A14350:555
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.
123 But here they doubt, whether all the souls of men were created by God at the beginning, or else be made by him, and planted in bodies, according as the course of nature seemeth to require. There be some have thought, that they were all created at the beginning; among whom also there were many of the Jews. And among us Origin hath bin reckoned of that opinion. And it seems that they were upon this cause moved hereunto; for that a reasonable soul being incorruptible, is not procreated of any matter. And therefore they say, that the same being by God made of nothing, it might not be truly said of him, that he rested the seventh day from all his work as touching creation. But this opinion hath no likelihood of truth. For seeing the soul is the lively part and form of the body, it seemeth that the bringing forth of them should be both joined together. Moreover, I would demand whether they be idle, or do something, all the while that they have their being before the body? If thou say that they be idle, it seemeth absurd, that things should be so long time destitute of their working. But if so be they do something, that must of necessity be either good or evil. But the scripture in the ninth to the Romans, 2pronounceth plainly of Jacob and Esau, that before they had done either good or evil.
123 But héere they doubt, whether all the soules of men were created by God at the beginning, or else be made by him, and planted in bodies, according as the course of nature séemeth to require. There be some haue thought, that they were all created at the beginning; among whome also there were manie of the Iewes. And among vs Origin hath bin reckoned of that opinion. And it séemes that they were vpon this cause mooued héerevnto; for that a reasonable soule being incorruptible, is not procreated of anie matter. And therefore they saie, that the same being by God made of nothing, it might not be trulie said of him, that he rested the seauenth daie from all his worke as touching creation. But this opinion hath no likelihood of truth. For séeing the soule is the liuelie part and fourme of the bodie, it séemeth that the bringing foorth of them should be both ioined togither. Moreouer, I would demand whether they be idle, or doo something, all the while that they haue their being before the bodie? If thou saie that they be idle, it séemeth absurd, that things should be so long time destitute of their working. But if so be they doo something, that must of necessitie be either good or euill. But the scripture in the ninth to the Romanes,