Common Places, Part 1 · Chapter 18 – Chapter 1
The xviij. Chapter. How it may be ſaid, that God dooth repent, and dooth tempt.
In 1. Sam. 15, verſe. 11. Looke before plac 11 art. 26. and In Gen. 6, 6. & In Iudg. 2, verſe. 18.THE interpretours labor earneſtlie to vnderſtand how repentance may happen vntounto God. Malac. 3, 6. 1. Sa. 15, 29. Num. 23, 19For GOD ſaith; I am God, and am not changed. And in the firſt of Samuel; The triumpher of Iſrael is not changed. And Balaam in the book of Numbers ſaith; God is not as a man, that he ſhould be changed: neither as the ſonne of man that he ſhould be a lier. Yet in Geneſis he ſaith; It repenteth me that I hauehave made man. Geneſ. 6, 6.Forſomuch as theſe places ſéeme to be repugnant, they muſt be accorded togither. Some after this ſort expound theſe places, that Euen as the holie Ghoſt is ſaid To call and make requeſt for vsus, Rom. 8, 26.with ſighes that cannot be expreſſed; ſo it may be ſaid, that God dooth repent. But the ſpirit praieth not, requeſteth not, ſigheth not; for he is God: but bicauſe he ſtirreth vsus to praie, to make requeſt, and to ſigh, he himſelfe is ſaid to doo the ſame. And according to this ſenſe Paule biddeth vsus, Epheſ. 4, 30.that we ſhould not make ſorrowfull the ſpirit of God: that is to ſaie, we ſhould not with our wicked acts offend the ſaints, in whom is the ſpirit of God. Euen ſo, God is ſaid to repent, when he ſtirreth repentance in others.bicauſe the wickednes of Saule was a gréefe vntounto good men, and that God ſtirred vp that affection in them; therefore God himſelfe is ſaid to be led with repentance. This reaſon Luther followeth in his treatiſe vponupon Geneſis. But Auguſtine in his booke of 83. queſtions, the 52. queſtion, where of ſet purpoſe he handleth this queſtion, ſaith, that The ſcripture is accuſtomed oftentimes to humble it ſelfe to our capacitie, and to attribute thoſe things vntounto God, which we ſée doone in the life and conuerſation of men; for that the ſame cannot otherwiſe be vnderſtood.
How God is ſaid to reuenge & to be angrie.Therefore, bicauſe men vſe not to reuenge, vnleſſe they be angrie; the ſcriptures ſaie, that God, when he dooth reuenge, is angrie. And bicauſe that men poſſeſſe not the chaſtitie of their wiues, without gelouſie; and that God in like maner taketh principall care, leaſt his church being as it were his ſpouſe ſhould plaie the harlot, they ſaie he is gelous. How God is ſaid to be gealous.On this wiſe are féet, hands and other parts of the body aſcribed vntounto God. And ſo, bicauſe men are not accuſtomed to change their purpoſe, How God, by changing his dooing is ſaid to repent.vnleſſe they repent them of ſome déed; therefore, as often as God changeth his dooing, they ſaie that he is mooued by repentance: not that there is become anie alteration in God, but bicauſe that thing may be changed, which we hoped would hauehave continued for euer. And for this purpoſe it is ſaid, that God repented him that he made Saule king. 1. Sam. 15, verſe. 11.Others thinke that this doubt maie more eaſilie & plainlie be diſſolued, if the change be vnderſtood in the thing if ſelfe, & not in God. And to hold vsus to our example, Saule was godlie and honeſt before, now he became wicked and rebellious; How God is ſaid to repent, when the thing is changed.therfore he ſéemed woorthilie ſuch a one, of whom God would repent. And this ſéemeth the more probable, bicauſe it followeth in the text it ſelfe; And Saule went his waie.
¶ Looke the propoſitions out of the ſixt, ſeuenth, and eight chapter of Gen.
