A14350:784
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.
12 Although therefore that God do govern even sins and evils; yet he is not properly said to be the efficient cause. Augustine in his twelve book De civitate Dei, the seaventh chapter, speaketh very well as concerning a naughty will, when he saith; 1An evil thing hath no efficient, but a deficient cause. And if any will search out this efficient cause, it is even like as if he would see the darkness with his eyes, or comprehend silence with his ears: which being privations, it is no need that they should have efficient causes. Yet nevertheless, they be things known unto us; for there is all one sense of things that be contrary. The sight seeth not other than bright things, 2the ear heareth not other than noises, and yet by these senses we know even these things; not by the use of them, but by the privation only. A naughty will doth God use, to the ends appointed: not because he is not able, unless it be by these means, to attain to that which he will; but so it pleased him to declare his wisdom and power, that he might show himself able to do something mediately [as they say] and immediately: and that it maketh no matter unto him, whether the instruments that he useth be good or bad. Wherefore let us seek out what is the deficient cause of evil actions, and among the rest we shall find wicked affections and inclinations, 3which seeing they fall away from the word of God, and from right reason, it is no marvel if things that be faulty, proceed there-from. These be the inward causes of sin, but they be rather deficient than efficient causes. The devil also is said to be the cause of sin: for we read in the book of wisdom; By the devil death entered into the world, 4therefore sin also: for death is the effect of sin. But yet the devil can not be called the proper and absolute cause of our sin: the reason is; for that such is the nature of every proper and perfect cause, that the same being put, the effect doth of necessity follow. But in the devil it is not thus; for although he sometime suggest evil things in the mind of the godly, yet nevertheless sin doth not alway follow. For many godly men do valiantly resist him, and when sin followeth not, he can not be called the absolute and perfect cause thereof. In deed, he provoketh men, but yet not so, that sin must of necessity follow.