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.

VVhether we ought by rewards, to be moued to the obedience of God.

* 1.1 16 We must vnderstand, that good and ho∣nest actions are of themselues sufficientlie to be sought for: forsomuch as in this world nothing can happen more pleasant, than to obeie God; and by a good conscience to be ioined to him, in liuing vprightlie, according to his commande∣ments. Wherefore, admit we should obteine no other thing, yet a sufficient reward and gaine should be rendered vnto vs, if we may haue a quiet & peaceable conscience, and be inwardlie filled with spirituall ioie. But God (such is his goodnesse) would set foorth vnto vs gifts and re∣wards. * 1.2 For he séeth the disposition and nature of man to be féeble and slowe to all things that be good, holsome, and honest; therefore he would stirre vp the same, by promising sundrie and manifold rewards. Which kind of remedie we should not haue néeded, if we had continued per∣fect and absolute, as we were created. Who (I praie you) néedeth with reward to be stirred vp to drinke, when he is thirstie; or to eate, when he is hungrie? Surelie no man. Wherfore, neither should there be anie néed, by reward, to stir vp men vnto righteousnesse, if they hungered and thirsted for it, as they ought to doo.

A mother vseth not to be intised with re∣wards, to giue sucke, to féed, and to care for hir owne child, * 1.3 that it perish not. So as the pro∣mises of God are therfore necessarie vnto men; bicause they, by reason of sinne, haue waxed cold from a vehement affection and zeale to∣wards godlie and holie works. We be altogi∣ther dull & sluggish vnto the duties of godlinesse and righteousnesse: wherefore God, for his cle∣mencie sake, would vse the spurres of promises. Which appéereth most manifestlie in the lawe, where, almost for euerie commandement, are added both thretenings, and also promises. Sée∣ing then holie men haue oftentimes doone this, séeing also the lawe of God hath doone so, and that the same is found in the new testament; we may conclude without doubt, that it is law∣full. For then is that, which we doo, to be allow∣ed; when it agréeth with the example of GOD himselfe, and with the rule of the scriptures; or else, with the excellent acts of holie men.

17 But now must we sée, whether he, * 1.4 which dooth good works, and performeth that, which he is bound to doo by the lawe of God, ought to be mooued with hope of the reward; or whether he should rather haue a regard onelie to goodnesse, righteousnesse, and Gods pleasure. To answer to this question, I thinke that this must be the first ground; to wit, that a man is not onelie appointed to some certeine end, when as GOD dooth nothing rashlie or by chance; but also he is appointed to manie ends: which neuerthelesse are so ioined togither, that they doo mutuallie serue and helpe one another by a certeine order. First, * 1.5 we are created to set foorth the glorie of God; then, that by the sight and perfect know∣ledge of God, we should come to be happie; and that whilest we liue here, we should liue togither among our selues, in an acceptable fellowship to God. Soldiers doo therefore beare weapons, and make wars, to defend honest and iust cau∣ses; after the same maner doubtlesse, by which God hath commanded them to be defended by his lawes: who moreouer ought so to be incou∣raged to performe this thing, as although they should haue no other reward or gift to come vn∣to them, yet ought they to take the enterprise in hand.

Furthermore, men vse to fight for the defense of their countrie, wiues, children, kinsfolks, and fréends. And if so be that they, besides these things, looke for iust stipends, whereby they may honestlie nourish both themselues, and theirs; no man will count that for a vice in them. For the apostle hath said in the first epistle to the Co∣rinthians; * 1.6 Who goeth on warfare at his owne cost? But now, * 1.7 to come more particularlie vn∣to things; when anie man tempereth himselfe from anie gréeuous & wicked act, he ought first to doo that, to the intent he may obeie the com∣mandements of God, as it is méet: then, that thereby he may escape either eternall or ciuill punishments: moreouer, that he may not of∣fend the minds of the brethren, and plucke them backe from an holie conuersation, and pure life by his wicked example: and finallie, that by his wickednesse he prouoke not the wrath of God, either against himselfe or his familie, or against the people. Wherefore, it is manifest, that the end of our actions is not simple, but sundrie and manifold.

