A14350:983
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.
And it is said, that God doth therefore punish the sins of the fathers upon them; because those sins had their beginning from them, and were continued unto the children. But and if that the children had not had fathers or grandfathers, which so had sinned; peradventure God would as yet have forborne his wrath: and even as through his patience he forbore their progenitors; so perhaps he would also have borne with them. 1But seeing that both their progenitors sinned, and they also do not avoid the example of them; God will no longer defer punishment, least he might seem to cast away the care of mans matters, and so others to sin the more securely. Yet nevertheless, they which be so punished, cannot be called innocent, seeing they likewise do hate God. Neither is that repugnant to these things, which Christ speaketh in John, concerning the man which was blind from his nativity; Neither did this man sin, neither his parents. For the meaning of that place is not, that the same blind man was punished without a cause: but this only is noted, that the providence of God directed that fault of the eyes unto another end, than for the punishment of the blind man: for he would take that occasion to celebrate the divinity of Christ. God doth so order his punishments, as he not only may punish by them; but also may compass other ends, which he to himself hath appointed. And thus far concerning the place of the prophet, whereby it may be understood, that the same place is not contrary unto the definition, which we have alleged: nay rather, the same sentence is to be reversed upon our adversaries, which affirm, that children are guilty of other mens faults.
And it is said, that God dooth therefore punish the sinnes of the fathers vpon them; bicause those sinnes had their beginning from them, and were continued vnto the children. But and if that the children had not had fathers or grandfathers, which so had sinned; peraduenture God would as yet haue forborne his wrath: and euen as through his patience he forbare their progenitours; so perhaps he would also haue borne with them. 1But séeing that both their progenitours sinned, and they also doo not auoid the example of them; God will no longer defer punishment, least he might séeme to cast awaie the care of mans matters, and so others to sinne the more securelie. Yet neuerthelesse, they which be so punished, cannot be called innocent, séeing they likewise doo hate God. Neither is that repugnant to these things, which Christ speaketh in Iohn, concerning the man which was blind from his natiuitie; Neither did this man sinne, neither his parents. For the meaning of that place is not, that the same blind man was punished without a cause: but this onelie is noted, that the prouidence of God directed that fault of the eies vnto another end, than for the punishment of the blind man: for he would take that occasion to celebrate the diuinitie of Christ. God dooth so order his punishments, as he not onelie may punish by them; but also may compasse other ends, which he to himselfe hath appointed. And thus far concerning the place of the prophet, whereby it may be vnderstood, that the same place is not contrarie vnto the definition, which we haue alledged: naie rather, the same sentence is to be reuersed vpon our aduersaries, which affirme, that children are giltie of other mens faults.