A14350:223
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.
8 But why God would otherwhile open by dreams unto kings and princes, 1things afterward to follow, there are (as I now remember) two reasons. The one, because he had a regard unto the people and nations which they governed. For if the great dearth, which was approaching, had not been signified unto Pharaoh, Egypt had utterly perished with famine. Secondly, it was the counsel of the Lord, by the interpretation of these dreams, to make those prophets and holy men known to the world, which lay hidden before: which thing the holy scriptures testify came to pass in Joseph. And the Ethnic historiographers also write many things of the dreams, which princes sometimes have had. Some of the which Tertullian mentioneth in his book De anima; 2as of Astiages dream, concerning his daughter Mandane; likewise of Philip of Macedonia, and of Julius Octavius, whom Marcus Cicero saw in a dream, being but a child, & afterwards meeting with him, knew him by that dream: and divers such like things are recited by the same father.
8 But why God would otherwhile open by dreames vnto kings and princes, 1things afterward to followe, there are (as I now remember) two reasons. The one, bicause he had a regard vnto the people and nations which they gouerned. For if the great derth, which was approching, had not béene signified vnto Pharao, Aegypt had vtterlie perished with famine. Secondlie, it was the counsell of the Lord, by the interpretation of these dreames, to make those prophets and holie men knowne to the world, which laie hidden before: which thing the holie scriptures testifie came to passe in Ioseph. And the Ethnike historiographers also write manie things of the dreames, which princes sometimes haue had. Some of the which Tertullian mentioneth in his booke De anima; 2as of Astiages dreme, concerning his daughter Mandane; likewise of Philip of Macedonia, and of Iulius Octauius, whom Marcus Cicero sawe in a dreame, being but a child, & afterwards méeting with him, knew him by that dreame: and diuers such like things are recited by the same father.