A14350:971
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.
Also I do except all others, if any there be, which by the secret counsel of God belong unto predestination.
Also I doo except all others, if anie there be, which by the secret counsell of God belong vnto predestination.
134 Now these things thus ordered, we will come to the arguments of the Pelagians, whereby they thought themselves able to prove, that there is no original sin. The first of their arguments is, that it is not likely, that God will still persecute the sin of Adam, seeing he punished the same sufficiently long ago; especially for that the prophet Nahum saith, 2saith, that God will not twice judge for one and the self-same thing. I know some do answer, that God did not twice give judgement upon that sin, but once only; for that under one judgement, he comprehended Adam, and all his posterity. But that the matter may be the more plainly declared, I say, that in every one of us, so often as we be punished, there is a cause why we ought to be punished; and that therefore in every person is condemned not the fault of another, 3but his own proper fault. But and if we read that God doth revenge Adams fault in us, that must be so understood, because our corruption had the original from him. Even as if one being sick of the plague, doth infect others and they die: but if a man will say that they perished through the contagion of him, from whom they did draw their infection: that must be so understood, because he was the first which brought the plague, and infected others with the same. But that sentence of the prophet Nahum maketh nothing unto this purpose. Indeed Jerome, when he interpreteth that place, saith, that by those words Martion [the heretic] was confuted; for he falsely accused God, that he seemed in the old testament to be cruel, & a revenger; because he did bring most cruel punishments upon men. That thing Jerome saith must not be ascribed unto cruelty, but unto benignity: for it was not for any other cause, that God did so grievously punish men, among the Sodomites, in the general flood, and at other times, but to the end they should not perish everlastingly; for he was once [for all] revenged upon them, least afterward he should punish them again. But the same Jerome, because perhaps he saw that these things were not very firm, objected against himself; By these words it may seem, that it is well with adulterers, if they be taken tarde: for so it shall come to pass, that while they receive temporal punishment, they escape the everlasting pains of hell.