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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14350	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.; Loci communes. English	Vermigli, Pietro Martire, 1499-1562.; Simmler, Josias, 1530-1576.; Marten, Anthony, d. 1597.	1583 (1583)	STC 24669; ESTC S117880	3,788,596	1,858

liuing creatures yet are those of more force to rule and doo worke with a greater vehemence than the habits or naturall powers doo Howbeit there are other affects of this sort which are not simple but are compounded of manie things as is anger which comprehendeth gréefe and gladnes togither and such other like there be The places or organs of the affects 35 Now it remaineth that we sée what be the organs or places of these affects Plato did place anger in the hart desire and gladnesse in the liuer But Aristotle was of another mind who placed as well anger as gréefe gladnesse and such like in the hart albeit that Aristotle placed also the naturall affects to wit those which belong to the vegetatiue or growing power in the organs which be proper vnto that facultie and such are hunger thirst and the stirring vp vnto procreation Neither would he denie but that the liuer is the chéefe among these inward parts bicause therein is the principall store-house of the bloud and that humor is both nourishment and also is the proper matter of the séed But setting aside these naturall affects which are not ioined vnto knowledge let vs deale with those which are ioined either to the apprehension of the senses or else vnto the cogitation That the hart is the seate of the affects And since according to the opinion of Aristotle we place them in the hart let vs prooue this opinion of ours by arguments Certeinlie this must be doone wheresoeuer they are to be placed either in the braine or in the hart or in the liuer They shall not be placed in the braine since there the actions and powers which be repugnant to these affects namelie iudgement and reason haue their abiding But one and the selfe-same power bringeth not foorth at one verie time actions which be repugnant And that the actions of the affects and those of iudgement and reason be one repugnant to another euen Medea hir selfe in Ouid testified who said Video meliora probóque deteriora sequor The better I allow and vew But yet the woorst I doo insew And by this verie reason it appéereth that these affects are not as the Stoiks thought cogitations or opinions since these actions consist in the braine And therfore it remaineth that if they be not in the braine they must be placed either in the hart or in the liuer And verelie they cannot be ascribed vnto the liuer bicause those affects which belong therevnto cannot be gouerned by iudgment and reason as hunger thirst and moouing vnto procreation may be No doubt but iudgement or reason may ouer-rule the power that mooueth to wit that it shall not eate nor drinke nor procreate children but it cannot let that it should disclose it selfe that it should prouoke disquiet and stir vp But those affects which followe perceiuing or knowledge may be staied by reason and iudgement and so they be not of the selfe-same nature that those be which are placed in the liuer Wherefore they shall not belong vnto that part of the bodie but vnto the hart And with this opinion which wée thinke is Aristotles the holie scriptures doo agrée which saie Deut. 6 5. Mark 12 30 Thou shalt loue the Lord thy God with all thy hart with all thy soule and with all thy strength and thou shalt feare to offend him 36 But we must note How the naturall affects do belong to the hart that hunger and thirst are sometime vnderstood for the defect it selfe when we be quite emptie and in this respect they cannot be gouerned by iudgment and reason nor yet haue their originall from thence but that gréefe which dooth followe belongeth to the hart since the first emptinesse is in the organs which doo belong vnto the vegetatiue power And as touching the affects also which followe the sense of féeling there must be two things considered to wit the dissolutions of the whole the rending in péeces and burnings which things are doone in the flesh and sinewes But the gréefes which followe them be motions of the hart Neither must we passe ouer this that the hart hath two other motions beside affects namelie the pulses But we are not now at this present to speake of them and therefore I come againe to the affects which since