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.

Of certeine good things attending vp∣on Felicitie; namelie, riches, beautie, nobilitie, and such like: and how far men may vse them vvithout hinde∣rance vnto Felicitie.

20 In the definition of Felicitie, action of the

mind was the generall word vnder which it was conteined; * 1.1 which verie well agréeth with the old writers, who diuided good things into thrée parts, * 1.2 and among those things gaue the princi∣pall and chéefe place vnto the goods of the mind. Wherefore, séeing felicitie is the chéefest good, it is well assigned to belong vnto the actions of the mind. That same distinction of good things, pro∣céeded from the Academikes, and before them from Socrates, as it may appéere in Platos fift booke De legibus: albeit afterward followed the Stoikes, which onelie made one kind of good things; though Aristotle made no mention of them, bicause they flourished after his time. The goods of the mind are distinguished; * 1.3 for either they are referred to that which is to be vnder∣stood, or to that which is to be desired: vnto the former part are referred sharpenes of wit, quicknes of spirit, spéedinesse of perceiuing, fast holding in the memorie, prudence, wisedome, and also knowledges and right opinions: but as for the will and desire, all the morall vertues doo adorne. The goods of the bodie are distingui∣shed; * 1.4 for some of them are dispersed ouer all the bodie, as health, strength, and beautie: for these settle not in one part of the bodie, but generallie in the whole. But there be other things which are proper vnto some of the members; name∣lie, swift running, vnto the féete; to the hands, strength in holding fast, in driuing in, in draw∣ing to, and in casting from; volubilitie or readi∣nes vnto the toong, and to all the senses. Out∣ward good things are distributed into fréends, * 1.5 nobilitie, honours, riches, and such like. But whie the goods of the mind haue the first place, manie reasons may be brought; but now it shall be sufficient to saie, that in good right those are the better properties, which are of a better matter that is subiect. But the argu∣ment of Aristotle may thus be gathered; Those be the chéefest good things, which belong to feli∣citie; * 1.6 But the goods of the mind be the chéefest; Iustlie therefore are they comprehended in the definition of blessednes. Wherefore, since the actions of the mind obteine the first place a∣mong the good things thereof, they are rightlie set downe to be the generall word, vnder which felicitie is conteined.

Manie there were, and those not of the vulgar sort, * 1.7 which held riches in estimation, as the chée∣fest good; and therefore Aristotle for two causes remooued those things from felicitie, the first is, for that they belong vnto violence; for that which is violent, hath no respect of felicitie. But that the possession and obteining of riches is a violent thing, vse and experience doth teach vs; for there is none that can get great and a∣bundant riches, or can long kéepe them, vnlesse there be a violence, and that no small violence vsed. Another reason is, bicause they tend to profit, and are referred to another thing; where∣fore the state of them is seruile. For we haue them to this end, that they may helpe vs to o∣ther things which we desire: neither would a∣nie man estéeme them the value of an heare, vnlesse he knew them to be profitable vnto those things that he would haue. And how strange this is from the nature of the chéefe good, all they are not ignorant, which knowe that the same should be desired for it selfe sake. Verie much therefore are they deceiued, which haue riches in the greatest honor, bicause they be profitable vnto all things. This if Midas had set before his eies, he would not haue so adicted himselfe to the studie of heaping vp riches, that he was iustlie called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, * 1.8 euen mad for the desire of gold. Neither is he alone among princes and kings to be reprooued, sée∣ing now the greatest part of them is infected with this vice, who neuertheles might haue bin admonished, not onlie by these two reasons of Aristotle, but by manie other reasons, to set downe some moderation of their desire. * 1.9 For it is without reason, so greatlie to estéeme that kind of good, which is externall, and in a man∣ner perteineth nothing to the mind; but is one∣lie reckoned among the instruments, whereby men are holpen to doo those things which they haue purposed. Also, this kind of good doth be∣sot men, if it happen vpon them that be vnwise: they be verie carefull to atteine vnto riches, but haue no care of their children, to whome they shall leaue them; nor yet of themselues, who should vse them. They are like vnto him, which would haue manie shooes, and in the meane time went barefoote. Besides this, the nature of riches is doubtfull, in so much as they serue no lesse to the accomplishing of lewd de∣sires and wickednes, than of honest and iust duties.

