A68840:436
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.
To this definition of sacrifices, must be added a participation.1 Certain sacrifices are propitiatory, & others are of thanks giving. By the first kind God is made merciful unto us, by the power & just merit thereof.2 But of this sort we have but only one, for as much as only by the death of Christ the eternal father is reconciled unto us, and by the merit of this one only oblation the sins of the elect are forgiven. But in the other kind of sacrifice we give thanks unto God, we celebrate his name, and to our power we obey his will. Again,3 we must know that this kind of sacrifice consisteth of two parts, whereof the one is an inward part, namely whereby we freely and without compulsion refer unto God our own will and our selves wholly, and all that we have received, and we make them subject unto him, and consecrate them unto his name. The other is an outward part, whereby by some gift, and that visible and sensible, we do as it were by some token and sign, testify what we have in our hart, and we offer unto him somewhat of those things, which he himself hath given unto us. So they in the old time offered first fruits, tenths, and sacrifices. In which things they did not only shadow Christ,4 the most acceptable sacrifice unto God, but they testified also, what love they them selves bare unto God. By these things it appeareth, that the outward oblation or sacrifice is nothing acceptable unto God, except it have the inward part annexed with it, which may testify it to be in us in very deed, for because they which do make any such oblation do most filthily lye unto God. For to testify that which is not so, pertaineth to deceit, and seeing that a lye is vituperable in all things, & every where, much more pernicious & detestable is it, if it be used before God.5 Hereof it came that god often times said by his Prophets, that the sacrifices of the Jews were not acceptable unto him, and chiefly for this cause, namely because they dissembled to honour him with lips and outward signs, when as they were far from him in hart. He requireth therefore the inward part by it self, but as for the outward part, he hath no otherwise commanded, but so that it be offered with the inward part joined together with it: otherwise if it be naked & alone, it is both unacceptable, and also highly displeaseth him.