we haue called them motions of the heart That the affects are no violent motions we must not thinke them to be violent bicause they haue their originall from nature it selfe for they arise from the powers of the heart But yet must we vnderstand that such is the course of nature that those things which be ouer vehement doo hurt yea they marre and corrupt As for example if the light be too great it destroieth the eies ouer-much heat or ouer-much cold doo destroie liuing creatures but whatsoeuer is moderate dooth profit and preserue Which selfe same thing must be iudged of the affects Vehement gréefe feare or gladnesse be hurtfull but when there is vsed a meane they bring verie manie helpes and commodities Now haue we spoken enough of the formall cause for we haue prooued that they be motions of the heart which doo followe the knowledge of the senses or else followe cogitation or opinion which neuerthelesse are naturall and not violent And we haue also shewed what we must determine as concerning the matter or subiect The efficient cause of the affects Now it remaineth that we speake of the efficient cause As for this it is the obiect whereby the sense or cogitation is mooued namelie that good thing or euill thing which offereth it selfe either present or to come And moreouer the efficient cause is a power of the heart which foorthwith mooueth the same to pursue or to shun that which is offered Howbeit betwéene the obiect and power stirred vp of the hart there commeth betwéene a middle knowledge for the power of the heart is not stirred vp by the obiect vnlesse it be through knowledge For immediatlie so soone as the obiects are apprehended either by the sense or by the knowledge the spirits faculties which doo attend vpon the knowledge doo strike the hart it selfe and the power of the hart is awakened whereby it is mooued either to flie from Why the affects are in some more feeble and in other more vehement or to pursue But yet it must be noted that according to the diuers temperature of the bodie so is this motion of the heart either slowlie or spéedilie stirred vp and by reason of the affects doo become more vehement in some and in other some more féeble Hot and drie humors doo easilie and vehementlie stirre vp but those which be cold and moist be somewhat slower from which the affects must of necessitie procéed somewhat slacklie And further the humors are mooued according to the nature or condition of th' affects In gréefe or feare is raised melancholie in gladnesse bloud and in anger yellowe choler Ouer this the motions be either

wicked desire of fornication So that both of them as well touching the mind as the bodie are defiled But here in marriages of contrarie religion they are not coupled togither in respect of faith but in bodies onelie and Paule testifieth that from the bodie of the infidell vncleannesse is taken awaie that the other partie may not be contaminated In the meane time faith remaineth sound and the mind pure in the partie sanctified which faith hath no place in committing of whoredome The last doubt is if a Christian husband dwell with an idolatrous and an vnbeléeuing wife and that he ought not rashlie to depart and yet may depart from an adulteresse it séemeth to follow that adulterie is a more gréeuous sinne and more intollerable than idolatrie is Chrysostome answereth Chrysost that God is so verie good as sometime he preferreth our commodities before his owne for he willeth that the sacrifice be left at the altar Matth. 5 32 and before we doo offer sacrifice a reconciliation is to be made with our neighbours He sometime forbeareth to haue a debt paid vnto him and forgiueth the same but vs he will not absolue vnlesse we satisfie our neighbour Wherefore the argument is but féeble wherein thou didest gather that idolatrie is a lesser sinne than adulterie bicause the spouse is permitted to tarrie with the idolatrous wife and from adulterie he may depart But it appeareth that we may make a more perfect answer Idolatrie a greater sin than adulterie that in verie déed idolatrie in his owne nature is a more gréeuous sinne than adulterie but that adulterie is more repugnant to wedlocke than idolatrie Adulterie more against wedlocke than idolatrie wherein man and wife should be one flesh and by adulterie be drawne one from an other It is true indéed that idolatrie is more repugnant vnto God than adulterie is but adulterie is a greater enimie to marriage than