A68840:1930
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.
1But as touching this word reward, which some, because they do not well understand it, do take for merit, we must divide it two manner of ways. For that is sometimes called a reward, which is given freely, but yet is promised, by adding of some work, whereby men should be stirred up to do well. So eternal life may be called a reward, not that we deserve the same by our works, but because by a certain order appointed of God, it followeth our good works. But sometimes a reward is that which is due unto good deeds,2 & is rendered unto them of duty. After this manner eternal life cannot be called the reward of our works. Wherefore Paul to the Romans saith: Abraham believed God, & it was imputed unto him for righteousness. But unto him which worketh reward, is not imputed according to grace, but according to debt. Wherefore eternal life, for as much as it is not of right dew, cannot be a reward, if the word be taken in that signification. But when they thus reason: there is a reward given, ⟨p. 273⟩ergo there is a merit. The argument is not firm,3 because in affirming we may not descend from the general word to the species. Neither doth he rightly conclude which saith: It is a living creature, ergo it is a man. This general word reward hath two species: therefore this argument is not firm, if we say: It is a reward, Ergo it is plain that it must be given of duty.
1But as touching this woorde rewarde, which some, bicause they do not well vnderstand it, do take for merite, we must deuide it two maner of wayes. For that is sometymes called a rewarde, whiche is geuen freelye, but yet is promysed, by adding of some worke, wherby men should be styrred vp to doo well. So eternal life may be called a reward, not yt we deserue the same by our woorkes, but bicause by a certain order appointed of God, it followeth our good workes. But somtimes a reward is that which is due vnto good dedes,2 & is rendred vnto them of duty. After this maner eternal life cannot be called the reward of our workes. Wherfore Paul to the Romanes saith: Abraham beleued God, & it was imputed vnto him for righteousnes. But vnto him which woorketh reward, is not imputed according to grace, but according to debt. Wherefore eternal lyfe, for as muche as it is not of ryght dewe, cannot be a reward, if the woorde be taken in that signification. But when they thus reason: there is a reward geuen,