A14350:726
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.
13 Neither must we stand in any fear, that there is any newness in God, because of his providence. Men, which by their parents are brought forth into the world without knowledge, can not attain thereunto without alteration. Which thing we must not surmise as touching God, seeing he hath had his knowledge from all eternity. Further, we draw the same from the nature of things; but he hath it of himself. Wherefore James did truly write, With him there is no variableness, nor shadowing by turning. 2Neither cometh it to pass at any time, that the knowledge of God is changed by the alteration of things. Moreover, this excellent knowledge is safely placed in God: for there is no danger, least he should abuse the same as men do, 3of whom Jeremiah in his fourth chapter writeth; They are wise only, to the intent they may do evil. But God is most excellent, and he hath the knowledge of that thing that is most excellent, which knowledge who so ever hath, can not use other things amiss, as Plato taught in his second dialogue called Alcibiades; where it is proved, that without that knowledge, it is better to be ignorant of many things. For it had bin much better for Orestes, if he had not known his mother when he met her, being determined for to kill her. Neither is God, 4by reason of this government of things, removed from his peaceable felicity, or from the contemplation of better things. This thing happeneth unto men, that sometimes by dealing in matters not necessary, be drawn away from weighty and better occupations. Wherefore Paul, 5not without cause, condemned vain and curious questions. And this cometh through the slenderness of our understanding, which is not able to apply it self to more things at once. But God being infinite as touching all his doings, can easily perceive all things that now be, that shall be, and that at any time have bin. 6Neither is God by this knowledge of things provoked to evil: for that happeneth unto men, because they have a corrupt desire.