A14350:889
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.
There be some, which would thus resolve the doubt; God tempteth, (that is to say) he suffereth and permitteth to tempt. But this prevaileth nothing, we must not shun the phrase of the scriptures. If the scripture speak thus, why should not we also speak it? Moreover, this cannot expound all the places of scripture alleged by us: for the Lord himself sent Isaiah, ⟨p. 211⟩and God himself sent the lying spirit unto Ahab; neither was Abraham tempted by any other than by God. Add also, that in permission there is the will of God; and seeing it is manifest concerning the thing it self, what doth the changing of the word profit? But go to, let us see what ill comes of it, if tempting be attributed unto God. Verily no evil, nay rather it is meet for him, and it becometh his nature, who endeavoureth to reveal his righteousness and mercy in all things. They that be tempted, do belong either unto the chosen, or unto the damned; either they be godly, or else ungodly. If [they be] ungodly, as their sins may be punished with other sins (which is declared in the first chapter to the Romans) so they may be punished with temptations, that through them they may fall headlong into divers evils, whereby they may be judged worthy of everlasting punishment. If [they be] godly, God by tempting them declareth and testifieth what account he maketh of them; he is present forthwith, he delivereth them, crowneth them, and rewardeth them like conquerors, with many and honourable gifts: or else if they fall, that fall is but for a time, and at last (even as Paul said) it hath an happy issue. Thereby their faith, hope, and charity is increased, while they perceive themselves to be holpen, and by the great favour of God to overcome their enemies: or else because they be lightened from the burden of their sins.
There be some, which would thus resolue the doubt; God tempteth, (that is to saie) he suffereth and permitteth to tempt. But this preuaileth nothing, we must not shun the phrase of the scriptures. If the scripture speake thus, why should not we also speake it? Moreouer, this cannot expound all the places of scripture alledged by vs: for the Lord himselfe sent Esaie, ⟨p. 211⟩and God himselfe sent the lieng spirit vnto Achab; neither was Abraham tempted by anie other than by God. Adde also, that in permission there is the will of God; and séeing it is manifest concerning the thing it selfe, what dooth the changing of the word profit? But go to, let vs sée what ill comes of it, if tempting be attributed vnto God. Verelie no euill, naie rather it is méet for him, and it becommeth his nature, who indeuoureth to reueale his righteousnesse and mercie in all things. They that be tempted, doo belong either vnto the chosen, or vnto the damned; either they be godlie, or else vngodlie. If [they be] vngodlie, as their sinnes may be punished with other sinnes (which is declared in the first chapter to the Romans) so they may be punished with temptations, that through them they may fall hedlong into diuers euils, wherby they may be iudged woorthie of euerlasting punishment. If [they be] godlie, God by tempting them declareth and testifieth what account he maketh of them; he is present foorthwith, he deliuereth them, crowneth them, and rewardeth them like conquerours, with manie and honorable gifts: or else if they fall, that fall is but for a time, and at last (euen as Paule said) it hath an happie issue. Thereby their faith, hope, and charitie is increased, while they perceiue themselues to be holpen, and by the great fauour of God to ouercome their enimies: or else bicause they be lightened from the burden of their sinnes.