A14350:1055
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.
We say therefore, that the will of man hath respect both unto good, and unto evil; 1but after a sundry fashion: for it may embrace evil of his own accord; but it cannot embrace good, unless it be restored by the grace of God. For we have need of a certain divine inspiration, to perform those things which are good; which thing indeed the very Ethnic writers also, being forced by the truth, have sometimes declared. For Aristotle, 2in his first book of Ethics saith; If there be any gift of God, we must verily think, that it is felicity. And Felicity he defineth to be nothing else, but a most excellent action, proceeding from the chiefest power of the mind, by a most notable virtue. And Plato confesseth in a certain place, that virtues are engendered in men by divine inspiration. The School-men also, if there were any somewhat sounder than the rest, confessed, that the grace of God is necessary to assist mans strength unto every good work. Howbeit, afterward they forgetting themselves, I wot not how, decreed; that a man, not being renewed, may do some good deeds, which may please God, and which may merit the grace of Christ, of congruity (as they term it.)
We saie therefore, that the will of man hath respect both vnto good, and vnto euill; 1but after a sundrie fashion: for it may embrace euill of his owne accord; but it cannot embrace good, vnlesse it be restored by the grace of God. For we haue néed of a certeine diuine inspiration, to performe those things which are good; which thing indéed the verie Ethnike writers also, being forced by the truth, haue sometimes declared. For Aristotle, 2in his first booke of Ethiks saith; If there be anie gift of God, we must verelie thinke, that it is felicitie. And Felicitie he defineth to be nothing else, but a most excellent action, procéeding from the chéefest power of the mind, by a most notable vertue. And Plato confesseth in a certeine place, that vertues are ingendred in men by diuine inspiration. The Schoole-men also, if there were anie somewhat sounder than the rest, confessed, that the grace of God is necessarie to assist mans strength vnto euerie good worke. Howbeit, afterward they forgetting themselues, I wot not how, decréed; that a man, not being renewed, may doo some good déeds, which may please God, and which may merit the grace of Christ, of congruitie (as they terme it.)