A14350:854
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.
42 Neither must we pass it over, 1that the holy scriptures no less attribute the permission of God unto good things than unto evil. For the apostle in the sixth chapter to the Hebrews, when he entreated of good things, saith; If God shall permit. Julian the Pelagian (as appeareth out of Augustine, in the third chapter of the fifth book which he wrote against him) was of the opinion, that when it is said in the scriptures, that God delivereth or blindeth; it must only be understood, that he leaveth or permitteth. But contrariwise, Augustine saith, that God doth not only permit, but (as the apostle taught) He declareth his wrath and power. Furthermore, Julian writeth, that such speeches are hyperbolical or excessive speeches: 2but Augustine affirmeth that they be proper. Julian interpreteth, that these which are said to be delivered to their own lusts, were infected before with these diseases: wherefore, he addeth; What need was it, 3that they should be delivered to them? It was enough that they were suffered to wallow and rest in them. Unto this Augustine saith; Doest thou think it all one, to have desires, and to be given ⟨p. 204⟩over unto them? For the ungodly be given over unto their naughty luss, not only that they may have them, but that they may be altogether had and possessed of them. Wherefore the same father added; Even as God dealeth in the bodies of wicked men, by vexing & punishing them; even so he worketh in the minds of them, by driving of them unto sins. And in the same place he entreateth of the history of Shimei, 4where David saith; The Lord commanded him to curse me. The Lord (saith Augustine) justly inclined the will of Shimei (being evil through his own fault) to rail upon David: and the cause is showed; For the Lord shall reward me good for this rebuke.
42 Neither must we passe it ouer, 1that the holie scriptures no lesse attribute the permission of God vnto good things than vnto euill. For the apostle in the sixt chapter to the Hebrues, when he intreated of good things, saith; If God shall permit. Iulian the Pelagian (as appéereth out of Augustine, in the third chapter of the fift booke which he wrote against him) was of the opinion, that when it is said in the scriptures, that God deliuereth or blindeth; it must onelie be vnderstood, that he leaueth or permitteth. But contrariwise, Augustine saith, that God dooth not onlie permit, but (as the apostle taught) He declareth his wrath and power. Furthermore, Iulian writeth, that such spéeches are hyperbolicall or excessiue spéeches: 2but Augustine affirmeth that they be proper. Iulian interpreteth, that these which are said to be deliuered to their owne lusts, were infected before with these diseases: wherfore, he addeth; What néed was it, 3that they should be deliuered to them? It was enough that they were suffered to wallowe and rest in them. Vnto this Augustine saith; Dooest thou thinke it all one, to haue desires, and to be giuen ⟨p. 204⟩ouer vnto them? For the vngodlie be giuen ouer vnto their naughtie luss, not onelie that they may haue them, but that they may be altogither had and possessed of them. Wherefore the same father added; Euen as God dealeth in the bodies of wicked men, by vexing & punishing them; euen so he worketh in the minds of them, by driuing of them vnto sinnes. And in the same place he intreateth of the historie of Semei, 4where Dauid saith; The Lord commanded him to curse me. The Lord (saith Augustine) iustlie inclined the will of Semei (being euill through his owne fault) to raile vpon Dauid: and the cause is shewed; For the Lord shall reward me good for this rebuke.
The same Augustine also in his book De gratia & libero arbitrio writeth, that God doth work in mens minds, inclining them as well unto good as unto evil, oftentimes by his secret judgement, yet sometimes by his manifest judgement, but evermore by his just judgement. Whereunto add, that how and for what cause he doth these things, it is exceeding hard to express. But yet this is most certainly to be determined, that these evils, so far forth as they come of God, be not sins; but are things just and good: but in that they proceed either from the devil, or from men; of good right they ought to be accounted sins. 1The Manichees, when they could not unwrap themselves out of this doubt, did feign, that there were two beginnings of things, whereof the one should be good, but the other evil. But we teach, that there is one God, the author of all good things; we say, that sins sprang up by the departing of Adam from God, and yet that those sins are tempered and ruled by the will and pleasure of God. Whereupon we conclude, that the very actions themselves, that is, the subjects of sins; be of God; and that he, when he thinketh it meet, doth withdraw his grace and succour, and that afterward he ruleth & bendeth the naughty lusts of men, which way soever it shall please him: and that seeing he useth the sins of men to the punishment of other sins, it cannot be said, that he by no means at all would them.
