A14350:95
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.
It is called into doubt, by what reason Aristotle appointed two kinds of ends; namely, action and work. For he seemeth to leave out [Greek or Hebrew], that is, contemplation, which nevertheless in his Topics he reckoned up as an end. And Quintilian in dividing of arts, the second book, & 19. chapter, assigned three sorts of ends; work, action, and contemplation. Yea and Aristotle himself in his Ethics, at the end of the book treateth of contemplation, and teacheth that the same without doubt is a great part of mans felicity. Wherefore this distinction shall seem to be maimed, when the third part is omitted. But hereunto we will answer, that under the name of [Greek or Hebrew], contemplation it self is contained. And it is diligently to be noted, that Aristotle said not [Greek or Hebrew], but [Greek or Hebrew], because under the name of [Greek or Hebrew], he had not comprehended contemplation: so as the division is not unperfect, neither Aristotle contrary to himself, nor yet is he against Quintilian: for although these three are rehearsed in the end, yet is there two of them comprehended under one word.
It is called into doubt, by what reason Aristotle appointed two kinds of ends; namelie, action and worke. For he séemeth to leaue out 〈non-Latin alphabet〉, that is, contemplation, which neuertheles in his Topicks he reckoned vp as an end. And Quintilian in diuiding of arts, the second booke, & 19. chapter, assigned thrée sorts of ends; work, action, and contemplation. Yea and Aristotle himselfe in his Ethicks, at the end of the booke treateth of contemplation, and teacheth that the same without doubt is a great part of mans felicitie. Wherefore this distinction shall séeme to be maimed, when the third part is omitted. But herevnto we will answere, that vnder the name of 〈non-Latin alphabet〉, contemplation it selfe is contained. And it is diligentlie to be noted, that Aristotle said not 〈non-Latin alphabet〉, but 〈non-Latin alphabet〉, bicause vnder the name of 〈non-Latin alphabet〉, he had not comprehended contemplation: so as the diuision is not vnperfect, neither Aristotle contrarie to himselfe, nor yet is he against Quintilian: for although these thrée are rehearsed in the end, yet is there two of them comprehended vnder one word.