A14350:793
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.
Wherefore the respect of general providence is one; the respect of using of things, though evil, is another; and the respect of things, which he doth in us that be regenerate, is another. So understand I, 1that Pharaoh was hardened by God, and that also he hardened himself: for he had in himself the cause of obduration. But God is said to have hardened, by reason of suggesting and governing: further, because he so ruled sin, and used the same to his own glory. And Paul saith, 2that he raised him up for to declare his power. So understand I The vessels of wrath to be prepared unto destruction. By what means? They be of themselves, of their own naughtiness, of their own corrupt nature prone unto sin. In like manner it may be said, that they after a sort are prepared by God; because through his good suggestions, wickedness breaketh forth: and while it breaketh forth, it is yet in the hand of God to apply the same as he will, one way or another; for God with a good will doth that, which we do with a most perverse mind. Permission is a kind of will, but yet not absolutely: for the will of God properly is the cause of things. It is not as mans will is, we will many things, which we bring not to pass. What is then the cause why God would not have sin? It is, for that sin is among those things which have no need of a cause efficient, but of a deficient cause. Therefore sin doth not properly come under the will of God. And if that God be put as the cause, not efficient but deficient, shall we say that God doth fail in himself? No; but he is said to fail, because he doth not hinder, nor resist, nor cause to relent. What manner of will shall this be? A will not to hinder, a will not to mollify, a will not to illuminate.
Wherefore the respect of generall prouidence is one; the respect of vsing of things, though euill, is another; and the respect of things, which he doth in vs that be regenerate, is another. So vnderstand I, 1that Pharao was hardened by God, and that also he hardened himselfe: for he had in himselfe the cause of obduration. But God is said to haue hardened, by reason of suggesting and gouerning: further, bicause he so ruled sin, and vsed the same to his owne glorie. And Paule saith,