18. The xviij. Chapter. How it may be said, that God dooth repent, a

The xviij. Chapter. How it may be said, that God dooth repent, and dooth tempt.

¶ Looke the propositions out of the 22. chapter of Genesis, at the end of this booke.

¹ THE interpretours labor earnestlie to vnderstand how repentance may happen vnto God. ² 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 sonne of man that he should be a lier. Yet in Genesis he saith; It repenteth me that I haue made man. ³ 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 vs, ⁴ 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 vs to praie, to make request, and to sigh, he himselfe is said to doo the same. And according to this sense Paule biddeth vs, ⁵ 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, ⁶ bicause the wickednes of Saule was a gréefe vnto 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 vpon 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 vnto God, which we sée doone in the life and conuersation of men; for that the same cannot otherwise be vnderstood.

⁷ 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. ⁸ On this wise are féet, hands and other parts of the body ascribed vnto God. And so, bicause men are not accustomed to change their purpose, ⁹ 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 haue continued for euer. And for this purpose it is said, that God repented him that he made Saule king. ¹⁰ 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 vs to our example, Saule was godlie and honest before, now he became wicked and rebellious; ¹¹ 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 haue 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 vs; and also causeth vs 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. ¹² Ieremie saith; If they shall repent them of their waies, I also will repent me of all the euill that I haue threatened them. ¹³ Therefore vnto this changing in man, there followeth also a change of Gods sentence; whether the same apperteine vnto the promise, or vnto 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, ¹⁴ that change commeth not of our selues, but of God: for so Paule writeth vnto Timothie; If God peraduenture shall giue them repentance. And vnto the Philipians; It is he that worketh in vs to will and performe. We cannot once thinke a good thought, of our selues, as of our selues. And vnto the Corinthians the 15. chapter; ¹⁵ I haue laboured more than all, and yet not I, but the grace of God that is in me. But it is in vs (they saie) to consent. Nay rather, the assent it selfe is also of God; for we haue 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 vnto vs, we shall haue whereof to glorie: ¹⁶ for Who hath seuered thee (saith Paule?) what hast thou which thou hast not receiued? And if thou haue receiued, whie dooest thou boast, as though thou hadst not receiued? And; It is neither of him that willeth, ¹⁷ nor of him that runneth, but of God that hath mercie. Here Augustine saith; If anie thing be left vnto vs, Paule concludeth nothing: for the proposition might be so turned, as it should be read on this wise; ¹⁸ It is not of God to haue mercie; 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 haue not chosen me, but I haue chosen you. ¹⁹ Dauid also saith; Incline my heart vnto 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, ²⁰ 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. ²¹ That will may be changed; not that there can anie mutation happen vnto God, but bicause that may be changed, which men thoght would haue 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 haue béene: but yet the other part of his will was secret and hidden. Ezechias falleth sicke, ²² 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 vs before the foundations of the world were laid. ²³ If they beléeue not vs, let them looke vpon the prophesies. Iacob fore-shewed that Dauid should be king. ²⁴ How might this haue béene, vnlesse the will of God haue respect vnto 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 vnto Christ, bicause The gifts and calling of God are without repentance. Although others vnderstand that place as touching the gifts, which depend vpon 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 vs sée how Samuel said; ²⁵ The Lord would haue established thy kingdom for euer. For how could the kingdome haue 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 giue the kinglie right vnto 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 vnto 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, ²⁶ 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, ²⁷ that the purpose of God, according to the election, might abide, it was said; Iacob haue I loued, but Esau haue 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; ²⁸ God would haue 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; ²⁹ If they had knowne (saith Paule) they would neuer haue 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 vs passe ouer those things, and let vs examine that sentence which we haue in hand, whereby the same being well vnderstood, all other like may be vnderstood.