18 And this, being thus finished and conclu∣ded, we must diligentlie take héed, that when manie ends are set before vs, we may prefer that before the rest, which by good right excelleth the rest. For, if it should be otherwise doone, and that those things, which be hindermost, and of smaller importance, should be preferred before the better; we might iustlie be condemned for peruerting the order of things. So as we must take héed, that we direct not God himselfe, or the worshipping of him, according vnto our owne commoditie, or else vnto anie other ends. For then should that surelie happen vnto vs, which Augustine dooth so sore detest; * 1.8 to wit, that we should enioie those things, which we ought to vse; and on the other side, we should vse those things, * 1.9 which we ought to enioie: than which peruersenes, in humane actions, no woorse thing can be thought. Wherfore, when it is demanded, whether it be lawfull in well dooing to haue re∣spect vnto the gaine or reward; we cannot well denie, but that it is lawfull: forsomuch as God himselfe hath promised a reward to them, which liue godlie. Neither did God that for anie other cause, than by his gifts and allurements to stir vp men to iust, good, and holie works.

But although we doo not vniustlie, in hauing a regard to the reward offered vs by God, when we are occupied in good works; yet this is dili∣gentlie to be taken héed of, that we be not moo∣ued onelie bicause of the reward which is offered vs. Neither is this sufficient: for if a man would saie, that he would in dooing good, both obteine the reward set foorth, and by the same worke obeie God; he must take héed, that he attribute not the chéefest parts to the gift or reward; bi∣cause alwaies among the ends (as I haue al∣readie said) as euerie one of them is more excel∣lent by nature, so it ought to be preferred in the first place. And in this there néedeth an excellent diligence, since it oftentimes happeneth, that we deceiue our selues; falselie supposing, that no∣thing is more excellent or déere vnto our minds than God: from whom neuerthelesse we are by little and little withdrawne and plucked backe, by reason of too much desire and delite of reward or gift. Wherefore, it afterward happeneth, that we come to great miseries thereby. For when GOD perceiueth, that we most estéeme those things, which ought to be of lest estimation with vs; he withdraweth them awaie, least they shuld more and more plucke vs from him. And this happened manie times to the Israelites, from whom God sometimes tooke awaie riches, liber∣tie, and the promised land; to call them againe to himselfe, whom they lesse estéemed, than their riches, possessions, yea than their idols. Where∣fore, those things being marked and obserued, which I haue rehearsed; I doubt not, but that it is lawfull for godlie men, after a sincere and er∣nest indeuour towards God, to doo good for re∣ward and gift.

19 Neither am I ignorant, * 1.10 that Barnard writeth in his little booke of louing GOD, that charitie by it selfe cannot be emptie, although it behold no reward, &c. By which words he put∣teth vs in mind of two things; both, that the works of charitie, in themselues, haue so much delectation, pleasure, and commoditie, as may be sufficient for them which liue well; although, for that their well dooing, they should haue no other reward giuen them of God. And that we, in louing of God, should looke for no other re∣ward but this; that he, according to his good∣nesse, will vnfeinedlie giue those things, which are to be giuen. And therefore, no man ought to be mooued, chéeflie with a desire of the reward. And he addeth, that he dooth far prefer the loue of the wife, towards hir husband, before the loue and obeisance, wherewith the children loue the father. Forsomuch as the sonnes doo so loue the father, bicause they hope they shall be inriched of him by his inheritance. Wherefore, their loue (as he thinketh) is not so pure. But the wife, if she be such a one, as she ought to be, wisheth good to hir husband for his owne sake, and for his owne cause, although she hopeth or looketh to ob∣teine no good at his hands.

Manie haue thought, that the opinion of this father ought to be allowed, and haue gone about to make the same plaine by a certeine distincti∣on, not so circumspectlie inuented by them, in my opinion. For they affirme, that we may measure God, or his nature, according to his woorthinesse; and that we may behold him, ac∣cording to our owne perfection and vpright∣nesse. Moreouer, they saie, that whatsoeuer we doo, we must doo it for his sake, * 1.11 in the first consi∣deration; and not in respect that he is our chéefe goodnesse and felicitie. And this they thinke that Barnard ment, by the words now recited. For they alledge him, who after this maner writeth in another place; namelie, that he suspected all that loue, wherewith we loue anie thing besides God. Howbeit, these men doo not marke, that by this distinction, which is found out, rather by the iudgement of men, than by the veritie of the scriptures, they are against the meaning of God. Sith he said vnto Abraham, as it is writ∣ten in Genesis; * 1.12 I am thine exceeding great re∣ward, walke therefore before me, and be per∣fect. Vndoubtedlie, by these words God offereth himselfe vnto vs, not imagined by himselfe, or plucked awaie from our commodities; but in respect that he is our reward.

