A14350:709
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.
And briefly we gather, that outward good things, or prosperous fortune, do not fall indeed into the proper and natural definition of felicity; but are only applied as certain instruments and helps. Even as neither a handy craft ought to be defined by the instruments which it useth, although without them it cannot do any thing. By adverse fortune therefore is felicity straitened and stopped, in such wise, as it can but smallie break out into act: for by the grief which it bringeth therewith, the mind is darkened, and the powers do as it were faint. But Aristotle removeth [Greek or Hebrew], the Insensibleness of grief, because therein is no virtue, but rather a certain kind of astonishment. And men must not be either stocks or stones, which while they be assailed with grievous strokes, should feel nothing. But herein is virtue, that those things which we feel, we should so moderate and govern, as they disturb us not from the right state of our mind. 1I know here that the Stoics do cry out on Aristotle, who think that felicity and virtue are not hindered or blemished by any adversities; but that perfect blessedness may be still retained even in Phalaris bull. And the Epicures, as it were out of their apothecaries shops, drew out that same notable consolation of theirs, as Cicero hath in his book De finibus bonorum & malorum; namely; In griefs, if long, easy; if grievous, short. These things nevertheless are easilier said than proved, and they be very contrary to the nature of man. Those things which Aristotle teacheth, are not only agreeable unto reason & to our nature; but also do very well consent with practise and experience. Against the saying of Solon did he affirm, that felicity, while we live here, is not subject to alteration; because it dependeth upon a stable and sure thing, namely, of that action which is just, and according to virtue, against which fortune being most inconstant is able to do nothing. Some alteration indeed may happen unto a blessed man; but yet not such, as thereby he should be made miserable. For unhappiness doth grow by evil actions, as we said before, of which actions the blessed man shall not be author. Unhonest and filthy deeds doth Aristotle call [Greek or Hebrew]; that is, odious and frivolous:
And bréeflie we gather, that outward good things, or prosperous fortune, doo not fall indéed into the proper and naturall definition of felicitie; but are onelie applied as certeine instruments and helps. Euen as neither a handie craft ought to be defined by the instruments which it vseth, although without them it cannot doo anie thing. By aduerse fortune therefore is felicitie streitened and stopped, in such wise, as it can but smallie breake out into act: for by the gréefe which it bringeth therewith, the mind is darkened, and the powers doo as it were faint. But Aristotle remooueth , the Insensiblenes of greefe, bicause therein is no vertue, but rather a certeine kind of astonishment. And men must not be either stocks or stones, which while they be assailed with greeuous strokes, should féele nothing. But herein is vertue, that those things which we féele, we should so moderate and gouerne, as they disturbe vs not from the right state of our mind.