17. CHAP. XVII. Of the End of the World, of the Last Judgment, of Eternal Life, of the Equality of Rewards, and of the R
CHAP. XVII. Of the End of the World, of the Last Judgment, of Eternal Life, of the Equality of Rewards, and of the Restoring of the Whole World.
A s for the time of continuance of the world, we have no certainty in the holy scriptures. Augustine in his first book upon Genesis, against the Manichees, reckoned six ages of the world. The first, from Adam unto
Noah; the second, from Noah unto Abraham; the third, from thence unto David; the fourth, from that time to the transmigration into Babylon; the fifth, from that time unto Christ; the sixth, from Christ until the last judgment. Wherefore that age, wherein we now live, being the last, may be called the decrepit or very old age; and of John it is called the last hour: but how long it shall continue, we know not. Augustine unto Hesychius, who had somewhat curiously questioned of the end of the world, answered; that He durst not either measure or reckon the spaces of times, unto the end of the world; because it is written, that Of that day knoweth no man, neither the angels, nor yet the son of God himself. Which place Epiphanius interpreteth, in the book which he calleth Anchoratus; affirming a double knowledge, one of the execution or work, and another of the inward science. And then (saith he) God the father hath both ways the knowledge
of the last judgment: of the inward science doubtless, in that he hath known the time thereof: secondly of the work; because he hath already executed judgment. He hath given all judgment to the son, and as touching himself, he hath sufficiently judged. And the son hath knowledge of that day, as touching knowledge: but as touching execution, he hath not; because he is not yet come to judge. But the angels in neither sort know of that day. First, in very deed, the hour and time of judgment is hidden to them: further, the work or execution God hath not yet committed to them, that they should go forth and take away all offenses.
Howbeit, this exposition seemeth to be very subtle and wrested.
Augustine hath more plainly interpreted it; that The son knoweth not of that day, not as touching himself, but concerning others, whom he causeth not to know that day; neither hath he revealed the same by his doctrine. But if thou wilt say, that after this manner, the father also doth not know it; because he hath not showed the same day, or instructed any man as touching it: he answereth; Yes verily, he hath revealed it to the son. Howbeit
I would yet more simply understand that sentence, as touching the human nature of Christ, which by the ordinary and natural condition, knew nothing more, than was declared unto him by the divine nature.
2. Some have had a mind to cavil, that albeit the day and the hour is not known: yet that by conjectures we may attain to the knowledge of the time, because that Christ did specially speak of that day, but not of the time. But this subtle point nothing helpeth them, because it is written in the first chapter of the acts; It is not for you to know the times and moments: which in Greek is written. χρόνους ἤ καιρούς. And that, which we read in Matthew; When the Gospel shall be preached over all the world, then shall the end be: Augustine expoundeth; The Lord shall not come, before the
Gospel shall be preached over all the world. But by this it is not known, how soon, after such preaching, he will come. In the epistle to the Colossians, the first chapter, the apostle writeth, that Even at that time, the Gospel was already preached over all the world: and yet we see that judgment is still deferred. The Lord, in the Gospel of Matthew, showed of many signs of the last times: but when we see them, we understand not whether as yet they be thoroughly come to the just measure, so as they should be reckoned even for the very same things, which the Lord hath foreshowed. But it is sufficient for us to know, that (as Paul 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; I will be with you, until the end of the world: wherein he showeth, that the end of our age is the consummation of the world. And when he instituted the sacrament of the Eucharist, he said;
Ye shall show the Lord's death until he come: by which saying he declareth, that our sacraments shall endure, until the end of the world.
3. Many are led by conjectures, which are but weak (I will not say vain) to appoint the time of the last judgment. They bring forth an oracle from the tradition of the Hebrews, which they attribute to Elias, and his School; namely, that the world should endure six thousand years. And those years they distribute after this manner; to wit, that two thousand years were spent before the law, two thousand years under the law, and two thousand years they appoint to be under the kingdom of Messias. And others have feigned
(which cometh all to one purpose) that the world shall endure six days, even as it was made in six days; but as touching the lasting thereof they appoint for every day a thousand years; as though this had been the mind of David, when he said; And a thousand years before thee are as yesterday that is past.
Also there be others, which think, that the mystical body of Christ, that is,
the church, shall live upon the earth 33 years: which number Christ lived in the world, as touching his body, which he took of the virgin: but to every year they distribute fifty usual years, that they may make a year of Jubilee.
All these things are inventions of men. And it is a miserable thing, that whereas we have so many clear and manifest things in the holy scriptures, concerning faith, hope, charity, and the bonds of other virtues, wherein there is nothing obscure; we will leave those utterly neglected, and with so great superstition follow other things, which are uncertain, and serve less unto salvation. This doth the devil endeavor, that we should earnestly occupy ourselves in questions, which be infinite and unprofitable; laying aside other things, which should be necessarily kept.
But when we hear mention to be made of the last judgment, let us rather prepare ourselves to watch and pray, lest we be found negligent. True certainly it is, that Augustine said, that Prophesies are sooner fulfilled than understood. Wherefore, when we see some of those signs, which Christ set forth unto us, as tokens of the judgment to come, let us say with our own selves; Perhaps the wrath of the Lord is now to be poured out, let us fervently desire of God by prayers and most earnest faith, that he will be merciful, and reconciled unto us, for Christ his sake. Concerning the ages and spaces of times, the heretics Marcion, Cerdo, Praxeas, and Valentinus have shamefully doted; as may be seen in Tertullian and Irenaeus.
4. The deferring of punishments, which God useth of his own nature, seemeth to invite men to return unto God; although it have not the like strength of working in all men. Wherefore, when we see some punished, and we ourselves in the meantime spared, it is meet that we should weigh this goodness of God, whereby he beareth with us, to the intent we should correct ourselves. Of which thing Christ admonished us, when he said (at
what time that word was brought him of some that were slain with the fall of the tower of Siloa;) Do ye think that they alone have sinned? As though he should have said; Not only they have deserved that punishment, but many others ought to have suffered the like. But God will show forth certain particular examples of his judgment, which one day shall be general.
Indeed the punishment of the ungodly is deferred, but yet it shall most certainly come at the time appointed. The parable of the fig-tree, which the good man of the household commanded to be cut down, seeing it bare no fruit, admonisheth us of the self-same thing. For the husband-man obtained, that the cutting down thereof should be a little while deferred, for that he would dung it, and husband it, if perhaps it would bring forth fruit: which if it did not, then it should not only be digged up by the roots; but be also thrown into the fire. Here are we taught, not straightway to forsake our brethren, when they offend; but patiently for a time to expect: and that even as God himself doth, so should we by benefits provoke them to repentance, not omitting in the meantime brotherly admonitions.