2 The firſt opinion, although it may hauehave ſome ſhew, yet it cannot be allowed in euerie reſpect. Indéed it may be ſaid, that God dooth that which he bringeth to paſſe in vsus; and alſo cauſeth vsus to doo it, but yet this holdeth not alwaies. For he burned Sodom, he deſtroied Pharao, and by that meanes exerciſed his wrath & reuenge; yet he did not driue men to doo theſe things. And we read that God repented him, and yet it is not written that Samuel repented him. Auguſtines iudgement is both plaine and probable. The ſecond opinion alſo may not be forſaken, wherein neuertheles it muſt be conſidered, that the change is ſaid to be in the thing it ſelfe, and not in God. Iere. 26, 3.Ieremie ſaith; If they ſhall repent them of their waies, I alſo will repent me of all the euill that I hauehave threatened them. Whether God alwaies changeth his purpoſe, when man changeth.Therefore vntounto this changing in man, there followeth alſo a change of Gods ſentence; whether the ſame apperteine vntounto the promiſe, or vntounto the change. For ſo often as a ſinner dooth repent him with a true faith, he is by and by deliuered from euerlaſting deſtruction. But the ſentence of temporall puniſhments is not alwaies changed, although he repent him neuer ſomuch. Dauid was penitent for his adulterie, yet the iudgement of God, which Nathan pronounced, remained ſtable. Moſes repented, and yet he might not enter into the land of promiſe. True therefore is this ſaieng, as concerning the iudgement of euerlaſting death; but not alwaies touching temporall puniſhments.
Moreouer, The change of man commeth of God. 2. Tim. 2, 25. Phili. 2, 13.that change commeth not of our ſelues, but of God: for ſo Paule writeth vntounto Timothie; If God peraduenture ſhall giuegive them repentance. And vntounto the Philipians; It is he that worketh in vsus to will and performe. We cannot once thinke a good thought, of our ſelues, as of our ſelues. And vntounto the Corinthians the 15. chapter; 1. Cor. 15, verſe. 10. Whether mans conſent be of himſelfe.I hauehave laboured more than all, and yet not I, but the grace of God that is in me. But it is in vsus (they ſaie) to conſent. Nay rather, the aſſent it ſelfe is alſo of God; for we hauehave a ſtonie hart, and vnleſſe the ſame be changed and made fleſhie, nothing is brought to paſſe. And although they thinke it a ſmall matter, while they ſaie there is a conſent of ours; yet if the ſame be attributed vntounto vsus, we ſhall hauehave whereof to glorie: 1. Cor. 4, 7.for Who hath ſeuered thee (ſaith Paule?) what haſt thou which thou haſt not receiued? And if thou hauehave receiued, whie dooeſt thou boaſt, as though thou hadſt not receiued? And; It is neither of him that willeth, Rom. 9, 16.nor of him that runneth, but of God that hath merciemercy. Here Auguſtine ſaith; If anie thing be left vntounto vsus, Paule concludeth nothing: for the propoſition might be ſo turned, as it ſhould be read on this wiſe; Rom. 8, 17.It is not of God to hauehave merciemercy; but of man, that willeth & runneth. I knowe (ſaith Paule) there dwelleth not in me, that is, in my fleſh, anie good thing. And Chriſt ſaith; You hauehave not choſen me, but I hauehave choſen you. Ioh. 15, 16. Pſa. 119, 36, Pſal. 51, 12,Dauid alſo ſaith; Incline my heart vntounto they teſtimonies. And; A cleane heart create within me, ô God. But no man can create himſelfe. It is ſaid we be regenerated, but no man is regenerated of himſelfe. And yet are not we regenerated as ſtocks, ſtones, or blocks; for we vnderſtand, we preceiue, and we will: but it is God, which bringeth to paſſe that we vnderſtand, perceiue and will. Wherefore there muſt be put a difference of men; for ſome be regenerate, and ſome be not. He that is not regenerate, can of himſelfe doo nothing: but after we be once regenerate, our ſtrength is renewed, and we become workers togither with God.
