A14350:700
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.
They which deny this, say, that they do it, because of the alteration and change of things: howbeit they be deceived, because the alterations, which be imminent, may bring it to pass, that the felicity which is present may cease; but this shall they never cause, but that while it is present, it may be affirmed of him with whom it was present. And whereas they affirm, that a man may be called happy, because he was so; they ought much more to grant the same, while actually he is so. For according unto their saying, he might be called happy, even in that respect that he was happy, much more therefore while he was happy; because that for which any thing is like, that is affirmed to be much more like. And as the Logicians say; No proposition can be true of a time past, unless that which answereth thereunto have sometime been true of the time present. The opinion of these men is grounded upon two principles; first, that felicity is a certain firm and stable thing; secondly, that the same dependeth of fortune. The first is true; for blessedness is not easily changed, and therefore it dependeth of virtues, which are confirmed habits of the mind, and not easy to be moved. And therefore Cicero in his second book De finibus, said, that Therefore felicity dependeth of wisdom, because the same cleaveth ⟨p. 161⟩fast and steadfastly to the mind. That fortunes are oftentimes changed and altered, no man doubteth; whereupon appeareth, how far these be out of the way, as touching the other point; because they think, that fortune must be followed in the placing of blessedness. But how far these err, he showeth hereby; that they are fain to make a happy man changeable and unstable, like the chameleon; which must needs fall out, if we shall follow fortune, in the which there is no constantnes nor stability: for such are the goods of the world, as they never continue in one state.
They which denie this, saie, that they doo it, bicause of the alteration and change of things: howbeit they be deceiued, bicause the alterations, which be imminent, may bring it to passe, that the felicitie which is present may cease; but this shall they neuer cause, but that while it is present, it may be affirmed of him with whom it was present. And whereas they affirme, that a man may be called happie, bicause he was so; they ought much more to grant the same, while actuallie he is so. For according vnto their saieng, he might be called happie, euen in that respect that he was happie, much more therefore while he was happie; bicause that for which anie thing is like, that is affirmed to be much more like. And as the Logicians saie; No proposition can be true of a time past, vnlesse that which answereth therevnto haue sometime béene true of the time present. The opinion of these men is grounded vpon two principles; first, that felicitie is a certeine firme and stable thing; secondlie, that the same dependeth of fortune. The first is true; for blessednes is not easilie changed, and therefore it dependeth of vertues, which are confirmed habits of the mind, and not easie to be mooued. And therefore Cicero in his second booke De finibus, said, that Therefore felicitie dependeth of wisedome, bicause the same cleaueth