A14350:820
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.
29 Another place; 1Lead us not into temptation. It is so spoken, as though God doth lead some into temptation, and by that means is the cause of sin. This sentence of the Lord Augustine in his book De natura & gratia, the 58. chapter interpreteth; To the intent we may resist the devil, we pray that the devil may fly from us, when we say; Lead us not into temptation. Therefore also are we warned, as it were by a grand captain exhorting soldiers, and saying; Watch and pray, 2least ye enter into temptation. Wherefore Augustine in that place referreth these things unto the temptation of the devil, who is able to bring nothing to pass further than God will give leave. And in the 67. chapter of the same book he addeth; Two manner of ways we provide against the diseases of the body; namely, that either they may not happen at all; or else if they do come, that we may quickly be delivered of them. Thus when we say, Lead us not into temptation, we desire that God may turn away sin, that it happen not: but if we have fallen, and committed sin, we pray him that he will remit and forgive it. The same author against the two epistles of Pelagius, in the fourth book and ninth chapter, by the testimony of Cyprian writeth, when it is said; Lead us not into temptation, that we be warned of our infirmity and weakness. For it is said by the Lord; Watch and pray, least ye enter into temptation: the reason is added; For the spirit is ready, but the flesh is weak: let us not be insolently puffed up. In this place, temptation is ascribed to the flesh, and to weakness; so as God is excluded from being author.
29 Another place; 1Lead vs not into temptation. It is so spoken, as though God dooth lead some into temptation, and by that meanes is the cause of sinne. This sentence of the Lord Augustine in his booke De natura & gratia, the 58. chapter interpreteth; To the intent we may resist the diuell, we praie that the diuell may flie from vs, when we saie; Lead vs not into temptation. Therefore also are we warned, as it were by a grand capteine exhorting souldiers, and saieng; Watch and praie, 2least ye enter into temptation. Wherefore Augustine in that place referreth these things vnto the temptation of the diuell, who is able to bring nothing to passe further than God will giue leaue. And in the 67. chapter of the same booke he addeth; Two maner of waies we prouide against the diseases of the bodie; namelie, that either they may not happen at all; or else if they doo come, that we may quicklie be deliuered of them. Thus when we saie, Lead vs not into temptation, we desire that God may turne awaie sinne, that it happen not: but if we haue fallen, and committed sinne, we praie him that he will remit and forgiue it. The same author against the two epistles of Pelagius, in the fourth booke and ninth chapter, by the testimonie of Cyprian writeth, when it is said; Lead vs not into temptation, that we be warned of our infirmitie and weakenes. For it is said by the Lord; Watch and praie, least ye enter into temptation: the reason is added; For the spirit is readie, but the flesh is weake: let vs not be insolentlie puffed vp. In this place, temptation is ascribed to the flesh, and to weakenes; so as God is excluded from being author.