Moreouer, if vertue be therefore not the chée∣fest good, bicause it may be with them which be asléepe, and which be in miserie, whom no man iudging prudentlie would call happie; how shall felicitie be attributed vnto riches, séeing they be oftentimes possessed of most miserable men; yea rather, of them which be monsters and woonderments of the world, who hate all honest arts and all vertues? Vnto honour it is denied, and that iustlie, that it should not be accounted blessednes; bicause it is not in their power which be had in honour. Which if we shall affirme, no doubt but we may iudge the same of riches; séeing the possessi∣on of them is subiect to infinit perils: they are gotten and lost well-néere in an houre. One man boasted of excéeding great riches, which his ships had brought vnto him: another hea∣ring

him, answered, that he made no account of goods which hoong on gables and winds. And that they be not the chéefe good indéed, it séems they verie well knew, which termed riches a gilted felicitie. Indéed I denie not, but that riches be good; * 1.10 but that they be the chéefest good, that we denie. That they be violent, & are refer∣red to another thing, the holie scriptures in one word testifie; Make ye freends of vnrighteous Mammon. That they doo hurt the vnwise, it is said; The root of all euils is couetousnes; They which will become rich fall into snares & ten∣tation, &c. And as for the inconstancie of them, [Paule saith to Timothie;] Command that they trust not in the vncerteintie of riches; * 1.11 [and Christ said] This night will they fetch awaie thy soule from thee. Finallie, they are a hinderance vnto men, as in the gospell; And the yoong man be∣ing rich, * 1.12 went his waies: so as they be good things, but yet in their owne degrée.

Certeinlie this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, * 1.13 doo comprehend, must be diligentlie considered of; for we easilie vnderstand there∣by, that the elder fathers thought not that the abundance of outward goods belonged to the nature of felicitie: but onlie called the same a thing added for a helpe. Riches make not the nature of felicitie, they are not placed in the de∣finition therof, they are not counted among the goods of the mind; wherein it is said, that felici∣tie chéefelie standeth. To what end are they then? First they are therfore added, to the intent they may further manie actions of an happie man; for neither a liberall man, nor a man of valiant courage, nor he that is honourable can doo anie thing of their owne vertue; if they want monie, if they lacke store of things, and finallie if they be néedie and poore. And moreouer, without ri∣ches, a happie man not onlie cannot helpe ano∣ther man, but can be at no leisure to giue him∣selfe to contemplation; bicause with his trauell he must prouide for his dailie sustenance.

* 1.14 21 But some doo not allow of it, that so ex∣cellent a thing as felicitie is, should haue néed of goods far inferiour vnto it: howbeit this knot is vndoone by our distinction. In it selfe and of his owne nature it hath no néed of them: for if in it selfe it should haue néed of these things, nothing might be happie, vnlesse it abounded with these things: which must not be granted, séeing God and the angels are blessed without the small helpe of these goods. This poore lacke, which is of a corruptible and mortall man, is ioined to this felicitie. Euen as our power of vnderstanding is not able, by consideration, to doo anie thing at all, without the senses and si∣militudes which we contemplate: which in ve∣rie déed happeneth vnto it, not in respect it is a mind or vnderstanding: for if it were on this wise, neither God nor angels should vnder∣stand anie thing without senses and imaginati∣on. So then, the mind and vnderstanding re∣quire those things, not by themselues, or their owne nature; but in respect they belong vnto men. It is to be noted moreouer, that the mat∣ter which is subiect, may be vnderstood two waies: for either it representeth that matter, about which our actions are occupied; or else it is the matter wherein our mind is, namelie the bodie, to the nourishing, sustaining and féeding whereof these outward goods are in anie wise re∣quired; wherefore in these two respects felicitie hath néed of the outward good things.