3 But in my iudgement, we ſhall more eaſily vnderſtand what this phraſe of Gods repenting betokeneth, God changeth not as touching his ſecret will.if we remember that his ſecret will is one, and his reuealed will another: for the ſecret will of God is ſtedfaſt and immutable. Therefore, inſomuch as it is ſaid; God is not changed; that ought to be referred to his ſecret will. God decréed from the beginning, that Saule ſhould be king. That is his eternall and ſtable will, and without the which nothing is doone. But he dooth not alwaies reueale the ſame full and wholie; it is enough that he ſheweth ſome part thereof through the lawe and the prophets. In what ſort the reuealed will of God may be changed.That will may be changed; not that there can anie mutation happen vntounto God, but bicauſe that may be changed, which men thoght would hauehave continued for euer. The reuealed will of God was, that the kingdome ſhould alwaies be in the ſtocke of Saule; for ſo it was like to hauehave béene: but yet the other part of his will was ſecret and hidden. Ezechias falleth ſicke, Eſai. 38, 1. Looke before place. 14, art. 38.Eſaie warneth him that he ſhould die; for ſuch was the nature of that diſeaſe, that it might ſéeme he ſhould die: this will was changed; the other which was ſecret, could not bée changed.
But they obiect, that where we ſaie; The will of God was from euerlaſting: it is but a méere deuiſe; for that in God, there is nothing either paſt, or to come. But we alledge nothing ſtrange from the ſcriptures. Paule ſaith; that God hath predeſtinated vsus before the foundations of the world were laid. Epheſ, 1, 4.If they beléeue not vsus, let them looke vponupon the propheſies. Iacob fore-ſhewed that Dauid ſhould be king. Gen, 49, 10.How might this hauehave béene, vnleſſe the will of God hauehave reſpect vntounto the time to come? But Paule in the 11. to the Romans ſaith; The gifts and calling of God are without repentance. But the ſentences of the ſcriptures muſt not be more largelie vnderſtood, than the place it ſelfe, wherein they be written, may beare: for otherwiſe we may be ſooner lead to error. Paule intreated in that place of the couenant, which God made with the Iewes, and ſaith, that theſe promiſes cannot be void; and that it cannot be, but that manie of the Iewes ſhould bée at length conuerted vntounto Chriſt, bicauſe The gifts and calling of God are without repentance. Although others vnderſtand that place as touching the gifts, which depend vponupon the eternall predeſtination of God; for that they be ſure and ſtedfaſt. Indéed other gifts, whether they belong to the iuſtice of this life, or to things which be temporall, may both bée giuen and taken awaie. For there be manie, who hauing once beléeued, doo afterward fall to deſtruction. Theodoretus ſaith; Gifts be without repentance, if the nature of the things themſelues be conſidered: but if men fall from them, and be depriued of them, the fault is their owne.
How it could be ſaid to Saule, that his kingdome ſhould be eſtabliſhed for euer, the ſame being before appointed to the tribe of Iuda.
4 But let vsus ſée how Samuel ſaid; In 1. Sam. 13, verſ. 13.The Lord would hauehave eſtabliſhed thy kingdom for euer. For how could the kingdome hauehave remained for euer, in the familie of Saule, ſéeing it was fore-told before of Iacob, that the kingdome ſhould be in the tribe of Iuda: and that God decréed from all eternitie, that he would giuegive the kinglie right vntounto the houſe of Dauid? Here we may not anſwer, that God indéed had ſo decréed at the firſt; but that he afterward changed his mind: for God is not changed. Rabbi Leui Ben Gerſon thinketh, that this Hebrue word Adolam, ſignifieth not eternitie, but ſome certeine ſpace of time; and that ſo Saule might reigne, according to the meaning of that word Adolam, that is, for a long time, and afterward that Dauid might ſuccéed him. But this iudgement I doo not much allow; for Dauid was now not onelie borne, but was alſo of ripe age, ſo as Saule might not reigne for anie long time. But that God is not changed, all men confeſſe; yet all men not after one and the ſame maner: for ſome ſaie, that we feigne, that God dooth predeſtinate ſomewhat from euerlaſting, which yet he executeth afterward. That (ſaie they) is abſurd; for all things are preſent vntounto God. Howbeit, we ſaie not that God is mooued for a time, but his counſels are from euerlaſting. But this we ſaie, that when a thing is come to paſſe, he dooth not appoint anie new counſels.
