A14350:1087
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.
20 But our adversaries endeavour to wrest from us two very strong places, which we use for the confirmation of this matter. 1The first is, that we say; An evil tree cannot bring forth good fruit; the other is; Every thing that is not of faith, is sin: of which things somewhat must be said in this place. That metaphor of an evil tree, which cannot bring forth good fruit, Christ used not only in the seventh chapter of Matthew; 2but also in the twelve chapter of the same Gospel: and thereof he inferred; Ye generation of vipers, how can you speak good things, when ye your selves be evil? But before I make open this cavillation, I think it good to declare, how Augustine, in the fourth book, and third chapter against Julian the Pelagian contended for this self-same place. He setteth forth a goodly work of a man being an infidel; namely, 3to cloth a naked man: and he demandeth, whether this work may be called a sin? Surely, unless this work be of that kind that pleaseth God, I perceive not, that any other work of an infidel can be acceptable to him. And Augustine affirmeth, and proveth, that the same is sin: and least that he might seem to speak this without reason, he saith; It is therefore sin, because he that did that goodly work, glorieth in his work: for he doth not by faith acknowledge either God or Christ, to whom he should ascribe the doing thereof. Moreover, he saith, that To avoid the nature of sin, it is not enough that a good thing be done; but also that it be well and uprightly done.
20 But our aduersaries indeuour to wrest from vs two verie strong places, which we vse for the confirmation of this matter. 1The first is, that we say; An euill tree cannot bring foorth good fruit; the other is; Euerie thing that is not of faith, is sinne: of which things somewhat must be said in this place. That metaphor of an euill trée, which cannot bring foorth good fruit, Christ vsed not onelie in the seuenth chapter of Matthew; 2but also in the twelfe chapter of the same Gospell: and thereof he inferred; Yee generation of vipers, how can you speake good things, when ye your selues be euill? But before I make open this cauillation, I thinke it good to declare, how Augustine, in the fourth booke, and third chapter against Iulian the Pelagian contended for this selfe-same place. He setteth foorth a goodlie worke of a man being an infidell; namelie,