A14350:797
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.
19 Secondly, let us consider of the subject it self, 1unto which the deformity of sin doth cleave; and of this, if we speak as the thing is, we shall not be afraid to say, that God is the cause, seeing the action it self is a certain natural thing. And whatsoever is, in respect that it hath a being, is brought forth, not by creatures alone, but by God: 2for All things (saith the scripture) were made by him. This universal particle comprehendeth all things, whatsoever they be, by what means so ever they be, and how far forth so ever they be. 3Augustine in his book De moribus monachorum, about the beginning saith; that The catholic church believeth, that God is the author of all natures and substances. What he understandeth by nature, he declared a little before, by these words; Nature is nothing else, but that which is understood to be some certain thing in his kind. Wherefore as we now, by a new name, of that which is Esse, to be, do call essence, which many times also we name substance; so they in old time, which had not those names, 4in stead of essence and substance, called it nature. Seeing therefore the motions of our minds be certain things, there is no doubt but after this manner they depend of God. God assuredly worketh as the highest cause; the creatures work together with him. Wherefore Anshelmus in his book De casu diaboli, wrote, that Even the evil willing of the devil, so far forth as it is to will, dependeth on God. And the thing it self is not wicked, but in respect that he himself doth naughtily will it. And that the same act is something, hereby it appeareth; because it is in the general word or predicament of action: 5wherefore as it is something, it is of God, and is a creature. Yea and Augustine in his ninth book De trinitate, and tenth chapter, said, that The accidents of the mind are better than the accidents of the body; by reason of the worthiness of the subject. Wherefore the form or beauty, as it is in the mind, is more excellent, than as it is outwardly found in the body. Also the soul it self, being a soul, how ill soever it be, is yet more noble than any body. Seeing therefore the deeds of the mind (whereunto afterward, through our own fault, there cleaveth privation) so far forth as they be things, are not brought forth without God.