5. How it may be said that God does repent, and does tempt .
Chapter Five How it may be said that God does repent, and does tempt .
T he interpreters labor earnestly to understand how repentance may happen unto God. For 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 son of man that he should be a liar. Yet in Genesis he saith; It repenteth me that I have made man. Forsomuch as these places seem to be repugnant, they must be accorded together. Some after this sort expound these places, that Even as the holy Ghost is said To call and make request for us, with sighs that cannot be expressed; so it may be said, that God doth repent. But the spirit prayeth not, requesteth not, sigheth not; for he is God: but because he stirreth us to pray, to make request, and to sigh, he himself is said to do the same. And according to this sense Paul biddeth us, that we should not make sorrowful the spirit of God: that is to say, we should not with our wicked acts offend the saints, in whom is the spirit of God. Even so, because the wickedness of Saul was a grief unto good men, and that God stirred up that affection in them; therefore God himself is said
to be led with repentance. This reason Luther followeth in his treatise upon Genesis. But Augustine in his book of 83 questions, the 52nd question, where of set purpose he handleth this question, saith, that The scripture is accustomed oftentimes to humble itself to our capacity, and to attribute those things unto God, which we see done in the life and conversation of men; for that the same cannot otherwise be understood.
Therefore, because men use not to revenge, unless they be angry; the scriptures say, that God, when he doth revenge, is angry. And because that men possess not the chastity of their wives, without jealousy; and that God in like manner taketh principal care, least his church being as it were his spouse should play the harlot, they say he is jealous. On this wise are feet, hands and other parts of the body ascribed unto God. And so, because men are not accustomed to change their purpose, unless they repent them of some deed; therefore, as often as God changeth his doing, they say that he is moved by repentance: not that there is become any alteration in God, but because that thing may be changed, which we hoped would have continued forever. And for this purpose it is said, that God repented him that he made
Saul king. Others think that this doubt may more easily and plainly be dissolved, if the change be understood in the thing itself, and not in God.
And to hold us to our example, Saul was godly and honest before, now he became wicked and rebellious; therefore he seemed worthily such a one, of whom God would repent. And this seemeth the more probable, because it followeth in the text itself; And Saul went his way.
Look the propositions out of the sixth, seventh, and eight chapter of Gen.
2. The first opinion, although it may have some show, yet it cannot be allowed in every respect. Indeed it may be said, that God doth that which he bringeth to pass in us; and also causeth us to do it, but yet this holdeth not
always. For he burned Sodom, he destroyed Pharaoh, and by that means exercised his wrath and revenge; yet he did not drive men to do these things. And we read that God repented him, and yet it is not written that Samuel repented him. Augustine's judgment is both plain and probable. The second opinion also may not be forsaken, wherein nevertheless it must be considered, that the change is said to be in the thing itself, and not in God.
Jeremiah saith; If they shall repent them of their ways, I also will repent me of all the evil that I have threatened them. Therefore unto this changing in man, there followeth also a change of God's sentence; whether the same appertain unto the promise, or unto the change. For so often as a sinner doth repent him with a true faith, he is by and by delivered from everlasting destruction. But the sentence of temporal punishments is not always changed, although he repent him never so much. David was penitent for his adultery, yet the judgment of God, which Nathan pronounced, remained stable. Moses repented, and yet he might not enter into the land of promise.
True therefore is this saying, as concerning the judgment of everlasting death; but not always touching temporal punishments.
Moreover, that change cometh not of ourselves, but of God: for so Paul writeth unto Timothy; If God peradventure shall give them repentance. And unto the Philippians; It is he that worketh in us to will and perform. We cannot once think a good thought, of ourselves, as of our selves. And unto the Corinthians the 15th chapter; I have labored more than all, and yet not I, but the grace of God that is in me. But it is in us (they say) to consent. Nay rather, the assent itself is also of God; for we have a stony heart, and unless the same be changed and made fleshy, nothing is brought to pass. And although they think it a small matter, while they say there is a consent of ours; yet if the same be attributed unto us, we shall have whereof to glory:
for Who hath severed thee (saith Paul?) what hast thou which thou hast not received? And if thou have received, why doest thou boast, as though thou hadst not received? And; It is neither of him that willeth, nor of him that runneth, but of God that hath mercy. Here Augustine saith; If anything be left unto us, Paul concludeth nothing: for the proposition might be so turned, as it should be read on this wise; It is not of God to have mercy; but of man, that willeth and runneth. I know (saith Paul) there dwelleth not in me, that is, in my flesh, any good thing. And Christ saith; You have not chosen me, but I have chosen you. David also saith; Incline my heart unto they testimonies. And; A clean heart create within me, O God. But no man can create himself. It is said we be regenerated, but no man is regenerated of himself. And yet are not we regenerated as stocks, stones, or blocks; for we understand, we perceive, and we will: but it is God, which bringeth to pass that we understand, perceive 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 himself do nothing: but after we be once regenerate, our strength is renewed, and we become workers together with God.
