A14350:773
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.
17 To prove the question, it behoveth to confirm it as touching both parts. Let us speak of the first; that God by him self is not the cause of sin. Unto this purpose serve the arguments in the first place. But I add, that when good or evil are opposed, as Habit and Privation; the habit by it self doth never bring in privation. Light it self doth always illuminate, it never bringeth in darkness. Wherefore if we put good and evil as contrary privatives, evil shall not be of good. God is the chiefest good, let us then put him to be the habit: wherefore by him self and properly, he maketh no privation. But I said that he is not the cause of sin by him self and properly. These words I have added, because, if we will speak less properly, he may be said after some sort to be either the beginning, or the cause of sin: not indeed the proper cause; 2but that cause, which of the philosophers is called removing or prohibiting. I will make the matter plain by similitudes. The sun is altogether bright, the proper effect thereof is to make light; yet after some manner it may be said to make darkness, not in that it shineth, but in that it is moved, and departeth from one place to an other. For bodies be round, therefore when it departeth, it can not always by reason of the motion, give light to that place from whence it went, but shadows do come between: so then after some sort it is said to make darkness by the departure thereof; because bodies are so ordered, and it self is moved.
17 To prooue the question, it behoueth to confirme it as touching both parts. Let vs speake of the first; that God by him selfe is not the cause of sinne. Vnto this purpose serue the arguments in the first place. But I adde, that when good or euill are opposed, as Habit and Priuation; the habit by it selfe dooth neuer bring in priuation. Light it selfe dooth alwaies illuminate, it neuer bringeth in darknes. Wherefore if we put good and euill as contrarie priuatiues, euill shall not be of good. God is the chéefest good, let vs then put him to be the habit: wherefore by him selfe and properlie, he maketh no priuation. But I said that he is not the cause of sinne by him selfe and properlie. These words I haue added, bicause, if we will speake lesse properlie, he may be said after some sort to be either the beginning, or the cause of sinne: not indéed the proper cause;