The same Augustine also in his booke De gratia & libero arbitrio writeth, that God dooth worke in mens minds, inclining them as well vnto good as vnto euill, oftentimes by his secret iudgement, yet somtimes by his manifest iudgement, but euermore by his iust iudgement. Wherevnto adde, that how and for what cause he dooth these things, it is excéeding hard to expresse. But yet this is most certeinlie to be determined, that these euils, so far foorth as they come of God, be not sinnes; but are things iust and good: but in that they procéed either from the diuell, or from men; of good right they ought to be accounted sinnes. 1The Manicheis, when they could not vnwrap themselues out of this doubt, did feigne, that there were two beginnings of things, whereof the one should be good, but the other euill. But we teach, that there is one God, the author of all good things; wée saie, that sinnes sprang vp by the departing of Adam from God, and yet that those sinnes are tempered and ruled by the will and pleasure of God. Wherevpon we conclude, that the verie actions themselues, that is, the subiects of sins; be of God; and that he, when he thinketh it meet, dooth withdrawe his grace and succour, and that afterward he ruleth & bendeth the naughtie lusts of men, which waie soeuer it shall please him: and that séeing he vseth the sinnes of men to the punishment of other sinnes, it cannot be said, that he by no meanes at all would them.
1But of the sin of Adam the question is the more difficult, because there was no fall of his went before, which should be punished by God with a latter sin. Yet unto this we answer, that the action of his, that is, the subject of deformity and unrighteousness was of God; but the privation or defect came of the free will of Adam, whom God created uncorrupt, free and perfect; but yet not so, that he might not revolt and do amiss. Neither was the grace of God, whereby he should be kept back from falling, so great, as it did firmly establish him. And it cannot be doubted, but that God would that Adam should fall; otherwise he had not fallen: and he would have him fall, doubtless not in respect of sin; but that he might use that fall to make manifest his power, and the unmeasurable riches of his goodness: and that he might show himself able, not only to make man pure and perfect; but to restore him also, being fallen and perished. And for that cause he sent his son to die for mankind upon the cross. Wherefore Gregory cried out; O happy fault, 2which deserved to have such a redeemer!
1But of the sinne of Adam the question is the more difficult, bicause there was no fall of his went before, which should be punished by God with a latter sinne. Yet vnto this we answer, that the action of his, that is, the subiect of deformitie and vnrighteousnes was of God; but the priuation or defect came of the frée will of Adam, whom God created vncorrupt, frée and perfect; but yet not so, that he might not reuolt and doo amisse. Neither was the grace of God, whereby he should be kept backe from falling, so great, as it did firmelie establish him. And it cannot be doubted, but that God would that Adam should fall; otherwise he had not fallen: and he would haue him fall, doubtlesse not in respect of sinne; but that he might vse that fall to make manifest his power, and the vnmeasurable riches of his goodnes: and that he might shew himselfe able, not onelie to make man pure and perfect; but to restore him also, being fallen and perished. And for that cause he sent his sonne to die for mankind vpon the crosse. Wherefore Gregorie cried out; O happie fault, 2which deserued to haue such a redéemer!
43 But this must be diligently marked, that God doth sometimes allow those things, 1whereas yet it pleaseth him not that they should be done. Not as though there be two wills in him; for he hath but one will only, whereof notwithstanding there be divers objects: for he considereth our mind and determination, the which oftentimes he alloweth. But on the other part, he hath before his eyes, the order of his providence, the which by all means he willeth to be sound and steadfast. Therefore, he sometimes inspireth in our harts, things which in their own nature should be good; yet for all that he will not have those things to be brought to an end, because they serve not to the order of his providence. So we say, that the prayer of Christ, wherein he desired to escape death, pleased God, 2although he would not fulfil the same. Neither did Christ, with a lewd or corrupt will, but with a righteous and good will, will that which he desired. But the providence and predestination of God remained immovable, whereby he had decreed, that at the very same time he should be fastened upon the cross for our salvation. Wherefore we must religiously and godly meditate many things; but when we understand that God will not have those things to be done, our cogitations must be applied to his will. But to entreat of this thing with more perspicuity and plainness, let us first of all determine, that mans will ought after some sort to be made conformable to the will of God; for otherwise it should not be right: for that which is right must agree with the rule of God. Yet is it not of necessity, that what God would have to be done, should please us all manner of ways; because it is requisite sometimes, that the same should displease us, and that rightly, and without sin. Which thing the better to understand, it shall be showed by examples.