Paule ſaith, Epheſ. 1, 4.that He was choſen from his mothers wombe, and that we were predeſtinated before the foundations of the world. Theſe things no doubt are euerlaſting in God, but in the things themſelues they were predeſtinate long before they were made. But if they will cauill as touching predeſtination, we will obiect propheſies, in the which they cannot cauill; When they had doone neither good nor euill, Rom. 9, 11. Malac. 1, 2.that the purpoſe of God, according to the election, might abide, it was ſaid; Iacob hauehave I loued, but Eſau hauehave I hated. So, as touching the kingdome to be eſtabliſhed in the tribe of Iuda, it was fore-ſhewed long before Dauid was borne, who firſt reigned in that tribe. How then dooth Samuel ſaie; 1. Sa. 13, 13.God would hauehave eſtabliſhed thy kingdome for euer? It is a potentiall maner of ſpeaking. But what potencie is this? There be alſo manie ſuch formes of ſpeaking in the holie ſcriptures; 1 Cor. 2, 8.If they had knowne (ſaith Paule) they would neuer hauehave crucified the Lord of glorie: but it was predeſtinated from the beginning, that Chriſt ſhould die. So are they commonlie woont to ſaie; If Adam had not ſinned, Chriſt had not ſuffered. But let vsus paſſe ouer thoſe things, and let vsus examine that ſentence which we hauehave in hand, whereby the ſame being well vnderſtood, all other like may be vnderſtood.
5 And firſt let vsus ſée, whether the predeſtination of God touching Dauid, were the cauſe why Saule was caſt out of the kingdome. It ſéemes to me that there were two cauſes of that caſting out; one, the prouoking of God, to wit, the ſinne of Saule; and the other was the will of God, but prouoked & ſtirred vp by ſinne: to which of theſe cauſes therefore ſhall we rather aſcribe the caſting out? Certeinlie, vntounto ſinne: for it was méet that he which had behaued himſelfe ill, ſhould be remooued from his place. Therefore Oſeas ſaith; Of the ô Iſrael commeth thy euill. Indéed we cannot denie, but that the will of God was after ſome maner the cauſe; but the true and certeine cauſe was ſin. Alſo another, no ſmall difference it ſhall be, if we compare our ſinnes vntounto the puniſhments, and our good works vntounto the reward: That ſinnes deſerue pu…ſhment, … good … no … Rom. … 18.for our ſinnes deſerue puniſhment, but good works deſerue no reward, Why ſo wilt thou ſaie? Bicauſe there is a proportion betwéene ſin & puniſhment; but betwéene good works and reward, there is none: for The paſſions of this life are not woorthie of the glorie to come, which ſhall be reuealed vntounto vsus. Moreouer, ill works are properlie of our ſelues; but good works are not but of God. Wherefore eternall death may be called the reward of ſinne; but contrariwiſe, eternall life cannot be called the reward of our righteouſnes. So that we ſaie, that the ſinne of Saule was the true cauſe why he fell from the kingdome; but his good works could neuer hauehave béene a cauſe for him to hauehave continued. But whether did this counſell and decrée laie a neceſſitie vponupon Saule? Hereof there was no abſolute neceſſitie in him: for as touching the inward originall of ſinning, that had Saule in himſelfe: and that which he did, he did it willinglie, and of his owne accord. Indéed God decréed the kingdome vntounto Dauid, and to the tribe of Iuda; but yet ſo, as the ſame ſhould be firſt taken from him iuſtlie. And if God fore-ſawe that Dauid ſhould be king, he alſo fore-ſawe the ſinne of Saule: wherefore he ſawe the one thing and the other, both that the one ſhould ſinne, and the other ſhould reigne: in this order there is no ſinne committed by God.
