A14350:536
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.
115 Now remaineth two things to be examined; one whether the Angels, having in this wise put on humane bodies, may be called men. I think not: for if we understand humane flesh, which is formed and borne a soul reasonable, surely it cannot be said that Angels in this sort have humane flesh. What then (will some say) were the senses beguiled when men saw them? No verily: for the senses do only judge of outward things, and of such things as be apparent: but what doth inwardly force or move those things, which they see, they judge not; this is the part of reason to seek and search out. It must also be added, that Angels did not always keep those bodies with them; because they were not joined unto them in one and the self-same substance, so as the Angel and the body should become one person. The holy Ghost also, although it was a very dove wherein he descended, 2yet was not he together of one substance with it; wherefore the dove was not the holy Ghost, nor yet the holy Ghost the dove: 3otherwise Angels, as we taught before, may enter secretly into a body which was made before, and which before had his being: as it is read of the Angel which spake in the ass of Balaam, and of the devil which spake unto Eve by the serpent. But of this kind we dispute not now; but only say, that Angels abiding after this manner in sensible creatures, are not joined to them in one & the self-same substance. Wherefore the ass could not be called an Angel, nor the Angel, an ass: no more than the serpent was in very deed the devil, or the devil a serpent. But the Son of God, for so much as he took upon him the nature of man, 4was man, and man was God, by reason of one and the self-same substance, wherein were two natures. Before which time, when he appeared unto Abraham, and unto the fathers, although he had true flesh; yet because the same was not joined in one substance with him, neither might he be called flesh, neither was the flesh God. But afterward, when he took upon him both flesh and soul, so as there was only one substance or person, then might it be truly said that man was God, and God was man. By which means it came to pass, that he should verily be borne, that he should suffer death, and redeem mankind: