A14350:147
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.
For if at that time it were lawful for a woman to pray and prophesy openly, why doth Paul writing to the Corinthians, and to Timothy, admonish that a woman should not speak in the church. These two sayings, although they may seem somewhat repugnant, yet may they divers ways be reconciled. Some think that Paul meaneth that a woman prayeth and prophesieth, when she is present and heareth public prayers and prophesyings in the church, directed by some godly and learned man. Others suppose that two errors crept into the church of the Corinthians, even so soon as the same church began; the one, that women should prophesy openly; and the other, that they should do it bare-headed. And they think that Paul confuted the first error in the 11. chapter to the Corinthians, 1and the other in the 14. and in the 2. to Timothy: 2and that so Paul altogether forbiddeth that either of them should be done in the congregation. Other some understand those words of Paul as touching the ordinary ministry, which by no means must be permitted to a woman: but that by an extraordinary means it is lawful for women sometimes to prophesy, as it was unto Mary, Debora, Olda, and others, of whom we spake before; the which if it do happen at any time, they say that Paul warneth that a woman should have her head covered. Others think that women are quite forbidden by Paul to prophesy openly: but that it is lawful for them to do it privately, so they cover their heads. But howsoever it be, it importeth not much: our purpose is only to teach, that God doth sometime impart this gift unto women.
For if at that time it were lawfull for a woman to praie and prophesie openlie, why dooth Paule writing to the Corinthians, and to Timothie, admonish that a woman should not speake in the church. These two saiengs, although they may séeme somewhat repugnant, yet may they diuers waies be reconciled. Some thinke that Paule meaneth that a woman praieth and prophesieth, when she is present and heareth publike praiers and prophesiengs in the church, directed by some godlie and learned man. Others suppose that two errors crept into the church of the Corinthians, euen so soon as the same church beganne; the one, that women should prophesie openlie; and the other, that they should doo it bare-headed. And they thinke that Paule confuted the first error in the 11. chapter to the Corinthians,