Besides, we sée in arts, that manie things are doone, not onlie by the art, which is placed in the mind of the artificers, and in the members of their bodie; but by the helpe also of outward instruments. The smith vseth fire, tongs, a hammer, and an anuile: the carpenter a rule, a sawe, an axe, and such other things, and that bi∣cause of the matter which is subiect: and so often∣times it sufficeth not artificers to haue art, and the members of the bodie. In like maner dooth it come to passe touching felicitie; although the mind be indued with excellent vertues, and that it will and can shew foorth excellent actions, and is not destitute of bodilie power, yet hath it néed of fréends, riches, and ciuill power. By ciuill power I vnderstand honours, good will, fa∣uours, protection, and such like. As for riches, they are diuided some into naturall, * 1.15 and some into artificiall: naturall are counted whatsoeuer things doo growe out of the earth, and which the bréed of cattell produceth: but artificiall consi∣steth on monie, which in verie déed was inuen∣ted, that it should be indifferent to both parties in the exchange of things. And both these kinds béeing called faculties, * 1.16 we gather by the etymo∣logie of the word, that they are a great furthe∣rance vnto dooing.

Aristotle, to the furtherance of a mans felici∣tie, required a beautifulnes of the bodie, nobili∣tie, store of children, and of true fréends. * 1.17 Neither (as I suppose) dooth he here meane a pleasant physnomie, but that a man be not altogither de∣formed: and this is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.18 as it is in Gréeke. The reason of this saieng (as Eustratius thinketh) may be, bicause mens minds are prone to loue & estéeme them, whom they perceiue to excel other mortall men in som goodlie fourme: of which inclination moreouer ariseth, that they willinglie obeie and followe them, which are thus beautifull. And a man, ha∣uing the minds of the people thus affected to∣wards him, dooth vndoubtedlie helpe very much forward to the execution of excellent things: for the people bring manie things to passe, when they be mooued of their owne accord, and when

they fulfill the mind of one man with an ear∣nest loue and voluntarie good will. And there∣fore that king, whom God first set ouer the Israelites; * 1.19 namelie, Saule, was of so tall a stature, as he was higher than other of the He∣brues by the shoulder vpward. And of Dauid, whom he also commanded to be annointed king, it is written; that He was ruddie, and of an excellent beautie. Another thing moreouer there is, whereby men are mooued to loue them that be beautifull; bicause the beautie of the bodie is a certeine image of the mind: which mind, since aboue all things we must séeke to haue it honest and good, and that it cannot be discerned by the eie, it remaineth that the com∣mon sort followe the forme of the bodie: after which maner if they were led, which are the louers of our bodies, they should not be bla∣med. But at this daie there is in a maner no∣thing doone with moderation, but all things are wrought with vncleannes and lust.

* 1.20 Also vnto blessednes, he requireth nobilitie; bicause the people obeie and reuerence noble personages: for nobilitie is in that kind, out of which haue procéeded manie famous and excel∣lent men: and vertues, which shined in the an∣cestors, are woont to be looked for in their poste∣ritie. I knowe indéed, that some doo thinke, that nobilitie is but riches preserued of long time in some familie: but the former opinion liketh me much better. Eustratius moreouer addeth, that the noblenes of a stocke is therefore auailable vnto ciuill felicitie: for the people are woont to estéeme of new men, when they start vp, not onelie according to their present vertues or ex∣cellent acts; but according to that which they were a little before. Wherefore the former basenes, while it is considered of, dooth some∣what obscure the present glorie; which com∣meth so much the more to passe, as men be ex∣céedinglie giuen vnto backbiting. * 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a doubtfull word, bicause it signifieth not so much a store of children, as it dooth their goodnes. And indéed as touching store of children, * 1.22 they which abound in them, are both gratefull vnto the citie, and are feared of others: gratefull trulie they be, bicause they increase the Com∣mon-weale. Wherefore among the Romans there was a priuilege for those that had fiue or seuen children. And a yoong man of the Lacedaemonians would not rise vp vnto an an∣cient, who otherwise had deserued well of the Common-weale; Bicause (saith he) he leaueth not behind him, one that may rise and vncouer his head vnto me, when I shall be old. But then onlie children doo further vnto felicitie, if they shall be well instructed: for otherwise they shall be rotten impostoms and cankers; as Octaui∣us Augustus spake of his daughter and néece, when they were vnchaste. Also Tyberius sorro∣wed, that he did nourish in his house for the peo∣ple of Rome Caligula, a most cruell snake.

