A14350:876
The common places of the most famous and renowned divine Doctor Peter Martyr divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the sewers of her Majesties most honourable chamber.The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.
Imprinted at London : In Pater noster Rowe, by Henry Denham and Henry Middleton at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell, 1583Imprinted at London : In Pater noster Rovve, by Henry Denham and Henry Middleton at the costs and charges of Henrie Denham, Thomas Chard, VVilliam Broome, and Andrew Maunsell, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4 But let us see how Samuel said; 1The Lord would have established thy kingdom for ever. For how could the kingdom have remained for ever, 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 judgement 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.
4 But let vs sée how Samuel said; 1The 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.
Paul saith, 1that 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, 2that 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; 3God would have established ⟨p. 209⟩thy kingdom for ever? It is a potential manner of speaking. But what potency is this? There be also many such forms of speaking in the holy scriptures; 4If 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.
Paule saith, 1that 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, 2that 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;
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 & 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 ô 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: 1for our sins deserve punishment, but good works deserve no reward, Why so wilt thou say? Because there is a proportion between sin & 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.
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:
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, & made an oration unto the ten tribes; 1Do 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; & another thing that the same was confirmed in a manner by sacrifice, and so now to become an 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 done naturally, and of his own accord.
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; 1Doo 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 nearer; He would have established thy kingdom for ever. How? Because he would have ordained, by an everlasting decree, that his kingdom should have abidden with his posterity for ever: 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 for ever; 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 some thing 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, 1because your names be written in heaven, and yet in the mean time Judas was there, & 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; 2Hold thy place, least another receive thy crown. How was that a crown, which might be forgone? Because unto ⟨p. 210⟩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.
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, 1
Of the crown which may seem to be, thus Christ speaketh; 1From 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; 2They 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. 3So the kingdom of Saul might have been established for ever, 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 24. chapter; 4God 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, 5the 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 the crowne which may séme to be, thus Christ speaketh; 1From 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; 2They 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. 3
17 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 any thing by some certain sign or token: the Grecians call it [Greek or Hebrew], which is Experience. 2Let 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 mans own self, of weakness or strength, of Gods 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.
17 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 〈non-Latin alphabet〉, which is Experience. 2Let 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 doth James seem to deny, when he saith; 1that 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; & yet by tempting is become an author of them. But all this notwithstanding, we must lean surely to the holy scriptures, which every where ascribe temptation unto God. In the eight of Deuteronomy thou readest, 2that 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. 3Job was tempted, God delivering him unto satan. In the first of Samuel thou findest, that the wicked spirit invaded Saul, 4and moved him to depart from God. And David, in the second of Samuel, 5was stirred up by satan to number the people; but in the 21. of Chronicles, it is said, 6that 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. 7Ahab is seduced by the will of God, 8who sent a spirit to be a liar in the mouth of the prophets; God hardened the hart of Pharaoh. In the first of Isaiah the prophet is sent to preach, 9
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, ⟨p. 211⟩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 it self, 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 endeavoureth 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 divers 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 honourable 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 favour of God to overcome their enemies: or else because they be lightened from the burden of their sins.
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, ⟨p. 211⟩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 mean time let us make answer to those reasons, which seemed to persuade us otherwise. James, when he denieth that God doth tempt, 1doth 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 Gods doing, and our doing of them is divers. 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, & 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.
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, 1dooth 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.
1Now by the like reason saith James, God doth not so tempt you, as the cause & 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, 2that 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 73. psalm; that he was very pensive, 3and 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.
1Now 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, 2that 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,
8 This dooth Iames séeme to denie, when he saith; 1that 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, 2that 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. 3Iob was tempted, God deliuering him vnto sathan. In the first of Samuel thou findest, that the wicked spirit inuaded Saule, 4and mooued him to depart from God. And Dauid, in the second of Samuel, 5was stirred vp by sathan to number the people; but in the 21. of Chronicles, it is said, 6that 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. 7Achab is seduced by the will of God, 8who 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, 9that 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; 10The 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; 11Whence 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.12
