A14350:714
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.
9 At the last he appointeth a certain mean between a blessed and a miserable man, 1and in that place accounteth that man happy, which is overwhelmed with grievous afflictions. Truly there have been some which thought, that a blessed man doth differ from a happy man; because he is called blessed, which fully & all manner of ways is absolute and perfect; but a happy man, who having virtue and good actions, yet wanteth outward good things, & helps, & riches. Howbeit I dispute not of that matter; this nevertheless I say, that this distinction cannot be applied to the words of Aristotle: for he saith afterward, that a man cannot easily so plunge out from Priamus miseries, as he can be again a happy man. Where it appeareth, that he puts no ⟨p. 165⟩difference between blessed & happy; but useth these two words for one signification. Wherefore he shall be in a mean; neither can he be judged miserable, since he still retaineth the root of that same blessedness. 2But since that a blessed man may be subject to some alteration, how can he then be said to be firm and stable? Because he will not be changed, unless there happen many and great mischances. Therefore did Aristotle fitly make mention of Priamus mishaps, which both in number and greatness oppressed that king. Again, he is called firm and stable; because he is not so changed, as he falleth into the contrary, and becometh miserable. But it is demanded, 3whether it can by any means be, that at length a happy man should become miserable? Truly there have been some found, which being oppressed with calamities, have in like manner been so much changed with fortune, that at the length also they have yielded to slothfulness, and to very great vices; and have quite fallen from the virtues which they had before. But I would rather think, that those, while they flourished with outward wealth, did rather seem to be honest, than that they were so indeed. For it oftentimes cometh to pass, that in these mighty and famous men, there is a certain show of virtue, but no •ound and sincere honesty; and vices, under the renown of honour and riches, were easily hidden, which afterward when prosperity is gone, are discovered.