A14350:716
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.
10 Aristotle having spoken of the one kind of alteration; namely, when one from a happy state is thrown down, not into misery, but to such a point as he is neither miserable nor happy; then likewise he dealeth with the other change, seeking whether any man, 1plunging out of these infinite and manifold misfortunes, can return again to his former felicity. Where first note, that he speaketh here of a happy man, as of one that is absolutely and perfectly blessed. For it is demanded, whether from those miseries and grievous mishaps a return is to be granted unto the former felicity, from whence being blessed he fell; as Priamus or Croesus, or such other, which before were happy? Aristotle answereth to the question, that this indeed may be done, but not in any short time. For there is need of many things, which cannot straightway be gotten and obtained, especially of them which be oppressed with the injuries of fortune. And as a blessed man, like a square stone, cannot easily be removed; so being thrown down he cannot easily be set up again. We read not in histories, that such things did commonly happen; neither do I know of any notable personage, which being utterly confounded, did return to his former state. The holy scriptures set forth unto us only Job, which was indeed a pointing stock, and by the singular providence of God was restored: and if there happen any such things, truly they may be accounted wonderful and rare works. And how hard this is to be done, the example of Priamus now set forth may plainly show. Admit he could sometime have risen from so great evils; but when could he ever have renewed his city overthrown? When could he have restored his kingdom to the ancient form and glory? When could he have put away the sorrow for so many children slain, for so many kinsfolk which were now led away captive, and served the Grecians? The perfect time, which Aristotle speaketh of, signifieth nothing else, but all the course of life. And that in the same time (he meaneth the residue of time, until the end) it should be needful for him to possess very many great and good things, otherwise he shall not become happy again. If we would yield any thing unto Solon, or gratify him, we might thus say; that blessed they be, and so called in this life, but with a condition withal;
10 Aristotle hauing spoken of the one kind of alteration; namelie, when one from a happie state is throwne downe, not into miserie, but to such a point as he is neither miserable nor happie; then likewise he dealeth with the other change, séeking whether anie man,