A14350:737
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.
So (forsooth) carpenters, when they have done sufficiently in building of a house, they afterward leave the same: but if God should do so, this world would soon come to ruin. For a house, unless it be oftentimes repaired and underpropped, falleth to ruin and decay. If the soul be severed from the body, what remaineth, but that the body will become putrefied and rotten?
So (forsooth) carpenters, when they haue doone sufficientlie in building of a house, they afterward leaue the same: but if God should doo so, this world would soone come to ruine. For a house, vnles it be oftentimes repaired and vnderpropped, falleth to ruine and decaie. If the soule be seuered from the bodie, what remaineth, but that the bodie will become putrified and rotten?
Neither are they to be heard, which say; that God indeed ruleth all things: but that this is nothing else, but to minister unto all things the common influence, which every thing draweth unto it self. This is even to make God, not in very deed, but in name to be the ruler and governor of the world. 1For if so be that every thing, according to the nature thereof do bend and apply unto it self that common influence of God, then God followeth the nature of things created; where as rather contrariwise all things created ought to follow and seek after God. But they say, that even as he, which throweth a stone, 2or shooteth an arrow, hath done enough to have first forced the same, although he himself afterward follow not after them, when they be out of his hand: so it was sufficient for God, in that he endued all things with a certain power, although he do not perpetually govern them. But these things be not alike; for a stone and an arrow do fall immediately after that they be shot, because that force which is in things created cannot be of long continuance. Wherefore, unless that God should prosecute by his everlasting care and providence, the thing which he hath forced, the nature of every thing could not abide. When the Peripatetics perceived that all these inferior things, were continually troubled; they judged that the providence of God was above the moon: as if it were not convenient for it to be careful for these inferior things, no further forth than a certain common influence is thereby ministered unto all things. But these are fond reasons; for the scriptures teach us, that even these things, which to us may seem to come most of all by chance,