43 But this must be diligentlie marked, that God dooth somtimes allow those things, 1
Moses heard, 1that God would root out his people; he otherwise would, and sorrowed exceedingly: and that it might not be, he resisted it by prayer. Also Samuel knew that Saul was rejected, 2yet he did not forthwith settle his mind upon that will of God; but he heavily took the fall of that king, & for that cause he wept along time. 3And Jeremiah understood that Jerusalem ⟨p. 205⟩should be destroyed, and he lamentably bewailed the ruin thereof. 4Here some say, that the decree or pleasure of God, is either known to us, or else unknown. When it shall be manifest unto us, we ought to bend our will unto him; but if it be hidden from us, we have a law revealed, which we may safely follow. Indeed these men say somewhat, but yet this saying of theirs doth not fully satisfy. For Jeremiah and Christ knew very well, that by the decree and will of God Jerusalem should be utterly destroyed; yet nevertheless they wept for the cause, and in weeping they sinned not. Moreover, it cometh oftentimes to pass, that even by the very works of God we know his will; wherein yet, we must not straightway repose our selves: for sometimes it happeneth, that the son seeth the father die, which son if he be godly, he understandeth withal, that Gods will is, that he should die. Shall he not therefore be sorrowful, and desire that his life may still be prolonged? What shall then be done, when such things do happen? Verily we must consider what is meet for the will of God, and what is convenient for our will.
Moses heard, 1that God would root out his people; he otherwise would, and sorrowed excéedinglie: and that it might not be, he resisted it by praier. Also Samuel knew that Saule was reiected, 2yet he did not foorthwith settle his mind vpon that will of God; but he heauilie tooke the fall of that king, & for that cause he wept along time.
Truly it agreeth with the will of God, that he should work according to his goodness and righteousness, to the end he may benefit the good, and punish the wicked: and it is fit for our will, that it should do those things which be agreeable thereunto. Also, what things are agreeable to our nature, we shall perceive by the constitution thereof; that is, by the law of nature and of God; and otherwhile also by an inward inspiration of the spirit: and thus, albeit we do in very deed disagree from the will of God, yet as touching the form and efficient cause, we agree with the same. For as much as God sometime, willeth two things at once, namely to punish a city, a nation, and our parents; and also that we for that cause should mourn: neither are these things repugnant one with another. In times past God willed Sodom and Gomorrah to be destroyed, which thing he declaring unto Abraham, Abraham was many ways sorrowful, and he entreated for them which should be destroyed; neither are we to think that Abraham poured out his prayers without the spiritual inspiration of God.
Trulie it agréeth with the will of God, that he should worke according to his goodnesse and righteousnes, to the end he may benefite the good, and punish the wicked: and it is fit for our will, that it should doo those things which be agréeable therevnto. Also, what things are agréeable to our nature, we shall perceiue by the constitution thereof; that is, by the lawe of nature and of God; and otherwhile also by an inward inspiration of the spirit: and thus, albeit we doo in verie déed disagrée from the will of God, yet as touching the forme and efficient cause, we agrée with the same. For as much as God sometime, willeth two things at once, namelie to punish a citie, a nation, and our parents; and also that we for that cause should moorne: neither are these things repugnant one with another. In times past God willed Sodom and Gomorrha to be destroied, which thing he declaring vnto Abraham, Abraham was manie waies sorrowfull, and he intreated for them which should be destroied; neither are we to thinke that Abraham powred out his praiers without the spirituall inspiration of God.
144 Furthermore, to these things this also must be added; namely, that the things which we know that God would, may be two ways considered. First simply and absolutely; in which respect we must do those things, which be agreeable to our will or nature rightly instituted: or else we must behold them, with a just comparison unto the divine providence, whereunto if we confer them, they must wholly rest thereupon; because (as Augustine in his Enchiridion saith) that It is a wicked thing to strive against the providence of God. Briefly it is our part in all things, to will that which God would we should will, and that to a right end; that is, with a good purpose: or (as men commonly speak) with a right intent; although as touching the matter, it behooveth not that that should always like us, which seemeth meet unto God. But if thou demand what those things be, which agree with our nature well instituted? I answer, things holy, honest and just. Wherefore the apostle said to the Philippians; 2Whatsoever things be true, honest, just, pure, profitable, of good report; if there be any virtue, or if there be any praise, those things think upon and do. And therefore David, when he determined to build the temple, 3although God would not have it done; yet was Davids will allowed as just and right. Our of doubt, the good king knew that God was willing to have a temple built into him, and he understood that it should be done at Jerusalem; wherefore his will dissented not from godliness. Moreover, seeing he was a child of God, and was stirred up by his spirit, no doubt, but God inspired him with that will.