idolatrie Which dooth héereby appeare for that marriages are had betwéene idolaters and Mahumets 72 But whether Dauid did well in taking of the Synamite to wife In 7. Kin. 1. at the beginning it appeareth doubtfull vnto some For those that are cold of nature when they marrie wiues they séeme not to doo the part of a married man bicause according to humane laws such marriages be not firme for cold persons doo inforce themselues to performe that which they are not able Whether matrimonie is to be cut off for the impotencie of the man Certeinlie there haue béene manie things decréed touching this matter as well by the Ciuill as by the Canon lawes First they decrée that if there be a continuall defect those which be contracted ought to be separated so that the partie which sueth for separation had no foreknowledge of that disease For if the woman contracting with a man in ill state did know therof before she cannot for that cause step backe from hir husband There is a lawe had concerning spousages in the lawe Mulier which ordeined in this wise If before matrimonie contracted the wife knew of the infamie or the impotencie of the man let hir impute it to hir owne selfe she cannot séeke for diuorse In the Digests Ad legem Iuliam de adulterijs in the lawe Si vxor about the end it is said If anie man knowe that a woman hath committed adulterie and shall afterward marrie hir he cannot accuse hir of adulterie for séeing he tooke hir to wife and had knowledge of it he séemed to allow of hir conditions The same hath the Canon lawe determined as in the 33. cause question 1. in the chapter Requisisti the Glosse saith If the woman knew the impediment of the man and contract with him she cannot step backe But admit she knew it not shall the matrimonie be firme Gregorie in the Canon alledged did counsell that they should dwell togither to the intent the woman if she cannot be a wife may be a sister But this he speaketh by counsell not by commandment For if she denie with lowd voice and saie that she would be a mother and beare children she is heard Howbeit they make a condition namelie that she shall gaine-saie it within the space of two moneths as appeareth in the Extrauagants De frigidis maleficiatis in the first Canon séeing if she abide long she séemeth by hir owne consent to haue confirmed the marriage But the rigor of this lawe is not obserued at this daie but a longer space of time is appointed and that iustlie for he perhaps may séeme cold at the beginning which will not be so afterward What shall be doone then if she gaine-saie it and yet allow it If the husband will stand at deniall he must be credited but if he confesse it they shall be separated and leaue is giuen vnto the woman to prouide an other marriage Which neuerthelesse ought not to be doone ouer hastilie for they will haue the space of thrée yeares to be expected to the end a longer and a more sure experience may be had The same haue the ciuill lawes iudged Iustinian De repudijs in the lawe In causis first assigneth two yeares but there in the Paraph Sed bodie he assigneth thrée yeares and it dooth verie well agrée with the Popes Canons The same he hath in the Authentikes in Collatione 4. in the Paraph Per occasionem namelie that thrée yeares be giuen Howbeit this must be vnderstood on this wise Vnlesse a plaine proofe therof can be had before bicause it ought not then to be deferred But some men saie that It is possible that iudges may be deceiued that the disease may somtime be cured and that the space of thrée yeares séemeth not to be sufficient that he might marrie with an other and haue children that in conuersation they might both of them sometimes confesse their coldnesse bicause they might find the meanes to be separated If this should happen they would that the man being afterward found fit for procreation should renew his former marriage But this is not obserued The same doo they affirme of them which be hindered by diuelish practises But bicause the diuell dooth sometimes hinder so as a man is able to vse the companie of one woman and not of another therefore matrimonie is assigned to be with hir from whom he is not lett These things are said touching women If the husband were ignorant before of his coldnes he may require a diuorse 73 But if the man doo either knowe or be ignorant that he is cold what then shal be doon If he be ignorant of it he is after a sort excused it is lawfull for him to aske a diuorse whereby he may be eased of the charges of marriage But if he knowe before that he had the disease of coldnesse he is compelled to find and mainteine his wife whom he deceiued The Popes canons decrée that he should marrie no more as it is read in the place a little before

