A14350:685
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.
But if thou demand, whether the good things of the body do also come from fortune? I may easily deny it; because fortune is affirmed to be one of those causes, which rarely and seldom comes in action: for scarcely within a hundred year it happeneth, that a digger of vine trees, or a ploughman chanceth upon a treasure. But it is very often given unto men even from their birth, to have a good constitution of their body, & have given them sound members, and sufficient strength to accomplish their actions.
But if thou demand, whether the good things of the bodie doo also come from fortune? I may easilie denie it; bicause fortune is affirmed to be one of those causes, which rarelie and seldome comes in action: for scarselie within a hundred yéere it happeneth, that a digger of vine trées, or a ploughman chanceth vpon a treasure. But it is verie often giuen vnto men euen frō their birth, to haue a good constitution of their bodie, & haue giuen them sound members, and sufficient strength to accomplish their actions.
30 Another argument is alleged, which is much stronger, and that is taken from the definition of blessedness. And the sense is; because felicity is an action, and that no small action of the mind, it ought not to be expected of fortune: for the nature of minds and of virtues is otherwise, than it is of fortune. But he saith not absolutely, that blessedness is an action of the mind; but he added, that it is a certain kind of action, that is to wit, a most absolute and most perfect action; because it proceedeth from a most excellent virtue. Hereof dependeth the force of the argument, that neither the mind of man, nor virtue do any action by fortune. He again confirmeth felicity not to be of fortune; because he said at the beginning, that the end of civill faculty is the chiefest good; but no man doubteth, but that the same faculty worketh not by chance, or by fortune. And he proveth, that therefore the chief end of man belongeth unto that faculty, because therein civill virtue doth very much labour, to the end it may make good citizens. Wherefore, if it use diligence, it cannot be said to deal by fortune. For counsel, industry, and diligence are altogether repugnant unto fortune: for the civill art endeavoureth to make good citizens, and to be of excellent conditions, & singular qualities; first by making of good laws, afterward by giving of honours and rewards to the keepers and faithful observers of them; and on the other side, by punishing, and keeping under those which do transgress them.