A14350:785
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.
I might bring another reason. Let us imagine that the devil himself had not revolted from God, and that man had bin created, man could yet of his own nature have sinned, and have had the cause of sin in himself: but the suggestion of the devil could not have bin the cause thereof, when he was not as yet alienated from God: so that he is no perfect nor full cause of sin, but a persuading and alluring cause. We have therefore showed from whence sin hath his deficient cause; namely, from our own corruption. Yet nevertheless God doth govern and rule sin it self; he doth not idly look on, but he doth the part of a judge and governor: and he leaveth not all things without guiding. But after what sort is he said to govern sin? Even as touching time, manner, form, and matter; 1to wit, that it is carried sometimes rather against this man, and sometimes rather against that man. Our corruptions lie hidden within us, but God suffereth not the same at all times to break forth, nor yet so long as the wicked would: he bridleth sins, and sometimes interrupteth them. Further, he bringeth to pass, that our wickedness shall rather bend unto one part, than unto another; 2as the rage of Shimei was more bent against David, than against another man. And the providence of God is showed rather at one time than at another; God directed the power of Nebuchadnezzar rather against the Hebrews, than against their neighbours.3
I might bring another reason. Let vs imagine that the diuell himselfe had not reuolted from God, and that man had bin created, man could yet of his owne nature haue sinned, and haue had the cause of sin in himselfe: but the suggestion of the diuell could not haue bin the cause thereof, when he was not as yet alienated from God: so that he is no perfect nor full cause of sin, but a persuading and alluring cause. We haue therefore shewed from whence sin hath his deficient cause; namelie, from our owne corruption. Yet neuertheles God doth gouerne and rule sin it selfe; he doth not idelie looke on, but he doth the part of a iudge and gouernour: and he leaueth not all things without guiding. But after what sort is he said to gouerne sin? Euen as touching time, maner, forme, and matter; 1