A14350:697
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.
3 But let us see, how any good or evil things may be said to belong unto them, 1which are absent, and have no perceiving of them: neither do I think, that this is otherwise done, but because they be referred unto those men, and that they which do see those things, say & judge that they belong unto them; because they perceive that some of those commodities or discommodities, which are done, do come unto them, or be taken away from them. But without doubt, there is a far other respect of them that be alive. Although they be absent, and perceive not, yet have they a possibility to be present and perceive; and sometimes it will be told them what is done: but none of the dead can either be present ⟨p. 160⟩again, or feel what is done in this life. Aristotle alleged against these Solonists, 2If we will regard the alterations and changes of fortune, the very dead indeed cannot be called happy; because they also may be subject to such alterations, at the least-wise for their posterity sake which be alive. Which he proved by a similitude of the living; for although being absent they feel not, yet may they have both good and evil things done unto them. Now we see the small strength of this reason; he seemeth to reject the same by this argument, which nevertheless, seeing the changes of the posterity are diverse and manifold, it should be said that the dead are never at rest. Which that he may the better lay before our eyes, he bringeth in a certain man which lived happily, until the end of his old age, and in the very same state of life died; this mans state shall now be oftentimes changed diverse and sundry ways for this variableness of his posterity, and of a happy man shall become miserable, and rise again from misery to happiness. And not without cause said Aristotle [Until his old age] to show, that while he lived, he wanted no constantnes towards the perfection of felicity. Which how greatly it is required unto blessedness, both it is showed before, and here Eustratius declareth by the example of Achilles, who notwithstanding he greatly flourished in that same expedition of Troy, and that he was upholden with all kind of good things; yet could he not be called blessed, since he died a young man. And that many changes of things shall fall out in the posterity, Aristotle understood as a most manifest thing. For Hesiodus saith;