Commentary upon the Epistle to the Romans

For there is no doubt but he setteth vanity against the perfection of nature. Not of it own will. Seeing there is no sense in such creatures, will here assuredly is to be taken for natural inclination, whereby the whole nature of things is carried to his conservation and perfection. What so ever therefore is holden under corruption it is against the will of nature.¹ But by the figure prosopopoeia he bringeth in all the parts of the world, as though they were endued with sense: that we might the rather be ashamed of our sottishness, unless the ruinous staggering of the world which we see, do lift us up higher. But for him. He propoundeth an example of obedience in all creatures, and addeth that the same proceedeth of hope, because hence cometh the alacrity of the sun, moon, and all the stars, to run their perpetual course, hence cometh the sedulous obsequy of the earth to bring forth fruits, hence cometh it the air is never wearied with moving, hence cometh the ready power of the waters to flow, because God hath given every thing his charge: and hath not only by precise commandment charged what he would have done, but also inwardly hath put hope of renovation. For in that woeful dissipation which followed the fall of Adam, the whole frame of the world should fall every moment, and all the parts thereof should faint, except some certain secret stability proceeding else where did stay them. It were therefore too absurd, that the earnest of the spirit should be of less force in the sons of God, then a secrete instinct in dead creatures. Howe so ever then the creatures do naturally incline another way, yet because it pleaseth God to make them subject unto vanity, they obey his commandment: and because he hath given them hope of a better condition, therein they nourish them selves, differing their desire, until the incorruption promised to them he revealed. It is by the figure prosopopoeia that he now attributeth hope unto them, as before to will and nill.

For there is no doubt but hee setteth vanitie agaynst the perfection of nature. Not of it owne will. Seeing there is no sence in such creatures, will here assuredly is to bee taken for naturall inclination, whereby the whole nature of thinges is caried to his conseruation and perfection. What so euer therefore is holden vnder corruption it is against the will of nature.¹ But by the figure prosopopeia he bringeth in all the partes of the worlde, as though they were indued with sence: that wee might the rather bee ashamed of our sottishenesse, vnlesse the ruinous staggering of the worlde whiche wee see, doe lifte vs vp higher. But for him. Hee propoundeth an example of obedience in all creatures, and addeth that the same proceedeth of hope, because hence commeth the alacritie of the sunne, mone, and all the starres, to runne their perpetuall course, hence commeth the sedulous obsequie of the earth to bring foorth fruites, hence commeth it the ayre is neuer weried with mouing, hēce commeth the readie power of the waters to flowe, because God hath giuen euery thinge his charge: and hath not onely by precise commaundement charged what he woulde haue done, but also inwardly hath put hope of renouation. For in that wofull dissipation which followed the fall of Adam, the whole frame of the world should fall euery moment, and all the parts thereof should fainte, except some certayn secret stabilitie proceeding els where did stay them. It were therefore too absurde, that the earnest of the spirite shoulde bee of lesse force in the sonnes of God, then a secrete instinct in dead creatures. Howe so euer then the creatures doe naturally incline another way, yet because it pleaseth God to make them subiect vnto vanitie, they obey his commaundement: and because hee hath giuen them hope of a better condition, therein they nourishe them selues, differring their desire, vntill the incorruption promised to them hee reueiled. It is by the figure prosopopeia that hee nowe attributeth hope vnto them, as before to will and nill.