A68840:1014
Most fruitful [and] learned co[m]mentaries of Doctor Peter Martyr Vermil Florentine, professor of divinity,…Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie,…
Most fruitful [and] learned co[m]mentaries of Doctor Peter Martyr Vermil Florentine, professor of divinity, in the University of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswell of the matter, as of the words: with an index of the places in the holy scripture. Set forth & allowed, according to the order appointed in the Queens majesties injunctions.Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.
London: printed by John Day, 1564London: printed by Iohn Day, 1564
Title page typeset from the transcription.
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 Mercy.
Mercy is a grief of the mind, which we take for the adversity of other men,1 or (as Cicero saith) a grief taken for an others mans misery. Aristotle teacheth, ⟨image 149⟩that Mercy is stirred up, if we see any suffer grievous things which they have not deserved. For if wicked men be justly punished, Mercy is not therefore stirred up. Farther he thinketh, that those cases which we pity, should be terrible, otherwise if they be but light, we are by them little or nothing moved. Lastly that they are touched with mercy, which do think that such things may sometimes happen either unto themselves or to some of their friends. Which is the cause, that Aristotle supposeth, that they which are in prosperity, and do judge themselves happy, are not prone unto mercy, yea they are wont to scoff & mock those which are in misery, as they which think nothing can hurt them. Likewise he removeth this affection from such as are desperate and in a most miserable state, because they are not afraid that any worse thing can happen unto them, then that which they have already. Wherefore they seem in that desperate fortune to have become men without senses. But if this were true, a man might doubt, by what means mercy can be ascribed unto God, forasmuch as he without controversy is most blessed, and nothing can hurt him. But to this might be answered, that mercy is not properly attributed unto god, but by a metaphor taken of man, because he doth those things,2 which merciful men are wont to do. For they help the afflicted, which self same thing god also doeth. But in this thing I agree not unto Aristotle, which will not have mercy to be showed unto those which are justly punished. For Samuel mourned long time for Saul, whom God rejected not unworthily, but most justly. Christ also wept over the destruction of Jerusalem which was at hand unto that City, not undoubtedly without desert, but justly. Neither think I this true, that sins, which some men commit, do not stir up mercy, but only calamities & adversities do stir up mercy. For holy men are no less grieved for other mens causes, when they fall into grievous sins, than they are when they be oppressed with evil fortune, yea they are so much the more grieved, as that evil is more pernicious, and less able to be cured.