shall not be without fruit For words said Homer are but wind but those things which are put in writing cannot be so easilie misreported This if they will doo euen as I was then bold to deale with them by liuelie voice so will I now prepare my selfe to answer those things which they shall write In the meane time fare yee well and take this in good part Questions set downe to be disputed of question 1 In the sacrament of the Eucharist there is no transubstantiation of the bread and wine into the bodie and bloud of Christ question 2 The bodie and bloud of Christ is not carnallie and corporallie in the bread and wine nor as others speake vnder the shewes of bread and wine question 3 The bodie and bloud of Christ is sacramentallie conioined to the bread and wine The disputers were these For the one side was Doctor Peter Martyr For the other side were Doctor VVilliam Tresham Doctor VVilliam Chadse and Maister Morgan Maister of Art The disputation of the first daie which was the xxviij of Maie Anno Domini 1549. betweene D. Peter Martyr and D. VVilliam Tresham before the kings visitors among whom the worthie man D. Cox Chancellor of the Vniuersitie of Oxford before the disputation should begin spake on this wise YE that be learned men although that of verie dutie I ought to moderate disputations but especiallie diuinitie yet doo I thinke that this must now chéefelie be doone as most apperteining vnto me bicause it so pleaseth the kings maiestie and for that the authoritie is committed vnto vs by letters patents as well in other things as also in the ordeining of publike readings disputations So we haue determined not onelie to be present thereat but also to ouersée gouerne and moderate them But I would haue you which haue taken vpon you this labour of disputing to consider how hard a matter that is which ye shall doo Remember with your selues how greatlie all mens eies are bent vpon you Respect ye diligentlie and regard ye the glorie of God laieng aside contentions and wranglings I knowe that ye be graue and learned men yet in respect of mine office I though it good to admonish you And I aduise other beholders and hearers that factions laid aside if anie such be they will so quietlie and peaceablie giue eare as there may séeme to be no partaking Phil. 2 2. Doo ye according to Pauls precept that In the name of our Lord Iesu Christ ye will vnderstand all one thing iudge all one thing that in you there be no schimes but an entire bodie hauing one mind and one iudgement Set aside ill affections let there be no noise debates scornefull laughters and outcries And ye yong men speciallie I would haue you to be forewarned which haue a greater feruencie of mind than ye haue of iudgement In the greatest controuersies there are woont to be discords hatreds and enuiengs as it came to passe in the disputations of Steeuen and Paule But I would in no wise haue this to happen among you but I wish rather that ye will learne to know the truth and when ye haue knowne it to imbrase the same so shall ye doo your dutie and also that which shall be verie acceptable vnto vs and God will giue good successe to that we haue in hand The preface of Peter Martyr RIght Honourable yée that be the Kings Maiesties Commissioners if I had thought that displeasures hatreds or enimities had béen the perpetuall companions of publike disputations I doubtles had neuer béene brought vnto this place But now that I sée those things doo not alwaies insue but are ioined vnto them casuallie or as they speake accidentallie I am come to dispute And certeinlie the desire which I haue to search out and open the truth hath mooued me aboue all things But they which for the desire of contention or for the vaine glorie of this world or for gaine sake doo take this matter in hand must not be accounted Diuines but light and vaine Sophisters carnall men giuen both to their bellie to ambition But we ought to be of that mind that we willinglie and of our owne accord yeeld vnto the knowne truth manifesting it selfe in disputation Which truelie is no small or slender part of diuine worship And therefore let the troublesome motions of minds cease on all sides and let all factions be far awaie