A14350:121
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.
4 All these things are so handled there, as they preach unto us the eternal power and divinity of God. But among other things, which do chiefly set forth God unto us, is the nature of our own selves. For we are made unto his own image and likeness. 1Wherefore we most of all resemble him, and especially as touching the soul, wherein shineth the providence of things to come, justice, wisdom, and many other most noble qualities: and also the knowledge of that, which is right and honest, lewd and dishonest. And seeing that man and his soul is not sprung up of himself, but dependeth of God, it followeth that we ought not to deny unto God the very same that we took of him, but that we yield it unto him, as unto the chief and principal author: reasoning after this manner: that God foreseeth all things that are done, and is a just judge of our deeds: unto whom, as honest things are pleasing, so unhonest are displeasing. I know that Cicero in his third book De natura deorum, 2laboureth to overthrow this reason, whereby we would prove that the things which we say are most excellent in us, must not be denied unto God. But let him reason as he list: it is enough for us to be confirmed in this matter by the scriptures. In the 94. Psalm it is written: He which planted the ear, shall he not hear? 3Or he which fashioned the eye, shall he not see? Whereby we are taught, not to withdraw from the divine nature, those things which be perfect and absolute in us. Moreover we see, 4that our consciences do naturally detest the wickedness that we have committed, and contrariwise rejoice and be glad at our well doing. Which thing, seeing it is naturally grafted in us, we be taught that Gods judgment is to come: the condemnation whereof is so terrible to our mind, that sometimes it seemeth to be mad: and on the other side, it rejoiceth when it hopeth to be allowed and rewarded at the tribunal seat. We might also reckon up many other like things of this sort: howbeit they may be easily gathered, both out of the holy Scriptures, and out of the philosophers books. Wherefore I will cease to add any more: and I count it sufficient to have said, 5