144 Furthermore, to these things this also must be added; namelie, that the things which we knowe that God would, may be two waies considered. First simplie and absolutelie; in which respect we must doo those things, which be agréeable to our will or nature rightlie instituted: or else we must behold them, with a iust comparison vnto the diuine prouidence, wherevnto if we conferre them, they must wholie rest therevpon; bicause (as Augustine in his Enchiridion saith) that It is a wicked thing to striue against the prouidence of God. Bréefelie it is our part in all things, to will that which God would we should will, and that to a right end; that is, with a good purpose: or (as men commonlie speake) with a right intent; although as touching the matter, it behooueth not that that should alwaies like vs, which séemeth méet vnto God. But if thou demand what those things be, which agrée with our nature well instituted? I answere, things holie, honest and iust. Wherefore the apostle said to the Philippians;
Neither must we mark what God doth outwardly, but consider what he doth within us, and then we must follow that. He worketh in us both to will and perform; 1indeed not always a perfection of the work, or a will that is perfect and sound: neither are these two always so joined together, as he worketh at once both to will and to perform. For sometime he only worketh to will, and granteth not, that the thing which we will, shall come to effect. 2And not only our will ought to be conformable to the will of God, but also our understanding: for we ought to understand those things only, which God would reveal unto us, and no further. No man therefore hath said; I will understand those things which God himself knoweth. These things are largely entreated of in the first book of sentences, the 48. distinction; and in Augustine's Enchiridion.
Neither must we marke what God dooth outwardlie, but consider what he dooth within vs, and then we must followe that. He worketh in vs both to will and performe; 1indéed not alwaies a perfection of the worke, or a will that is perfect and sound: neither are these two alwaies so ioined togither, as he worketh at once both to will and to performe. For sometime he onelie worketh to will, and granteth not, that the thing which we will, shall come to effect. 2And not onelie our will ought to be conformable to the will of God, but also our vnderstanding: for we ought to vnderstand those things onlie, which God would reueale vnto vs, and no further. No man therefore hath said; I will vnderstand those things which God himselfe knoweth. These things are largelie intreated of in the first booke of sentences, the 48. distinction; and in Augustines Enchiridion.
I Affirm the cause of mans sin to be the will or the free will of our first parents, who fell of their own accord, and obeyed rather the suggestion of the devil than the commandment of God; from whom afterward was derived original sin unto all the posterity: whereupon we have vice and corruption enough in our own selves. Wherefore God instilleth not in us a new naughtiness unto sinning, neither doth he bring in corruption; and therefore I do affirm our wills to be the causes of sin, and ⟨p. 206⟩not God.
I Affirme the cause of mans sinne to be the will or the frée will of our first parents, who fell of their owne accord, and obeied rather the suggestion of the diuell than the commandement of God; from whom afterward was deriued originall sinne vnto all the posteritie: wherevpon we haue vice and corruption inough in our owne selues. Wherefore God instilleth not in vs a new naughtines vnto sinning, neither dooth he bring in corruption; and therefore I doo affirme our wils to be the causes of sinne, and ⟨p. 206⟩not God.
But the scripture saith in the epistle to the Romans, 1that God delivered up the Ethnics unto a reprobate mind, and unto vile affections. And in the second of Samuel it is said, that God stirred up David to number the people. 2And in the same history David said, that God commanded Shimei to curse David. 3In the same book the twelve chapter, God said unto David by the prophet; 4I will take thy wives, and give them to thy neighbour, and he shall sleep with them: for thou didst it secretly, but I will do this thing before all Israel, and in the open sun light. It is said by others, that these speeches must be referred unto the permission; which thing I do not absolutely deny: for God, if he would, might have let these mischiefs, but he would not hinder them. Howbeit I add, that such a permission must not be granted, whereby some may affirm, that God dealeth so idly, and so leaveth the government of things, as he doth nothing about sins themselves.
But the scripture saith in the epistle to the Romans, 1that God deliuered vp the Ethnikes vnto a reprobate mind, and vnto vile affections. And in the second of Samuel it is said, that God stirred vp Dauid to number the people. 2And in the same historie Dauid said, that God commanded Semei to curse Dauid. 3In the same booke the twelfe chapter, God said vnto Dauid by the prophet; 4I will take thy wiues, and giue them to thy neighbour, and he shall sleepe with them: for thou didst it secretlie, but I will doo this thing before all Israel, and in the open sunne light. It is said by others, that these spéeches must be referred vnto the permission; which thing I doo not absolutelie denie: for God, if he would, might haue let these mischéefs, but hée would not hinder them. Howbeit I adde, that such a permission must not be granted, whereby some may affirme, that God dealeth so idlelie, and so leaueth the gouernement of things, as hée dooth nothing about sinnes themselues.
