A14350:292
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.
The seventh Chapter. Whether young and incontinent men, and finally any other sort are to be excluded from hearing of the word of God.
The seuenth Chapter. Whether yong and incontinent men, and finallie anie other sort are to be excluded from hearing of the word of God.
IT should seem that Aristotle may for just cause be blamed, when he would exclude a young man from hearing of moral philosophy: for thus he saith; He will hear in vain, & without fruit, because he hath not experience: and that although he have his right reason, yet is he overcome with lusts and affections, and so overcome, as he cannot do those things that he would: and therefore (he saith) that as his reason is overcome, so is this learning understood of him overcome, & that since he is not able to produce the same into act, his labour in hearing will be frustrate. Howbeit hereof is gathered an argument of the contrary, to wit; that they by this faculty are very greatly holpen, which do suffer their affections to be ruled by reason. Again, it belongeth to those that be perfect men, to subdue the affections of their mind to reason: and young and incontinent men, which have most need of amendment, are not judged meet for these things. These being plucked away from hearing, there will be no kind of men left, unto whom these things will bring any commodity. Whereupon Aristotle shall hardly avoid it, but that this will become superfluous. Eustratius answereth, that there be some men, and those not a few, which are lead only by custom to become good; but they cannot proceed therein by an order and way prescribed, seeing they are destitute of infallible rules, which when they have afterward procured to themselves by this doctrine, they are most of all established in just and honest actions, not being now any more led by customs, but throughly persuaded by a full assurance of their mind. And there be some, which of a certain natural inclination do fly from wickedness, and desire goodness; but how those things do differ one from another, or by what means they may, ⟨p. 53⟩of the good things, which without doubt are manifold, follow the better, they are ignorant by themselves: neither is there any doubt, but that they which be so framed, may thereby obtain great helps.