A14350:733
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.
But that fable signifieth nothing else, but that second causes, although they have some force in themselves, yet they bring nothing to pass without the providence of God. For Latona, is nature; and providence the midwife: so that unless this latter be present, do help, and as it were play the midwife's part, the other bringeth forth nothing.
But that fable signifieth nothing else, but that second causes, although they haue some force in themselues, yet they bring nothing to passe without the prouidence of God. For Latona, is nature; and prouidence the midwife: so that vnlesse this latter be present, doo helpe, and as it were plaie the midwifs part, the other bringeth foorth nothing.
6 But now, as touching those five points, which at the beginning I determined to entreat of severally. In the first place, I propound to my self, 1that there is a providence: which thing may be proved by many sure and invincible arguments. For first, seeing that God is the author and creator of all things, and that he can do nothing unadvisedly, but that with himself he hath his own certain and assured reasons, therefore of necessity there is a providence. For if there be no artificer, but that he seeth the reasons and ends of his work, and conceiveth the ways by which he may bring the same to his purposed ends; it were a madness not to attribute that unto God the chief workman, whom the holy scriptures not only teach to be the creator of all things, but as it were a potter. Chrysostom in the 19. Homily upon the epistle to the Ephesians saith, that If a ship, though it be sound and well rigged, can not brook the seas without a good master or governor; how much less can the whole workmanship of the world stand without the care and government of God? For if a master-workman will not begin to build, before he have devised in his mind all the parts, fashions, and forms of the building; shall we think, that God hath rashly, without counsel, or reason, made all things universally? Undoubtedly, the heavenly spheres, the stars, the firmament, the air, the water, the heat, the cold, so many causes and changes of things contrary and repugnant one to another, would fall to ruin, unless they were sustained by some governor. Without care and providence, our body might not be defended from the rigour of the heaven. We call those provident men, which being of such excellent judgement and disposition, do keep all the parts of their body in their proper office and duty. But God hath the same place in the world, that the mind hath in man. Besides this, the holy scriptures ascribe unto God the destructions of kingdoms, and prophesies, and miracles, which things do far pass the compass of our nature. And last of all, they attribute unto him the general judgement, wherein God will one day render to every man according to their works. Wherefore we, being induced by these, and many more reasons, do conclude that there is a providence. For we pass not for the Epicureans, whose manner of speech is this;