A14350:601
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.
Of Pleasure, and wherein it may concur with the chiefest good, and wherein it may not.
Of Pleasure, and wherein it may concur with the cheefest good, and wherein it may not.
3 Now the place serveth to speak somewhat of pleasure; and that we may not think that all kind of pleasure is secluded from the chiefest good, or from felicity. For in very deed, felicity, whether we understand it for natural or theological, is either pleasure, or else is joined therewith; so as they cannot be plucked one from another. First I will show those things, which I have gathered thereof out of Plato's doctrine; afterward I will briefly comprehend what Aristotle hath of the same. Plato divided our soul at the least into two parts; to wit, the mind, and the sense: of these parts, as the one is high and most excellent, and whereby we approach very near unto God; so the other is gross, and in a manner brutish, and by it we communicate with beasts. This distinction of the mind being put and confirmed, he attributed unto the mind gladness and joy; but unto the sense, pleasure. But what the difference is between joy and gladness (as me thinks I find by his opinion) I will declare. He will have it, that gladness is sometimes good and commendable; but sometimes, if it shall pass the limits, he affirmeth it to be a vice, and that it is to be despised. 1Which will appear the more plain, if it be defined: for it is a certain haughtiness of the mind, because of the presentness of some good thing: but every man doth see that gladness is right, if we be lifted up by reason of some present good, that is neither less nor more than the thing it self deserveth. Wherefore they be foolish, which puff up themselves for false good things, or be too much elevated for the obtainment of vile and simple goods. But those men are to be detested, which rejoice at wickedness committed, which thorough the corruption of judgment seems good unto their minds. But on the other side, gladness is then praised and commended, when the mind is no more merrier nor puffed up, than agreeth with the good that is gotten. And Cicero in his second book De finibus, as he had learned of the Stoics, comprehended naughty gladness under these words, saying that the same is an exalting of the mind, which without reason thinks it enjoyeth a great good.