But it is worthy to be noted, that the very same men, whom Paul said were punished, (when they were delivered up to the lusts of their own heart, and unto shameful affections, and also unto a reprobate mind) shall again be punished: which therefore is done, because that first kind of punishment drew them unto pleasures and delights: for he declareth, that it shall one day come to pass, that they shall have sore and grievous punishment laid upon them. But how doth this agree with that which the prophet Nahum writeth in his first chapter; namely, that judgment and punishment are not used twice for one thing. Seeing these men were punished once, why are they punished again? Certainly, that sentence so commonly frequented, that God punisheth not twice, is not so written in the prophet; although it be so read
in the seventy interpreters. The words are after this sort; Whie do ye devise against the Lord? He will make an end, neither shall tribulation arise the second time. Which words some of the Hebrews (as Jerome reporteth) do interpret of the Assyrians, who seeing they had gotten the victory at the first time against the kingdom of the ten tribes, thought that they had been able, in like manner, to have prevailed against the kingdom of Judah, which the prophet said should not come to pass; and saith, that after the first tribulation, a second should not follow. Indeed this exposition may be borne withal.
But there is another, which is more plain; namely, to say, that these things are spoken against Sennacherib, which besieged Jerusalem, unto whom God threatened 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 vehemently afflicted therewith. Neither did the prophet dream, as many do imagine, that there is a measure of punishments prescribed unto God; as though it were not lawful for him to punish one and the self-same man more than once. If this should be granted, we must say, that the Egyptians, for so much as they were punished in the red sea, are now free from hell fire; and they, which were destroyed in Sodom, and in the flood, now at length be at rest. Which sayings undoubtedly are most absurd: for as some in this life do receive the holy
Ghost, and grace, as an earnest penny of the happiness to come, being those, which both in this life, and in the life to come shall have reward: so on the other side it may be, that the punishments of some begin in this life, which shall be augmented in another life. As it is to be thought, that Nero,
Herod, and Saul, do now feel punishments far more grievous, than those which they here tasted of. Yet in the mean while I deny not, but that God as
touching his elect, is content with those griefs and punishments wherewith he punished them in this life.
As Paul said to the Corinthians, that One among them should be delivered up unto Satan, to the end his spirit might be saved in the day of the Lord.
And again he saith; that Some are here corrected of the Lord, least they should not be condemned with this world.
5. But when God will deal after this sort, or use this severity, to punish both here and afterward, that is not put under our knowledge. Wherefore, according to the commandment of Christ, he is always to be feared; forsomuch as He hath power both to kill the body, and also to cast the soul into hell fire. Howbeit, this we may affirm, that they which perish in affliction and trouble, and repent not, shall be more grievously tormented again: and they on the other side, which being warned by afflictions, do return unto Christ, shall (after sufficient chastising with the punishments of this life) obtain everlasting salvation. Wherefore, according to that which we have said, Paul admonisheth wicked men, that howsoever they have been punished; yet, unless they shall repent, greater punishments remain against the day of judgment. And his meaning is, that the patience of God, whereby he suffereth them, doth not foretoken impunity; but giveth them an occasion of beginning true repentance. God is declared to be both merciful and good, but yet so, as his forbearing and clemency 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 judgment. Otherwise, seeing many are spared in this life from punishment, and others are very severely handled, God might be thought to deal unjustly. Wherefore he urgeth them with the fear of the last judgment, and affirmeth, that the deferring of vengeance bringeth the greater punishments. Which thing
Valerius Maximus an Ethnic writer speaketh of; namely, that God by the grievousness of punishments, recompenseth the long delay of punishing.
Whereby it is plain, that Paul disputing against the Ethnics, which knew not the holy scriptures, reproved them by those things, which might be known by the light of nature. So then there is a certain natural knowledge grafted in the hearts of men, concerning the judgment of God, which is to come after this life. And this do even the fables of the Poets declare, which have placed
Minos, Rhadamanthus, and Aeacus as judges in hell. Wherefore they shall be the more grievously punished, which have been the longer borne withal; because the contemning of God, addeth no small weight unto their sins: which contempt seemeth to have crept upon them, while they in such sort neglected a long time his gentleness and patience.
Paul addeth; But thou according to thy hardness and unrepentant heart, heapest to thyself wrath, in the day of wrath. It is a hard heart, that is not mollified by the benefits of God, nor yet is broken by his threatening's, or fear of punishments. And this rebellion against God we draw unto us, partly by original sin; and partly by a custom of sinning: so that we are now in a manner without any feeling. To believe well, seeing it belongeth unto virtue, it hath two extremities. On the one side there is so great facility, that some will believe anything, whether it be an invention of man, or a superstition; or else the word of God, that thou set forth unto them: this undoubtedly is a fault. On the other side, there is so great difficulty to believe, as they will not admit, no not that which is manifestly appointed by the word of God, unless their own reason be satisfied therein. Between these two dangerous extremities, there is a certain mean; to wit, that we should easily believe those things which are to be believed, when they are sincerely offered unto us, making a godly trial of them by the holy
scriptures: for by that rule all things must be examined. Paul useth this Greek word θησαυρίζειν, which signifieth, To lay aside, or to lay up in store: for we commonly use to lay up in our treasuries, those things which we will not presently use; but will afterward occupy them at some other time. And this accordeth just with those ungodly persons: for they did not then feel the wrath of God, which afterward they shall feel; and that so much the more abundantly, as riches are greater, which are every day heaped together. He prudently saith; that These men heaped unto themselves wrath, because they should not impute these punishments unto the cruelty of God. By this kind of speech he teacheth, that it was their own selves which brought this mischief upon themselves. And this word of [Heaping up treasure;] is oftentimes used in the holy scriptures. In Deuteronomy the 32nd chapter, God saith of the transgressions of the Israelites, that they were sealed up in his treasures. Jeremiah also in the 50th chapter threateneth, that God would pour out the treasure of his wrath and of his indignation.
6. And whereas Paul to the Romans added; Against the day of wrath, it doth sometimes happen in this life, when God seemeth that he will not suffer any longer, and showeth forth some tokens of his severity. Which thing we perceive did happen in the captivity of Babylon, in the destruction of Sodom, and the overthrow of the Egyptians. And the prophets everywhere describe the most bitter punishments of God, under this title, that they be laid up in store against the day of wrath. And wrath is here taken for vengeance, by that kind of figure, whereby that which followeth is expressed by that which goeth before. But the meetest way is, to refer those things, which are here described, unto the last day of judgment. Which he noteth out by three marks; first, by wrath; secondly, by revelation; and
lastly, by justice. Vengeance he ascribeth unto God, least it should be thought to be a thing of small weight. He addeth also, Revelation, because here things be hidden; but there all things shall be made manifest. He added also this word δικαιοκρισίαν, that is, Justice, least (as Chrysostom noteth) some should persuade themselves, that the judgment of God should proceed from an angry mind. Undoubtedly, there shall be showed a most grievous vengeance but yet such vengeance, as shall have justice joined therewith.
