A14350:789
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.
The cogitation was good, but it fell into an ill mind; and he judged that counsels, so they be profitable, though otherwise they be wicked and dishonest, should be harkened unto. The first suggestion that was good, he used naughtily: God suffered it, he would not let it, he ruled it, that the sin of David might be punished, and that the hatred of God towards sin might be showed. Now I think that the matter is evident.
The cogitation was good, but it fell into an ill mind; and he iudged that counsels, so they be profitable, though otherwise they be wicked and dishonest, should be harkened vnto. The first suggestion that was good, he vsed naughtilie: God suffered it, he would not let it, he ruled it, that the sinne of Dauid might be punished, and that the hatred of God towards sinne might be shewed. Now I thinke that the matter is euident.
115 But it is demanded, that Seeing God knoweth that wicked men will abuse these inward and outward motions, although they be good, wherefore doth he suggest them? The reasons of his own counsels are known to himself; but yet two reasons are set before us. The first is, that his justice may appear the more: for to behold the justice of God we are blind. But by making comparison it is known; namely, by unrighteousness, whereof in God there can be none seen: but in devils and corrupt men we see it. The second is, that the boldness of men may be restrained: for many would say; If God should put into our minds good cogitations, we should have a will and power to do good things. Behold, good cogitations are given, the which, while they fall into a corrupt nature, except it be restrained, sin (through our own fault) doth arise even of things be they never so good: of occasions (I mean) taken, but not given. And so I understand the words, 2which Augustine hath in his book of Grace and Free-will; namely, that God doth sometime incline our wills, either unto good or unto evil; because if the things, which he suggesteth, do light upon good men, they are inclined unto good; but if they fall into ill men, they are inclined unto evil. And so I understand that which he writeth against Julianus the fifth book, and 3. chapter; that God worketh not only in the bodies of men, but also in their minds. So likewise I understand those things which Zuinglius (of godly memory) a learned and constant man,