A14350:595
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.
Touching the name of Felicity, all men in a manner agree; which is manifest by the Latins, Greeks, and Hebrews: for none of them do contend about the name; but about the thing it self, and especially wherein the subject or matter is to be placed, they are at great dissension, For the vulgar sort differ from the wise men; yea & if thou wilt somewhat narrowly consider the matter, all the common sort agree not with themselves; and wise men do not a little differ from wise men. 1From this felicity did Aristotle exclude all creatures void of reason, and this he did by virtue of the definition of felicity; which he affirmed to be the chief action of mans mind, arising of the most excellent virtue. If this be so, then brute creatures shall not be partakers thereof, seeing they be not capable of such an action. Indeed it would not be denied, but that they have in their own nature or kind some good, proper to themselves, which to them is principal and chief; but yet we must not think that the same is blessedness, seeing it is of such a nature, as it cannot be without reason.
TOuching the name of Felicitie, all men in a maner agrée; which is manifest by the Latins, Gréekes, and Hebrues: for none of them doo contend about the name; but about the thing it selfe, and especiallie wherein the subiect or matter is to be placed, they are at great dissention, For the vulgar sort differ from the wise men; yea & if thou wilt somewhat narrowlie consider the matter, all the common sort agrée not with themselues; and wise men doo not a little differ from wise men. 1From this felicitie did Aristotle exclude all creatures void of reason, and this he did by vertue of the definition of felicitie; which he affirmed to be the chéefe action of mans mind, arising of the most excellent vertue. If this be so, then brute creatures shall not be partakers thereof, séeing they be not capable of such an action. Indéed it would not be denied, but that they haue in their owne nature or kind som good, proper to themselues, which to them is principall and chéefe; but yet we must not thinke that the same is blessednes, séeing it is of such a nature, as it cannot be without reason.
- 1The matter or subject of felicity. The definition of felicity.