Wherefore we ought to have that judgment continually before our eyes, neither at any time to take any enterprises or actions upon us, but that we have the eye of our mind bent thereunto. And this is to walk before God, which thing Abraham was commanded to do: and is very often required of us. And to walk before God, is nothing else, but to think that he doth most inventively behold what things so ever we do.
But alas, it is a wonder to see, how continually this meditation of the judgment to come, is taken away from the sight of the ungodly. But he shall render to everyone according to his works. But when he saith, that to everyone shall be rendered, it plainly signifieth, that none shall escape this judgment. In the judgments of men it oftentimes cometh to pass, that one is punished, and another is not so much as accused. He addeth; According to their works: to let us understand, that there shall be no accepting of persons.
There shall be only had a consideration of the causes, and not of the men: they shall be judged according to their works and deeds, of what state and condition so ever they be. Indeed the mercy of God is now very ample, but yet so, as the severity of [his] justice is not wanting. Albeit that Moses perceived many properties of God, which served to express his goodness and clemency; to wit, that He is gentle, merciful, slow unto wrath, rich in mercy and truth, which would keep in store his pity or mercy for a thousand
generations: yet he perceived it to be added in the end, that God will not declare the wicked man to be an innocent. And that he visiteth the sins of the fathers upon the children, unto the third and fourth generation.
7. But whereas it is here and there said, that all die, and that all shall be made alive; some have thought, that in the end all men shall be saved: that the benefit of Christ may extend as far as did the fault of Adam. Of this mind did Origin seem to be. Howbeit, in the holy scriptures, as touching the punishments of the damned it is said, that Their worm shall not be extinguished. And Christ is said, that At the last judgment he will throw the damned into eternal fire. But if thou wilt cavil, that this word [Eternal] is sometime in the holy scriptures applied unto things, which endure a long time; and that it is not always required, that they should be without end: we answer, that this cannot be applied unto this question. For those things, which by reason of long continuance, are sometimes by a figure called eternal; whereas otherwise they shall have their end, are proved, even by the holy scriptures to have an end, and at the length to break off. But if this be not manifest, let us always understand [Eternal] in his own proper signification. And seeing in the holy scripture there is no mention made of a change to come, after the sentence given by the high judge, touching the state and condition of things; we will absolutely understand his words. For whatsoever shall be presumed, shall be but feigned.
Neither is that necessary, which they endeavor to prove; namely, that the benefit of Christ should as largely extend, as did the damage and loss procured by Adam. Albeit I know, that there be some, which for their readier answer, and that they may seem to defend, that so many be partakers of the benefit of Christ, as were hurt by the fall of Adam, are wont to say; that Even as death came upon all men by Adam, so the resurrection shall be
spread upon all men by Christ: although that this benefit in the wicked, doth tend to destruction through their own fault. But unto this opinion I do not willingly agree: for it is here meant of that kind of resurrection, which Christ shall perform, by abolishing of sin. Which, seeing we cannot appoint to be in the wicked (as they which will remain in their sins) they cannot be partakers of this resurrection: and the resurrection of them doth belong to the severity of judgment, and not to the bountifulness of mercy. For if the Lord truly pronounced of Judas, that It had been better for him if he had not been born: the same may we affirm of these men, that it should be much better for them, if they rise not again. And further, if these men may seem to have found a shift concerning resurrection, as though [the particle] By Christ, should respect so many as they be, which be perished by the death that came in by Adam: what (I beseech you) would they say, if so be I should use the same kind of argument as touching sin and righteousness?
For so all men would say, that they be justified by Christ, as sin was derived upon all men by Adam. Certainly here they have no shift: for a far less number do obtain righteousness by Christ, than are contaminated in their birth by original sin. Wherefore, that is firm, which we said at the beginning; namely, that the gift of Christ is not so largely extended, as was the loss that came by the fall of Adam. Yet must we not judge that gift to be of the less strength, as well because there wanted nothing in Christ, as touching desert and worthiness, but that whole mankind might be justified by him; saving that the large scope of his grace and benefit is drawn within the limits of divine predestination: as also, for that it is a greater power to blot out a multitude, yea an innumerable sort of sins by justification, than it was to spread one sin over all men. And this reason did Paul touch in the fifth chapter of the epistle to the Romans. Wherefore, when it is said, [All]
as well on the one part as on the other, the speech must be referred unto such a generality, as is not one and the same, but which is proper to both of them. For even as Adam hath his body of all the posterity, which is derived from him; so doubtless Christ hath his body of all believers and justified persons. And very well doth the exposition, which Augustine useth, agree with this place; namely, that By Christ all shall be made alive, even as many as come to the blessed resurrection, which they shall attain by the grace of Christ.
That all men's glory in heaven shall be alike.
8. The fathers, when they interpret the place of Paul, wherein it is said; There is another glory of the sun, and another of the moon: they expound the same, as though it should concern the diversity 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 meant: which thing the conclusion brought in, doth manifestly declare. For thus
Paul inferreth; It is sown in corruption, it riseth again in incorruption; it is sown in dishonor, it riseth again in glory; it is sown in infirmity, it riseth again in power; it is sown a natural body, it riseth again a spiritual body.
Where it appeareth, that this diversity is only to be understood between the body, which we shall put off at our death, and that body which shall be restored in the resurrection: neither is there anything concluded, of a difference to be between the bodies of the blessed. The effect of that which is to be considered in this comparison, is between the body put off, and the body restored. Christ spake no otherwise than generally, concerning this matter; to wit, that in the everlasting habitation, we should be like unto angels: wherein, neither men shall marry wives, nor yet women be given in marriage. These things are not spoken of me, to the intent I would prove,
that there is altogether equality in that place; but I affirm, that neither of both can be confirmed out of the holy scriptures. Both opinions are probable; neither do I think it of necessity to salvation, which of these two be true. Probable perchance it is, that there is some difference among the saints, but I do not think that this can be showed by the scriptures. The which thing that it may appear, let us see what places they bring in.
