A14350:668
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.
Moreover, what is so certain, as that Cicero himself in his fourth book De finibus disputed against Cato, who had before in the third book extolled the opinion of Zeno and the Stoics to the heavens? Yea and the Stoics as in virtue alone they boasted, that they were blessed, 1yet did they not repose themselves in that alone; but called the powers of the body, the pureness of the senses, dignities, riches and such like [Greek or Hebrew]; that is, Things coming naturally without any other beginning: which Cicero calleth Things produced, promoted, principal, advanced above other. With the sense of which words if we would urge the Stoics, we shall say, that they attribute more unto this kind of things, than the Peripatetics; as they which do name those things principal, and above others; whereas the Peripatetics call them indeed good things, but yet of the lowest degree, and which are not of much account, being compared with just and honest things; and therefore, as the time serves, to be contemned, and not much to be desired. I know indeed that the Stoics do call these things principal and chief, while they be compared with their contraries; not when they be compared with virtues: but yet by these their new and made words they attribute very much to this order of things, when they call these things, Commodities, things to be preferred, & of chief regard; and their contraries [Greek or Hebrew]: as who should say Discommodities, and things rejected. Wherefore, though the Stoics would contend with the Peripatetics in talk, yet in reason and in the thing it self they agree with them. The Stoics delight in a magnifical kind of speech, and only in words bring in an unsensiblenes of passion, which when they come afterward to the matter, all men feel by experience, that it is quite differing from our senses, and from our tried customs, and also very far from the strength of our humane nature.
Moreouer, what is so certeine, as that Cicero himselfe in his fourth booke De finibus disputed against Cato, who had before in the third booke extolled the opinion of Zeno and the Stoiks to the heauens? Yea and the Stoiks as in vertue alone they boasted, that they were blessed, 1yet did they not repose themselus in that alone; but called the powers of the bodie, the purenes of the senses, dignities, riches and such like 〈non-Latin alphabet〉; that is, Things comming naturallie without anie other beginning: which Cicero calleth Things produced, promoted, principall, aduanced aboue other. With the sense of which words if we would vrge the Stoiks, we shall say, that they attribute more vnto this kind of things, than the Peripatetiks; as they which doo name those things principall, and aboue others; whereas the Peripatetiks call them indéed good things, but yet of the lowest degrée, and which are not of much account, being compared with iust and honest things; and therefore, as the time serues, to be contemned, and not much to be desired. I knowe indéed that the Stoiks doo call these things principall and chéefe, while they be compared with their contraries; not when they be compared with vertues: but yet by these their new and made words they attribute verie much to this order of things, when they call these things, Commodities, things to be preferred, & of chéefe regard; and their contraries : as who should saie Discommodities, and things reiected. Wherefore, though the Stoiks would contend with the Peripatetiks in talke, yet in reason and in the thing it selfe they agrée with them. The Stoiks delight in a magnificall kind of speach, and onlie in words bring in an vnsensiblenes of passion, which when they come afterward to the matter, all men féele by experience, that it is quite differing from our senses, and from our tried customs, and also verie far from the strength of our humane nature.