A14350:681
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.
Wherefore, if either thou ask of Aristotle, or of them; Since felicity is thus common, as ye say, how comes it to pass, that so few obtain the same? Because few (say they) will learn, few will labour, few will accustom themselves to honest and good exercises. But we will here ⟨p. 156⟩note a general and a certain proposition; To every nature or kind there is a purposed end, the which all that be comprehended in it may attain. And surely, that which Aristotle answered, as touching them that have not their perfect senses, be lame, and feeble, why they cannot be partakers of felicity; namely, because of their natural defect; that proposition may be understood, when the powers shall be perfect: so do we answer, that men cannot now by themselves be perfect, because nature was corrupted even from the beginning, and that we have not the powers as well of the mind, as of the body perfect. So that now, when we hear these things, let us think that we hear Aristotle, not Paul, or Christ. Here have we three things that are spoken of felicity; It is a divine thing, 1it may be obtained by the three principal things, which he have already rehearsed, and it is common in a manner to all men.
Wherefore, if either thou aske of Aristotle, or of them; Since felicitie is thus common, as ye say, how coms it to passe, that so few obteine the same? Bicause few (saie they) will learne, few will labour, few will accustome themselues to honest and good exercises. But we will here ⟨p. 156⟩note a generall and a certeine proposition; To euerie nature or kind there is a purposed end, the which all that be comprehended in it may atteine. And surelie, that which Aristotle answered, as touching them that haue not their perfect senses, be lame, and féeble, why they cannot be partakers of felicitie; namelie, bicause of their naturall defect; that proposition may be vnderstood, when the powers shall be perfect: so doo we answer, that men cannot now by themselues be perfect, bicause nature was corrupted euen from the beginning, and that we haue not the powers as well of the mind, as of the bodie perfect. So that now, when we heare these things, let vs thinke that we heare Aristotle, not Paule, or Christ. Here haue we thrée things that are spoken of felicitie; It is a diuine thing,