A14350:679
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.
28 When Aristotle had after a sort denied, that felicity cometh from God, in that he would not confess it; this nevertheless he granteth, that it is a thing most divine, that is, most perfect, which also God enjoyeth. For he, although not as men be, yet after a certain manner of his own, is blessed. here Eustratius added [of his own] that God doth give felicity, but not without the means which we have rehearsed, I mean learning, 1custom and exercise. And undoubtedly, there be certain things given unto us by God, without any labour or endeavour of us. For when did ever any man labour that he might be borne witty, noble, or of a sound body, or of a perfect complexion? Assuredly no man. As for other things, God so giveth them, as we should attain unto them by certain means. Howbeit this must be diligently considered, that if we will think well and godly of the matter, even the very means are given unto us by GOD himself: for no man shall be moved to receive sound doctrine, nor to take in hand a good custom nor a profitable exercise, 2unless he be stirred up by God. If felicity have those three things, for causes and certain principles, it may soon be common unto many; except those which have not their senses perfect, which be feeble, and borne lame, and for that cause cannot attain unto felicity. For there be some, which be borne fools, and of an ill temperature of the body; and therefore they which be deaf, dumb, or which be overcome with great griefs & weakness, cannot learn good arts and literature, neither are they fit for exercises; nor yet to procure unto themselves good manners. And doctrine is not admitted for moral virtues sake; but because of the faculties & sciences which be contemplative, in which things for the most part felicity doth consist. And because it is said, that felicity is common unto many; hearers & readers be encouraged to think, that if they fall from it, it must be imputed to their own default which would not learn and accustom themselves to good actions, and painful exercises.
28 When Aristotle had after a sort denied, that felicitie commeth from God, in that he would not confesse it; this neuertheles he granteth, that it is a thing most diuine, that is, most perfect, which also God inioieth. For he, although not as men be, yet after a certeine maner of his owne, is blessed. here Eustratius added [of his owne] that God dooth giue felicitie, but not without the meanes which we haue rehearsed, I meane learning,