A14350:750
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.
14 If thou demand, 1Why these two kinds of causes be in the nature of things, so as some be limited and necessary, others indefinite and contingent? Nothing else can be answered, but that God hath laid these conditions upon all things. God bringeth forth all things, and he limiteth and boundeth all things; but yet so, as he neither confoundeth nor destroyeth the nature of things. Boethius in his Topics saith, that Destiny is so called, of drawing to, and giving place fitly: for God draweth all things; but yet after a sort so giveth place, as he disturbeth nothing. Even so things, although in their own nature they incline indifferently on both parts; yet by God, they are made to incline more to one side than to another. The will of Saul, 2of his own nature, was no more determined to go than to tarry: but when God would send him unto Samuel, that will began to incline to the one part. And therefore God put into his mind the will of his father, and brought to pass, that the same should effectually move and persuade his mind: and that all other desires of rest and ease (if any were) that might have retained him at home, should be subdued. Wherefore it came to pass, that the will of Saul obeyed the providence of God. But yet in the mean time, the nature of the thing was not violated; but that the will of Saul was alike free unto either part. Hereby it appeareth, how necessary the grace of God is unto us. For our own will, as it is all manner of ways corrupted, turneth all things to the worser part. Also there be many things, which do dull and blind our understanding, that the will cannot easily follow. God therefore propoundeth good unto our understanding, afterward he kindleth faith, & stirreth up the will that we do will the same effectually.
14 If thou demand, 1Whie these two kinds of causes be in the nature of things, so as some be limited and necessarie, others indefinit and contingent? Nothing else can be answered, but that God hath laid these conditions vpon all things. God bringeth foorth all things, and he limiteth and boundeth all things; but yet so, as he neither confoundeth nor destroieth the nature of things. Boëtius in his Topiks saith, that Destinie is so called, of drawing to, and giuing place fitlie: for God draweth all things; but yet after a sort so giueth place, as he disturbeth nothing. Euen so things, although in their owne nature they incline indifferentlie on both parts; yet by God, they are made to incline more to one side than to another. The will of Saule,