A68840:1019
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.
1This affection in two things communicateth with Mercy: first because either of them is a Heaviness: farther, because each of them is stirred up by the unworthiness of the thing. Mercy, because good men are grieved and oppressed, and Nemesis, because wicked men live haply. But in this afterward they differ, because ⟨p. 143⟩Nemesis hath a respect unto prosperous fortune, & Mercy unto sharp fortune. Wherefore Nemesis is in a manner a mean affection between Envy & Mercy, for of either it seemeth to take somewhat: of mercy it taketh unworthiness: of Envy prosperity, which it hath a respect unto.2 Farthermore Aristotle teacheth that none are affected with Nemesis for other mens virtues: for if otherwise they of vicious and corrupt men, become just, moderate, strong, and temperate men, we are not then angry, because when they are adorned with virtues, they are no longer counted wicked men. But then at the last we are affected with Nemesis, when those good things come unto wicked men, with which we think ye good men ought to be rewarded, as are riches, honours, power, favour, & such like. But godly men must wisely deal with this affection, that when their minds are affected with it, because of the felicity of the ungodly, let them have a regard unto God, which is the true governor and distributer of all good things. Wherefore if men should bestow these outward goods upon the unworthy, their uniustice might justly be reproved. But such a reprehension hath no place in God, because he doth all things most justly. This thing David when he did not diligently consider, said: My feet were almost moved. As though he should have said: By reason of this Nemesis I had almost grievously fallen.3 Wherefore we must seldom give place to this affection, least we seem to reprehend the Providence of God.
1This affection in two things cōmunicateth with Mercy: first bycause either of them is a Heuinesse: farther, bycause eche of thē is stirred vp by the vnworthinesse of the thing. Mercy, bycause good men are grieued and oppressed, and Nemesis, bycause wicked men lyue happely. But in this afterwarde they differ, bycause