First they say; Unto every man shall be given, according to his works, and everyone shall have a reward according to his labor. In Daniel it is written;
They which teach others, shall be as the light of the firmament; and they which instruct others unto righteousness, shall shine as the stars. They reason also by contraries; Seeing there is a diversity in punishments, the same must be granted as touching rewards. And that punishments are not alike, they prove 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 Sodom, than for Capernaum. Further it is written; In the house of my Father there be many mansions. And besides this; if We shall be like unto the angels, they have sundry orders among them. Moreover, the seed being cast into the earth, bringeth forth fruit, thirty-fold, sixty-fold, or a hundred-fold. And in the parable of the talents, according as there be more or fewer restored unto the Lord by his servants, the diversity of the gain is recompensed with sundry rewards. And in the Apocalypse; Some do follow the Lamb wheresoever he shall go; which seemeth not to be granted unto others. He that shall observe and teach [the commandments,] that man shall be called great in the kingdom of heaven. Again he saith; 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 sparingly, shall reap sparingly; and he that soweth in blessings, shall also reap of blessings. All the Fathers
agree unto this opinion. And it seemeth, that by this means is stirred up the study and endeavor of living well. These and such other things they be, which are wont to be brought for this part.
9. Now on the other side, let us hear them, which affirm rather an equality in the rewards of eternal life. First, unto them which labored not alike in the vineyard, a penny is given indifferently; and the good man of the house withstandeth the murmurers, and showeth that he doth justly; neither doth he excuse himself by a distinction of reward substantial, and accidental, which the adversaries have devised. Further, out of the apostle Paul, in another place, we hear; that God shall be all in all. And Christ speaking of the reward of just men; The just (saith he) shall shine as the sun in the sight of God. But no greater light there is, than that wherewith the sun is endued.
And no man, except he be just, shall enter into the kingdom of heaven.
Wherefore all shall have the light of the sun; that is, the high glory alike.
And again Christ disputing with the Sadducees as touching the resurrection, said, that we shall be like to the angels: neither doth he proceed any further, to appoint sundry diversities. Furthermore, whereas there be sundry differences of the saints in this life, that happeneth by reason of the flesh, which they carry about with them: whereunto, according as some be more or less addicted, they profit more or less in regeneration. But in the kingdom of heaven, when all blemishes of the flesh shall be excluded, we shall be perfect: neither will there because why one man should be let more than another from perception of the present good thing.
Also Christ promised to his apostles, that they should sit upon 12 seats, as judges of Israel. But hath not Paul obtained the same reward, although he be accounted the thirteenth in the same fellowship; whereas nevertheless he labored more than the rest? Yea rather, he hath also made the Corinthians
partakers of the same reward, and with them all believers, when he saith; But do you not know, that we shall judge the world and the angels? And in the last chapter to the Romans it is written, that The passions of this life are not to be compared to the glory to come, which shall be revealed unto us.
But if so be that God, in giving of eternal life, hath not respect to the worthiness of our works, how shall we prove these degrees of rewards? We shall obtain felicity by the mere liberality of God: wherefore we should seek for a diversity of rewards at his mercy, and not of our own works. But we see that those men, which defend the contrary opinion, do chiefly cleave unto this ground: as if so be we should deserve everlasting life by our works, and that (as they speak) of condignity. Which thing if we should affirm, undoubtedly God might seem to be unjust, if he would not assign greater rewards to them which have deserved them above others.
10. But now let us come to the weighing of those arguments, whereby they endeavor to show that this difference of rewards is necessary. First, they objected, that There shall be given to every man according to his works. Which we say must be generally understood, as touching glory and damnation. And this interpretation we have out of the scripture, in the epistle to the Romans, the 2nd chapter. And Christ, by the last sentence of judgment, that To everyone shall be given his own proper reward, thus expoundeth it; to wit, when he calleth those that be on the right hand into the kingdom, and casteth those on the left hand into destruction. Briefly, he whose labors have been godly and just, shall be saved; but he that hath labored ill, shall fall to ruin. Those very words, which Daniel hath in the 12th chapter, to wit; that Many which slept in the dust shall be raised up, some doubtless unto glory, but others unto shame; and that they which have taught others shall be like the firmament; and they which have instructed
others to righteousness, shall be as the stars, do prove nothing necessarily: because the self-same things, which had been spoken before (as it is often used in the scripture) are repeated in the clause in the second place. The difference which seemeth to be assigned, is of the firmament and of the stars.
But whereas they, which teach, and those which instruct others unto righteousness, be even thoroughly all one, and are contained in one and the self-same degree, there shall not, even according to our adversaries judgment, be due unto them sundry rewards, seeing they labored all alike.
Wherefore it appeareth, that the same thing is spoken afterward, which was affirmed before: howbeit, more evidently. But if thou shalt ask, why Daniel rather made mention of them which teach, than of others? The answer is ready; to wit, that these men were rather to be confirmed, because they were more abandoned unto persecutions than others were. Therefore had they need of consolation: for it behooveth them to be of a good courage. Yet thereby is not proved, that the self-same promises should not be made unto the rest, seeing Christ plainly said; The righteous shall shine like the sun in the kingdom of God. Furthermore, Jerome in expounding of this place, when he had plainly treated of that sentence, added; that Some did demand, whether the godly unlearned man, and godly learned man should have all one glory? And he saith, that we may answer according to the translation of Theodosius, that one shall be as the firmament, another as the stars.
Howbeit I have already showed, that it is all one thing that is spoken on both parts.
11. As touching the argument which they do bring in of contraries, we should not much pass. For we grant it to be a probable reason, but yet not necessary: for this manner of argument oftentimes faileth; as if so be a man
will say, that he can kill himself, therefore he can quicken himself: and many other instances might be brought, but for brevity sake I omit them.
Wherefore I grant, that in punishments there is some diversity, which nevertheless followeth not to be in rewards: for by our works we deserve punishment; but on the other side, we deserve not felicity by them. So that the argument or reason in these contraries are differing or unlike. It is true that Christ said; In my father's house there be many mansions: but he saith not, Sundry mansions. As if so be I should say; In Oxford there be many
Inns, but if the guests be entertained in them all after one manner, the Inns shall not be altogether diverse, but of equality, if so be that in every one of them the self-same dinners, and the same suppers, and wholly the same commodities be set before the guests.
As touching angels, we say, that the scripture granteth, that they have among them sundry orders and jurisdictions; because God useth the ministry of them for the governing of the world: but at the end, all principalities and powers (as we have said) shall be abolished. Neither do we know, whether there shall be anymore a diversity of orders or degrees, as touching felicity. Further, they that affirm sundry orders to be in angels, their mind is, that they differ in special kind, and perhaps in the next general kind: which cannot be affirmed, as touching blessed men, or our spirits.