3. But in my judgment, we shall more easily understand what this phrase of God's repenting betokeneth, if we remember that his secret will is one, and his revealed will another: for the secret will of God is steadfast and immutable. Therefore, insomuch as it is said; God is not changed; that ought to be referred to his secret will. God decreed from the beginning, that Saul should be king. That is his eternal and stable will, and without the which nothing is done. But he doth not always reveal the same full and wholly; it is enough that he showeth some part thereof through the law and the prophets. That will may be changed; not that there can any mutation happen unto God, but because that may be changed, which men thought
would have continued forever. The revealed will of God was, that the kingdom should always be in the stock of Saul; for so it was like to have been: but yet the other part of his will was secret and hidden. Hezekiah falleth sick, Isaiah warneth him that he should die; for such was the nature of that disease, that it might seem he should die: this will was changed; the other which was secret, could not be changed.
But they object, that where we say; The will of God was from everlasting: it is but a mere devise; for that in God, there is nothing either past, or to come. But we allege nothing strange from the scriptures. Paul saith; that God hath predestinated us before the foundations of the world were laid. If they believe not us, let them look upon the prophesies. Jacob fore-showed that David should be king. How might this have been, unless the will of God have respect unto the time to come? But Paul in the 11th to the Romans saith; The gifts and calling of God are without repentance. But the sentences of the scriptures must not be more largely understood, than the place itself, wherein they be written, may bear: for otherwise we may be sooner lead to error. Paul entreated in that place of the covenant, which God made with the Jews, and saith, that these promises cannot be void; and that it cannot be, but that many of the Jews should be at length converted unto
Christ, because The gifts and calling of God are without repentance.
Although others understand that place as touching the gifts, which depend upon the eternal predestination of God; for that they be sure and steadfast.
Indeed other gifts, whether they belong to the justice of this life, or to things which be temporal, may both be given and taken away. For there be many, who having once believed, do afterward fall to destruction. Theodoretus saith; Gifts be without repentance, if the nature of the things themselves be
considered: but if men fall from them, and be deprived of them, the fault is their own.
How it could be said to Saul, that his kingdom should be established forever, the same being before appointed to the tribe of Judah.
4. But let us see how Samuel said; The Lord would have established thy kingdom forever. For how could the kingdom have remained forever, in the family of Saul, seeing it was fore-told before of Jacob, that the kingdom should be in the tribe of Judah: and that God decreed from all eternity, that he would give the kingly right unto the house of David? Here we may not answer, that God indeed had so decreed at the first; but that he afterward changed his mind: for God is not changed. Rabbi Levi Ben Gerson thinketh, that this Hebrew word Adolam, signifieth not eternity, but some certain space of time; and that so Saul might reign, according to the meaning of that word Adolam, that is, for a long time, and afterward that David might succeed him. But this judgment I do not much allow; for David was now not only borne, but was also of ripe age, so as Saul might not reign for any long time. But that God is not changed, all men confess; yet all men not after one and the same manner: for some say, that we feign, that God doth predestinate somewhat from everlasting, which yet he executeth afterward.
That (say they) is absurd; for all things are present unto God. Howbeit, we say not that God is moved for a time, but his counsels are from everlasting.
But this we say, that when a thing is come to pass, he doth not appoint any new counsels.
Paul saith, that He was chosen from his mothers womb, and that we were predestinated before the foundations of the world. These things no doubt are everlasting in God, but in the things themselves they were predestinate long before they were made. But if they will cavil as touching
predestination, we will object prophesies, in the which they cannot cavil; When they had done neither good nor evil, that the purpose of God, according to the election, might abide, it was said; Jacob have I loved, but Esau have I hated. So, as touching the kingdom to be established in the tribe of Judah, it was fore-showed long before David was borne, who first reigned in that tribe. How then doth Samuel say; God would have established thy kingdom forever? It is a potential manner of speaking. But what potency is this? There be also many such forms of speaking in the holy scriptures; If they had known (saith Paul) they would never have crucified the Lord of glory: but it was predestinated from the beginning, that Christ should die. So are they commonly wont to say; If Adam had not sinned, Christ had not suffered. But let us pass over those things, and let us examine that sentence which we have in hand, whereby the same being well understood, all other like may be understood.