22 Furthermore, * 1.23 how fréendship dooth for∣tifie men with excellent helps, to the leading of a good life, may be gathered sufficientlie by good writers, and by humane custome. But he is far more to be reprooued, which hath ill fréends, than he which hath corrupt children. For some∣times it may so happen, that through an ill na∣ture, what diligence so euer be vsed in educati∣on, we cannot haue such children as we would: but there is no excuse, if we haue ill fréends; bicause we make a choise of them, and they may be forsaken. Moreouer, the losse of these (I meane of honest children and fréends) Ari∣stotle testifieth, may be a great hinderance vn∣to blessednes; bicause their death cannot be without great sorrowe and mourning. And al∣though we suffer those calamities with an in∣different mind, if we be indued with the ver∣tue of fortitude; yet are we subiect therevnto not without detriment, which detriment no doubt dooth not a little blemish our felicitie.

Neither dooth the holie scripture disagrée touching the commendation of outward good things: for as concerning children, * 1.24 they be pro∣mised of GOD; Thy children shall be like the oliue branches. And among other bles∣sings, this is reckoned vp, that there should not be vntimelie births in Israel. * 1.25 And in manie places there is promised abundance of chil∣dren to them that feare him. Which selfe-same thing we may easilie knowe as touching ri∣ches. God inriched Abraham, Isaac, Iacob, and the rest of their fréends. He granted of his owne accord riches vnto Salomon, * 1.26 which desi∣red wisedome. And he would that his people, if they behaued themselues well, should so abound in riches, that they might lend vnto other nati∣ons; but not borrowe of them. Nobilitie was in such estimation with the people of God, as euerie familie would haue his owne genealo∣gies, wherin they reckoned vp their ancestors among the heads of the tribes of the children of Israel. And the préests, which in the time of Es∣dras could not doo this, were remooued from their place and office. Yea, and the Euange∣lists Luke and Matthew rehearsed the genea∣logie of Christ, * 1.27 least he should séeme to be of an vnknowne stocke according to the flesh. A∣gaine, the apostle in the ninth chapter to the Romans described what nobilitie the Israe∣lites were of; * 1.28 To whom perteineth the adop∣tion, and the glorie, and the lawe that was gi∣uen, and the couenant, and the seruice of God; of whom are the fathers, of whom as concer∣ning the flesh Christ came, which is aboue all things, &c.

A beautie of the bodie I shewed before, was graunted vnto those two kings Saule and Da∣uid. I shewed also that the same was so requi∣sit in the préests, as none that was lame, blind, crooke-backed, * 1.29 or blemished with anie notable deformitie, might execute the roome of high préest. Moreouer, that frendship might increase among the Hebrues, God prouided speciallie by his lawes: all which, if they be narrowlie considered, doo serue verie much for the ioining of men together. Wherefore these things, which Aristotle hath rehearsed, must not be reiected; yet as touching felicitie, there must be no more ascribed to them than is méet. It is said indéed in the booke of Ecclesiastes, the tenth chapter, that Vnto monie all things are obedient. * 1.30 But that sentence is rehearsed as a common saieng of the people, not as a true saieng, but that thereby mans error might be reprooued. Naie rather, the scriptures else-where doo teach, namelie, in the 17. chapter of the Prouerbs; What doo riches profit a foole, * 1.31 seeing he cannot buie wisedome for himselfe? These things then being some-what narrowlie and diligentlie considered, we saie that these gifts of God are not to be contemned, séeing they further verie much to the good and right execution of manie ciuill duties belonging to blessednes; but wée must not relie altogither vpon them: yea ra∣ther, if at anie time we want these good things, the true and perfect felicitie, which we séeke for, is not for this cause taken awaie. And if we, for the name of Christ, and confession of his faith, be depriued of these things; so far is it off, that true blessednes is blemished, as it is rather made a great deale the more excellent.

