A14350:794
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.
17 Neither for all this, doth God, either by suggesting any thing, or by not letting, constrain the will; neither can the devil do this. 1For if the will should not work of his own accord, it were no will; but rather an unwillingness. It may as ill be ascribed unto the will to be compelled, as to the fire that it should not be hot. Wherefore our nature and will being so corrupt, if the favour of God be withdrawn; of his own accord, and by it self, it inclineth to evil. The which nevertheless, from the time of his beginning was not evil: but because it is brought forth of nothing, and is confirmed and sustained by the grace and power of God; if that be withdrawn which confirmeth it, straightway it will to worse of his own accord. But if mans will be not constrained to evil, neither is evil of his own creation, but only is said to sin by depravation; what shall we say as touching the sin of the first man? In him nature was good, grace and the help of God was not wanting, and yet nevertheless he sinned. Here we say, that we must judge one thing, as concerning the first man; and another as touching our nature, which we have now corrupted. God bestowed upon him many gifts, 2but yet he so made him, as he might stand; he might also fall. No doubt but God, if he would, might have made him so perfect, as he could not have sinned. Which the state of the blessed saints doth declare; for the holy spirits in the heavenly habitation, and we when we shall be there, shall be so confirmed, as we shall not be able to sin any more: otherwise it would be no perfect felicity; it should be joined with a fear of falling. But yet he did not this unto Adam; and whereas by his prescience or foreknowledge he knew that he would fall, he might have kept him there-from; but he would not, but would suffer him to fall, and by his eternal decree had Christ to be the remedy of his fall. The rest of the things concerning that state, we can not more particularly declare, because we have not the perfect knowledge thereof. Let us return to our own state; the which is such, as before the renewing by Christ, we were not able to will any good thing, but of necessity to lie in sins, neither might we lift up our selves: so far is it off, that we should be able to stand upright, as it was granted unto the first Adam.
17 Neither for all this, doth God, either by suggesting anie thing, or by not letting, constraine the will; neither can the diuell doo this.