First, he taketh his gifts and his grace from certain men, because they abused the same; which grace being removed, and that justly, for a punishment of their former sins, men being destitute of that help, do fall into more grievous crimes. And that God doth sometime withdraw his grace, David knew well enough, when he sometime said; 1Turn not thy face from me, nor take away thine holy spirit from me.
First, he taketh his gifts and his grace from certeine men, bicause they abused the same; which grace being remooued, and that iustlie, for a punishment of their former sinnes, men being destitute of that helpe, doo fall into more gréeuous crimes. And that God dooth sometime withdrawe his grace, Dauid knew well enough, when he somtime said; 1Turne not thy face from me, nor take awaie thine holie spirit from me.
Secondly, God doth punish sins with sins; as it appeareth in the epistle to the Romans, 1and in the places now alleged. And sins, so far forth as they be punishments, do belong unto justice, and in that respect are good. Wherefore it is not unfit for God, thus by sins to punish former sins.
Secondlie, God dooth punish sinnes with sinnes; as it appéereth in the epistle to the Romans, 1and in the places now alledged. And sinnes, so far foorth as they be punishments, doo belong vnto iustice, and in that respect are good. Wherefore it is not vnfit for God, thus by sinnes to punish former sinnes.
Thirdly, he ruleth and governeth sins themselves; for he suffereth them not to rage so far out of measure, as the evil will of man desireth: he restraineth them, he keepeth them back, neither doth he suffer them to rage against every man, and at all times: also, he directeth them to the performance of his counsels; namely, to the trial of just men, and to the scourge of the wicked, & such like purposes. Wherefore the scripture saith, 1that fierce and cruel tyrants are in the hand of God, as staves, hammers, and saws.
Thirdlie, hée ruleth and gouerneth sinnes themselues; for he suffereth them not to rage so far out of measure, as the euill will of man desireth: he restreineth them, he kéepeth them backe, neither dooth he suffer them to rage against euerie man, and at all times: also, hée directeth them to the performance of his counsels; namelie, to the triall of iust men, and to the scourge of the wicked, & such like purposes. Wherfore the scripture saith, 1that féerce and cruell tyrants are in the hand of God, as staues, hammers, and sawes.
Fourthly, God sendeth in other occasions, which if they should light upon good men, they would provoke them unto good things: but because they light upon evil men, they are by those mens fault, soon taken in evil part, and are made occasions of sin. So Paul saith, 1that By the law sin was increased. And the words of God, spoken unto Pharaoh by Moses, were an occasion to express out of him blasphemies and hardness of his hart. Which thing God saw would come to pass, yet did he not restrain his own word, when he knew that Pharaoh would become the worse thereby; who nevertheless had the naughtiness in his own self, and took not the same of God.
Fourthlie, God sendeth in other occasions, which if they should light vpon good men, they would prouoke them vnto good things: but bicause they light vpon euill men, they are by those mens fault, soone taken in euill part, and are made occasions of sinne. So Paule saith, 1that By the lawe sinne was increased. And the words of God, spoken vnto Pharao by Moses, were an occasion to expresse out of him blasphemies and hardnes of his hart. Which thing God sawe would come to passe, yet did he not restreine his owne word, when he knew that Pharao would become the woorse thereby; who neuertheles had the naughtines in his owne selfe, and tooke not the same of God.
Fifthly, since that the defect of sin is only in humane actions, the which are deprived of right government; the very action of man cannot be sustained, preserved, and stirred up, without the common influence of GOD, by which all things are governed and preserved: for truly is it said; 1In God we be, we live, and are moved. Therefore the defect, which properly is sin, proceedeth not of God: but the action, which is a natural thing, wherein the defect sticketh, cannot be drawn forth, but by the common influence of God.
Fiftlie, since that the defect of sinne is onelie in humane actions, the which are depriued of right gouernement; the verie action of man cannot be susteined, preserued, and stirred vp, without the common influence of GOD, by which all things are gouerned and preserued: for trulie is it said; 1In God we be, we liue, and are mooued. Therefore the defect, which properlie is sinne, procéedeth not of God: but the action, which is a naturall thing, wherein the defect sticketh, cannot be drawne foorth, but by the common influence of God.
