A68840:1020
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.
Now must we speak of envy. Cicero thinketh that it should rather be called Enuidence, for they among Latin men are said to be sick with Envy, which are envied. But Enuidence pertaineth to them, which consume away with this disease. And therefore he thinketh that Envy or Enuidence is therefore so called, because that they which are envious, do to much look upon other mens fortune. Envy therefore is a grief which is taken for an other mans prosperity, especially of those which are equal & like unto us. For a poor man envieth not a king, neither do beggars envy noble men. We envy those that are like & equal unto us. And the likeness is to be understand, as touching kindred, riches, beauty, age, wit, dignity, and such like. The cause of Enuidence is not, because we fear that some hurt is at hand of those whom we envy: for that should be fear. But of a certain hatred and stomach we can not abide the prosperity of other men, especially of our matches and like. And thereof Envy is the cause.
Now must we speake of enuy. Cicero thinketh that it should rather be called Enuidence, for they among Lattin men are sayd to be sicke with Enuy, whiche are enuied. But Enuidence pertayneth to them, which consume away with this disease. And therfore he thinketh that Enuy or Enuidence is therfore so called, bycause that they which are enuious, do to much looke vpō other mens fortune. Enuy therfore is a grief which is takē for an other mās prosperity, especially of those which are equal & like vnto vs. For a poore mā enuieth not a king, neither do beggers enuy noble men. We enuy those that are like & equall vnto vs. And the likenesse is to be vnderstand, as touching kinred, riches, beawty, age, witte, dignity, and such like. The cause of Enuidence is not, bycause we feare that some hurte is at hand of those whom we enuy: for that should be feare. But of a certayne hatred and stomacke we can not abide the prosperity of other men, especially of our matches and like. And therof Enuy is the cause.
Envy is evermore counted evil, and it is by the holy scriptures grievously reproved. For it is most manifestly against Charity. For the Apostle said unto the Corinth. the 1. chap. Charity envieth not.1