A14350:528
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.
111 I know there have bin some schoolmen, which thought, that it was not a very dove, which descended upon the head of Christ, but that it was only an airy and thickened body, appearing to be a dove. But Augustine De agone Christiano writeth otherwise; 2namely, that the same was a very dove. For a thing (saith he) is more effectual to express the property of the holy Ghost, than is a sign. Even as Christians also are better expressed in sheep and lambs, than in the likeness of sheep and lambs. Again, if Christ had a true body, and deceived not; then the holy Ghost had the very true body of a dove. Tertullian addeth; Thou wilt demand where the body of the dove became, 3when the spirit was taken again into heaven, and in like manner of the Angels bodies? It was taken away, even after the self-same manner that it came. If thou haddest seen when it was brought forth of nothing, thou mightest also have known when it was taken away to nothing. If the beginning of it was not visible, no more was the end; then he remitteth the reader unto John: Was he also (saith he) a fantasy after his resurrection, when he offered his hands and feet to be seen of his disciples, saying; Behold, it is I; for a spirit hath not flesh and bones as ye see me have? 4Therefore Christ is brought in as a juggler or conjurer. And in his third book against Marcion; Therefore his Christ, that he should not lie nor deceive, and by that means perhaps might be esteemed for the Creator, was not indeed that which he seemed to be, and that which he was, he was feigned to be: flesh, and yet no flesh; man, and yet no man, and therefore Christ; God, and not God. For why did he not also bear the shape of God? Shall I believe him as touching this inward substance, that is overthrown about the outward substance? How may he be thought to work soundly in secret, that is perceived to be false openly? And afterward; It is enough for me to affirm that, 5which is agreeable unto God, namely, the truth of that thing which he objecteth to three senses, to sight, to touching, and to hearing. Again, in his book De carne Christi, His vertues (saith he) proved that he had the spirit of God; and his passions,