A14350:1100
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.
24. And in what sort this restoring of free will is, it must be considered by two principal points; out of which we at the beginning (when we described the nature of will) declared that every sin, and every error that is in election or choice, doth come; because that when we deliberate touching any matter, either we are utterly ignorant what is just or unjust; or else, for that though we see what is just and unjust, yet lust and perturbation intermingleth it self, which by their great force cause us to prefer the weaker reasons before sure and strong reasons. Wherefore, the knowledge of that which is right cannot take place. For the violence of the affections, and the whole attention of the mind, is fastened upon those reasons, which serve for pleasure and lust; and the honester arguments are not considered, and therefore do not break forth to effect. But by the benefit of regeneration, both these discommodities are holpen: 1for as touching the first, the light of faith is present, which by adding the rule of the law of GOD, manifestly understandeth in the practising of things, what things are just and unjust.
24. And in what sort this restoring of frée will is, it must be considered by two principall points; out of which we at the beginning (when we described the nature of will) declared that euerie sinne, and euerie errour that is in election or choise, dooth come; bicause that when we deliberate touching anie matter, either we are vtterlie ignorant what is iust or vniust; or else, for that though we sée what is iust and vniust, yet lust and perturbation intermingleth it selfe, which by their great force cause vs to preferre the weaker reasons before sure and strong reasons. Wherefore, the knowledge of that which is right cannot take place. For the violence of the affections, and the whole attention of the mind, is fastened vpon those reasons, which serue for pleasure and lust; and the honester arguments are not considered, and therefore doo not breake foorth to effect. But by the benefit of regeneration, both these discommodities are holpen: 1for as touching the first, the light of faith is present, which by adding the rule of the lawe of GOD, manifestlie vnderstandeth in the practising of things, what things are iust and vniust.
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