A14350:1049
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.
Paul showeth that end to be manifold; By the law (saith he) cometh the knowledge of sin: 1which he saith was therefore made, that the number of transgressions might be increased. For by this means, The law is become a school-master to lead men unto Christ; that when they see themselves overcharged with the heavy burden of the commandments, and the greatness of their sins, they may perceive their salvation to consist only in the mercy of God, and redemption of Christ. For the weakness and unworthiness of our selves being considered, we forthwith begin to pray unto God; that both he will for Christs sake pardon our sins, and give us sufficiency of his spirit, that we may endeavour to follow his will. Give what thou commandest (saith Augustine) and command what thou wilt. Further, another use of the law is, that we should see whereunto we must apply our selves. Also it may be, that if through the grace of God there be an access of obedience begun, men may apply themselves unto the law. Lastly, though in this life it be not given unto us, that men can in every condition satisfy the law; yet we shall fully obtain the same in another life, when we shall cast away all this corruption. Yet God ought not to be accused of injustice by reason hereof: for he is not in fault, that men be not able to keep his commandments. Neither can any of us be excused, 2because that willingly and greedily we do break the law, that is appointed unto us. The same was given in such sort, as it might best agree with our nature, when the same was first instituted: for the image of God could not by any other means more plainly and effectually be expressed. But and if by reason of sin we be not able to accomplish the law; yet this at the least-wise we see, namely, what manner of persons we ought to be.
Paule sheweth that end to be manifold; By the lawe (saith he) commeth the knowledge of sin: 1which he saith was therefore made, that the number of transgressions might be increased. For by this meanes, The lawe is become a schoole-maister to lead men vnto Christ; that when they sée themselues ouercharged with the heauie burthen of the commandements, and the greatnes of their sinnes, they may perceiue their saluation to consist onelie in the mercie of God, and redemption of Christ. For the weakenes and vnwoorthines of our selues being considered, we foorthwith begin to praie vnto God; that both he will for Christs sake pardon our sinnes, and giue vs sufficiencie of his spirit, that we may indeuour to followe his will. Giue what thou commandest (saith Augustine) and command what thou wilt. Further, another vse of the lawe is, that we should sée wherevnto we must applie our selues. Also it may be, that if through the grace of God there be an accesse of obedience begun, men may applie themselues vnto the lawe. Lastlie, though in this life it be not giuen vnto vs, that men can in euerie condition satisfie the lawe; yet we shall fullie obteine the same in another life, when we shall cast awaie all this corruption. Yet God ought not to be accused of iniustice by reason hereof: for he is not in fault, that men be not able to kéepe his commandements. Neither can anie of vs be excused,