A14350:696
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.
The other sense of Solon, Aristotle showeth: for he saith; If we shall say that he, which is dead, is not blessed, seeing now he hath no being, and is dead, then will some man in defence of Solon make exception to this that we say; This was not Solon's meaning in his sentence. For he will grant thus much, that a man is happy in very deed, even while he liveth here; but that he ought not to be pronounced happy of us, till he be dead; because then in very truth a man may safely say it, when he is now out of dangers & evils. There is a difference between [Greek or Hebrew], & [Greek or Hebrew]; the first signifieth the vices, which we of our own choice and judgement do join unto us: but the other signifieth the mischances which happen unto us against our wills. Unto this exception of these defenders of Solon; Aristotle opposeth himself, and saith; That which is affirmed is doubtful, namely that the dead are now out of evils and calamities: for even the dead are yet subject to evil things, and to good. Neither must we think, that Aristotle here speaketh of purgatory and of hell; but of the good and unfortunate things of this life. Let us thus set down his argument; They which be not past the good & evil things of this life are not yet in safety, nor cannot be called blessed; But the dead are not yet exempted from these things, but are subject unto them; Therefore they be not in safety. The major proposition is manifest, the minor appeareth by a similitude: for if a man, while he is alive, be absent, he may have some evil & good things done unto him, though he perceive it not; as if some certain honour be decreed unto him without his knowledge, if there happen unto him some great inheritance, if there be a fair child borne unto him, and such like things. These things, although he knew not of them, and be far off; yet are they his good things. And on the other side, there may evils happen; to wit, that he may be defamed, he may be punished, he may be banished, his goods utterly lost, &c. Wherefore, although the dead be absent from hence, and perceive them not; yet may they be partakers of the good and evil things which here are done.
The other sense of Solon, Aristotle sheweth: for he saith; If we shall saie that he, which is dead, is not blessed, séeing now he hath no being, and is dead, then will some man in defense of Solon make exception to this that we saie; This was not Solons meaning in his sentence. For he will grant thus much, that a man is happie in verie déed, euen while he liueth here; but that he ought not to be pronounced happie of vs, til he be dead; bicause then in very truth a man may safelie say it, when he is now out of dangers & euils. There is a difference betwéene , & ; the first signifieth the vices, which we of our own choise and iudgement doo ioine vnto vs: but the other signifieth the mischances which happen vnto vs against our wils. Vnto this exception of these defenders of Solon; Aristotle opposeth himselfe, and saith; That which is affirmed is doubtfull, namelie that the dead are now out of euils and calamities: for euen the dead are yet subiect to euill things, and to good. Neither must we thinke, that Aristotle here speaketh of purgatorie and of hell; but of the good and vnfortunate things of this life. Let vs thus set downe his argument; They which be not past the good & euill things of this life are not yet in safetie, nor cannot be called blessed; But the dead are not yet exempted from these things, but are subiect vnto them; Therefore they be not in safetie. The maior proposition is manifest, the minor appéereth by a similitude: for if a man, while he is aliue, be absent, he may haue some euill & good things doone vnto him, though he perceiue it not; as if some certeine honour be decréed vnot him without his knowledge, if there happen vnto him some great inheritance, if there be a faire child borne vnto him, and such like things. These things, although he knew not of them, and be far off; yet are they his good things. And on the other side, there may euils happen; to wit, that he may be defamed, he may be punished, he may be banished, his goods vtterlie lost, &c. Wherefore, although the dead be absent from hence, and perceiue them not; yet may they be partakers of the good and euill things which here are doone.