 14, 2. ↩

  80. A similitude. ↩

  81. To the fift. ↩

  82. Dan. 10, 1 3. 1. Ih⟨…⟩s. 4, 16 Iude. vers. 9. ↩

  83. To the sixt. Matth. 5, 19 ↩

  84. To the seuenth. Matth. 13, 8 ↩

  85. To the eight. Matth. 25. ↩

  86. To the ninth. 2. Cor. 9, 6. ↩

  87. To the tenth. Matt. 20, 27. ↩

  88. To the 11. Apoc. 14, 4. ↩

  89. Ibidem. 2. ↩

  90. To the 12. ↩

  91. To the 13. ↩

  92. A great difference betweene them that shall be raised from the dead. ↩

  93. In 1. Cor. 13, vers. 12. ↩

  94. Curious questions touching the life to come. ↩

  95. Whie gifts and free graces shalbe then abolished. ↩

  96. To what purpose speach is giuen. ↩

  97. In Rom. 8. ↩

  98. Of the change of things at the end of world. ↩

  99. Matt. 24, 29. Luke. 21, 25. Ioel. 2, 31. ↩

  100. verse, 17. ↩

  101. Esai. 30. 26. ↩

  102. Acts. 21, 1. ↩

  103. Iosua. 10, 12 Mat. 15, 33. ↩

  104. Zach. 14, 7. ↩

  105. Mat. 13, 43. ↩

  106. A similitude. ↩

  107. Esai. 60. 19. ↩

  108. Two manner of helps we haue by the creatures. ↩

  109. Rom. 1, 19. ↩

    1. Cor. 13, 2. The corporall eie cannot atteine to the essence of God.
    ↩

  111. Apoc. 10, 6. ↩

  112. If time haue an end whether motion shall also cease. ↩

  113. Whether the substance and nature of things shall be changed. 2 Pet. 3, 7. and 11. ↩

  114. Ibidem. 13. ↩

  115. verse. 17. Apoc. 21, 1. ↩

  116. Of the burning fire at the worlds end. ↩

  117. Gen. 8, 22. A place of Genesis declared. ↩

  118. Esaie. 66, 23 ↩

  119. verse. 20. ↩

  120. Matt. 24, 35. ↩

  121. How the heauen and earth shall passe away. ↩

  122. verse. 26. ↩

    1. Pet. 3, 12.
    ↩

  124. Esaie. 65, 17 ↩

    1. Cor. 7, 31.
    ↩

  126. A similitude. ↩

  127. A similitude. ↩

  128. An opinion of the heretiks called Millenarij. ↩

  129. Apoc. 20, 3. ↩

  130. Certeine principall men of the church were of this opinion. ↩

  131. A place of the Apocalypse diuerslie expounded. ↩

  132. Matt. 19, 29. ↩

  133. Exod. 20, 6. ↩

  134. Why satan is said to be bound. ↩

  135. The prophesies of the prophets touching the kingdme of Christ are metaphoricall. ↩

  136. Two principall conditions of the renouation of the world. All maner of light dooth not giue heate. ↩

  137. A reason of the Schoolmen touching the vnmortalitie of things. ↩

  138. A disabling of the former reason. ↩

  139. Immortalitie is the meere gift of God and dependeth not of nature. ↩

  140. Indiuidua. ↩

  141. Probable reasons on both sides. ↩

  142. Eph. 3, 15. Col. 1, 20, ↩

  143. Iohn. 10, 8. 1. Cor. 6, 12 ↩

  144. Of creaturs that be dead onlie men shall be restored. ↩

  145. We must so direct our knowledge as we let not flip the things necessarie to saluation. ↩

    1. Tim. 3, 1⟨…⟩. Those things which the scriptures haue not spoken of are not necessarie to saluation.
    ↩

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