A14350:302
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.
We might also add, that beautiful bodies are had in admiration of all men, & are celebrated with singular praise, although that beauty hath come by nature: and gifts freely given (as the Divines speak) ought to be praised. And briefly, this he seemeth to affirm, that Evil men are condemned and dispraised; and contrariwise good men are allowed and praised; although it be not known for a certainty, whether that naughtiness or goodness came to them by industry, or by nature; or by any other means. And in this respect he blamed the Stoics, 1for that they judged that all men were by nature made apt unto virtue; whereunto though by nature and strength they be inclined, yet by the ill example of other men, by perverse opinions, and by the talk and conversation of corrupt men, they are revoked from the same. But if it should be granted them, what I beseech you could they allege concerning those first men; such as they cannot deny, but that now & then yea oftentimes there have been in the world? When as at sundry and certain times appointed they deem that the world hath perished, either by the overflowing of waters, or by the consuming of all things with fire; and that again it hath been renewed. Whom I say will they affirm to have corrupted either with ill examples, or ill doctrine, or with pleasures found out, or with corrupt inventions, these first men brought forth again into light? Certainly this reason is of force against the Stoics. But against the Peripatetics and others, which think that the world never began, they use in very deed another kind of argument: & that is; Put the case there be certain brethren which are begotten of the self-same parents, which use the self-same meats, live all under one school-master, and have no conversation with strangers; who (I beseech you) shall be assigned the author, that some be of corrupt and lewd manners, and that others do continually show an honest & chaste disposition? And if we will grant that, which for the most part happeneth, we will affirm, that there be very few children, yea in a manner none at all, that of nature have a disposition inclined to virtue; as those which must continually be stirred up thereunto by threats chastisements, and admonishments of school-masters.
We might also adde, that beautifull bodies are had in admiration of all men, & are celebrated with singular praise, although that beautie hath come by nature: and gifts fréelie giuen (as the Diuines speake) ought to be praised. And bréefelie, this he séemeth to affirme, that Euill men are condemned and dispraised; and contrariwise good men are allowed and praised; although it be not known for a certeintie, whether that naughtinesse or goodnesse came to them by industrie, or by nature; or by anie other meanes. And in this respect he blamed the Stoiks,