A14350:824
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.
It was said, that sin is a motion, 1and a certain action, and that the first mover is God: nothing is concluded, but that the subject of sin, that is, the act it self, hath will to be the nearest cause, and also God himself, in respect it is a natural thing. The saying of Augustine De gratia & libero arbitrio the 21. chapter, is expounded of the inclination unto good by himself, and unto evil indirectly. Also the dealing of Rehoboam, 2and the stirring up of the Philistines, and that Amazias would not hearken unto the warnings of the king of Israels prophet, appertaineth to the justice of God: God was minded to punish them. 3As touching the words of Ahia the Silonite, for performing whereof, &c. These things were not done, because they were foretold; but foretold, because God foresaw that they should be. And to the end that they might so be, he appointed them for punishments of the wicked; and he knew how he would use them, and his reasons were allowed of God. It is written in the 14. chapter of Ezekiel; 4If the prophet be deceived, 5it is I that have seduced him. Here have we nothing else, but that the sin of the false prophet may be two ways considered. As it proceedeth from the will of an ill prophet, so it displeaseth God; and therefore he said he would punish it: but if afterward the use of it should be weighed, that God by such seducing would be revenged of the people, then he did justly withdraw his grace from them further, he used that seducement, which properly and by it self may not be ascribed to God.
It was said, that sinne is a motion, 1and a certeine action, and that the first moouer is God: nothing is concluded, but that the subiect of sinne, that is, the act it selfe, hath will to be the néerest cause, and also God himselfe, in respect it is a naturall thing. The saieng of Augustine De gratia & libero arbitrio the 21. chapter, is expounded of the inclination vnto good by himselfe, and vnto euill indirectlie. Also the dealing of Roboam,