Wherefore the similitude between us and angels agreeth not as touching all things. For then should we take all angels to be of one form, or one order, whether they have all a like or equal happiness or no. But these matters no man can define by testimonies of the holy scriptures, seeing very few things are taught us concerning the affairs of angels, because they were not necessary unto our salvation to be known. He that shall observe and teach
[the commandments] shall be called great in the kingdom of heaven. We
answer, that under the name of the kingdom of heaven is understood the church, wherein they are greatly to be esteemed, which teach rightly, and do those things, which they shall teach: and in the elections of the churches, they must be preferred before others. And those are to be less esteemed, who break the lest of God's commandments, and teach others to break them. Except perhaps thou wilt say, that they which break, and teach others to break the commandments of God, shall be in eternal felicity: which thing is most absurd. Neither is it any difficult thing to perceive what meaneth the parable of the seed, whereof a part falleth on good ground, and giveth fruit, thirty-fold; when as of other parts there is had even sixty-fold, or a hundredfold. There is none but understandeth, that these things belong to the state of this present life: because God's word fructifieth not in all the godly after one sort. Neither doth the parable of the talents respect anything else; for he that useth God's gifts well, is made worthy to be placed over many things: graces are increased in him, and he daily made more capable of spiritual gifts.
12. Also they cited that saying unto the Corinthians; He that soweth sparingly, shall also reap sparingly. Which saying also may appertain to the receiving of spiritual fruits in this life; for they that be liberal in alms, do abound in spiritual good things: and it oftentimes cometh to pass, that God more abundantly imparteth riches unto them, to the intent they may have the more plenty, whereof to be merciful. So then, as touching all these things we may understand, that a sparing harvest shall be, if we sow sparingly. Wherefore there is nothing necessarily proved, as touching rewards of eternal life. And whereas the Lord said unto the apostles; He that will be greater, let him become the least of all: it is nothing against us, seeing it may be understood as touching the church, where those should be
acknowledged for chief, which do behave themselves lowly. But the testimony out of the Apocalypse; that They which be virgins, do follow the lamb wheresoever he shall go: and, that those hundred fifty four thousand, son a song, which might not be son by others: and those things besides, which are alleged out of the same book, are obscure; since it is said to be sealed up, and that it is not easily, yea rather of very few understood. And it appeareth not unto us, whether the things showed, do belong unto the life present, or unto 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-soever Christ is, there also shall his ministers be.
Wherefore it is promised, not only unto some, but also unto all, which serve Christ, that they shall follow the lamb.
13. Concerning the fathers, we freely grant, that they affirmed a difference of rewards. But in this place it is only called into question, whether this opinion may be proved by the testimony of the holy scriptures. Further, they do not also always speak with one consent. Jerome in his epistles, when he had commended a widow, and that he seemed to compare her unto a virgin, saith; that He liked not to put this difference between the saints: whereas yet he himself seemeth to be an earnest defender of these differences. Neither do we make any great account that it was said, that men are made sluggish, who otherwise by this diversity of rewards would be encouraged to live godly. For they, which be not moved through the love and faith of the word of God, and through a hope of excellent felicity; neither also will they be easily stirred up to do well, in respect of these differences. But if they should do otherwise, they might rather be counted hirelings, than sons of God. Neither (as I said before) are these things spoken by me; to the intent I would utterly deny such a difference of rewards: but this only I meant to
say, that they cannot be proved by the scriptures. Otherwise, among those that shall be raised from the dead, we put a difference: because the habit of the damned souls shall be one, and of the blessed souls shall be another.
Moreover, we deny not, but it may well be, that when the saints consider in their mind, that God by himself did many acts, and those very excellent; they will perhaps conceive thereby more delight and joy, than others, which cannot remember with themselves, that so many and so great acts were done by him: which nevertheless is uncertain, but is brought as a thing probable. But this chiefly I think to be frivolous, which the School-men devise, I know not what, as touching crowns of laurel, and substantial and accidental reward.
14. The same men also reason many things, as touching the state of felicity; and they demand among other things, whether the knowledge which is gotten here shall so be lost: as when we shall come into the heavenly habitation, there shall be no difference between the learned and unlearned? This is a curious search, seeing it hath small or no profit at all.
First it were good to come thither, and it should behoove us to be careful of the means how we should attain thither, rather than with a superfluous endeavor to dispute now of the condition, quality, and form of the blessed.
The holy scriptures call us not to this endeavor: and perhaps there is nothing concerning this matter determined by them. But as touching the difference of the elect in the everlasting habitation, the place serveth not to dispute anymore: hereof we have spoken sufficiently, when we entreated of the conditions of them that shall rise again. But that gifts and free graces shall at that time be abolished, it is no marvel; seeing they be given for the advancement of faith, which then shall continue no longer. Yea, we have experience at this day, when as the gospel is in a manner everywhere
preached, that those gifts, which we spake of before, are either taken away, or else they be very rare.
As touching languages, whether they shall be then abolished, some man perhaps will demand; Shall not the saints in heaven speak? Speech to this purpose is given, that either we may communicate with others, those things which we know; or else to demand of others those things which we want.
But among the saints, in the kingdom of God, it seemeth, that neither of both shall be necessary: because both in God and in ourselves, all things shall abundantly enough be known, and be had. But if perhaps such a familiar custom shall be granted unto us, it is very likely, that all shall use one manner of language, seeing we shall be one people, and shall have one and the self-same country. But unto such as shall be importunate to demand, what tongue that shall be, which the saints shall then use; I grant freely, that I know it not. Whereas notwithstanding I remember there be some who affirm, that the Hebrew tongue shall then be in use: but upon what certainty they affirm it, let themselves take heed.
Of the change of all things.
15. These things being declared, the place itself seemeth to require, that I should speak somewhat of the change of things that shall be in the end of the world. First I think it good to rehearse those things, which the Master of the sentences writeth, as touching this matter, in the fourth book, distinct.
48. When the Lord shall come to judge, the sun and moon shall be darkened: not (saith he) because the light shall be taken from them, but through the presence of a more plentiful light. For Christ, the most splendent sun shall be present; therefore the stars of heaven shall be darkened, as are candles at the rising of the sun. The virtues of heaven shall be moved: which may be understood as touching the powers, or (as some
speak) of the influences whereby the celestial bodies govern inferior things, which then shall forsake their right and accustomed order. Or else, by these virtues we may understand the angels, which by a continual turning, turn about the spheres of the heavens. Perhaps they shall then either cease from the accustomed work, or else they shall execute it after some new manner.
After he had gathered these things out of Matthew and Luke he addeth out of Joel; that there shall be eclipses of the sun, and of the moon; The sun
(saith he) shall be darkened, and the moon shall be turned into blood, before that great and horrible day of the Lord come. And out of the 65th chapter of Isaiah; Behold I create a new heaven, and a new earth. And straightway;
The moon shall shine as the sun, and the light of the sun shall be seven-fold, that is, of seven days. And out of the Apocalypse; There shall be a new heaven, and a new earth. Albeit no mention is there made of amplifying the light, either of the sun or of the moon.
