A14350:618
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 reason which I have brought, that by these gross and immoderate pleasures, all the kinds of good things belonging to man be destroyed, is written by Cicero in his book called Hortensius, which book is lost; yet will I rehearse his words as they be recited of Augustine in his fourth book against Julian the 14. chapter; 1But are those pleasures of the body to be desired, which truly and gravely are of Plato called the allurements and baits of evils? For what destroying (saith he) of health, what deforming of the colour and the body, what foul loss, what dishonour is there, that is not called and brought forth by pleasure? Every motion whereof, the greater it is, the more is it enemy unto philosophy. For the pleasures of the body cannot agree with any great cogitation of the mind. For who is he, that when he useth the greatest pleasure he can, is able to apply his mind to make an account, or to think of any manner of thing? But who is so unsatiable a person, that day and night, without any intermission of time, will have his senses so to be moved, as they be moved in the chiefest pleasures? What man endued with a good mind, had not rather that no pleasures at all should be given us of nature? Thus much said he. Under which sentence of his are comprehended the hurts, which are wont to be brought in through these pleasures of the body, which exceed measure. But thou wilt say, that If this reason were of force, 2it will condemn pleasures which spring of contemplation, and also that which ariseth of just actions; because both the body is hurt by too much study and contemplation: and that Socrates and also Aristides perished for their honesty sake. I answer, that this was accidentally; because Socrates lighted among evil men. Again, that the powers of the head, which do serve unto cogitation, are sometimes overmuch consumed. But some witty fellow will reply, that this also is accidental, as touching the pleasures of the body; which in very deed do arise of those actions, which destroy the body, and our good things, which the very pleasures by themselves would not do. Howbeit to this we answer, that it comes not always to pass, that a man perisheth for righteousness; nor yet that contemplation doth always harm. But these grosser and mixed pleasures, so oft as they exceed the mean, it cannot be but they do hurt:
The reason which I haue brought, that by these grosse and immoderate pleasures, all the kinds of good things belonging to man be destroied, is written by Cicero in his booke called Hortensius, which booke is lost; yet will I reherse his words as they be recited of Augustine in his fourth booke against Iulian the 14. chapter;