A68840:1080
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.
1An Intent in divided into a good intent and an evil. And to a good intent this is chiefly required, that the end be a thing just and good: which yet is not sufficient. For if a man should steal to give alms, he undoubtedly should set before his eyes a good thing, but because the mean is evil, therefore the intent can not be called good. But if the end be both unlawful and evil, then shall the intent also be evil. Wherefore that the intent be good, both the end and the mean must be honest and good things. Howbeit certain things are by their nature so evil, that we can never use them rightly. As theft, perjury, adultery,2 and such like. Wherefore the Apostles rule must always be firm, that we must never do evil things, whereby good things may follow. Therefore an evil intent is two manner of ways: that is, either by the naughtiness of the end,3 or else of the means. But the intent can never be good, except both end and mean be good. Thus far the Philosophers and school Divines agree with us. Now must we see wherein they differ from us.
1An Intent in deuided into a good intent and an euyll. And to a good intent this is chiefely required, that the ende be a thing iust and good: which yet is not sufficient. For if a man should steale to geue almes, he vndoubtedlye shoulde set before his eyes a good thing, but bycause the meane is euyll, therefore the intent can not be called good. But if the ende bee both vnlawfull and euyll, then shall the intent also be euyll. Wherefore that the intent be good, both the ende and the meane must be honest and good thinges. Howbeit certayne thinges are by theyr nature so euyll, that we can neuer vse them rightly. As theft, periury, adulterye,2 and suche lyke. Wherefore the Apostles rule must alwayes be firme, that wee must neuer doo euyll thinges, whereby good thynges maye followe. Therefore an euyll intent is two maner of wayes: that is, eyther by the naughtynesse of the ende,3 or els of the meanes. But the intent can neuer bee good, except bothe ende and meane be good. Thus farre the Philosophers and schoole Deuines agree wyth vs. Nowe must we see wherein they differ from vs.