A14350:703
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 finally, in every work a measure and mean is needful. Seeing therefore to all blessed men, the use of virtues is open, but not of sciences; it is manifest, that there may sooner happen a forgetfulness of sciences, than of virtues. For sciences oftentimes for the most part be of those things, whereof we have no doing: but virtues be of those things, wherein the blessed are conversant. And that which is spoken of sciences, we may also affirm of arts; for if any man, though he be a noble artificer, do rest a long while from his work, he will easily become ignorant and unlearned. All this reason cleaveth unto this ground, that it is not lawful of a sound and constant thing to assign a mutable cause; which certainly would be, if of blessedness, which should be stable, we would make fortune to be the cause, the same being variable and in a manner never abiding in one state.
and finallie, in euerie worke a measure and meane is néedfull. Séeing therefore to all blessed men, the vse of vertues is open, but not of sciences; it is manifest, that there may sooner happen a forgetfulnes of sciences, than of vertues. For sciences oftentimes for the most part be of those things, whereof we haue no dooing: but vertues be of those things, wherein the blessed are conuersant. And that which is spoken of sciences, we may also affirme of arts; for if anie man, though he be a noble artificer, doo rest a long while from his worke, he will easilie become ignorant and vnlearned. All this reason cleaueth vnto this ground, that it is not lawfull of a sound and constant thing to assigne a mutable cause; which certeinlie would be, if of blessednes, which should be stable, we would make fortune to be the cause, the same being variable and in a maner neuer abiding in one state.
16 Here will some man say; How doth this doctrine agree with those things which were before set down, that where it was affirmed, that felicity is the cause of virtues and honest actions, and therefore we should above all things, have determined of it, as of the chief and principal cause of all moral things. But here it is said, that therefore blessedness doth not depend of fortune, but is produced by virtues and good deeds, because these be firm and constant; but fortune is uncertain and variable. Indeed there seems but small agreement between these things; namely, blessedness to be the cause of virtues, and just actions; and on the other side, that felicity cometh from them. Howbeit, this disagreement will easily be reconciled, if thou wilt distinguish of the causes. Of outward causes,