A14350:597
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.
And that which we do speak of, although it be the work of man; yet doth it not break out from his strength, but is produced by the power of the spirit of God, and from the heavenly majesty. In the world to come this felicity shall be perfect, which shall never be interrupted, but shall be one, and a continual act. Whereas this blessedness of Aristotle, as his definition showeth, may many times between whiles break off. He would that this action, whereby a man is blessed, should flow from a most excellent virtue. The same also do we think, who show that the actions of faithful men are not right and acceptable unto God, unless they be the branches of faith, hope, and charity, the which we esteem for the chiefest virtues. We agree with him also as touching the continuance; for we require a perseverance while we live here, and in the world to come we believe to have everlasting blessedness. Only in this, there is a disagreement between Aristotle and us, that he requireth the good things of the world, but we affirm that they are not of necessity here in this world unto a Christian to make him blessed.
And that which we doo speake of, although it be the worke of man; yet doth it not breake out from his strength, but is produced by the power of the spirit of God, and from the heauenlie maiestie. In the world to come this felicitie shall be perfect, which shall neuer be interrupted, but shall be one, and a continuall act. Whereas this blessednes of Aristotle, as his definition sheweth, may manie times betwéene whiles breake off. He would that this action, whereby a man is blessed, should flowe from a most excellent vertue. The same also doo we thinke, who shew that the actions of faithfull men are not right and acceptable vnto God, vnlesse they be the branches of faith, hope, and charitie, the which we estéeme for the chéefest vertues. We agrée with him also as touching the continuance; for we require a perseuerance while we liue héere, and in the world to come we beléeue to haue euerlasting blessednes. Onlie in this, there is a disagréement betwéene Aristotle and vs, that he requireth the good things of the world, but we affirme that they are not of necessitie héere in this world vnto a Christian to make him blessed.