A14350:802
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.
Augustine in his seventh book De civitate Dei, the 30. chapter saith; that God doth so govern his creatures, as he permitteth them to exercise and work together with him their own proper motions. For God dealeth not alone, but (as I said before) the wicked men, and the devil also do use their naughty endeavour in working. But when we say, 1that the act it self (which afterward through our own fault is evil) is brought forth by the chiefest cause, that is by God; and by us, that is, by our will: how shall we understand this? Whether that God do it wholly, or we wholly? Or whether it be partly from him, and partly from us? And here we draw this producement to the very act of our will. We answer; If consideration of the whole be referred unto the cause, we must speak after one sort; if it be referred unto the effect, after an other sort. If the whole be referred to the cause, so that we understand our will to be the whole cause of the action, that it be able ⟨p. 190⟩by it self to work without God, it is not true: for unless God would assent thereunto, it should not be able to bring forth action. So God, although by his absolute power he might perform the work it self by him self, yet as the course of things is, he will not deal alone, but will have the creature to be a doer together with him: by this means are neither the will nor yet God, said to be the whole cause. But if it be referred to the effect it self, God and the will are the full cause; for God and the will make the whole effect, although they be joined together in action. I will show the thing by an example; For bringing forth of an action, 2we have a will and an understanding, and our will maketh the whole effect, and our understanding is the cause of the whole effect; but the one is nigh, the other further off. 3And so is it of the will and of God; the will doth all, and God doth all; but one is the first cause, and the other is the second.
Augustine in his seuenth booke De ciuitate Dei, the 30. chapter saith; that God dooth so gouerne his creatures, as he permitteth them to exercise and worke togither with him their owne proper motions. For God dealeth not alone, but (as I said before) the wicked men, and the diuell also doo vse their naughtie endeuor in working. But when we saie,