A14350:706
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.
When Aristotle had now discovered and taken away the cause of the error, he affirmeth, 1that a blessed man may have happiness in himself, even while he yet liveth; and by it may be called happy: and that changeable events and mishaps do nothing hinder it. And this reason he giveth of his opinion; namely, that a blessed man will always, or above all other things, both do his actions, and contemplate according to virtue. After he had said, Always, he added, Or above all other things; because it can not be, that a man can always be in action or in contemplation. Sometimes men must sleep: and they that be awake, do many times for their mind sake, set apart the cogitations of learning, and endeavour of doing. Fitly he did rehearse as well action as contemplation; because the whole life of man is distributed into these twain. But here if one should reply: You speak nothing as touching misfortunes. What if any great mischance should befall unto your happy man? He answereth, 2that this blessed man will very well, and as shall best beseem him, sustain th•se misfortunes. For it fareth not with him, as with the vulgar sort, who, if they be pressed with calamity, are discouraged, and have their mind troubled, so as they can see in a manner nothing: in like manner, as when fortune favoureth them, they be puffed up, they give over their accustomed study, and become in a manner negligent. Thus will not the happy man do, but will in a manner always keep one and the same estate of mind.
When Aristotle had now discouered and taken awaie the cause of the error, he affirmeth, 1that a blessed man may haue happines in himselfe, euen while he yet liueth; and by it may be called happie: and that changeable euents and mishaps doo nothing hinder it. And this reason he giueth of his opinion; namelie, that a blessed man will alwaies, or aboue all other things, both doo his actions, and contemplate according to vertue. After he had said, Alwaies, he added, Or aboue all other things; bicause it can not be, that a man can alwaies be in action or in contemplation. Sometimes men must sléepe: and they that be awake, doo manie times for their mind sake, set apart the cogitations of learning, and indeuour of dooing. Fitlie he did rehearse as well action as contemplation; bicause the whole life of man is distributed into these twaine. But héere if one should replie: You speake nothing as touching misfortunes. What if anie great mischance should befall vnto your happie man? He answereth,