True indéed it is, that God might in ſuch ſort hauehave puniſhed Saule, as he would not take the kingdome from him. For he manie waies puniſhed the poſteritie of Dauid, when they becam idolaters; but yet he left the kingdome whole vntounto them. But it was in the hand of God to puniſh Saule after what maner he would: neither was the kingdome giuen to Saule, by the ſame couenant, that it was vntounto Dauid. For when Ieroboam did inuade Iuda with foure hundred thouſand ſoldiers, Abias the king of Iuda aſcended vntounto a hill, & made an oration vntounto the ten tribes; 2. Parali. 13.Doo ye not knowe (ſaith he) that God gaue the kingdome vntounto Dauid with a couenant of ſalt? Salt dooth not putrifie, nor ſuffereth corruption; further it was vſed in ſacrifices. One thing [therein] ſignified that couenant made with Dauid neuer to be violated; & another thing that the ſame was confirmed in a maner by ſacrifice, and ſo now to become an holie thing. He did not ſo promiſe the kingdome vntounto Saule; for if he had promiſed it, it could not hauehave béene taken from him. Wherefore, although God had decréed theſe things as touching Saule and Dauid, yet Saule ſinned through originals in himſelfe, and of his owne accord. But if thou hauehave a reſpect vntounto the foreknowledge of God, ſome neceſſitie indéed is in it; but yet (as they ſaie) by ſuppoſition onelie, for the fore-knowledge of God cannot be deceiued. But yet God interrupteth not the courſe of things, but ſuffereth that whatſoeuer is doone, is doon naturallie, and of his owne accord.
6 But come we néerer; He would hauehave eſtabliſhed thy kingdome for euer. How? Bicauſe he would hauehave ordeined, by an euerlaſting decrée, that his kingdome ſhould hauehave abidden with his poſteritie for euer: and ſo this power ſhall ſtand in the decrée of God. Ouer this, ſo far as concerneth the nature of Saule, God might hauehave eſtabliſhed vntounto him the kingdome for euer; which we perceiue was doone in other kings, whom God caſt not out when they had ſinned. But there is another ſolution far more eaſie; to ſaie, that theſe things were ſpoken after the maner of men: for men are woont to ſaie, that ſome thing is doone, or may be doone, when it appéereth to be doone, or ſéemeth that it may be doone. For ſo Chriſt ſpeaketh, when he ſaith; Reioiſe and be glad, Matt. 5. 1….bicauſe your names be written in heauen, and yet in the meane time Iudas was there, & the ſeuentie diſciples were there, who afterward departed from Chriſt. How then were their names written in heauen? Bicauſe ſo they ſéemed to be, and of thoſe principles they had now a beginning. So it is written in the Apocalypſe; Apoc. 3, 18.Hold thy place, leaſt another receiue thy crowne. How was that a crowne, which might be forgon? Bicauſe vntounto men ſo it ſéemed to be; and bicauſe they vſed thoſe outward meanes, whereby we come vntounto the crowne. For the crowne is either of predeſtination, and that is certeine and cannot bée loſt; or elſe of inchoation; or elſe bicauſe ſo it may ſéeme to be, and that may be preuented.
Of the crowne which may ſéme to be, thus Chriſt ſpeaketh; Matt. 25, 29From him that hath not ſhall be taken awaie, euen that which he ſeemeth to hauehave. He ſaith not; That which he hath, but onlie that which he ſeemeth to hauehave. And of inchoation it is written to the Hebrues; Hebr. 6, 5.They which where once lightened, and hauehave taſted the good word of God, &c: thoſe men, as touching theſe meanes, ſéeme to hauehave the crowne; but if they fall awaie (ſaith Paule) they cannot be renewed. Ibidem.So the kingdome of Saule might hauehave béene eſtabliſhed for euer, bicauſe it had that beginning, and thoſe meanes, by which a kingdome might hauehave béene reteined. So Matthias was ſubſtitute in the place of Iudas, Seth in the place of Abel, the Gentils in the place of the Iewes. So Iob ſaith in the 24. chapter; Iob. 24, 24.God ſhall conſume manie and mightie nations, and ſhall ſet others in their places. So when the angels fell, men ſuccéeded in their place. And in the prophet Ieremie, Ierem. 18, 8.the ſenſe of this place is this; If I ſhall pronounce euill as touching anie nation, and that nation ſhall repent, I alſo will repent me of all the euill, which I was purpoſed to doo. The promiſe made to Saule, as touching the kingdome, had a condition; wherevnto when he ſtood not, the kingdome by good right was taken from him.
