A14350:710
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.
for frivolous they be, and of no value, because they turn a man from the just and true end: and odious they are justly called, because they be hurtful as well to others, as to those that commit them.
for friuolous they be, and of no value, bicause they turne a man from the iust and true end: and odious they are iustlie called, bicause they be hurtfull as well to others, as to those that commit them.
8 After this he teacheth, 1what an happy man should do, when by chance he falleth into adversities; Of those things (saith he) which are appointed unto him, he will do the best, and will omit none of those things which may be done. This indeed is the part of excellent artificers, that although they have not always meet instruments, and fit matter; yet do they never so deal, as they will suffer those things which are granted unto them, to perish without any profit. And without doubt, in this lack of matter and instruments, this industry of theirs doth exceedingly shine, which also we taught before as touching the happy man: the virtue which remaineth in him will appear, even in the middest of calamities. Here if thou wilt say; Why ⟨p. 164⟩then are not adversities rather said to make felicity more renowned, 2than to blemish it? To this we answer; Because though calamities do not altogether overwhelm felicity; yet after some manner they overpress it and obscure it. And whereas virtue doth somewhat shine in them, that comes not by any vigour of calamities; neither for that they conspire not herein, that the same virtue may be hindered; but because they be not of such strength, that they should utterly extinguish the same. Neither when any good actions do there shine, are those commended, as perfect in all respects; but in comparison and respect of the present state. And to draw an example even from arts; If any men which wanting their hands, as otherwhile it happeneth, do sow or write with their feet, all men will marvel, and will commend their writing & sowing; not as perfect and in all respects absolute, but in respect of the instrument. Wherefore Aristotle in his Rhetorics, when he teacheth to amplify and commend any thing, showeth that there must be a consideration had; not only of the time, place, society, and such like; but especially of the instruments. Whereupon the devil perceiving this, and thinking that Job would not do such deeds that should be meet and decent, if the outward instruments of felicity were taken from him by God, desired leave, that it might be permitted him at his own pleasure to take away those instruments from him.