A14350:801
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.
21 God then is the cause of all things; 1and inferior things, according to their own nature, receive the moving of the first cause. Wherefore, if sin be drawn, it is drawn by the nature of the second causes. I will make the matter plain by a similitude; 2In living creatures we have that power which hath his name local motion, and it moveth beasts either to walk or to run; and those creatures are moved according as they receive their moving from that local motive power: but if a leg be defective, be out of joint, or crooked, that motion hath halting in that course joined therewith; but that halting, as it is a moving, cometh from the moving power of the soul; as it is faulty and lame, it dependeth of the faultiness of the leg which was broken. And thus it is as touching that continual moving, wherewith God stirreth his creatures. There is indeed a common influence, and it is received in things according to the quality of them: so the subject of deformity or privation is of God; and the moving of God sometime passeth through the mind corrupted, whereupon the fault of the action is not of God, but is drawn from the next cause. But what it is that God there doth, and how he governeth that deformity, is declared before: now we treat of the act which breaketh forth from our will. Wherefore it is rightly said, that the privation of righteousness followeth not the work of our will, and the motion thereof, so far forth as it is in the kind of nature, but as it is in the kind of moving.
21 God then is the cause of all things; 1and inferior things, according to their owne nature, receiue the moouing of the first cause. Wherefore, if sinne be drawen, it is drawen by the nature of the second causes. I will make the matter plaine by a similitude; 2In liuing creatures we haue that power which hath his name locall motion, and it mooueth beasts either to walke or to runne; and those creatures are mooued according as they receiue their moouing from that locall motiue power: but if a legge be defectiue, be out of ioint, or crooked, that motion hath halting in that course ioined therewith; but that halting, as it is a moouing, commeth from the moouing power of the soule; as it is faultie and lame, it dependeth of the faultines of the leg which was broken. And thus it is as touching that continuall moouing, wherewith God stirreth his creatures. There is indéed a common influence, and it is receiued in things according to the qualitie of them: so the subiect of deformitie or priuation is of God; and the moouing of God sometime passeth through the mind corrupted, whervpon the fault of the action is not of God, but is drawen from the next cause. But what it is that God there dooth, and how he gouerneth that deformitie, is declared before: now we treate of the act which breaketh foorth from our will. Wherefore it is rightlie said, that the priuation of righteousnesse followeth not the worke of our will, and the motion thereof, so farre foorth as it is in the kind of nature, but as it is in the kind of moouing.