A14350:92
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.
Wherefore ye must understand, that sometime the one happeneth, and sometime the other: to wit, that sometime the work which remaineth is more excellent, and sometime the action. For the end of the physician is a work, namely health, which is remaining in a man when he is cured: which end if it be compared with a dance, which is the end of the art of dancing, it is much better. On the other side, the end of the art of building ships, is the ship it self, the work (I mean) which is left after the building: but this end being compared with navigation, which is the action and end of shipman's craft, is more unperfect. So that as touching worthiness, it maketh no matter, whether the end be a work or an action: for sometime one is better, and sometime an other. But this is certain, as saith Aristotle, that wheresoever the works are the ends, the actions which go before those works, and for which they are made, are excelled in worthiness, and the reason is, because they are ordained to an other thing. And it is no marvel that Aristotle in his book of Ethics writeth so diligently as touching ends, since that manners, virtues, choices, affections, and other humane things be so plucked a sunder, and be of divers natures & kinds, that unless they be joined together by some science or method, they can not be taught, neither are they ordered and joined together by any other thing, than by the ends. And in the foresaid book of Aristotle we have only one general & steadfast rule. Every work that remaineth after any thing brought to pass, is more worthy than the same; wherefore it behooveth that a work be not employed to any other actions, than unto that only action whereby it is brought to pass. And that we may the better perceive the matter, we must understand, that after the works already brought to pass, do follow other actions. For when a house is builded, it is inhabited; and when health is restored unto him that is sick, he beginneth to be diligently occupied according to his nature: so when the work shall be referred unto these latter things, it is more unworthy than they, because it is ordained unto them. But there be certain most noble actions, which cunning works do neither go before, nor yet follow: such be the actions of virtues.
Wherefore yée must vnderstand, that sometime the one happeneth, and sometime the other: to wit, that sometime the worke which remaineth is more excellent, and sometime the action. For the end of the physician is a worke, namelie health, which is remaining in a man when he is cured: which end if it be compared with a daunse, which is the end of the art of daunsing, it is much better. On the other side, the end of the art of building ships, is the ship it selfe, the worke (I meane) which is left after the building: but this end being compared with nauigation, which is the action and end of shipmans craft, is more vnperfect. So that as touching woorthines, it maketh no matter, whether the end be a worke or an action: for sometime one is better, and sometime an other. But this is certeine, as saith Aristotle, that whersoeuer the works are the ends, the actions which go before those works, and for which they are made, are excelled in worthines, and the reason is, bicause they are ordeined to an other thing. And it is no maruell that Aristotle in his booke of Ethicks writeth so diligentlie as touching ends, since that maners, vertues, choises, affections, and other humane things be so plucked a sunder, and be of diuers natures & kinds, that vnlesse they be ioined togither by some science or method, they can not be taught, neither are they ordred and ioined togither by any other thing, than by the ends. And in the foresaid booke of Aristotle we haue onelie one generall & stedfast rule. Euerie worke that remaineth after anie thing brought to passe, is more worthie than the same; wherefore it behooueth that a worke be not imploied to anie other actions, than vnto that onelie action whereby it is brought to passe. And that we may the better perceiue the matter, we must vnderstand, that after the works alreadie brought to passe, doo followe other actions. For when a house is builded, it is inhabited; and when health is restored vnto him that is sicke, he beginneth to be diligentlie occupied according to his nature: so when the worke shall be referred vnto these latter things, it is more vnworthie than they, bicause it is ordeined vnto them. But there be certen most noble actions, which cunning works doo neither go before, nor yet followe: such be the actions of vertues.