Jerome interpreteth that place; that such shall be the light of the sun, as it was in those first seven days, wherein the world was created. For by the sin of our first parents, the light (saith he) both of the sun and of the moon was diminished. Which saying some of the Schoolmen understand, not as touching the very substance of the light, but that as well the world as men, receive less fruit of those lights, after the fall, than they had before.
Howbeit, all these things are obscure and uncertain. Whereunto I add, that some of the Rabbin's think these to be figurative speeches; for that in the stars there shall be no change: but they say, that unto men being in heaviness, and bewailing the unhappy state of their things, shall come so small fruit by the light of the sun and moon, as unto them these stars may seem to be darkened, and altogether out of sight. But contrarywise, when they begin to be in happier state, and to live according to their own heart's
desire; then at the last, the light of the sun and of the moon shall seem to be doubled unto them, and to be lighter by many degrees than it seemed before. Which exposition as I deny not; so I confess, that at the end of the world shall be a great change of these things. Wherefore I grant both to be true, either that in this life there happen things oftentimes so sorrowful, as the days, which otherwise be most clear, seem most dark unto us: and also, that when all things shall have an end, the state of creatures shall be disturbed. Yea also it happeneth, that sometimes, while we live here, those lights of heaven are removed from their natural order: as we read that it came to pass, when Joshua fought, and when Christ suffered.
16. Jerome, in the interpretation of that place, addeth; that the sun shall then receive the reward of his labor, to wit, such great augmentations of his light. Zechariah also testifieth, that Then there shall be one perpetual day: for that the light shall be so great, as there shall be no difference between day and night. If these things be true, we may perceive in what state the glorious bodies of the saints shall be after the resurrection: of whom Christ said; The just shall shine like the sun. They shall then have a light sevenfold greater than this sun, which we now enjoy. Neither is it any marvel
(saith Chrysostom) if the creatures at that time shall be beautified with so great light. For kings, on that day wherein they will have their sons to be established unto the kingdom, are wont to provide not only that they may be set forth with excellent apparel and solemn show, but also, that their servants may be very comely and orderly appareled. Wherefore when Christ shall then sit manifestly in his throne, and the just which be the sons of God shall come into the kingdom and inheritance of their father, God will bring to pass, that all creatures shall be beautified with wonderful ornaments, and excellent brightness. Albeit Isaiah saith, that It shall come to pass, that the
sun and moon shall give no more light, but that the Lord himself shall be an everlasting light. By which words he meaneth not, that those stars shall perish, but only that their light shall not be necessary unto the saints: for those things peradventure shall no more rise and go down as they do now.
But if thou ask of him, what use they shall have after the judgment, he plainly confesseth that he knoweth not; for that he in this matter is destitute of the scriptures. All these things in a manner we have out of the Master of the sentences.
17. Now (as I think) there be four things for me to examine. First, what use we shall have of the creatures, when we shall be adorned with that glory. Secondly, whether their labors shall continue. Afterward, whether the nature and substance of creatures shall be preserved, and what manner of substance the same shall be. Lastly, whether all the parts of the world, or only some shall be repaired. As concerning the first, they which would diligently search out what commodity shall come unto the saints in the other life, by the creatures renewed, have taught us, that while we live here, we are by them holpen two manner of ways. For first, the nature of the body and the life, which we presently lead, is by them nourished and sustained.
Secondly also, the mind is holpen, that by these visible creatures, it may arise to the contemplation of God: as Paul teacheth in the first chapter of the epistle to the Romans. But when we shall be once in the blessed state, we shall have no more need of the helps of creatures; for we shall then enjoy immortality: neither shall we be anymore vexed with hunger, or thirst, or cold; or such other discommodities. And as touching the knowledge of God, we shall see him face to face. But (say they) seeing the corporal eye cannot attain to the essence of God, (as Augustine very well teacheth in his book
De videndo Deo:) therefore, least the eye should be destitute of a fit
delectation, unto it shall be offered then a wonderful adorning of the heavens, and beauty of things now renewed; that it may have, not only wherewith to delight and rejoice itself, but also an occasion to wonder at the power and infinite wisdom of God. These things I grant indeed are probable, but they are not confirmed by the holy scriptures. Neither doth it sufficiently appear, that seeing the body of Christ, and infinite bodies of just men, more brighter than the sun itself, shall be looked upon by the eyes of the blessed, what delectation the beholding of the creatures restored, can bring over and besides. Wherefore the plainness and simplicity of the Master of the sentences liketh me well, when he saith; he knoweth not that, which he remembereth not that he had read in the holy scriptures. I would to God, that in defining of other things, he would have used the like modesty and faithfulness!
18. But as touching the actions of creatures, whether they shall be perpetual or no; we cannot define anything for a certainty. The angel indeed in the Apocalypse sweareth by him that liveth world without end, there shall be no more time. Whereupon some do gather, that the motion of the celestial spheres shall then cease; because time is the number of motion.
But this reason is not firm: for it may be, that the heavens shall move; but yet, by reason of that great light of the body of Christ, and of the bodies of all the blessed, and of the sun and moon, it cannot be well observed. So that motion may endure, although there be no time: for time is not, but by observing and numbering of motion. But they add also another reason; that heaven shall therefore cease from motion, because the continual courses do further unto the preserving of generation and corruption of inferior things.
Wherefore, seeing there shall be no more generation or corruption, there shall be no need then of the motion of heaven. The reason in very deed is
probable, but not necessary: for that celestial motion, although it serve not to generation and corruption, yet may it serve unto some other purpose, which we are ignorant of. Howbeit, this seemeth to me most certain, and which ought in any wise to be affirmed; that these natures of things shall not remain at the last day, unless they shall have some use. For it is both against nature and common reason, to appoint anything, which is altogether idle: but what works God will appoint unto these things, we willingly grant ourselves to be ignorant.
19. Now let us see, as touching the substance and nature of things, whether the same shall be preserved after the day of judgment. This doth
Peter, in his latter epistle, seem to deny: for he saith; that The heavens shall suddenly perish, and like a shower, and that the elements with great heat shall melt away. But Augustine, in the twentieth book De civitate Dei, the 16th and 24th chapters saith, that Peter maketh a comparison with those heavens, which perished in the time of the flood: which cannot otherwise be understood, then of the regions of the air, wherein rain and tempests are commonly engendered. These heavens were after the flood put again in their places, and restored by the word of God, and are now reserved unto fire. Yea and Peter addeth afterward, that We, according to the promise, shall have a new heaven and a new earth. That promise was made in the 65th chapter of Isaiah, and repeated in the 21st chapter of the Apocalypse: although it be there written of the sea, that it shall have no more being. But Augustine, in the 16th chapter, which we now cited, doubteth; whether those words must be so understood, as though the sea should utterly cease to be, as being now sucked and dried up with the burnings: or whether indeed it shall remain, 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.
