A14350:227
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.
But that the devil can put himself among mens dreams, there is no doubt; since by his help there have been and yet are many false prophets. 1Whereupon Augustine in his book now before recited, the 19. chapter, saith, that If an evil spirit do possess men, he maketh them either demoniacs, or out of their wits, or else false prophets: and contrariwise, a good spirit maketh faithful prophets, uttering mysteries to the edifying of others. He also demandeth in the 11. chapter of the same book, 2how the difference between the revelations of good and evil spirits may be discerned the one from the other? And he answereth, that the same cannot be done without the gift of discerning of spirits. But he addeth, that an evil spirit doth always at the last, lead men to wicked opinions, and naughtiness of manners, although that at the beginning the difference cannot be perceived without the gift of the holy Ghost. In his 100. Epistle to Evodius, when he had asked the same question, he saith; I would to God I could perceive the difference between visions, which are given to deceive me; and those which are given to salvation. But yet we must be of good cheer, because God suffereth his children sometime to be tempted, but not to perish.
But that the diuell can put himselfe among mens dreames, there is no doubt; since by his helpe there haue béene and yet are many false prophets. 1Wherevpon Augustine in his booke now before recited, the 19. chapter, saith, that If an euill spirit doo possesse men, he maketh them either demoniaks, or out of their wits, or else false prophets: and contrariwise, a good spirit maketh faithfull prophets, vttering mysteries to the edifieng of others. He also demandeth in the 11. chapter of the same booke, 2how the difference betwéene the reuelations of good and euill spirits may be discerned the one from the other? And he answereth, that the same cannot be doone without the gift of discerning of spirits. But he addeth, that an euill spirit dooth alwaies at the last, lead men to wicked opinions, and naughtinesse of maners, although that at the beginning the difference cannot be perceiued without the gift of the holie Ghost. In his 100. Epistle to Euodius, when he had asked the same question, he saith; I would to God I could perceiue the difference betwéene visions, which are giuen to deceiue me; and those which are giuen to saluation. But yet we must be of good chéere, bicause God suffereth his children sometime to be tempted, but not to perish.