A14350:736
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.
7 But what providence is, we shall easily understand by the definition of the same. 1Providence is the power of God, whereby he directeth all things, and bringeth them to their [appointed] ends. In this definition, the general word is power. Assuredly, God is most absolute, yet for our capacity sake, we say that there is in him two manner of powers, to wit, the power of understanding, & the power of willing. For God understandeth and seeth all things; and not this only, but he also willeth all things. Here I will make no needles disputation, whether the will of God be before the understanding, or understanding before the will. If any man would know these things, I send them unto Scotus and Thomas. This power and faculty which I speak of, belongeth unto the quality, for it is a natural power. The difference ⟨p. 171⟩is, that God by this power directeth all things, whatsoever either be, or hereafter shall be. But yet this is not enough; for he also conducteth them to their ends. But to what ends? Even unto agreeable ends. And those be agreeable, which his purpose hath appointed. The power is the cause: and, that things be brought to their proper ends, is the effect. Here have we comprehended all the kinds of causes which can be assigned in this matter. 2This I speak, because there can be given no efficient cause of the providence of God. The formal cause is the power of God. The matter whereabout, are all manner of things whatsoever; for we in no wise except any thing. But the final cause is, that all things may attain to their own ends, and may redound to the glory of God. By this definition we see, 3that the providence of God is not only a bare knowledge, but it is some bringing to effect. For as Paul saith; In him we live, we move, and have our being. And again; Of him, and in him, and by him are all things. And as Solomon saith; Man may prepare his heart, but God ordereth the speech. For we are not able to move, no not the tongue, being the lightest part of the body, without the providence of God. 4And Christ saith; that A sparrow doth not light upon the ground without the will of our heavenly Father. And, All the hairs of our head are numbered. Some dream that God indeed made all these things; but after he had made them,