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.

* 1.1 23 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 re∣quire. 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 opi∣nion. And it séemes that they were vpon this cause mooued héerevnto; for that a reasonable soule being incorruptible, is not procreated of a∣nie 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 be∣ing 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 ei∣ther good or euill. But the scripture in the ninth to the Romanes, * 1.2 pronounceth plainelie of Iacob and Esau, that before they had done either good or euill.

But that which mooueth more, is the historie of the creation, which sheweth vnto vs, that the soule was made euen when the bodie was wrought out of the earth. For séeing there is no mention made thereof before, and that the production of so notable a thing should not haue bin kept in si∣lence, it remaineth to be vnderstood, that it was made by God euen then, when we reade, that it was inspired or blowne in by him. But that rea∣son, which concerneth the ceasing from all his la∣bour, we may easilie answere, if we saie, that now also God doth worke, either through the continuall gouernement of things; or else bi∣cause, whatsoeuer things he maketh, are referred to the former, and be of the same kind that those be which were made in the first sixe daies. But why the bodie was first made before the soule, this reason is shewed by the fathers: bicause, if the soule should haue bin brought in before the bodie, it might haue bin idle, being without the organe and instrument of his actions. But this order hath God obserued, * 1.3 that alwaies should be first prepared those things, wherein the more ex∣cellent things should abide; and then to bring in the things themselues, that they might worke so soone as euer they be made. First the earth was discouered from the waters, then the Sun and the Moone were made, which should exercise their power and strength vpon the earth and plants thereof. All beasts were first made, and all the springs and plants of the earth; and last of all, man, which should be set ouer all these things, that immediatelie after he was created, he might haue somewhat to doo. In like manner now, the bodie is first, and then followeth the soule, least it should be idle. By which purpose of God we are taught, that amōg vs this also may be done, that the more anie men doo excell, the more readie matter of working is ministred vnto them, least they should liue idlie.

24 Moreouer, man (saith Aben-ezra) being made a liuing soule, he straitwaie mooued him∣selfe: the first man was not created to be weake as yoong children be, which cannot guide them∣selues and walke; but after the manner of other liuing creatures, which walke im∣mediatelie after they be brought foorth:) or else he shewed the tokens of the presence of the soule; moouing (I meane) and sense. * 1.4 For these two (as Aristotle affirmeth) séemed to all the an∣cient philosophers to be the chéefe effects of the soule. Of this blast of God vpon the dust or claie, whereof the bodie of man was compact (we perceiuing the same to be so mightie, as it quickned forthwith, & gaue strength to all mem∣bers)

there is gathered a good argument for the easines of our resurrection. * 1.5 For if his spirit shall blowe againe vpon the ashes of the dead, they shall most easilie put on againe their soules, as it is described in the 37. chapter of Ezechiel, where he sheweth, that by the breath of the spirit of God those bones were quickened; which last renewing of bodies, shall so far excell this, as Paule calleth this first man Of the earth, ear∣thie; and the latter he calleth both spirituall and heauenlie.

* 1.6 25 But let vs sée how it is true that is auou∣ched [in the ninth of Genesis] that the bloud is the soule. This the Manicheis cannot abide in the old testament, and reprooue it as a lie: for they vtterlie renounce the old bookes. And that which is written in Genesis, * 1.7 Leuiticus, and Deuteron. they taunt with these arguments. In the first to the Corinthians the 15. chapter it is said; Flesh and bloud shall not inherit the kingdome of God, therefore bloud is not the soule: otherwise Paule had excluded soules out of the kingdome of heauen. Further, Christ in the gospell saith; * 1.8 Feare not those which kill the bodie, and haue not to doo with the soule: if so be that the bloud be the soule, then without con∣trouersie, the tyrants haue to doo with it, they shed it, they destroie it, &c: while they kill the ho∣lie martyrs of God. These arguments are two maner of waies dissolued by Augustine against Adimantus. * 1.9 In the old testament the speaking is of the liues of brute beasts, but the argu∣ments, which these men bring out of the new te∣stament, conclude as touching a reasonable and humane soule: wherefore their owne argu∣ment hath reprooued them vnwares. But the more throughly to confute their first argument, note, that when Paule in that place speaketh of the resurrection to come, he by flesh and bloud meaneth, that the conditions of a mortall bodie shall be taken awaie from the saints at the re∣surrection. Which thing, the words alleadged there by him doo declare; It is sowne in corrupti∣on and mortalitie, but it shall rise againe in con∣trarie conditions.

