A14350:559
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 thou imaginest, that aswell the life of brute beasts, as the souls of men are called blood. That must be a figurative speech, to be interpreted by the figure Metonymia, as it were the sign put for the thing signified. In like manner as Augustine testifieth against Adimantus; the Lord doubted not to say, 1This is my body, when he gave the sign of his body. Seeing therefore the blood is a sign of the presence of the soul, therefore it may be called the soul it self. Again, as by the same figure, the thing containing is taken for the thing contained. For who is ignorant, that the soul of man is after a sort contained in the blood, which being spilt and consumed, it cannot abide any longer in the body: yea, and it is so joined to the same, as it followeth in a manner the affections, and perturbations thereof so long as we live in this life. Yea, & some have thought that it was therefore decreed, that men should refrain from eating of blood, least they should become of beastly manners; which they say are easily carried into our mind, if we should eat the blood of wild beasts: which thing I have alleged, not as though I allow this to be the cause why God gave that commandment, but to declare the conjunction even of mans soul with the body.
But thou imaginest, that aswell the life of brute beasts, as the soules of men are called bloud. That must be a figuratiue spéech, to be interpreted by the figure Metonymia, as it were the signe put for the thing signified. In like maner as Augustine testifieth against Adimantus; the Lord doubted not to saie, 1This is my bodie, when he gaue the signe of his bodie. Seing therefore the bloud is a signe of the presence of the soule, therefore it may be called the soule it selfe. Againe, as by the same figure, the thing conteining is taken for the thing conteined. For who is ignorant, that the soule of man is after a sort conteined in the bloud, which being spilt and consumed, it cannot abide any longer in the bodie: yea, and it is so ioined to the same, as it followeth in a maner the affections, and perturbations thereof so long as we liue in this life. Yea, & some haue thought that it was therfore decréed, that men should refraine from eating of bloud, least they should become of beastlie maners; which they saie are easilie carried into our mind, if we should eate the bloud of wild beasts: which thing I haue alleadged, not as though I allow this to be the cause why God gaue that commandement, but to declare the coniunction euen of mans soule with the bodie.