Which if it happen there will arise singular profit of this exercise For iron of it selfe is but cold and a stone is altogither senselesse but if they be knockt one against another they cause fire to come foorth Euen as clouds otherwise of a darke and grosse nature if they méet togither and be one dashed against another doo cause a bright lightening in the aire so likewise the wits and studies of learned men are slowe of themselues but in the conflict of disputation they be stirred vp and made somwhat liuelie Neither must excellent and honest things as are disputations be refused nor yet counted vnprofitable and hurtfull sith we doubt not but they be the gifts of God We are beholding vnto disputations for that excellent doctrine of Iesus Christ our sauiour which he had with the Scribes Pharisies Saduces and Herodians of the loue of our neighbour the resurrection the paieng of tribute vnto Caesar the signe of Ionas the prophet and such other like things And I thinke it is not vnknowne to you how greatlie the disputations of Paule and the rest of the apostles and fathers did profit the church No doubt but they may be doone of vs without bitternesse hatred and enuie so that the spirit of Christ be present Trulie there is a great difference betwéene disagréement and bearing of hatred For the first belongeth to iudgement the which is exercised in the vnderstanding part of the mind but the other which is hatred is a flame of the will Paule dissented from Peter and reprooued him and yet did he not hate him Thus much I thought good to speake of open disputations in generall But comming now néerer vnto these disputations of ours I confesse that I was to staie a while before I should come to this conflict bicause I sawe that I was to deale in that matter for which the church at this daie is excéedinglie disquieted And they which challenge to themselues the order of the priesthood thinke that transubstantiation and a carnall and corporall presence of Christ his bodie in the Eucharist he being taken awaie all the honour they haue would come to naught as though they had no other office but to change the substance of the bread or to close vp the verie bodie of Christ in the bread And so béesotted and doting is the common people as if a man teach anie otherwise concerning this sacrament than hitherto hath béene receiued they thinke that Christ is taken awaie from them and when we teach otherwise of the Eucharist than is beléeued in the Papasie

450 a Whether an adulterer may Marrie an adulteresse 2 479 b Felix a Romane did Marrie Drusilla a Iewe. 2 450 a It is more for womens profite ease to Marrie out of their kin than in it 2 451 b The mother doeth Marrie the husband of her daughter 2 450 a In the lawe are not rehersed all the degrées that are forbidden to Marrie 2 447b Cicero did Marrie his pupill which the Romane lawe forbad 2 450 a It is not certaine that Abraham and Amram did Marrie within the degrées forbidden 2 448b Who more than others offende against the degrées forbidden to Marry 2 448 a Married In what cases Married parties bée set free 2 422 b Marriage Of dowries gifts and ioyntures in Marriage 2 455 b 456 ab What the canon and ciuil lawes of it determined with a maid stolen away 2 433 b Betwéene persons of a contrarie religion misliked of Tertullian 2 434 b Seuerall causes wherefore it may be dissolued by mens decrees 2 458 a Counted vnlawfull euen by the rescript of a king 2 433b What the fathers and councels determine thereof being made with or without parents consent 2 432 b 433 a When betwéene Cousins Germane it was lawfull and not lawfull 2 451b 452 ab Of a widow to the next of kinne 2 451 a Whether without parents consent it be lawfull 2 431 b What the schoole diuines thought thereof 2 434 ab Of Dauid when he was olde and whether it were of lust 2 467 b Betwéene brothers and sisters vsed in Adams familie 2 451 a What ceremonies rites were vsed therein of an Hebrue with a captiue woman 2 446 b Whether Salom contracting Marriage with and Aegyptian woman broke the lawe 2 447 a Of Thrée great doubts therein betwéene two of contrarie religions 2 465 b 466. Eunuchs were prohibited and forbidden it 2 467 a What is to be obserued and touching such as are to be knit therein with them that be of a contrarie religion 2 446 ab What the scriptures determine in a case of rapt in pretended Marriage 2 441 b 442 a Whether the Pope can dispēce with the law therof 2 445 b The propertie