5. And first let us see, whether the predestination of God touching David, were the cause why Saul was cast out of the kingdom. It seems to me that there were two causes of that casting out; one, the provoking of God, to wit, the sin of Saul; and the other was the will of God, but provoked and stirred up by sin: to which of these causes therefore shall we rather ascribe the casting out? Certainly, unto sin: for it was meet that he which had behaved himself ill, should be removed from his place. Therefore Oseas saith; Of the O Israel cometh thy evil. Indeed we cannot deny, but that the will of God was after some manner the cause; but the true and certain cause was sin.
Also another, no small difference it shall be, if we compare our sins unto the punishments, and our good works unto the reward: for our sins deserve punishment, but good works deserve no reward, Why so wilt thou say?
Because there is a proportion between sin and punishment; but between
good works and reward, there is none: for The passions of this life are not worthy of the glory to come, which shall be revealed unto us. Moreover, ill works are properly of our selves; but good works are not but of God.
Wherefore eternal death may be called the reward of sin; but contrariwise, eternal life cannot be called the reward of our righteousness. So that we say, that the sin of Saul was the true cause why he fell from the kingdom; but his good works could never have been a cause for him to have continued. But whether did this counsel and decree lay a necessity upon Saul? Hereof there was no absolute necessity in him: for as touching the inward original of sinning, that had Saul in himself: and that which he did, he did it willingly, and of his own accord. Indeed God decreed the kingdom unto David, and to the tribe of Judah; but yet so, as the same should be first taken from him justly. And if God fore-saw that David should be king, he also fore-saw the sin of Saul: wherefore he saw the one thing and the other, both that the one should sin, and the other should reign: in this order there is no sin committed by God.
True indeed it is, that God might in such sort have punished Saul, as he would not take the kingdom from him. For he many ways punished the posterity of David, when they became idolaters; but yet he left the kingdom whole unto them. But it was in the hand of God to punish Saul after what manner he would: neither was the kingdom given to Saul, by the same covenant, that it was unto David. For when Jeroboam did invade Judah with four hundred thousand soldiers, Abias the king of Judah ascended unto a hill, and made an oration unto the ten tribes; Doo ye not know (saith he) that God gave the kingdom unto David with a covenant of salt? Salt doth not putrefy, nor suffereth corruption; further it was used in sacrifices. One thing [therein] signified that covenant made with David never to be
violated; and another thing that the same was confirmed in a manner by sacrifice, and so now to become a holy thing. He did not so promise the kingdom unto Saul; for if he had promised it, it could not have been taken from him. Wherefore, although God had decreed these things as touching
Saul and David, yet Saul sinned through originals in himself, and of his own accord. But if thou have a respect unto the foreknowledge of God, some necessity indeed is in it; but yet (as they say) by supposition only, for the fore-knowledge of God cannot be deceived. But yet God interrupteth not the course of things, but suffereth that whatsoever is done, is doon naturally, and of his own accord.
6. But come we nearer; He would have established thy kingdom forever.
How? Because he would have ordained, by an everlasting decree, that his kingdom should have abiden with his posterity forever: and so this power shall stand in the decree of God. Over this, so far as concerneth the nature of Saul, God might have established unto him the kingdom forever; which we perceive was done in other kings, whom God cast not out when they had sinned. But there is another solution far more easy; to say, that these things were spoken after the manner of men: for men are wont to say, that something is done, or may be done, when it appeareth to be done, or seemeth that it may be done. For so Christ speaketh, when he saith; Rejoice and be glad, because your names be written in heaven, and yet in the meantime Judas was there, and the seventy disciples were there, who afterward departed from Christ. How then were their names written in heaven? Because so they seemed to be, and of those principles they had now a beginning. So it is written in the Apocalypse; Hold thy place, least another receive thy crown. How was that a crown, which might be forgone?
Because unto men so it seemed to be; and because they used those outward
means, whereby we come unto the crown. For the crown is either of predestination, and that is certain and cannot be lost; or else of inchoation; or else because so it may seem to be, and that may be prevented.
Of the crown which may seem to be, thus Christ speaketh; From him that hath not shall be taken away, even that which he seemeth to have. He saith not; That which he hath, but only that which he seemeth to have. And of inchoation it is written to the Hebrews; They which where once lightened, and have tasted the good word of God, &c: those men, as touching these means, seem to have the crown; but if they fall away (saith Paul) they cannot be renewed. So the kingdom of Saul might have been established forever, because it had that beginning, and those means, by which a kingdom might have been retained. So Matthias was substitute in the place of Judas, Seth in the place of Abel, the Gentiles in the place of the Jews. So Job saith in the 24th chapter; God shall consume many and mighty nations, and shall set others in their places. So when the angels fell, men succeeded in their place. And in the prophet Jeremiah, the sense of this place is this; If I shall pronounce evil as touching any nation, and that nation shall repent, I also will repent me of all the evil, which I was purposed to do. The promise made to Saul, as touching the kingdom, had a condition; whereunto when he stood not, the kingdom by good right was taken from him.
