A68840:610
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.
1A lye is divided into a Serviceable lye, a Sportful lye, & a Pernicious lye. And this division cometh of no other thing but of the effects, or of the ends. For this is evermore true, that the ends them selves, may have the nature both of the cause and of the effect. For lies do either profit, or delight, or else hurt. The end of a pernicious lye, is to hurt. The end of a Sportful lye is to delight: and the end of a Serviceable lye is to profit. But Aristotle, because in virtue he chiefly considereth the mean,2 therefore if in speaking thou ⟨p. 88⟩exceed that mean, he calleth that boasting: but if thou want of the mean, he nameth it Irony. And in that evil this is chiefly hurtful, because an evil or false opinion is engendered in the mind of our neighbour.3 For the which cause the same Aristotle seemeth to have said well, that a lye is both evil, and also it is to be avoided. Which thing we may also prove by testimonies of the holy Scriptures. For to this belong all those things which we before brought to stir us up to speak the truth. And very many places are here and there set forth, which detest lies. David saith: Thou wilt destroy all those which speak lies.4 There are reasons also which persuade us the same: whereof one is, in a lye is an abuse of signs. And for as much as it is not lawful to abuse the gifts of God, a lye is understand also to be prohibited. Farther (as it is before said) a lye is contrary unto humane fellowship, for in lying the conceavinges of the mind are not communicated unto our brethren, but lies. Wherefore seeing man is by nature made unto fellowship, and communication, when he speaketh false things, he fighteth with his own nature. And as Augustine saith: Faith is therein hurt,5 for he which heareth, believeth those things which are spoken. Wherefore that faith, which he giveth unto other mens words, is made frustrate. And so great a thing cannot be hurt without blame. And lastly every man by lying, loseth his own credit: for being taken in a lye, he shall ever after be suspected. Wherefore though he would, he shall not be able by admonition or correction to help his neighbour. For the which cause the fault which is in a lye, pertaineth not only to the hurt and loss of our neighbour, but it is in it by the general word, as by that which we have already said manifestly appeareth.