Moreouer, as I alreadie said at the first, God would not adioine promises, gifts, & rewards to his cōmandements in vaine, or without effect;

but most prudentlie and with consideration: did he this (I praie thée) that our eies being shut, we should ouerskip them? I thinke not. Neither canst thou saie, that they serue for the ruder sort, and such as be not yet singular and perfect. For I will demand straitway of thée, whether Abra∣ham, Moses, Dauid, the prophets, and apostles, were not so perfect, as either the nature of men in this life can be; or is required of vs? If thou wilt saie, they were vnperfect; then can I not tell what excellencie or perfection of men thou fainest to thy selfe. Vndoubtedlie, Paule setteth foorth himselfe vnto others, as a perfect man, in such sort as a man in this life may be perfect, when he wrote; Be ye perfect, as I am perfect. I speake not how the scripture, yea God him∣selfe pronounceth Moses to be most méeke. He commendeth Dauid also, that he was made ac∣cording to his will and heart. Wherefore, if thou wilt grant, that these men were notable, excellent, and perfect men (as men may be in this world;) neither canst thou denie the promi∣ses and rewards offered to them of God. This without doubt followeth, that men of the more excellent sort, may in well liuing and dooing lift vp their eies to the reward.

* 1.13 20 Howbeit, I thinke that Augustine hath verie well opened all this matter, when he saith in his booke of Confessions; He loueth thée not (speaking to God) which loueth anie thing be∣sides thée that he loueth not for thy sake▪ By these words is gathered, that we may loue gaine and rewards for Gods sake: séeing it is lawfull to imbrace the meane ends for the last and chiefe goodnesse sake. Neither are wée forbidden, but that we may sometimes wish for meate, drinke and cloth, and such things as are néedfull for this life. Yea and Christ hath commanded by expresse words, that we should aske them: and he hath promised them to those which séeke for the kingdome of God, when he hath said; First seeke the kingdome of God, and all things shall be ministred vnto you. * 1.14 Wherefore it is true, that these things may be so hoped for, re∣garded, and receiued of God, as gifts and re∣wards; and not as the principall things. For they are also to be referred to a further end, ac∣cording to Paules most holesome admonition, who hath written; * 1.15 Whether we eate, or whether we drinke, or whether we doo anie other thing, let vs doo it to the glorie of God. * 1.16 And finallie, séeing God himselfe, his glorie, good will, and fauour, be the roote and foundation of other pro∣mises, and of euerie reward; so often as we shall behold these other things, séeing they are comprehended in those former things, we must take héed, that we neuer separate them one from an other; but in the latter, continuallie looke vpon those that are first. Whereby (as Au∣gustine hath counselled,) we shall loue nothing besides God, but that we loue it for his sake. And this much of this question.

Notes

• * 1.1

  In Iudg. 1. Good and honest acti∣ons, are of themselues sufficientlie to be sought for.
• * 1.2

  Whie God would set foorth re∣wards and gifts.
• * 1.3

  Promises and threat∣nings are added in the lawe to the commande∣ments.
• * 1.4

  Whether it be lawfull to doo good for rewards sake.
• * 1.5

  How man is appoin∣ted to an end.
• * 1.6

  1. Cor. 9, 7.
• * 1.7

  The intent that man ought to haue in for∣bearing of wicked acts.
• * 1.8

  Augustine.
• * 1.9

  The cheefe peruerse∣nesse of mens ac∣tions.
• * 1.10

  Barnard.
• * 1.11

  We must worship God also in that he is felicitie and bles∣sednesse.
• * 1.12

  Gen. 15, 1.
• * 1.13

  Augustine.
• * 1.14

  Mat. 6, 33.
• * 1.15

  1. Co. 10, 31
• * 1.16

  What is the foundation of earthlie promises.