A14350:774
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.
So likewise it happeneth as touching some ruinous house; it is held up by a prop, some man approaching removeth the prop, the stones and buildings through their own weight fall down from the top; which things have in them selves the causes of their coming down: yet notwithstanding, he which taketh away the prop, is said after a sort to cause the fall: for he removeth the stay which letted the ruin. In like manner God, in his own nature is good, yet in respect that he is just, he will punish sinners; he taketh away his grace, and after some sort may be called the cause of those things which afterward be naughtily done; yet not the true cause: for that proper cause is inward, that is to wit, the naughty will of them. But why he sometimes taketh away his spirit from men, a reason may be yielded; when they sin, he removeth his grace from them, not only to the intent he may punish, but that the excellency of his favour may be known: and to let us understand, that that which God giveth, he giveth it freely, and that it is not of nature. For if we should always have [his grace] and after one and the self same manner, as if God would not at sometime stack his strength, we would attribute unto our own power the good things that we do. But thus it is, to the intent we may acknowledge our own infirmity, and pray the more fervently for preservation and increase of the heavenly gift. But when the grace and favour of God is justly taken away from us, sin doth naturally follow: neither is there need of any other efficient cause; I mean, there needeth no other cause, to come from our infected and corrupt affections.
So likewise it happeneth as touching some ruinous house; it is held vp by a prop, some man approching remooueth the prop, the stones and buildings through their owne weight fall downe from the top; which things haue in them selues the causes of their comming downe: yet notwithstanding, he which taketh awaie the prop, is said after a sort to cause the fall: for he remooueth the staie which letted the ruine. In like maner God, in his owne nature is good, yet in respect that he is iust, he will punish sinners; he taketh awaie his grace, and after some sort may be called the cause of those things which afterward be naughtilie doone; yet not the true cause: for that proper cause is inward, that is to wit, the naughtie will of them. But whie he sometimes taketh awaie his spirit from men, a reason may be yéelded; when they sinne, he remooueth his grace from them, not onlie to the intent he may punish, but that the excellencie of his fauour may be knowen: and to let vs vnderstand, that that which God giueth, he giueth it fréelie, and that it is not of nature. For if we should alwaies haue [his grace] and after one and the selfe same maner, as if God would not at sometime stacke his strength, we would attribute vnto our owne power the good things that we doo. But thus it is, to the intent we may acknowledge our owne infirmitie, and praie the more feruentlie for preseruation and increase of the heauenlie gift. But when the grace and fauour of God is iustlie taken awaie from vs, sinne dooth naturallie followe: neither is there néede of anie other efficient cause; I meane, there néedeth no other cause, to come from our infected and corrupt affections.