Of Temptation.
In Gen. 22, at the end. Looke In Iudg. ver. 19.7 The etymologie of the word commeth of [the Hebrue word] Nas, which is, A ſigne or token; for Naſa, which ſignifieth, To tempt, is then certeinlie doone, when we would knowe anie thing by ſome certeine ſigne or token: the Grecians call it foreign, which is Experience. A definition of temptation.Let vsus define it; Temptation is a thorough ſearch for getting out the knowledge of an vnknowne thing. The formall cauſe is action; the end knowledge, of manie things doubtles, of mans owne ſelfe, of weakenes or ſtrength, of Gods diuine goodneſſe or wrath. But knowledge is not the principall end; bicauſe in godlie men, the end is oftentimes, that they may vanquiſh and be crowned; or if they be fallen, they being raiſed vp againe by the helpe of God, may be humbled, and become more diligent in the ſeruice and religion of God. The matter wherein it is, is our mind; and it is conuerſant about all vices, the which, as to their owne head, are reduced to infidelitie. The efficient cauſe thereof (no doubt) is the fleſh, the world, and the diuell. But the controuerſie is as touching God, whether it may be aſcribed vntounto him.
8 This dooth Iames ſéeme to denie, when he ſaith; Iam. 1, 13.that Euerie man is tempted by his owne proper concupiſcence, and the GOD is no tempter of euill things. And Paule ſéemeth to conſent thervnto, at the leaſtwiſe that all temptations procéed not of God: for he ſaith, that he with temptations maketh a waie to get out. But there be manie temptations, wherein poore ſoules be catched; neither is there anie waie for them to eſcape, yea rather they periſh in them. Beſides this, we cannot perceiue by anie reaſon, how it coms to paſſe, that God can puniſh ſinnes; & yet by tempting is become an author of them. But all this notwithſtanding, we muſt leane ſurelie to the holie ſcriptures, which euerie where aſcribe temptation vntounto God. In the eight of Deuteronomie thou readeſt, Deut. 8, 2.that God tempted the children of Iſrael in the deſert, that he might knowe whether they would kéepe his commandements or no: in which place thou haſt the end of temptation. In the pſalme Dauid praieth, that The Lord would tempt him. Pſal. 26, 2.Iob was tempted, God deliuering him vntounto ſathan. In the firſt of Samuel thou findeſt, that the wicked ſpirit inuaded Saule, 1. Sa. 18, 10.and mooued him to depart from God. And Dauid, in the ſecond of Samuel, 2. Sam. 24, 4was ſtirred vp by ſathan to number the people; but in the 21. of Chronicles, it is ſaid, 1. Par. 21, 1.that God ſtirred vp Dauid againſt Iſrael: wherefore one and the ſame action is attributed vntounto God, and vntounto ſathan. We hauehave alſo a plaine place concerning Abraham. Gen. 22, 1.Achab is ſeduced by the will of God, 1. Kin. 22, 19who ſent a ſpirit to be a lier in the mouth of the prophets; God hardened the hart of Pharao. In the firſt of Eſaie the prophet is ſent to preach, Eſaie. 6, 9.that They ſeeing ſhould not perceiue; that their eies ſhould be ſhut, and their hart hardened, leaſt peraduenture (ſaith he) they ſhould be conuerted, and I might heale them: God ſendeth his word vntounto them for a ſnare. And in Eſaie the 63. chapter; Eſai. 63, 17.The fathers complaine (ſaieng) Wherefore haſt thou led vsus out of the waie? Wherefore haſt thou made our hart to erre from thy waies? Chriſt ſaid vntounto Philip; Iohn. 6, 6.Whence ſhall we buie bread? He knew what he would doo: but ſo he ſpake, tempting him. And we praie to God our father, ſaieng; Leade vsus not into temptation.Matth. 6, 13.