5 And first let vs 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, vnto 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 vnto the punishments, and our good works vnto the reward: ³⁰ 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 vnto vs. 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 haue béene a cause for him to haue continued. But whether did this counsell and decrée laie a necessitie vpon 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 vnto 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 haue 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 vnto 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 vnto Dauid. For when Ieroboam did inuade Iuda with foure hundred thousand soldiers, Abias the king of Iuda ascended vnto a hill, & made an oration vnto the ten tribes; ³¹ Doo ye not knowe (saith he) that God gaue the kingdome vnto 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 vnto Saule; for if he had promised it, it could not haue 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 haue a respect vnto 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 haue established thy kingdome for euer. How? Bicause he would haue ordeined, by an euerlasting decrée, that his kingdome should haue 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 haue established vnto 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, ³² 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; ³³ Hold thy place, least another receiue thy crowne. How was that a crowne, which might be forgon? Bicause vnto men so it séemed to be; and bicause they vsed those outward meanes, whereby we come vnto 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; ³⁴ From him that hath not shall be taken awaie, euen that which he seemeth to haue. He saith not; That which he hath, but onlie that which he seemeth to haue. And of inchoation it is written to the Hebrues; ³⁵ They which where once lightened, and haue tasted the good word of God, &c: those men, as touching these meanes, séeme to haue the crowne; but if they fall awaie (saith Paule ) they cannot be renewed. ³⁶ So the kingdome of Saule might haue béene established for euer, bicause it had that beginning, and those meanes, by which a kingdome might haue 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; ³⁷ 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, ³⁸ 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.

³⁹ 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 ⟨…⟩, which is Experience. ⁴⁰ Let vs 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 vnto him.

8 This dooth Iames séeme to denie, when he saith; ⁴¹ 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 vnto God. In the eight of Deuteronomie thou readest, ⁴² 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. ⁴³ Iob was tempted, God deliuering him vnto sathan. In the first of Samuel thou findest, that the wicked spirit inuaded Saule, ⁴⁴ and mooued him to depart from God. And Dauid, in the second of Samuel, ⁴⁵ was stirred vp by sathan to number the people; but in the 21. of Chronicles, it is said, ⁴⁶ that God stirred vp Dauid against Israel: wherefore one and the same action is attributed vnto God, and vnto sathan. We haue also a plaine place concerning Abraham. ⁴⁷ Achab is seduced by the will of God, ⁴⁸ who 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, ⁴⁹ 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 vnto them for a snare. And in Esaie the 63. chapter; ⁵⁰ The fathers complaine (saieng) Wherefore hast thou led vs out of the waie? Wherefore hast thou made our hart to erre from thy waies? Christ said vnto Philip; ⁵¹ 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 vs not into temptation. ⁵²

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 vs: for the Lord himselfe sent Esaie, and God himselfe sent the lieng spirit vnto 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 vs sée what ill comes of it, if tempting be attributed vnto God. Verelie no euill, naie rather it is méet for him, and it becommeth his nature, who indeuoureth to reueale his righteousnesse and mercie in all things. They that be tempted, doo belong either vnto the chosen, or vnto 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 vs make answere to those reasons, which séemed to persuade vs otherwise. Iames, when he denieth that God dooth tempt, ⁵³ 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 haue béene without blame: as our Libertines are reported to saie at this daie, namelie that God dooth all things in vs; 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 vnto those things of an intent that they may worke togither with God; neither are they constreined or compelled vnto 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.

⁵⁴ 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, ⁵⁵ 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 haue 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] vnto 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, ⁵⁶ and that his gréefe was intolerable, vntill he entered into the sanctuarie of God. Wherefore let vs constantlie beléeue, that whatsoeuer God dooth, he dooth it iustlie; neither let vs withdrawe from his prouidence or power, anie of those things that be doone: but if we vnderstand not how they be agréeable vnto his iustice, or how they be repugnant therewith, let vs with humilitie beléeue.

10 But let vs procéed. Since they be of God, whether may we praie to be rid of them? Let vs distinguish temptations; ⁵⁷ either they be aduersities, or else they be suggestions vnto wicked déeds: if they be aduersities, we must not praie to be pressed with no aduersities, séeing it is plainelie told vs by Paule; ⁵⁸ They that will liue godlie in Christ must suffer persecutions. And Christ offereth the crosse vnto 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 vs. Paul praied, ⁵⁹ and would haue 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 vs, 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 vs, when he praied to his father in the garden. ⁶⁰ 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; ⁶¹ 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. ⁶² The which he meaneth not, as they procéed from the diuell, or from wicked men; ⁶³ but as they come from the prouidence of God, and be the instruments of his reward and saluation. But if they tend vnto euill, that is, that they be prouocations vnto 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 vs not into temptation. ⁶⁴

