A14350:657
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 contemplation, and what Felicity is therein.
Of contemplation, and what Felicitie is therein.
23 Eustratius in expounding of Aristotle, (who in the tenth book of his Ethics affirmeth contemplation to be the chiefest perfection of our felicity) saith, that There be some which are not men exercised in civill and politic administration, but altogether given to contemplation, and these separate themselves from domesticall and civill cares, and do fly from company and society; yea, and they study all that they can, to be severed even from their own flesh, whereof it comes to pass, that to the obtaining of felicity, there needeth not (as Aristotle would) the goods of the mind, for the teaching, counselling, and ruling of others; nor the goods of the body, for defending of their country; nor yet the goods of fortune, for relieving, succouring, and helping of the poor: and that only it is enough to apply the mind to understanding and contemplation. And he saith, that these men have a hard felicity, because they be as it were at war with nature, not seeking in deed to destroy the body or flesh; but provide this, that those things may be no impediment to their contemplation. And therefore, since this is a more private life, it needeth not many things. But he saith, that Aristotle spake not of these men, which he testified when he saith, that By nature a man is civill: and they which are of this sort, unless they minister to their elders and parents those things which be necessary, and also unto their posterity, wife, friends, and citizens, they have a maimed and unperfect felicity, although they be furnished with many good things. And the diminishing of their felicity is either more or less, according as they shall more or less want those good things which we have recited. It belongeth therefore unto a happy man, to have a care of all those things, which I have recited; which if he may commodiously do, he hath enough, and may be content; otherwise he shall not be counted happy.
23 Eustratius in expounding of Aristotle, (who in the tenth booke of his Ethiks affirmeth contemplation to be the chéefest perfection of our felicitie) saith, that There be some which are not men exercised in ciuill and politike administration, but altogether giuen to contemplation, and these separate themselues from domesticall and ciuill cares, and do flie from companie and societie; yea, and they studie all that they can, to be seuered euen from their owne flesh, whereof it coms to passe, that to the obteining of felicitie, there néedeth not (as Aristotle would) the goods of the mind, for the teaching, counselling, and ruling of others; nor the goods of the bodie, for defending of their countrie; nor yet the goods of fortune, for reléeuing, succouring, and helping of the poore: and that onlie it is inough to applie the mind to vnderstanding and contemplation. And he saith, that these men haue a hard felicitie, bicause they be as it were at war with nature, not séeking in déed to destroie the bodie or flesh; but prouide this, that those things may be no impediment to their contemplation. And therefore, since this is a more priuate life, it néedeth not manie things. But he saith, that Aristotle spake not of these men, which he testified when he saith, that By nature a man is ciuill: and they which are of this sort, vnlesse they minister to their elders and parents those things which be necessarie, and also vnto their posteritie, wife, frends, and citizens, they haue a maimed and vnperfect felicitie, although they be furnished with manie good things. And the diminishing of their felicitie is either more or lesse, according as they shall more or lesse want those good things which we haue recited. It belongeth therefore vnto a happie man, to haue a care of all those things, which I haue recited; which if he may commodiouslie doo, he hath inough, and may be content; otherwise he shall not be counted happie.