Nevertheless, at this day, the School-men have not doubted at all to fancy and fable infinite things, as touching that matter. For some say, that that fire shall be elementary fire, which shall come down by the commandment of God, and burn all things. Others dream, that the beams of the sun shall by reverberation be multiplied, that by them all things may be kindled: even as we see it come to pass, when the sun beams do strike upon a glass of steel, if a little flax be put thereunto, it will be burned. Augustine addeth, that the elements shall then put off those qualities, which were before agreeable to our corrupt bodies: but shall put on other bodies, which may be fit for our immortal and glorified bodies; that the world being renewed, may be aptly applied unto men being made new by immortality. But here I would gladly demand of Augustine, whether he will appoint, that the bodies of saints, after judgment, shall live in the world? Which thing if he affirm, he shall seem to make with the sect called Millenarije but if he deny this, and do hold (which we believe) that our bodies shall be caught up into heaven, what manner of application of the qualities of the elements shall this be unto our immortal bodies? Unless perhaps he will say, that although these things shall nothing further our immortality, yet there shall be a certain analogy and proportion between them, being now made immortal, and our bodies glorified. For if those things were (as Chrysostom saith) for our sins made subject to corruption; it is meet that we being delivered from death, they also should be delivered from the burden of corruption.
20. Neither doubtless is that, which is written in the book of Genesis, any let unto this renewing, where God said unto Noah; that All the days of the earth shall be sowing and harvest, cold and heat, summer and winter, day
and night; for these things, he saith, shall come to pass in the days of the earth: but those days shall be the days of heaven, and (as Isaiah saith) A sabbath of sabbaths. Also Jeremiah, in the 33rd chapter saith; Can the covenant be made void, which I have made with day and night? As though he would say; It cannot be made void. So (saith he) shall the covenant be established which I have made with the house of Judah, and with the house of David. The covenant whereof the prophet now speaketh, as touching the sending of Messias in his time appointed, must not be drawn beyond the time of the present state. But Christ, when he saith in the Gospel; that Heaven and earth shall pass away, but my word shall not pass away, meaneth not [Passing away] for [destruction;] but foretelleth, that a certain change shall one day come. Which yet shall never happen unto his words, for they shall always abide immovable, and the truth of them shall never be perverted. Of this interpretation David is author, in the 102nd Psalm; The heavens (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.
Hereunto also agreeth Peter: for when he had said; that The heavens shall perish, and the elements shall melt away with heat, he added; that We, according to the promise, shall have a new heaven and a new earth. And Jerome expounding the 65th chapter of Isaiah, unto this sense alledgeth a sentence of Paul out of the first epistle to the Corinthians, the seventh chapter. For he saith; that The figure of this world passeth away: as though he would not say, that the nature of things, or the world itself shall perish; but only the figure, that is, the state and form of this time. And that the same renewing, which we affirm, signifieth not a destroying of nature, he proveth it by a similitude taken of the degrees of our age. For when of children, we
are made young men; and of young men, men; and of men, old men: we are not as touching the nature of man destroyed; but by those changes we are transferred from a lower estate, unto that which is more excellent.
Wherefore, 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 silver, 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 renewed. Of this mind also were some of the Ethnic writers, as Heraclitus Ephesius, and Empedocles Siculus, and others; who peradventure had received these things of their elders, but had corrupted them with wicked opinions.
21. There have been also many of the Christians in ancient time, which thought, that the creatures shall remain after the coming of the Lord, and that they shall serve unto some use for the elect. For they thought, that when Christ shall return, there shall be then only the resurrection of the godly, which also they called the first resurrection; between which and the latter, wherein the wicked shall be raised up, there shall be the space of a thousand years: and during this time shall Christ wholly reign in this world, together with the saints: and all this space the devil shall be bound, as it is described in the book of the Apocalypse. And they seem to have taken an occasion of their opinion, not only out of the Revelation of John; but also out of the prophets. For they, when they prophesy of the kingdom of Christ, make mention of many things, which seem to pertain to the kingdoms of this world, and unto pleasures and delights.
And they, which were in this error, were of the Grecians called χιλιασταί, of the Latins Millenarij. Neither doubtless were there only of the common sort patrons of this opinion; but even the principal and most ancient men in the church, as Papias, Irenaeus, Justinus Martyr, Victorinus, Lactantius,
Tertullian, and many other famous Ecclesiastical writers. Whom I join not with Cerynthus, for he sowed many other errors as touching our Savior: for unto that, which we said that these fathers held, he added a double impiety.
First, that the saints shall so reign in this life with Christ, as they shall abundantly enjoy all the pleasures of the body: which is nothing else, but again with lusts, drunkenness, gluttony, and such other filthiness to contaminate nature being renewed by the resurrection. Another error of his was, that in that kingdom of Christ, the ceremonies of the law and sacrifices of Moses should be revoked: which errors none of those fathers, whom we spake of, did follow.
22. Neither should it be any hard matter, to confute that madness by the scriptures: but because we have done this else-where at large, we will now cease to speak thereof. Only this I will add, that Augustine, in the twentieth book De civitate Dei, the seventh chapter writeth; If these men had said, that Christ, in that space of a thousand years, will bestow upon his saints some celestial graces, their saying should have been the more tolerable. In which place he signifieth, that he also was sometime of the same mind.
Howbeit, afterward weighing things better, he judged that place of the Apocalypse, from whence all that suspicion seemed to flow, must be otherwise expounded; namely, by these thousand years, to understand all the time, which passeth from the ascension of Christ, unto his last judgment. Neither ought the number of a thousand years anything to offend us: for it is common to the holy scriptures, by a number certain and definite, to signify another number uncertain and not definite. Which thing, although it may by many other places be proved, yet here it shall be sufficient to note only two. Christ said unto his apostles; He that forsaketh his house, or father, or mother, or children, or wife, or brethren, &c. shall receive a
hundred-fold: where, by A hundred-fold, we understand a certain great, and in a manner infinite recompense. So God promiseth in the law, that He would do good to them that serve him, unto a thousand generations: which signifieth nothing else, but to their posterity for a very long time. Wherefore
Christ (as thinketh Augustine) reigneth with his saints all this time, which is signified by the number of a thousand years.
