A14350:922
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.
10 But this chief point, to wit, whether the sins of all parents be derived from one to another unto the posterity, I will for this time omit; and will speak thereof toward the end, so much as shall be thought meet. In the mean while I deny, that which this man taketh for a ground; namely, that corruption is the natural effect of sin. 1For the reason thereof proceedeth rather of divine justice, by which the grace of the spirit, and heavenly gifts, wherewithal man was endued before his fall, was removed from him, when he had sinned. And this withdrawing of grace proceeded of Gods justice, although the blame must be ascribed to the transgression of the first man, least thou shouldest straightway say; 2that God is the cause of sin. For when he had once withdrawn his gifts, wherewith he beautified man, forthwith ensued vices and corruptions of their own accord, the which before were strange from the state and condition of man. This man demandeth, how sin can have the power to corrupt mans nature? Whether by means of privation? Or by reason of the matter or subject of privation? But by means of privation, he thinketh it unpossible to be; for that, being nothing, can work nothing: neither that it can be by reason of that action, which is subject unto privation, as was the wicked choice, through the will of the first man. For he saith that Adam, when he did eat the forbidden fruit, desired not this; 3neither was it his will to corrupt his own nature, and the nature of his posterity. This is a very weak argument; for oftentimes we see that many things do follow men against their wills, and unawares, which things, though they would not, yet are they joined together with their actions. 4They which load themselves immoderately with meat and drink, do it not upon any such cause, as to procure unto themselves the gout; but the gout followeth of it own accord. Even so, although Adam would not have had these things happen, yet when he had sinned, they happened of themselves.
10 But this chéefe point, to wit, whether the sinnes of all parents be deriued from one to another vnto the posteritie, I will for this time omit; and will speake thereof toward the end, so much as shall be thought méet. In the meane while I denie, that which this man taketh for a ground; namelie, that corruption is the naturall effect of sinne.