A14350:957
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.
25 And whereas Pighius saith, that Both the body and the soul are good things, and have God for their author; I grant it. And when he afterward demandeth, how they be then corrupted? I answer with Paul; By one man, which fell; and that by procreation, as a little after shall be showed. But in that he saith, that they can by no means be corrupted, because God is the author of them; it is no firm reason. For even they which be of ripe years, have both a body and a soul, which be the works of God, and are continually preserved by his power, and yet may they be defiled and corrupted. But if he shall say, that this cometh of mans will and free choice; so will we answer, that the same may come of other causes; to wit, through propagation and seed. 1And so Pighius reasoneth from that which is not the cause, as though it were the cause: for his meaning is, that if men be corrupted, 2it cannot otherwise be than by the will and free choice; which is not true. All the arguments, which he objecteth against us, arise hereof; that he saith, he understands not how this corruption can be derived to the posterity; and how it is possible that infants should be bound by any law; and how a law can be made of that, which we are not able to avoid. But seeing the holy scriptures declare, teach, and testify these things, it maketh no matter how much Pighius either understandeth, or not understandeth: for we believe many things, which we perceive not, nor know not by any certain reason. Which nevertheless ought not to be of any such force, as every man should obtrude unto us to believe what things soever they shall think good; under this pretence, that although they cannot be perceived by reason, yet they ought to be comprehended by faith; seeing God is also able, to make things which be far greater. For first, that which we would have to be believed, ought to be showed out of the holy scriptures: then afterward, if we cannot attain unto it, let us clean unto faith, and set reason aside.
25 And whereas Pighius saith, that Both the bodie and the soule are good things, and haue God for their author; I grant it. And when he afterward demandeth, how they be then corrupted? I answer with Paule; By one man, which fell; and that by procreation, as a little after shall be shewed. But in that he saith, that they can by no meanes be corrupted, bicause God is the author of them; it is no firme reason. For euen they which be of ripe yéeres, haue both a bodie and a soule, which be the works of God, and are continuallie preserued by his power, and yet may they be defiled and corrupted. But if he shall saie, that this commeth of mans will and frée choise; so will we answer, that the same may come of other causes; to wit, through propagation and séed.