A14350:702
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.
5 To confirm, that fortune is not to be followed in obtaining of felicity, Aristotle bringeth the question moved a little before: for it is much doubted of this, whether any man may be called happy in this life; because there was a respect had to the alterations and changes of fortune. Then if we shall set aside fortune, that doubt will become apparent. So that the philosopher was moved to determine this sentence, to wit, that Nothing may seem more unstable than fortune. Wherefore it may be proved by Solon himself, that felicity must not be placed therein; because he judgeth, that in any wise it must be steadfast. But there is nothing more firm and constant in this life, than be the actions which proceed of virtue: 1which by an argument brought of comparison, he showeth; More steadfast (saith he) be virtues than sciences, whereas notwithstanding sciences among humane things seem to be very constant. The foundation of the reason is; Because those things that be more constant than others, which seem to be very constant, are in that kind specially to be accounted for steadfast. And truly knowledges, if thou have respect whereabout they be exercised, namely, about things necessary, and which cannot otherwise be; and about the appearance of an assent, which is most firmly gotten by demonstrations; they seem among humane things to have most steadfastness. And yet notwithstanding it is not so in sciences, because that sciences break not out so often into their actions, as virtues do. If we should always be in contemplation, as we must always be doing some thing so long as we live, without doubt sciences should be as firm as virtues be: but contemplation is many times left off. And those which profess the mathematical sciences, while they leave off their study, they forget many demonstrations. Indeed, as well these as those are habits of the mind; and the nature of habits is, that they are hardly abolished: but yet those habits are sooner abolished, about which we are not often exercised. Both sorts of habits in their own nature may by discontinuance fall away: but discontinuance can not happen alike to virtues & to knowledges; for in all actions there is need of wisdom. In perils, fortitude; in bargaining, justice; in meat, drink, & carnal pleasure temperance; in conversation with men, friendship and courtesy;
5 To confirme, that fortune is not to be followed in obteining of felicitie, Aristotle bringeth the question mooued a little before: for it is much doubted of this, whether any man may be called happie in this life; bicause there was a respect had to the alterations and changes of fortune. Then if we shall set aside fortune, that doubt will become apparent. So that the philosopher was mooued to determine this sentence, to wit, that Nothing may séeme more vnstable than fortune. Wherefore it may be prooued by Solon himselfe, that felicitie must not be placed therein; bicause he iudgeth, that in anie wise it must be stedfast. But there is nothing more firme and constant in this life, than be the actions which procéed of vertue: