A14350:680
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.
From felicity he in like manner exempted children; because they, in respect of their age, 1which in them is very young and tender, cannot execute that action to all intents and purposes. But the reason which he maketh, why they cannot be blessed, let us examine it as it is produced by Aristotle; There is need (saith he) unto felicity, both virtue, and a perfect life. Touching life, there is no controversy; because as one swallow maketh not the spring time, so one day maketh not a man happy. Wherefore, if one should become happy, it is requisite that his age be lengthened, and his time produced. There is also required a perfect virtue; for unless it shall take deep root, it will soon slip away, as having small fastening. Briefly, Aristotle will that a happy man should be in such a state, as he cannot easily be removed therefrom; whereunto all men see, that a full age and perfect virtue is requisite. This opinion pleased the Pelagians, which placed righteousness, and the kingdom of heaven in the power of men. Also it pleased the schoolmen; for as the Pelagians denied grace, & said that nature doth suffice: so these men likewise affirming grace in bare name, have in very deed quite taken it away, as they which have made the same common and open to all men, as though it were in every man, either to receive it, or to put it from him. And when they be asked who doth give grace to them, which accept it, in such sort as they both desire it, and receive it, when it is offered to them; they fly unto free will: and of all these is Pighius the standard-bearer.
From felicitie he in like manner exempted children; bicause they, in respect of their age, 1which in them is verie yoong and tender, cannot execute that action to all intents and purposes. But the reason which he maketh, why they cannot be blessed, let vs examine it as it is produced by Aristotle; There is néed (saith he) vnto felicitie, both vertue, and a perfect life. Touching life, there is no controuersie; bicause as one swalowe maketh not the spring time, so one day maketh not a man happie. Wherefore, if one should become happie, it is requisite that his age be lengthened, and his time produced. There is also required a perfect vertue; for vnlesse it shall take déepe roote, it will soone slip awaie, as hauing small fastening. Bréefelie, Aristotle will that a happie man should be in such a state, as he cannot easilie be remooued therefrom; whervnto all men sée, that a full age and perfect vertue is requisite. This opinion pleased the Pelagians, which placed righteousnes, and the kingdome of heauen in the power of men. Also it pleased the schoolmen; for as the Pelagians denied grace, & said that nature dooth suffice: so these men likewise affirming grace in bare name, haue in verie déed quite taken it awaie, as they which haue made the same common and open to all men, as though it were in euerie man, either to receiue it, or to put it from him. And when they be asked who dooth giue grace to them, which accept it, in such sort as they both desire it, and receiue it, when it is offered to them; they flie vnto frée will: and of all these is Pighius the standerd-bearer.