A14350:106
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.
12 Now since the matter is on this wise, let us see how these things agree with the holy scriptures. 1First, we will grant, that a Christian man in working hath many ends. For sometimes he hath hereunto respect, that he may call upon God him self, that he may celebrate his name, that he may give thanks, and such like, where he hath respect unto God without any mean. But sometime he laboureth to restore himself, and by virtues and excellent actions to recover the image of God, whereunto he was created. Sometimes also, yea, and that very often, he is occupied in the helping of other men, either by his riches, or by doctrine, or by counsel. Wherefore it is manifest, that even of a Christian life there be many ends, which ends nevertheless, as we say, have degrees and order among themselves. But whereas Aristotle saith, that where the work remaineth after the act, 2the work it self is better than the working thereof going before, it seems not to have place in our ends, if we speak universally. For when a man being moved with charity, shall cloth a poor man, nourish, heal, and instruct him; it is certain that after the act, he leaveth a work behind, namely, health, nourishment, or raiment, or instruction in the poor man: in which kind of works, the action which goeth before, namely obedience towards God, and the use of charity, are far more pleasing unto God, and more to be esteemed, than the work remaining after the act, seeing that is transitory, and shall perish. 3But how in him that professeth himself a Christian, the ends which be many, may have an order among themselves; it may be perceived in faith, hope, and charity. For as the faith is greater, and God more known by it, the more is charity inflamed about the end thereof: in such sort that the end, and as they say, the object of faith doth prescribe unto charity: and so much as the confidence is towards God, so much is the love towards our neighbour. Wherefore the end of charity, which is the good of our neighbour, is thus contained under the end of faith, and so it causeth that the power of faith as touching this matter, excelleth and is better than the power of charity. And thirdly, as the faith is firm, and the charity active;
12 Now since the matter is on this wise, let vs sée how these things agrée with the holie scriptures.