Of Temptation.
7. The etymology of the word cometh of [the Hebrew word] Nas, which is, A sign or token; for Nasa, which signifieth, To tempt, is then certainly done, when we would know anything by some certain sign or token: the Grecians call it "πεῖρα" (peira), which is Experience. Let us define it;
Temptation is a thorough search for getting out the knowledge of an unknown thing. The formal cause is action; the end knowledge, of many
things doubtless, of man's own self, of weakness or strength, of God's divine goodness or wrath. But knowledge is not the principal end; because in godly men, the end is oftentimes, that they may vanquish and be crowned; or if they be fallen, they being raised up again by the help of God, may be humbled, and become more diligent in the service and religion of God. The matter wherein it is, is our mind; and it is conversant about all vices, the which, as to their own head, are reduced to infidelity. The efficient cause thereof (no doubt) is the flesh, the world, and the devil. But the controversy is as touching God, whether it may be ascribed unto him.
8. This doth James seem to deny, when he saith; that Every man is tempted by his own proper concupiscence, and the God is no tempter of evil things. And Paul seemeth to consent thereunto, at the leastwise that all temptations proceed not of God: for he saith, that he with temptations maketh a way to get out. But there be many temptations, wherein poor souls be catched; neither is there any way for them to escape, yea rather they perish in them. Besides this, we cannot perceive by any reason, how it comes to pass, that God can punish sins; and yet by tempting is become an author of them. But all this notwithstanding, we must lean surly to the holy scriptures, which everywhere ascribe temptation unto God. In the eight of Deuteronomy thou readest, that God tempted the children of Israel in the desert, that he might know whether they would keep his commandments or no: in which place thou hast the end of temptation. In the psalm David prayeth, that The Lord would tempt him. Job was tempted, God delivering him unto Satan. In the first of Samuel thou findest, that the wicked spirit invaded Saul, and moved him to depart from God. And David, in the second of Samuel, was stirred up by Satan to number the people; but in the 21st of Chronicles, it is said, that God stirred up David against Israel:
wherefore one and the same action is attributed unto God, and unto Satan.
We have also a plain place concerning Abraham. Ahab is seduced by the will of God, who sent a spirit to be a liar in the mouth of the prophets; God hardened the heart of Pharaoh. In the first of Isaiah the prophet is sent to preach, that They seeing should not perceive; that their eyes should be shut, and their heart hardened, least peradventure (saith he) they should be converted, and I might heal them: God sendeth his word unto them for a snare. And in Isaiah the 63rd chapter; The fathers complain (saying)
Wherefore hast thou led us out of the way? Wherefore hast thou made our heart to err from thy ways? Christ said unto Philip; Whence shall we buy bread? He knew what he would do: but so he spake, tempting him. And we pray to God our father, saying; Lead us not into temptation.
There be some, which would thus resolve the doubt; God tempteth, (that is to say) he suffereth and permitteth to tempt. But this prevaileth nothing, we must not shun the phrase of the scriptures. If the scripture speak thus, why should not we also speak it? Moreover, this cannot expound all the places of scripture alleged by us: for the Lord himself sent Isaiah, and God himself sent the lying spirit unto Ahab; neither was Abraham tempted by any other than by God. Add also, that in permission there is the will of God; and seeing it is manifest concerning the thing itself, what doth the changing of the word profit? But go to, let us see what ill comes of it, if tempting be attributed unto God. Verily no evil, nay rather it is meet for him, and it becometh his nature, who endeavoreth to reveal his righteousness and mercy in all things. They that be tempted, do belong either unto the chosen, or unto the damned; either they be godly, or else ungodly. If [they be] ungodly, as their sins may be punished with other sins (which is declared in the first chapter to the Romans) so they may be punished with temptations,
that through them they may fall headlong into diverse evils, whereby they may be judged worthy of everlasting punishment. If [they be] godly, God by tempting them declareth and testifieth what account he maketh of them; he is present forthwith, he delivereth them, crowneth them, and rewardeth them like conquerors, with many and honorable gifts: or else if they fall, that fall is but for a time, and at last (even as Paul said) it hath an happy issue. Thereby their faith, hope, and charity is increased, while they perceive themselves to be holpen, and by the great favor of God to overcome their enemies: or else because they be lightened from the burden of their sins.