There be ſome, which would thus reſolue the doubt; God tempteth, (that is to ſaie) he ſuffereth and permitteth to tempt. But this preuaileth nothing, we muſt not ſhun the phraſe of the ſcriptures. If the ſcripture ſpeake thus, why ſhould not we alſo ſpeake it? Moreouer, this cannot expound all the places of ſcripture alledged by vsus: for the Lord himſelfe ſent Eſaie, and God himſelfe ſent the lieng ſpirit vntounto Achab; neither was Abraham tempted by anie other than by God. Adde alſo, that in permiſſion there is the will of God; and ſéeing it is manifeſt concerning the thing it ſelfe, what dooth the changing of the word profit? But go to, let vsus ſée what ill comes of it, if tempting be attributed vntounto God. Verelie no euill, naie rather it is méet for him, and it becommeth his nature, who indeuoureth to reueale his righteouſneſſe and merciemercy in all things. They that be tempted, doo belong either vntounto the choſen, or vntounto the damned; either they be godlie, or elſe vngodlie. If [they be] vngodlie, as their ſinnes may be puniſhed with other ſinnes (which is declared in the firſt chapter to the Romans) ſo they may be puniſhed with temptations, that through them they may fall hedlong into diuers euils, wherby they may be iudged woorthie of euerlaſting puniſhment. If [they be] godlie, God by tempting them declareth and teſtifieth what account he maketh of them; he is preſent foorthwith, he deliuereth them, crowneth them, and rewardeth them like conquerours, with manie and honorable gifts: or elſe if they fall, that fall is but for a time, and at laſt (euen as Paule ſaid) it hath an happie iſſue. Thereby their faith, hope, and charitie is increaſed, while they perceiue themſelues to be holpen, and by the great fauour of God to ouercome their enimies: or elſe bicauſe they be lightened from the burden of their ſinnes.
9 But in the meane time let vsus make anſwere to thoſe reaſons, which ſéemed to perſuade vsus otherwiſe. Iames, when he denieth that God dooth tempt, Iame. 1, 13.dooth not vtterlie denie it; but he denieth him to tempt after that maner, which thoſe carnall chriſtians of his time affirmed him to tempt: as who ſhould ſaie, when they ſinned, they ſhould hauehave béene without blame: as our Libertines are reported to ſaie at this daie, namelie that God dooth all things in vsus; and that therefore ſinne is nothing: no not robberies, murthers, adulteries, and ſuch like. Indéed we grant, that God dooth all things; but the reſpect of Gods dooing, and our dooing of them is diuers. Men, in that they doo thoſe things, they ſinne; as they which are not led vntounto thoſe things of an intent that they may worke togither with God; neither are they conſtreined or compelled vntounto thoſe things againſt their wils; naie rather, they would be angry with them that ſhould let them from ſinning. Wherefore let them aſke their owne conſcience, & then they ſhall plainlie ſée, whether they ſinne againſt their will, or to the intent they may gratifie God; or elſe not rather to ſatiſfie their owne vnbrideled luſt.
Iam. 1. 13.Now by the like reaſon ſaith Iames, God dooth not ſo tempt you, as the cauſe & falt of thoſe things, which yée doo naughtilie and wickedlie, ſhould be laid againſt him. Ye be tempted by your owne concupiſcence; that is, yée therefore fall into your owne wickedneſſe, to the intent yée may ſatiſfie your gréedie luſt. Wherfore that which the apoſtle there ment, and would in ſome reſpect to be denied, he vttered by an abſolute deniall. But Paule, when he ſaith, 1. Cor, 10. verſe. 13.that God maketh a waie to eſcape with the temptation, certeinlie he ſpeaketh of thoſe temptations, wherewith the godlie and elect are ſometimes vexed; whereby doubtleſſe they hauehave for the moſt part, not onelie an eſcaping, but alſo a reward. But in that we doo not ſo well perceiue, how it is not repugnant with the iuſtice of God, to puniſh ſins, and to driue [men] vntounto them by tempting, that is no maruell; for God can doo more than we can vnderſtand. Dauid ſaid once, as touching the knowing of theſe ſecret iudgments in the 73. pſalme; that he was verie penſiue, Pſal. 73, 17.and that his gréefe was intolerable, vntill he entered into the ſanctuarie of God. Wherefore let vsus conſtantlie beléeue, that whatſoeuer God dooth, he dooth it iuſtlie; neither let vsus withdrawe from his prouidence or power, anie of thoſe things that be doone: but if we vnderſtand not how they be agréeable vntounto his iuſtice, or how they be repugnant therewith, let vsus with humilitie beléeue.