This did Christ teach his apostles, when hée said; The spirit indeed is readie, but the flesh is fraile: ⁶⁵ watch and praie, that ye enter not into temptation. And reason leadeth vs therevnto; for we ought to detest all things that are contrarie vnto the will of God, such is a fall against the lawe of God: yea nothing ought to be more displeasing vnto vs, euen as it appéereth by the commandement; Thou shalt loue the Lord, ⁶⁶ with all thine hart, and with all thy soule. To these things adde, that none ought to haue 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 haue a perpetuall and deadlie end; for they knowe, that God is a father vnto them: which they would not beléeue, if they misdoubted that they should be forsaken of him. Further, they acknowledge, ⁶⁷ that The calling and gifts of God are without repentance, as it is said in the epistle to the Romans.

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Footnotes

1. In 1. Sam. 15, verse. 11. Looke before plac 11 art. 26. and In Gen. 6, 6. & In Iudg. 2, verse. 18. ↩

2. Malac. 3, 6. 1. Sa. 15, 29. Num. 23, 19 ↩

3. Genes. 6, 6. ↩

4. Rom. 8, 26. ↩

5. Ephes. 4, 30. ↩

6. God is said to repent, when he stirreth repentance in others. ↩

7. How God is said to reuenge & to be angrie. ↩

8. How God is said to be gealous. ↩

9. How God, by changing his dooing is said to repent. ↩

10. 1. Sam. 15, verse. 11.
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11. How God is said to repent, when the thing is changed. ↩

12. Iere. 26, 3. ↩

13. Whether God alwaies changeth his purpose, when man changeth. ↩

14. The change of man commeth of God. 2. Tim. 2, 25. Phili. 2, 13. ↩

15. 1. Cor. 15, verse. 10. Whether mans consent be of himselfe.
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16. 1. Cor. 4, 7.
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17. Rom. 9, 16. ↩

18. Rom. 8, 17. ↩

19. Ioh. 15, 16. Psa. 119, 36, Psal. 51, 12, ↩

20. God changeth not as touching his secret will. ↩

21. In what sort the reuealed will of God may be changed. ↩

22. Esai. 38, 1. Looke before place. 14, art. 38. ↩

23. Ephes, 1, 4. ↩

24. Gen, 49, 10. ↩

25. In 1. Sam. 13, vers. 13. ↩

26. Ephes. 1, 4. ↩

27. Rom. 9, 11. Malac. 1, 2. ↩

28. 1. Sa. 13, 13.
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29. 1 Cor. 2, 8. ↩

30. That sinnes deserue pu ⟨…⟩shment, ⟨…⟩ good ⟨…⟩ no ⟨…⟩ Rom. ⟨…⟩ 18. ↩

31. 2. Parali. 13.
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32. Matt. 5. 1⟨…⟩. ↩

33. Apoc. 3, 18. ↩

34. Matt. 25, 29 ↩

35. Hebr. 6, 5. ↩

36. Ibidem. ↩

37. Iob. 24, 24. ↩

38. Ierem. 18, 8. ↩

39. In Gen. 22, at the end. Looke In Iudg. ver. 19. ↩

40. A definition of temptation. ↩

41. Iam. 1, 13. ↩

42. Deut. 8, 2. ↩

43. Psal. 26, 2. ↩

44. 1. Sa. 18, 10.
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45. 2. Sam. 24, 4
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46. 1. Par. 21, 1.
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47. Gen. 22, 1. ↩

48. 1. Kin. 22, 19
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49. Esaie. 6, 9. ↩

50. Esai. 63, 17. ↩

51. Iohn. 6, 6. ↩

52. Matth. 6, 13. ↩

53. Iame. 1, 13. ↩

54. Iam. 1. 13. ↩

55. 1. Cor, 10. verse. 13.
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56. Psal. 73, 17. ↩

57. Temptations distinguished. ↩

58. 2. Tim. 3, 12.
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59. Rom. 15, 30 ↩

60. Mat. 26, 39. ↩

61. Rom. 5, 3. 1. Pet. 1, 6. ↩

62. 2. Cor. 21, 9.
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63. Temptations distinguished. ↩

64. Matt. 6, 13. ↩

65. Matt. 26, 41. ↩

66. Deut. 6, 5. ↩

67. Rom. 11, 25. ↩