A14350:596
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.
But before we come to the thing it self, I think it shall be good to know how this definition of Aristotle doth either agree or disagree with the holy scriptures. 1And first, where he appointed mans work in act to be felicity, he decreed no otherwise than do the holy scriptures, where it is said; Blessed are those which walk in the law of the Lord. Blessed is the man that feareth the Lord, and which doth meditate in the law of the Lord day and night. All these be most godly acts and exercises for this life. But it is objected; Blessed are they whose iniquities are forgiven, and whose sins be covered. Blessed is the man to whom the Lord imputeth no sin: which things belong not to the work of men, but flow from the mere liberality of God. Hereunto we say, that Aristotle understood not, nor believed this justification through Christ, which the holy scriptures have revealed unto us; neither do we in the mean time speak of this felicity: but we speak only of that which followeth this first blessedness, and standeth in the right doing while we live here; and in the other world, in the contemplation and fruition of the sight of Gods majesty. And yet nevertheless, if we will also regard the blessedness of justification, and lay that before our eyes, whereby it is applied unto us; then cometh the work of faith. For we be justified by believing, although we are not justified by the merit of that action, nor yet for the dignity thereof are received into grace: but of this felicity we do not now treat.
But before we come to the thing it selfe, I thinke it shall be good to knowe how this definition of Aristotle dooth either agrée or disagrée with the holie scriptures. 1And first, where he appointed mans worke in act to be felicitie, he decréed no otherwise than doo the holie scriptures, where it is said; Blessed are those which walke in the lawe of the Lord. Blessed is the man that feareth the Lord, and which dooth meditate in the lawe of the Lord daie and night. All these be most godlie acts and exercises for this life. But it is obiected; Blessed are they whose iniquities are forgiuen, and whose sinnes be couered. Blessed is the man to whom the Lord imputeth no sinne: which things belong not to the worke of men, but flowe from the méere liberalitie of God. Héerevnto we saie, that Aristotle vnderstood not, nor beléeued this iustification through Christ, which the holie scriptures haue reuealed vnto vs; neither doo we in the meane time speake of this felicitie: but we speake onelie of that which followeth this first blessednes, and standeth in the right dooing while we liue héere; and in the other world, in the contemplation and fruition of the sight of Gods maiestie. And yet neuerthelesse, if we will also regard the blessednes of iustification, and laie that before our eies, whereby it is applied vnto vs; then commeth the worke of faith. For we be iustified by beléeuing, although we are not iustified by the merit of that action, nor yet for the dignitie thereof are receiued into grace: but of this felicitie we doo not now treate.