First that pouertie is no let vnto vs, it appea∣reth, séeing not the least part of the saincts was collected of poore men. And Christ commanded the yoong man, * 1.32 that he should sell that which he had, and giue it to the poore; whome neuerthe∣lesse he would without all doubt haue made happie, which in verie déed could not haue bin done [if pouertie had bin a hinderance vnto fe∣licitie.] Yea, and Antisthenes and Crates the Theban, that they might in their philosophie be made the more happie, cast from them their monie and treasure. And the Lord promised a hundreth fold, * 1.33 and eternall life to them, which for his sake should lose all things which are of this kind. What shall we saie as touching no∣bilitie? * 1.34 Looke to your calling (saith Paule) not manie wise, not manie mightie, not manie noble are called, &c. Also, the lacke of children is no let, for in the 56. chapter of Esaie, the Eu∣nuches are said to haue the better place in the house of God, not in respect they be Eunuches, or leade a single life; * 1.35 but in as much as they shall more diligentlie kéepe the commande∣ments of God than other men. In like maner, if frendships faile, they exclude not men from true felicitie; séeing it commeth to passe some∣time, that for the name of Christ, the godlie are become hated of all men, which neuerthelesse is not against Aristotle, séeing he writeth but of a politike or ciuill blessednes.

Notes

• * 1.1

  A distincti∣on of good things.
• * 1.2

  The goods of the mind.
• * 1.3

  A distinc∣tion of the goods of the mind.
• * 1.4

  The good things of the bodie distingui∣shed.
• * 1.5

  Outward good things distingui∣shed.
• * 1.6

  A resolution
• * 1.7

  Riches are remooued from felici∣tie.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Reasons why riches be not the cheefe good.
• * 1.10

  The scrip∣tures testi∣fie that ri∣ches be vio∣lent. Luke. 16, 9. 1. Tim. 6, 20.
• * 1.11

  1. Tim. 6, 9. Luk. 12, 20.
• * 1.12

  Matt. 19, 21.
• * 1.13

  That out∣ward goods belong not to the na∣ture of feli∣citie.
• * 1.14

  Whether fe∣licitie haue need of the inferiour good things.
• * 1.15

  Riches na∣turall and artificiall.
• * 1.16

  Of riches Looke more part. 3. chap 11. Art. 15.
• * 1.17

  Beautie re∣quired to felicitie.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  1. Sam. 10, verse. 23.
• * 1.20

  Nobilitie required to felicitie.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  Store of good chil∣dren requi∣red to feli∣citie.
• * 1.23

  What helpe true friends bring to fe∣licitie.
• * 1.24

  What the holie scrip∣tures teach touching outward good things Psal. 127, 4.
• * 1.25

  Genesis. 22, vers. 17, &c. & 2. Kin. 2, 4
• * 1.26

  1. Kin. 3, 13.
• * 1.27

  Matth. 1. Luke. 3.
• * 1.28

  Rom. 9, 4.
• * 1.29

  Leui. 21, 18, 19, &c.
• * 1.30

  Eccl. 10, 18.
• * 1.31

  Prou. 17, 16.
• * 1.32

  Matt. 19, 21.
• * 1.33

  Matt. 19, 29.
• * 1.34

  1. Cor. 1, 26.
• * 1.35

  Esaie. 56, 4.