A14350:609
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.
Pleasure is an affect, wherewith we are sweetly moved, 1by reason of an action which proceedeth from a nature that is of good constitution, or else from an habit according to nature without impediment. For the actions both of eating, and drinking, and procreating, seeing they arise of nature, do always to him that is in health bring pleasure with them; for they be not hindered by sickness, nor weakness, nor yet by saturitie and fullness. Even so contemplations, and the actions of virtues, since they spring from an habit of the mind, they be ready and easy, and are a present good thing, which agreeth with the nature of man; & therefore have pleasure always joined with them. Aristotle in the tenth book of Ethics proveth, 2that pleasure is not a motion, because it is all whole together, as is a vision: and pleasure hath no succession, except it be accidentally. For if it follow actions, which have success, the same in like manner is prolonged, as it happeneth in eating and drinking; but if the action be momentany, as is a vision, hearing and understanding, then is all the pleasure had at once: even as the whole vision is at once; if the virtue and power of seeing be perfect, if the thing that is seen be set before the eyesight all at once, if the light going between be not obscured, and a convenient distance come between. A motion is not perfect in his parts, but pleasure is whole all at once; therefore it is no motion. Motion cannot be at one moment or instant, but pleasure may. The properties of motion be swiftness, and slowness; and these things are not answerable ⟨p. 136⟩to pleasure. For while a man rejoiceth, he neither rejoiceth the swifter, nor the slower; for if pleasure endure for an hour, it is all whole at once, while the hour lasteth.
Pleasure is an affect, wherwith we are swéetlie mooued, 1by reason of an action which procéedeth from a nature that is of good constitution, or else from an habit according to nature without impediment. For the actions both of eating, and drinking, and procreating, séeing they arise of nature, doo alwaies to him that is in health bring pleasure with them; for they be not hindred by sicknes, nor weakenes, nor yet by saturitie and fulnes. Euen so contemplations, and the actions of vertues, since they spring from an habit of the mind, they be readie and easie, and are a present good thing, which agréeth with the nature of man; & therefore haue pleasure alwaies ioined with them. Aristotle in the tenth booke of Ethiks prooueth,