A14350:745
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.
11 But much less are those things to be excluded, which seem to be done by chance. 1For although we can not perceive the reason of the second causes, yet God seeth it; yea, the Philosophers teach us, that every cause, which they call Per accidens, that is, Coming by chance, must be revoked unto that which is a cause by it self: for that which is Per accidens, can not be any cause. Wherefore Aristotle in his litle book De bona fortuna, when he demanded for what cause some were fortunate, and some not? He answered, that it is done by a certain violent motion, and impulsion; whereof nevertheless, he that is driven, can not yield a cause: hereby it cometh to pass (saith he) that some are fortunate, 2and some not. Furthermore he saith, that this event, if it be referred to our will & knowledge, happeneth by chance; but that enforcement is a cause by it self. But the question is not thus dissolved. For how cometh it to pass, that this fortune is given to one man, and not to another? The Astrologers would supply that, which they thought Aristotle wanted. Ptolemy in his book [Greek or Hebrew], referreth this unto the stars; by which (he saith) men being diversly borne, are carried some to prosperity, and some to adversity. And this, some called, A power, 3some Constellation, and other some Particular destiny; Socrates called it Daemoniū. But why it happeneth more to one man, than to another; & more at one time, than at another; none other cause can be assigned, but the providence of God: which undoubtedly is, that all things should be referred to the glory of God.
11 But much lesse are those things to be excluded, which séeme to be doone by chance. 1For although we can not perceiue the reason of the second causes, yet God séeth it; yea, the Philosophers teach vs, that euerie cause, which they call Per accidens, that is, Comming by chance, must be reuoked vnto that which is a cause by it selfe: for that which is Per accidens, can not be anie cause. Wherfore Aristotle in his litle booke De bona fortuna, when he demanded for what cause some were fortunate, and some not? He answered, that it is doone by a certeine violent motion, and impulsion; whereof neuerthelesse, he that is driuen, can not yéeld a cause: hereby it commeth to passe (saith he) that some are fortunate,