A14350:1044
The Common Places
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 in those works, which be acceptable and grateful unto God, 1such men as are strangers from God, have no freedom at all: whereupon came that saying of Augustine in his Enchiridion; that Man abusing his freewill, hath lost both himself, and also the liberty of his will: for when sin gat the upper hand in battle, it brought man into bondage. I know there be some, which thus interpret this sentence of Augustine: that Adam lost freewill, as touching grace and glory, wherewith he was adorned; but not as touching nature. Verily I will not much labour here, 2to deny that the reason and will, which belong unto nature, were left unto man after his fall: but that the same nature is unperfect and wounded, they themselves cannot deny. For this the Master of the sentences also affirmeth in his second book and 25. distinction: for he saith, that A man now after his fall is in such a case as he may sin; and that it so fareth with him, as he cannot but sin. And although Augustine, and others, did not so affirm; 3yet most sound reason might teach it us: for holy works depend upon two principles; namely of knowledge, and of appetite. Concerning knowledge, Paul saith; The natural man doth not understand those things which be of the spirit of God, 4yea verily no more he cannot; for they be foolishness unto him. But now, if we know not what is to be done, and what is pleasing unto GOD; by what means may we show the same in our work?
4 But in those workes, which be acceptable and gratefull vnto God, 1such men as are strangers from God, haue no fréedome at all: wherevpon came that saieng of Augustine in his Enchiridion; that Man abusing his fréewill, hath lost both himselfe, and also the libertie of his will: for when sinne gat the vpper hand in battell, it brought man into bondage. I know there be some, which thus interpret this sentence of Augustine: that Adam lost fréewill, as touching grace and glorie, wherewith he was adorned; but not as touching nature. Verelie I will not much labour here,