A14350:698
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.
[Greek or Hebrew] that is, Sometime the day is a stepmother, and sometime a mother. Furthermore, by this word [Greek or Hebrew] he understandeth nothing else, than a space or distance of time, that endeth by the revolution either of years or months. Hereof he will have it to follow, that such a man as he described, should by infinite interchanges become sometimes happy, and sometimes miserable. These things are spoken to show, that those things which are done here, pertain not to the dead: when as nevertheless he seemed before to affirm this by a similitude. Now he denieth the same by an argument that leadeth to an absurdity, and the absurdity will therefore become the more manifest, because then, neither in life, nor after death, any man can for the self-same cause be called happy; to wit, because of the alterations which be imminent, which will hinder as well him that is alive as dead, from being happy.
〈non-Latin alphabet〉 that is, Somtime the daie is a stepmother, and somtime a mother. Furthermore, by this word 〈non-Latin alphabet〉 he vnderstandeth nothing else, than a space or distance of time, that endeth by the reuolution either of yéeres or moneths. Hereof he will haue it to followe, that such a man as he described, should by infinite interchanges become sometimes happie, and sometimes miserable. These things are spoken to shew, that those things which are doone here, perteine not to the dead: when as neuertheles he séemed before to affirme this by a similitude. Now he denieth the same by an argument that leadeth to an absurditie, and the absurditie will therefore become the more manifest, bicause then, neither in life, nor after death, anie man can for the selfe-same cause be called happie; to wit, bicause of the alterations which be imminent, which will hinder as well him that is aliue as dead, from being happie.
4 Neither could he rest himself in that which he last declared; For (saith he) it seemeth very absurd, that the matters of the posterity should not at any time belong unto their parents: but wherein this is absurd he showeth not. He leaveth it, as a thing known well enough, and so known, as the common sort were of that mind: for all men (in a manner) thought that the dead are careful about those things that we do. Hence came the fables of the poets, as touching Palinurus and Achilles, which would have their ghosts to be pacified by the chiefest sacrifice. And why he said [Not at any time] the reason is, because they might have made exception to the former reason; namely, that they did not affirm an infinite proceeding, so that all the alteration of things of all posterities should come unto the dead, but of near kinsfolks only; as if you should say, even to the fourth generation. Therefore Aristotle said, that it would seem absurd, if the matters of the living should not once at any time belong to them that be dead: he declareth not the reason of the absurdity. But Eustratius saith, that this seemeth to be against the nature of man, and without all affection, as though all communion between us and the dead were quite broken off. But let us return (saith he) to the doubt that was set down at the beginning; namely, Whether any man may be called happy while he liveth, or else after his death. For by the dissolving of that question, this perhaps that we now search will appear.