But how it may be said, that Satan is bound in this time, it cannot be so easily answered: for even now also the church is grievously vexed by him.
But Augustine thinketh, that he is therefore bound; because his strength is broken, and Christ hath overcome the strong-armed man, so as he cannot now in such sort rage as he would: but especially because he cannot turn the elect, and those that be predestinate unto everlasting life, from their appointed salvation. Albeit, as touching this, even before Christ ascended up into heaven, Satan was no less hindered than he is now; that he might not be able to disturb the elect from eternal life. But here it might be answered, that they which so lived, were few in number before Christ: for the devil ranged and spoiled in a manner everywhere, throughout the world, except some of the Israelites, and a few others. But now, after that the Gospel was spread abroad throughout the world, the power and strength of Satan is much more restrained. And this may sufficiently appear by the ceasing of oracles, and by the overthrow of idolatry in a manner everywhere. Wherefore I think with Augustine, that this renewing of creatures shall not serve to this use; that the saints should use them living with Christ in any temporal kingdom in this world.
And as for the prophesies of the prophets, which are everywhere set forth touching the kingdom of Messias, and which make mention of certain things carnal, and that belong to an earthly kingdom, they are so to be
taken, as we understand them, to describe by such metaphors (as are commonly thought agreeable to the greatness and majesty of our kingdoms) the kingdom of Christ, which he now exerciseth in the church, and which in the day of judgment he will show forth with great power. And this the prophets themselves have sufficiently signified, seeing they have interlaced many things, which far exceeded belief, and went beyond the course of human things. For therein they plainly show, that they speak metaphorically. But to return to our purpose: we think, that the world, as touching the nature and substance thereof, shall not utterly perish, but rather
(as writeth Isaiah, Peter, and the book of the Apocalypse, and also Paul in the same place) that it shall be renewed. And of this renovation, there are set forth two principal conditions; the one is immortality; and the other is light. The School-men have noted, that that light shall not be such as can cause heat: for if it should so do, all things should soon be dried up and burned. And it is no difficult thing to find light, which engendereth not heat: for there be found many precious stones most bright, which give no heat at all.
23. Now that these things are thus declared, let us consider of the other parts of the world, whether they also shall be preserved: as plants, precious stones, metals, brute beasts, and such like things. The School-men think, that man, being renewed, which is the principal part of the world, other creatures shall be restored also. Which saying is most true; for it is gathered by the words of Paul. But as touching the parts, they think that only heaven, and the elements, and the bodies of men shall remain. Yet (in my judgment) the reason that they bring is weak: for they affirm, that only those things shall have immortality, which after some sort were made fit for it. Such is a celestial body, which is altogether simple, and is not changed by contrary
qualities. The elements also, which as touching parts are engendered and corrupted; yet as touching the whole, do always abide. So say they also of man, who although he have a transitory body, yet he hath an immortal soul.
Yea rather, the body itself was so made at the beginning, as it had possibility not to die: wherefore it shall not be absurd, if immortality be also communicated with it. Howbeit this reason is weak for two causes; first, for that without any authority of the word of God, it taketh away renovation from many parts of the world; secondly, because that which it affirmeth, is even as doubtful as is that which is concluded, namely, that those things only shall be renewed with immortality, which by their constitution seem fit for the same. For seeing this immortality is the liberal and mere gift of God, it cannot depend of any means or power of nature. For that power of God, whereby both the heavens and the elements shall be restored unto immortality, can preserve also the other parts of the world.
And as the elements remain whole, although their parts be engendered and corrupted; even so also do general natures of brute beasts and plants perpetually endure, although their particulars are renewed and perish. If thou demand what utility these things shall have, if they remain still? I answer: they shall have the self-same that thou canst attribute unto the elements. For even as then we shall have no need of the elements, no more shall we have need of brute beasts, or plants, or other parts of the world. In my judgment, it had been a better reason for them to have said, that therefore they think that other things shall not endure, because the scripture maketh no mention of their preservation. Albeit I see also that this reason is not of necessity: for though the scripture hath not made mention of these creatures apart by themselves, and expressedly; yet it is sufficient, that it hath generally signified, that creatures shall be renewed; neither did they
ever except anything. Further, if we should contend by reasons, that the sun (as they say) shall therefore be adorned with greater abundance of light, because it is meet that after a sort it should receive a reward of his labors: so may the rest of the creatures also say, that they have with no less labor and fidelity done service unto men, than the sun hath. Add moreover, that there is no less inclination and natural desire in other creatures to preserve themselves, than is in the sun, moon, heaven, and earth; wherefore if the one ought not to be frustrated of their desire, no more ought the other.
24. These things might probably be said on both sides. And Paul unto the Ephesians and Colossians saith; that All things shall be restored by Christ, whether they be things in heaven, or things in earth. But this also in very deed maketh not an argument of necessity: for things universally pronounced in the holy scriptures, do always admit an exception or restraint. All (saith Christ) as many as have come before me, were thieves and robbers. All things are lawful unto me, but all things are not expedient.
Here may be understood the figure Synecdoche, so as it may be meant, that in the same [All] are comprehended some parts. And, when as S. Paul saith, that The creature shall be delivered from the bondage of corruption, it might be generally understood as touching the world; because he is not to be anymore constrained to renew creatures by a new generation: yet it followeth not thereby, that all creatures, as touching the particular kinds, shall be preserved. I think it therefore the part of a godly mind, to affirm neither part obstinately: for we have nothing on either part that is certainly defined. But yet this I dare boldly say, that of those creatures, which have died, only men shall be raised from death.
But as concerning the preservation of other creatures, after the day of judgment, except heaven and earth, whereof the scripture hath made
mention, I think nothing is to be said. For seeing we lack scriptures, we must not over curiously search out anything. It is enough, if we do understand this, that for our sakes was brought in the corruption of things; and again, that when we shall be renewed, all things, which shall remain, shall be better than they were before. But we must in such sort bend the strength of our knowledge, that we let not those things escape us, which be necessary unto salvation: such as are the doctrines concerning God, justification, worshipping, good works, and the use of the sacraments.
Which use shall never be sincere and pure, unless the nature of them be well perceived and known; for if we attribute unto them more or less than it behooveth, we shall perpetually err. The scriptures are chiefly occupied about these principal points; namely, that The man of God may be perfect, and instructed to every good work. But these things, that the scriptures make no mention of, let us not think them to be necessary to salvation: for the holy Ghost is so good, as if they were necessary, he doubtless would have taught them in the scriptures.
As touching eternal life, look in the confession of the faith, at the end of the second part: and of felicitis, look the 14th chapter of the first part, and all the whole commentaries upon Aristotle's Ethics.
The end of the third Part.