A14350:442
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.
1Intent is divided, into a good intent, and an ill intent: and to a good intent this is chiefly required, that the end it self should be a just and good thing: yet is not this sufficient. For if one should steal, to the intent he would give alms, he doubtless should purpose a good thing: but because the means is naught, therefore the intent cannot be accounted good: but if the end be both unlawful and evil, then shall also the intent be evil. Wherefore that the intent may be good, it behooveth both the end and the means to be honest and just. Howbeit, certain things are of their own nature so evil, as we can never use them rightly. Such are theft, perjury, adultery, and other like; so that the apostles rule must always be firm; 2that We must never do evil, to the intent that good may come thereof. Wherefore an intent is evil two manner of ways; to wit, either by the naughtiness of the end, or else of the means. But the intent can never be good, unless both the end, and the means be good. Thus far the philosophers & school-divines agree with us. Now let us see how they differ from us.
1Intent is diuided, into a good intent, and an ill intent: and to a good intent this is chéeflie required, that the end it selfe should be a iust and good thing: yet is not this sufficient. For if one should steale, to the intent he would giue almes, he doubtles should purpose a good thing: but bicause the meanes is naught, therefore the intent cannot be accounted good: but if the end be both vnlawfull and euill, then shall also the intent be euill. Wherefore that the intent may be good, it behooueth both the end and the meanes to be honest and iust. Howbeit, certeine things are of their owne nature so euill, as we can neuer vse them rightlie. Such are theft, periurie, adulterie, and other like; so that the apostles rule must alwaies be firme; 2that We must neuer doo euill, to the intent that good may come thereof. Wherfore an intent is euill two maner of waies; to wit, either by the naughtines of the end, or else of the meanes. But the intent can neuer be good, vnles both the end, and the means be good. Thus far the philosophers & schoole-diuines agrée with vs. Now let vs sée how they differ from vs.