A14350:978
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.
for the prophet saith, that It shall not so come to pass afterward, that the children should say that they suffer temporal punishments (such as was exile and captivity) for their parents sakes. For the Lord saith; The son shall not bear the iniquity of his father. Wherefore it availeth these men nothing at all, when they say, that this is true, concerning spiritual punishments, and in eternal damnation: for the prophet speaketh most plainly of bodily punishments of this life. There was another interpretation of Augustine, In Enchiridio ad Laurentium chapter 46. that this sentence was a prophecy concerning the benefit, which Christ would bestow upon us; for seeing that by his death, satisfaction is made even for original sin, the prophet saith: Hereafter the son shall not bear the sin of his father, but of his own. And it seemeth that Augustine was led to this opinion, because, when as Jeremiah in the 31. chapter doth write in a manner the same thing, there is straightway added a promise of the new testament; Behold (saith he) the days shall come, that I will make a new covenant with the house of Judah. But it may seem, that this sense neither agreeth with the prophets meaning, which we recited before. Moreover, notwithstanding that Christ suffered at a certain time, 1yet by the virtue and grace of his death, the children also in the old testament were saved. What need was it therefore to say, Hereafter it shall not so be, seeing undoubtedly it was not so before?
for the prophet saith, that It shall not so come to passe afterward, that the children should saie that they suffer temporall punishments (such as was exile and captiuitie) for their parents sakes. For the Lord saith; The sonne shall not beare the iniquitie of his father. Wherefore it auaileth these men nothing at all, when they saie, that this is true, concerning spirituall punishments, and in eternall damnation: for the prophet speaketh most plainelie of bodilie punishments of this life. There was another interpretation of Augustine, In Enchiridio ad Laurentium chapter 46. that this sentence was a prophesie concerning the benefit, which Christ would bestowe vpon vs; for séeing that by his death, satisfaction is made euen for originall sinne, the prophet saith: Hereafter the sonne shall not beare the sinne of his father, but of his owne. And it séemeth that Augustine was led to this opinion, bicause, when as Ieremie in the 31. chapter dooth write in a maner the same thing, there is straitwaie added a promise of the new testament; Behold (saith he) the daies shall come, that I will make a new couenant with the house of Iuda. But it may séeme, that this sense neither agréeth with the prophets meaning, which we recited before. Moreouer, notwithstanding that Christ suffered at a certeine time,