A14350:521
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.
17 Augustine in many places seemeth to attribute bodies unto Angels; and namely in his second book De trinitate, the seventh chapter: & in the third book, the first chapter. Which the school men perceiving, excused him, saying, that he spake not there after his own judgement, but according to the judgment of others. Which thing I also might allow, for so much as I see, that that father in his eight book and 16. chapter De civitate Dei, (after the opinion of Apuleius Madaurensis and Porphyrius) defineth, that Angels be in kind, sensible creatures; in soul, passive; in mind, reasonable; in body, airy; in time, eternal. Doubtless herein he followeth the doctrine of the Platonists; but in the places before alleged, he seemeth to speak altogether of himself. 2Yea and Barnard also, upon the song of the three children (as it appeareth) is of the same opinion. Wherefore the schoolmen be compelled to devise an other shift, and they say; that Angels, if they be compared with men, are spirits: but if with God, they have bodies, because they are destitute of the single and pure nature of God. 3Tertullian De carne Christi affirmeth, that Angels have bodies: but that is the less marvel in him; for he attributeth a body even to God himself. But he calleth a body, whatsoever is; for he dealt with unlearned and rude men, which think, that whatsoever is not a body, is nothing. But the schoolmen say, that Angels in very deed are spirits; but that when they come unto men, they take upon them airy bodies, which they thicken and make very gross, whereby they can both be seen, touched, and perceived, beyond the nature of air. There be some also, which say, that some earthy or waterish thing is mixed with them; but in no wise will grant the same to be any perfect mixture, least they should be compelled there to appoint a generation. There have been also which thought, that Angels took upon them dead carcasses: but this to the more part seemeth an unworthy thing, to be thought of the holy Angels.
17 Augustine in manie places séemeth to attribute bodies vnto Angels; and namelie in his second booke De trinitate, the seuenth chapter: & in the third booke, the first chapter. Which the schoole men perceiuing, excused him, saieng, that he spake not there after his owne iudgement, but according to the iudgment of others. Which thing I also might allow, for so much as I sée, that that father in his eight booke and 16. chapter De ciuitate Dei, (after the opinion of Apuleius Madaurensis and Porphyrius) defineth, that Angels be in kind, sensible creatures; in soule, passiue; in mind, reasonable; in bodie, airie; in time, eternall. Doubtlesse herein he followeth the doctrine of the Platonists; but in the places before alleadged, he séemeth to speake altogither of himselfe.