A68840:862
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.
First, the knowledge of God is supposed to be offered unto the senses,1 or understanding. Or else we think that it cometh of nature, either else by a prerogative, and revelation which passeth nature. Father the knowledge of the substance, nature, and (as if I should say) of the very essence, is separated from that knowledge which consisteth of tokens, testimonies, arguments and signs of the divine presence. Lastly we must speak, either of that knowledge, which agreeth with this our life, or of that only which is looked for after this world.2 I will begin therefore at the senses: and of the knowledge of them this I suppose, that the nature, substance, and essence of God can not be comprehended by the senses. For those things have no affinity with God which are understand by senses, but are from him most far distant. And to say the truth the qualities, which long to any certain general word, and are reckoned for accidences, do stir up the knowledge of the senses. And for as much as God, which is most simple, is not subject to those, he can not therefore be known by the senses. And this to be true is by certain experience perceived which every man taketh of his own judgement. For it is most certain, that no man hath by his senses perceived him.3 Howbeit the Anthropomorphites persuaded themselves that God might be known by the senses, as men which did attribute unto god a humane body: but their opinion is utterly rejected. For the holy scripture testifieth that God is a spirit, and it also putteth a manifest difference between a spirit and a body, when our saviour saith: Feel and see, because a spirit hath neither flesh nor bones. And there is none which understandeth not, that a humane body and his members, can not consist without flesh & bones. Farther their foolishness hereby appeareth, because there is not a body found, which is every way pure and simple: for let it be as equal as thou wilt, at the lest way it hath parts, whereof it is composed. And that all composition is against the nature of God, even the Ethnic Philosophers perceived.
First, the knowledge of God is supposed to be offred vnto the sēces,1 or vnderstanding. Or els we thinke that it commeth of nature, either els by a prerogatiue, and reuelacion which passeth nature. Father the knowledge of the substaunce, nature, and (as if I should say) of the very essēce, is separated from that knowledge whiche consisteth of tokens, testimonies, argumentes and signes of the diuine presence. Lastly we must speake, either of that knowledge, whiche agreeth with this our life, or of that onely which is looked for after this world.