A14350:633
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.
And as all these things are many in number, so must we appoint as many parts, forms, or kinds of honour. And the difference of them is in respect of the matter of them. And we have also added the ends, that this testimony of ours may redound unto God, and that by our honours we may make the good examples of just men to be the more famous; or else that unto them which behave themselves well, there may be given an authority, and that thereby many others may be holpen. From the sense ⟨p. 142⟩of this definition did Augustine not much vary, 1who saith, that Glory is a judgement of men, which have a good opinion of [other] men. Hereunto we have added certain outward testimonies of this judgement, and have expressed unto what men those testimonies must be given; that is to wit, unto honest men, and to those which order themselves aright. But this is wanting as well in Aristotle, as in Augustine, who should be those, that should signify their opinion. Certainly, those ought to be (as we gather out of the first book of Ethics) wise men, and such as do know us well. Quintilian yet more briefly, and in a certain compendious manner, 2hath thus expounded the matter; Glory (saith he) is the praise of good men consenting in one: where that word [of good men] may be joined both to them that are praised, and to them that do praise: for it behooveth them both to be good. Which to make more plain, we will thus divide honours; so that some of them we make to be of small importance, and but overshadowed, which all, only are raised by a brute of the people: and these, since they proceed not of a sound judgement, are neither firm, nor yet yielded unto them, to whom they ought to be given. But others (as said Quintilian) proceed of the consent of good men; wherefore they be sound, and good men only are honoured with them. But we have experience, that those former are so light and inconstant, as thou mayest see that well-near in one day, some are both justified, and condemned of the people: wherefore he that likened this kind of good to a glass, because it is very brittle and frail, strayed not much from the truth.
And as all these things are manie in number, so must we appoint as manie parts, forms, or kinds of honour. And the difference of them is in respect of the matter of them. And we haue also added the ends, that this testimonie of ours may redound vnto God, and that by our honours wée may make the good examples of iust men to be the more famous; or else that vnto them which behaue themselues well, there may be giuen an authoritie, and that thereby manie others may be holpen. From the sense