A14350:918
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.
Hereunto Pighius addeth another argument; namely, that sorrow & contrition is not required for original sin. But how is he able to prove this? 1For all godly men have grievously lamented for being oppressed with this vice. David, at what time as he occupied himself in repentance, brake out into these words; Behold how I am conceived in iniquity. Paul doth so bewail for this offence, as he crieth out; O unhappy man that I am! Who shall deliver me from this body subject unto death? And whereas Pighius saith, that these will be content with their state, he useth no other reason, than because if they should strive against the will of God, and should be sorrowful for the judgement done upon them, they should sin: which thing is not needful to surmise of them, because they committed no sin in this life. But here Pighius must be demanded, Whether infants have had that right will in this life? He must of necessity ⟨p. 219⟩deny it, seeing by reason of their age they could not have it. Which being so, how dare he assign the same to them in another life? It is much more probable, that they shall there have an evil will, whereof there was a beginning in them, while they were here, than any good will, whereof they possessed no token in this life. But that similitude, 2which he brought of a liberal prince, who not only freed his servant, but also advanced him to great honours, is none of his own proper invention: for it is borrowed out of Aegidius Romanus, 3the School-divine, who nevertheless acknowledgeth with us the corruption of nature, and naughtiness naturally engrafted in us from the beginning.
Hervnto Pighius addeth another argument; namelie, that sorrowe & contrition is not required for originall sin. But how is he able to proue this? 1For all godlie men haue gréeuouslie lamented for being opprest with this vice. Dauid, at what time as he occupied himselfe in repentance, brake out into these words; Behold how I am conceiued in iniquitie. Paule dooth so bewaile for this offense, as he crieth out; O vnhappie man that I am! Who shall deliuer me from this bodie subiect vnto death? And whereas Pighius saith, that these will be content with their state, he vseth no other reason, than bicause if they should striue against the will of God, and should be sorrowfull for the iudgement doone vpon them, they should sinne: which thing is not néedfull to surmise of them, bicause they committed no sinne in this life. But here Pighius must be demanded, Whether infants haue had that right will in this life? He must of necessitie