A14350:682
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.
29 There remaineth fortune, which Aristotle removeth from the causes of felicity; because it is thought unworthy that it should be admitted to open so excellent a gift unto men. But before I show the reason brought by Aristotle, 1I will endeavour to declare what fortune is. As it is written in the second book of natural philosophy; It is an accidental cause, and then it cometh in place, when any thing is joined to any man, which is author of the effect following; unto the producing of which effect, that which is joined thereunto, worketh nothing, but only giveth sometimes an occasion; and the effect may well come to pass without it. This is made plain by a similitude; If a man, by reason of an ague, become temperate, we will say that this fell out by fortune: for temperance cometh of the will as of her own proper cause, which will bridleth the affection of lust. The ague might have bin the occasion whereby this came to pass, but the cause it could not be. And because these things, to wit, the will of temperate government, and the ague, meet by fortune in one and the same man; therefore doth temperance spring by fortune from the ague. But it appeareth plainly enough, that the fever is not by it self the cause of the temperance; otherwise, all that be grieved with a fever, would become temperate. According to this manner of speaking must the sentence of Paul be examined and understood; 2Knowledge puffeth up. Pride, which immediately preferreth our own things above other mens, proceedeth from the will; hereby we become vain and puffed up. And because knowledge giveth an occasion unto some that this is done, therefore knowledge is said to puff up, but yet by fortune; because in one self man, are joined together by chance these two things, to wit, the desire of passing and excelling others, and also some knowledge of things. And as these things be joined together at all adventures; so doth vain puffing up proceed by fortune from knowledge. Also it happeneth, that when unto that effect, which we desire by it self, and by our own advise, another effect by chance is joined therewith; then the same cometh of fortune, not purposely, whereas we in very deed sought for another thing.
29 There remaineth fortune, which Aristotle remooueth from the causes of felicitie; bicause it is thought vnwoorthie that it should be admitted to open so excellent a gift vnto men. But before I shew the reason brought by Aristotle,