A14350:108
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.
13. When Aristotle had set down that there is a certain principal end prescribed unto men, he then exhorteth us to search the knowledge thereof. Then in searching out of the same, he pronounceth that he would treat of two things; namely, to expound what it is, then, unto what science or faculty it belongeth. As touching the first, let this be the proposition: The knowledge of the principal end is to be sought for. He bringeth a reason from profitableness. That which profiteth our life is to be sought for, The knowledge of this end is of great importance unto life, Therefore we must obtain the same. He proveth the Minor proposition by a similitude of archers. Aristotle proceedeth very artificially. For because, if there were no such end, who would labour to attain thereunto? Again, if there were such an end, and should bring no profit unto us, the knowledge thereof would be unprofitable. Lastly, if it should profit, and yet not much, we would give over the study of knowing the same. But now, since there is such an end, and that it profiteth, and is of great importance to the whole life, we are most earnestly stirred up to search out the same. The example of archers hath respect unto this, that even as they, if they have not the mark in their eye, do hit at all adventures; but having the mark fixed, they do it with effect and artificially: so we likewise, having fixed in our mind the principal good, shall not deal by chance, but by reason. And certainly he walketh not rightly in his journey, which knoweth not the end of his way.
13. When Aristotle had set downe that there is a certeine principall end prescribed vnto men, he then exhorteth vs to search the knowledge thereof. Then in searching out of the same, he pronounceth that he would treate of two things; namelie, to expound what it is, then, vnto what science or facultie it belongeth. As touching the first, let this be the proposition: The knowledge of the principall end is to be sought for. He bringeth a reason from profitablenes. That which profiteth our life is to be sought for, The knowledge of this end is of great importance vnto life, Therfore we must obtaine the same. He prooueth the Minor proposition by a similitude of archers. Aristotle precéedeth verie artificiallie. For bicause, if there were no such end, who would labour to attaine therevnto? Again•, if there were such an end, and should bring no profit vnto vs, the knowledge thereof would be vnprofitable. Lastlie, if it should profit, and yet not much, we would giue ouer the studie of knowing the same. But now, since there is such an end, and that it profiteth, and is of great importance to the whole life, we are most earnestlie stirred vp to search out the same. The example of archers hath respect vnto this, that euen as they, if they haue not the marke in their eie, doo hit at all aduentures; but hauing the marke fixed, they doo it with effect and artificiallie: so wée likewise, hauing fixed in our mind the principall good, shall not deale by chance, but by reason. And certeinlie he walketh not rightlie in his iournie, which knoweth not the end of his waie.