10 But let vsus procéed. Since they be of God, whether may we praie to be rid of them? Let vsus diſtinguiſh temptations; Temptations diſtinguiſhed.either they be aduerſities, or elſe they be ſuggeſtions vntounto wicked déeds: if they be aduerſities, we muſt not praie to be preſſed with no aduerſities, ſéeing it is plainelie told vsus by Paule; 2. Tim. 3, 12.They that will liue godlie in Chriſt muſt ſuffer perſecutions. And Chriſt offereth the croſſe vntounto his to be borne, in a maner all their life long: but if we doubt of fainting in thoſe perſecutions, or that the glorie of God be hindered by them, we may praie, that he will remooue them from vsus. Paul praied, Rom. 15, 30and would hauehave it praied for, that he might be deliuered from the perſecutions, which were readie for him in Iurie. Moreouer, if our fleſh be fraile, while affliction laſteth, and we praie the father deuoutlie, that he will deliuer vsus, if it be his pleaſure; yet neuertheleſſe, in preferring his will before our owne will, we offend not by ſuch a requeſt: which thing Chriſt taught vsus, when he praied to his father in the garden. Mat. 26, 39.But if we conſider the ſaints, while they conſtantlie, through the grace of God, behaue themſelues in theſe temptations, we ſhall perceiue, that they reioiſe in them; Rom. 5, 3. 1. Pet. 1, 6.for Tribulation worketh patience, patience experience. And Peter in the firſt chapter of his firſt epiſtle, ſaith; that There is ioie to the ſaints in temptations: yea and Paule dooth glorie in his aduerſities. 2. Cor. 21, 9.The which he meaneth not, as they procéed from the diuell, or from wicked men; Temptations diſtinguiſhed.but as they come from the prouidence of God, and be the inſtruments of his reward and ſaluation. But if they tend vntounto euill, that is, that they be prouocations vntounto ſin, then muſt they be diſtinguiſhed; bicauſe therein is either fall or victorie. If victorie be ioined with them, this kind is deſired of ſaints; to the intent the diuell, the fleſh, and the world, may euerie daie more and more be vanquiſhed in them. But if they be afraid of falling, it is either temporall or eternall: if it be temporall, we muſt praie for the auoiding of temptation, as we doo in the Lords praier; And lead vsus not into temptation.Matt. 6, 13.
This did Chriſt teach his apoſtles, when hée ſaid; The ſpirit indeed is readie, but the fleſh is fraile: Matt. 26, 41.watch and praie, that ye enter not into temptation. And reaſon leadeth vsus therevnto; for we ought to deteſt all things that are contrarie vntounto the will of God, ſuch is a fall againſt the lawe of God: yea nothing ought to be more diſpleaſing vntounto vsus, euen as it appéereth by the commandement; Thou ſhalt louelove the Lord, Deut. 6, 5.with all thine hart, and with all thy ſoule. To theſe things adde, that none ought to hauehave ſuch confidence in his owne ſtrength, as he ſhould not feare in temptation. Wherefore in temptation we muſt alwaies praie, but not that wée may not be tempted at all, ſéeing God hath appointed our life to be a warfare. But godlie men are not afraid of temptations, which hauehave a perpetuall and deadlie end; for they knowe, that God is a father vntounto them: which they would not beléeue, if they miſdoubted that they ſhould be forſaken of him. Further, they acknowledge, Rom. 11, 25.that The calling and gifts of God are without repentance, as it is ſaid in the epiſtle to the Romans.
¶ Looke the propoſitions out of the 22. chapter of Geneſis, at the end of this booke.
The end of the firſt part.
E R
THE Second Part of the Common Places of PETER MARTYR, Wherein is intreated of the woonderfull knowledge of God the Redeemer.
The first Chapter. Of Sinne, eſpeciallie originall ſinne; and of the vniuerſall corrupting of mans nature.
¶ Looke the like place In Gen. 8. at the end.