thereof and that it is a verie néere friendship 2 443 b Whether it may be concluded and made vp betweene parties comming together by rapt 2 440 ab Whether Marriage polluted the Priest in the lawe and the ministers of the Gospell 3 195 b 196ab Howe the Pope hath dealt in the case of Marriage betweene parties within the degrées forbidden 2 450b 451 a Of Marriage or sole life specially of ministers 3 192 b so forward Not forbidden the Nazarits nor Rechabites 3 191 a Of Esau without his parents consent 2 436 b We must beware of whoring before Marriage and why 2 434b The consent of parents in Marriage is necessarie for children 2 435a 436 a An incestuous Marriage of the brothers daughter allowed by Claudius Cesar 2 429 b What the Ethniks and the ciuill and Canon lawes determined touching Marriage made with or without parents consent and otherwise 2 432. all Marriage verses 3 312 a Marriages What the scriptures determine touching Marriages done by rapt 2 441 b 442 a Made onely for beautie and dowries sake haue ill fuccesse 2 455 b What the ciuill and Canon lawes and Councels haue determined touching thē doone and intended by rapt or violent taking away 437 b 438. 439. Wedding garlandes worne therein and what they meant 2 434 b 435b Whether adulterous be lawful and of Dauids marriage with Bethsabe 2 179 b Against forced or compelled and what is concluded 2 435 b Made with Infidels are dangers and woundes of faith as how 2 444 b What we are to count of them made without parents consent 2 436 b 437 a What blemishes of infamie they incurre that contract newe Marriages their first wife beeing dismissed without the magistrats consent 2 458 b 459 a Of certeine which helde opinion that Marriages ought to be common 2 424 b Causes why the fathers would admit no newe after diuorse in case of adulterie 2 461 b 462 b Secrete condemned 2 456 b Without parents consents whoredomes 2 436 ab A false decrée that they cannot bee made without dowries 2 456b What mischiefs followes of them made with strangers 2 443 b Incestuous 2 453 b 454 a 462b 463 a 449 b 424 b 451 a 445 b Decrees touching them 2 452 a c Diuerse Christian countries where Marriages betwéene brothers and sisters are forbidden 2 452 b Betwéene parties of contrarie religion must not be made 2 450 b Within the degrées forbidden are whoredoms 2 450 b Vnlawfull and forbidden Marriages thought to bee vndertaken of Abraham and Amram 2 448 b Betwéene persons of diuerse religions prooued lawfully by ten reasons 2 442b Of newe Marriages after diuorsement of both partes 2 459 b 460 ab What is to be regarded in iudging of lawfull Marriages 2 448 a Causes why manie degrees of kinred are forbidden in contracting of Marriages 2 451 ab Against stolne Marriages compassed by rapt 2 438 ab Marriages with men that be cold of nature are not firme by mans lawes 2 466 a Of certeine Marriages before the law which after the law were vnlawfull 2 440 b In what cases new Marriages are graunted by the scriptures 2 461 b Examples of Marriages made betwéene brothers and sisters 2 4●3 b 454 a What the general Councels haue decréed touching Marriages with Infidels 2 445 b ¶ Looke Matrimonie Martyrs What maketh Martyrs 3 282 b 283 a What God did respect in their death 2 364 a A commendation of thē that died for the trueth 2 284b Whome Cyprian counteth such 2 386 a Their death pleaseth not God in their own nature how then 2 360 b 361 a Temples are not builded vnto thē saith Augustine 1 104 a They pray for the ende of the world 2 398 a That it is not enough for men to be such in the preparation of the minde 1 172 b Their valiantnesse 3 271 b 272 b There would be no vertue nor patience of them if Tyrants were not 1 172 ab Why they were sometimes ioyfull in torments 3 297 a It was giuen to them to despise the loue of their owne flesh 3 322 a Consolation for them 3 343 a 347 b 348 ab Whom Ierom calleth the Martyrs of foolish Philosophers 2 392 a Martyrdome Thrée things required vnto Martyrdome 3 282 b The Martyrdome of the Iewes vnder tyrants 3 282 ab Martyrdomes Martyrdoms be sacrifices 3 185 a They make no satisfactions for sinnes 3 185 a Masse From whence the Masse taketh his name 4 216 b 217 a The partes thereof as they were in auncient time 4 217 b 218 ab 219 It is a certeine signe whereby Papists knowe their companions from others 2 323 b Whether it must be gone vnto for voyding of offence 2 321 a With what artes ornaments it is decked 3 241 a Two things which the fauourers