A14350:715
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.
But why true virtues do not easily turn into vices, hereby it appeareth; because they be habits: and habits (as they be defined by Aristotle in his Categories) are hardly removed. Finally, he is constant, seeing even in misfortunes themselves, he hath virtue, being the root and foundation of felicity, and thereby hath a most excellent action. At the last Aristotle concludeth of this property of him that is happy, and saith, that he is not variable or easy to be changed; as Solon did imagine, who for this cause thought that no man in his life time is to be called happy. He is not changed, saith Aristotle, by every kind of fortune. Which very well agreeth with that which was said before; Those things, which be easy, as well adversities as felicities, have small or no moment at all unto the life of a happy man. Howbeit he granteth, that he is to be changed, if calamities be many and great. Whereby it appeareth, that that perfect action is not sufficient unto a full felicity, especially if we speak of the same according to a civill sense. 1And some do marvel how it cometh to pass, that if vile actions and vices do suffice unto misery; why virtue and honest actions are not sufficient unto felicity, since it seemeth that there should be one and the same respect had of contraries. But hereunto is answered, that the argument doth not always hold in contraries; because every man is able to kill himself, but no man can call himself again from death. Moreover, unto health is required a temperature and equality of all the humours; whereas unto sickness it is enough, that even one humour depart from his natural constitution.
But why true vertues doo not easilie turne into vices, hereby it appéereth; bicause they be habits: and habits (as they be defined by Aristotle in his Categories) are hardlie remooued. Finalie, he is constant, séeing euen in misfortunes themselues, he hath vertue, being the roote and foundation of felicitie, and thereby hath a most excellent action. At the last Aristotle concludeth of this propertie of him that is happie, and saith, that he is not variable or easie to be changed; as Solon did imagine, who for this cause thought that no man in his life time is to be called happie. He is not changed, saith Aristotle, by euerie kind of fortune. Which verie well agréeth with that which was said before; Those things, which be easie, as well aduersities as felicities, haue small or no moment at all vnto the life of a happie man. Howbeit he granteth, that he is to be changed, if calamities be manie and great. Whereby it appéereth, that that perfect action is not sufficient vnto a full felicitie, especiallie if we speake of the same according to a ciuill sense.