9. But in the meantime let us make answer to those reasons, which seemed to persuade us otherwise. James, when he denieth that God doth tempt, doth not utterly deny it; but he denieth him to tempt after that manner, which those carnal Christians of his time affirmed him to tempt: as who should say, when they sinned, they should have been without blame: as our Libertines are reported to say at this day, namely that God doth all things in us; and that therefore sin is nothing: no not robberies, murders, adulteries, and such like. Indeed we grant, that God doth all things; but the respect of God's doing, and our doing of them is diverse. Men, in that they do those things, they sin; as they which are not led unto those things of an intent that they may work together with God; neither are they constrained or compelled unto those things against their wills; nay rather, they would be angry with them that should let them from sinning. Wherefore let them ask their own conscience, and then they shall plainly see, whether they sin against their will, or to the intent they may gratify God; or else not rather to satisfy their own unbridled lust.
Now by the like reason saith James, God doth not so tempt you, as the cause and fault of those things, which ye do naughtily and wickedly, should be laid against him. Ye be tempted by your own concupiscence; that is, ye therefore fall into your own wickedness, to the intent ye may satisfy your greedy lust. Wherefore that which the apostle there meant, and would in some respect to be denied, he uttered by an absolute denial. But Paul, when he saith, that God maketh a way to escape with the temptation, certainly he speaketh of those temptations, wherewith the godly and elect are sometimes vexed; whereby doubtless they have for the most part, not only an escaping, but also a reward. But in that we do not so well perceive, how it is not repugnant with the justice of God, to punish sins, and to drive [men] unto them by tempting, that is no marvel; for God can do more than we can understand. David said once, as touching the knowing of these secret judgments in the 73rd psalm; that he was very pensive, and that his grief was intolerable, until he entered into the sanctuary of God. Wherefore let us constantly believe, that whatsoever God doth, he doth it justly; neither let us withdraw from his providence or power, any of those things that be done: but if we understand not how they be agreeable unto his justice, or how they be repugnant therewith, let us with humility believe.
10. But let us proceed. Since they be of God, whether may we pray to be rid of them? Let us distinguish temptations; either they be adversities, or else they be suggestions unto wicked deeds: if they be adversities, we must not pray to be pressed with no adversities, seeing it is plainly told us by Paul; They that will live godly in Christ must suffer persecutions. And Christ offereth the cross unto his to be borne, in a manner all their life long: but if we doubt of fainting in those persecutions, or that the glory of God be hindered by them, we may pray, that he will remove them from us. Paul
prayed, and would have it prayed for, that he might be delivered from the persecutions, which were ready for him in Jury. Moreover, if our flesh be frail, while affliction lasteth, and we pray the father devoutly, that he will deliver us, if it be his pleasure; yet nevertheless, in preferring his will before our own will, we offend not by such a request: which thing Christ taught us, when he prayed to his father in the garden. But if we consider the saints, while they constantly, through the grace of God, behave themselves in these temptations, we shall perceive, that they rejoice in them; for Tribulation worketh patience, patience experience. And Peter in the first chapter of his first epistle, saith; that There is joy to the saints in temptations: yea and Paul doth glory in his adversities. The which he meaneth not, as they proceed from the devil, or from wicked men; but as they come from the providence of God, and be the instruments of his reward and salvation. But if they tend unto evil, that is, that they be provocations unto sin, then must they be distinguished; because therein is either fall or victory. If victory be joined with them, this kind is desired of saints; to the intent the devil, the flesh, and the world, may every day more and more be vanquished in them. But if they be afraid of falling, it is either temporal or eternal: if it be temporal, we must pray for the avoiding of temptation, as we do in the Lord's prayer; And lead us not into temptation.
This did Christ teach his apostles, when he said; The spirit indeed is ready, but the flesh is frail: watch and pray, that ye enter not into temptation. And reason leadeth us thereunto; for we ought to detest all things that are contrary unto the will of God, such is a fall against the law of God: yea nothing ought to be more displeasing unto us, even as it appeareth by the commandment; Thou shalt love the Lord, with all thine heart, and with all thy soul. To these things add, that none ought to have such
confidence in his own strength, as he should not fear in temptation.
Wherefore in temptation we must always pray, but not that we may not be tempted at all, seeing God hath appointed our life to be a warfare. But godly men are not afraid of temptations, which have a perpetual and deadly end; for they know, that God is a father unto them: which they would not believe, if they misdoubted that they should be forsaken of him. Further, they acknowledge, that The calling and gifts of God are without repentance, as it is said in the epistle to the Romans.