A68840:112
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.
I call it foolish mercy, by which our mind is so moved with other mens miseries, that it declineth from sound counsel and just reason. And we are overcome with this affection for this cause, by reason we would never suffer such things wherewith we see others afflicted justly and worthily, and because we our selves abhor from such things, we therefore leave of from punishing the guilty.1 Mercy in deed is an affection profitably planted in our hearts of God, whereby we are stirred up to help and defend others. But we must take heed, that by it we be not made so soft and effeminate, whereby we should commit any thing against the commandments and will of God.2 The holy scriptures reprehend Ahab king of Samaria, because he spared Benadad king of Syria. Of whom he said: if he be on live, he is my brother. They condemn Saul also by the voice of Samuel the prophet, because he saved Agag king of Amaleck o• live. And even as it was said unto an other by the messenger of God:3 Thy soul shall be for his soul, so Saul being a little before placed by God in the kingdom, was deprived thereof. What shall we do then? Shall we not forgive since? Seneca in his second book of clemency and .6. chap. writeth: Pardon (saith he) is a remission of punishment due, by which he is forgiven which ought to have been punished. Wherefore he thinketh it is not a wise mans part to give pardon, because a wise man will never commit any thing which ought not to be done, or leave any thing undone which ought to be done. This reason of his seemeth to be very good and effectual enough. But least we should be deceived thereby, we must here set a profitable distinction of persons, that is of God, of princes,4 and of private men. No man ought to doubt, but that god may forgive whom he will, when as he is not bound to any other mans laws. Wherefore in forgiving he is not said to remit that which he ought to have punished. Besides this, he hath not so forgiven men their faults,5 but that he hath punished them in his only begotten Son Christ. But we must otherwise think of the Magistrate, to whom it is not lawful to forgive the punishments of since, because he is commanded to give judgement by the laws. To whom nevertheless it is granted either to release or to aggravate the punishments according to the weight and quantity of the crimes.