A14350:531
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.
Again, in his book De carne Christi; it is manifest, that Angels bare not flesh proper of their own, as in the nature of spiritual substance: and if they were of any body, yet was it of their own kind; and for a time they were changeable into humane flesh, to the intent they might be seen and converse with men. Further, in the third book against Marcion; Understand thou (saith he) that neither it must be granted thee, that the flesh in Angels was an imagined thing, but of a true and perfect humane substance. For if it were not hard for him to give both true senses and acts unto that imagined flesh, much easier was it for him, that he gave a true substance of flesh to true senses and actions: insomuch as ⟨p. 116⟩he is the very proper author and worker thereof. For it is harder for God to make a lie, than to frame a body. Last of all, he thus concludeth; Therefore are they very humane bodies, because of the truth of God, who is far from lying and deceit: and because they cannot be dealt withal by men, after the manner of men, otherwise than in the substance of men. I might allege many other things out of Tertullian, but these may seem to suffice for this present purpose. 1Briefly, he thinketh that Angels have bodies for a time, but yet strange, and not their own: for their own bodies (as he thinketh) belongeth unto the spiritual kind. Secondly, he saith, that those strange bodies, which they take unto them, are either created of nothing; or else of some such matter, as seemeth best to the wisdom of God. Thirdly he teacheth, that those bodies were true and substantial, and humane bodies; not vain or feigned, but of very flesh; and not of that, which only appeared to be flesh: in such wise, as of men, they might both be touched and handled; to the intent that both he might remove dissimulation from God, & also confirm the truth of humane flesh in Christ. Whereby it is proved, that mens senses beguiled them not as touching these things; as the Papists confirm, that men are deceived about the bread and wine of the Eucharist.
Againe, in his booke De carne Christi; it is manifest, that Angels bare not flesh proper of their owne, as in the nature of spirituall substance: and if they were of anie bodie, yet was it of their owne kind; and for a time they were changeable into humane flesh, to the intent they might be séene and conuerse with men. Further, in the third booke against Marcion; Vnderstand thou (saith he) that neither it must be granted thée, that the flesh in Angels was an imagined thing, but of a true and perfect humane substance. For if it were not hard for him to giue both true senses and acts vnto that imagined flesh, much easier was it for him, that he gaue a true substance of flesh to true senses and actions: insomuch as