But thou imaginest, that aswell the life of brute beasts, as the soules of men are called bloud. That must be a figuratiue spéech, to be in∣terpreted by the figure Metonymia, as it were the signe put for the thing signified. In like ma∣ner as Augustine testifieth against Adiman∣tus; the Lord doubted not to saie, * 1.10 This is my bodie, when he gaue the signe of his bodie. Se∣ing therefore the bloud is a signe of the presence of the soule, therefore it may be called the soule it selfe. Againe, as by the same figure, the thing conteining is taken for the thing conteined. For who is ignorant, that the soule of man is after a sort conteined in the bloud, which being spilt and consumed, it cannot abide any longer in the bodie: yea, and it is so ioined to the same, as it followeth in a maner the affections, and perturbations thereof so long as we liue in this life. Yea, & some haue thought that it was ther∣fore decréed, that men should refraine from ea∣ting of bloud, least they should become of beast∣lie maners; which they saie are easilie carried into our mind, if we should eate the bloud of wild beasts: which thing I haue alleadged, not as though I allow this to be the cause why God gaue that commandement, but to declare the coniunction euen of mans soule with the bo∣die.

26 But how man is the image of God, it is declared at the beginning of Genesis, * 1.11 where it is written, that God said; Let vs make man after our image and likenes, that hee may haue dominion ouer the foules of the aire, * 1.12 the fishes of the sea, and the beasts of the earth. Where it appeareth, that herein standeth the i∣mage of God, that he should be ruler ouer all creatures, euen as God is the ruler ouer all things. * 1.13 Augustine dooth oftentimes refer this to the memorie, mind and will, which being fa∣culties of one and the selfe-same soule, doo repre∣sent (as he saith) the thrée persons in one sub∣stance. Howbeit this doctrine of Augustine, dooth rather shew the cause of the image. For man is not set aboue other creatures, to haue dominion ouer them, for anie other cause, but in respect that he is indued with reason, which plainelie sheweth it selfe by these thrée faculties. But yet this is not all that the image of God is bound vnto. For it is not inough to gouerne and rule well the creatures of God, with me∣morie, mind, and will; except we both vnder∣stand, remember, and will those things, which be pleasing vnto God. For if our mind remaine infected, as it is, with sinne; it will not lawful∣lie haue dominion of things, but will rather ex∣ercise tyrannie against them. * 1.14 Wherefore the i∣mage of God is the new man, which vnderstan∣deth the truth of God, and is desirous of the righ∣teousnes thereof; as Paule hath taught vs, when he writeth to the Colossians; * 1.15 Put vpon you the new man, which is shaped againe in the know∣ledge of God, according to the image of him which created him. Where we sée, that the know∣ledge of God is true & effectuall, to lead vnto the image of perfection. And this is more expreslie set foorth in the epistle to the Ephesians; * 1.16 Put you on the new man, which is created according to God, in righteousnes and true holines. When our mind is both indued with the knowledge of God, and adorned with righteousnes, then dooth it trulie expresse God. For righteousnes, and the knowledge of diuine things are nothing else, but a certeine flowing in of the diuine

nature into our minds.

But perhaps thou wilt vrge, that after this maner a woman also is the image of God. We saie, that if thou compare hir with the rest of the creatures, she is the image of God; for she hath dominion ouer them, and hath the vse of them. But in this place thou must compare hir vnto man, and then is she not said to be the image of God, bicause she dooth not beare rule ouer the man, but rather obeieth him. Wherefore Augu∣stine in the 13. chapter of his booke De trinitate said; If it be vnderstood of man and woman, in respect that they be indued with mind and rea∣son, it is méet that they should be according vnto the image of God: but the woman being com∣pared vnto man, as touching the actions and affaires of this life, she is not the image of God, bicause she was created to be a helper of man. And in the same place he hath another expositi∣on, * 1.17 but the same allegoricall. He saith, that we be called men, séeing we contemplate God; and that we are of good right bare headed, bicause we must there repose our selues with incessant indeuour: for vnsearchable is the end of diuine things. But we are called women (saith he) when we descend with our cogitations vnto the care of earthlie things. There it is méet to haue the head couered, bicause a measure must be vsed, and we must take héed, that we be not too much plunged in worldlie things. Howbeit we must not leane vnto allegoricall interpretations. The exposition which we alledged before is plaine.

¶ Of the image of God, looke more in the propositions out of the first & second chapters of Gen. in the end of this booke.

Notes

• * 1.1

  Whether all soules were created at once.
• * 1.2

  Rom. 9, 11.
• * 1.3

  The order of gods cre∣ation.
• * 1.4

  Of moouing and sense.
• * 1.5

  An argu∣ment of the eas••nes of the resur∣rection. Ezec. 37, 5.
• * 1.6

  In Gen. 9, verse 4. How the bloud is the soule.
• * 1.7

  Leui. 17, 14. Deu. 12, 23. 1. Cor. 15, verse. 50.
• * 1.8

  Matt. 10, 28.
• * 1.9

  Augustine.
• * 1.10

  Matt. 26, 26.
• * 1.11

  In 1. Cor. 11, 7. Gene. 1, 26.
• * 1.12

  The image of God con∣sisteth in the rule ouer creatures.
• * 1.13

  Augustine▪
• * 1.14

  The true image of God is the new man.
• * 1.15

  Col. 3, 10,
• * 1.16

  Ephes. 4, 24.
• * 1.17

  Augustines allegoricall exposition.