A68840:1021
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.
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 For Paul taketh not properly there the word [Greek or Hebrew] which is turned envy. But to the Galatians he more plainly forbiddeth envy, writing: Be not ye made desirous of vain glory, provoking one an other, and envying one an other: Where not only Envy is reproved,2 but the mother of it is also showed, namely desire of glory. As also we may in this history perceive. For the Ephraites envied Gideon, because the glory of so great a victory seemed to redound unto him. And this affection is of force in all those things, wherein we desire to excel. Neither abstaineth it also from virtues: for the envious persons would not that his matches and like should excel him in any ornament of virtues. But the cause why envy is conversant among like, is this, because although the prosperous fortune of like or matches, doth take away none of our goods, neither maketh us lesser then we are, yet the Envious person so thinketh of the good things of other men, as though by them his honour & dignity, gain,3 and other ornaments were darkened. And this is not to be left unspoken of, that every envious person is one that rejoiceth in an other mans hurt: for he rejoiceth in the adversity of his equal.4 Yet are not these to be counted for one and the self same vice, seeing they pertain unto contrary motions of the mind. For Enuidence is a grief or sorrow, when he that rejoiceth in an other mans hurt is affected with joy. Yet are these vices, although they be diverse, otherwise so joined together, that there is no envious man which is not moved with the rejoicing ⟨image 150⟩in the hurt of an other. And hereby it manifestly appeareth that Enuidence plainly is contrary unto Mercy. For it lamenteth an other mans misery, but the envious man rejoiceth therein, because of the disease of rejoicing in the hurt of an other wherewith he is sick.5