A14350:671
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.
Of the causes of Felicity.
Of the causes of Felicitie.
27 Now that we have largely enough disputed as touching the nature of felicity, we will inquire of the cause thereof. Aristotle reckoneth up five causes, which may be gathered into two; for either they be inward, or outward. They are reckoned inward, because discipline, custom, and exercise do proceed from us. But the outward causes are thought to be God and fortune. 1Between custom and exercise this is the difference, that custom is referred unto virtues, which are bred by often and continual actions. But exercises and labours are to be applied to a sure obtaining and keeping of riches, honour, and health; in which things many (as it hath bin said) have placed felicity. And first as touching discipline, it belongeth unto them, which have thought that virtues are learned by applying of doctrines. Wherefore if there be need of discipline, it must be learned; if of custom, we must not desist from honest actions; if it be ascribed to exercise, there must of necessity be no labour spared; if it be expected of God, he must be prayed unto; but if of fortune, since we are able to do nothing concerning it, all must wholly be committed unto the same. The Stoics, and especially Epictetus, distinguish all things which are found either to be in us, or not to be within us. By those things that are in us, they understand the things which we can rule by our counsel, and obtain by our strength: and those things that are said to be not within us, are the same that we have not in our power; as nobility, health, and riches.
27 Now that we haue largelie inough disputed as touching the nature of felicitie, we will inquire of the cause therof. Aristotle reckoneth vp fiue causes, which may be gathered into two; for either they be inward, or outward. They are reckoned inward, bicause discipline, custome, and exercise doo procéed from vs. But the outward causes are thought to be God and fortune.