A14350:183
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.
Augustine in his book Ad quod vult deum, 1excuseth Tertullian in this sort, that by this word, body, he meant his substance, and that which God is in very deed. As if he had therefore taught, that God is a body; least he should seem to deny his essence: whereas the common sort think, that whatsoever is no body, is not at all. Notwithstanding in his book De genesi ad litteram, he is confuted by this reason, that being at the length overcome by the truth, he confesseth that every body is passible: for which cause, least he should make God passible, 2he ought to have denied him to be a body. Neither was there any such necessity, to apply himself so to the capacity of the common people, that he should therefore speak falsely of GOD. Christian men are not so to be taught, that like senseless gross-heads (which sort of men even Aristotle confuteth) they should think that there is nothing but it is a body; but they ought rather to have their mind lifted up, that studying upon GOD, they determine nothing ⟨p. 29⟩beyond the rules of the scriptures. But unto that book De dogmatibus ecclesiasticis, we must not attribute more than is meet. 3For it is ascribed to Augustine, but the learned think that it is none of his.
Augustine in his booke Ad quod vult deum, 1excuseth Tertullian in this sort, that by this word, bodie, he ment his substance, and that which God is in verie déed. As if he had therfore taught, that God is a bodie; least he should séeme to denie his essence: whereas the common sort thinke, that whatsoeuer is no bodie, is not at all. Notwithstanding in his booke De genesi ad litteram, he is confuted by this reason, that being at the length ouercome by the truth, he confesseth that euerie bodie is passible: for which cause, least he should make God passible, 2he ought to haue denied him to be a bodie. Neither was there anie such necessitie, to applie himselfe so to the capacitie of the common people, that he should therefore speake falslie of GOD. Christian men are not so to be taught, that like senselesse grosse-heads (which sort of men euen Aristotle confuteth) they should thinke that there is nothing but it is a bodie; but they ought rather to haue their mind lifted vp, that studieng vpon GOD, they determine nothing