A68840:926
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 when Augustine expoundeth these words of the Psalm: namely, the sending out of evil Angels, he doubteth whither the plagues of the Egyptians were done by a good Angel or by the Devil. And at the length he showeth, that the plague and destruction of the first begotten may be ascribed unto the ministry of the Devil: but the other plagues are to be attributed unto good angels, that the sentence both of the book of Exodus and of the Psalm may stand fast. Howbeit, as touching that plague of the first begotten, in Exodus it is written under the name of God: I will this night pass through Egypt, and will smite. &c By these words that destruction seemeth to be ascribed, either unto god, or to a good Angel, and not unto the Devil. But that moveth me not much, because although it were done by the ministry of the Devil, yet may it be ascribed unto the Lord. For Job, when by the work of the Devil he was bereft both of goods and children, said nevertheless: The Lord hath given, and the Lord hath taken away, and that (said he) was done by the Lord, which was done by the Devil. But some object: If we assign these things unto the Devil, then shall he seem to have fought against himself. For the Sorcerers, by the help of devils, withstood Moses, when they did the same things that he did. And if plagues were by evil Angels sent against the Egyptians, and the Sorcerers went about to withstand them, then Satan seemed to resist Satan. Neither could the Sorcerers have truly said that they failed, and testified that it was the finger of God which wrought. But these reasons in my judgement are not strong, because the things done by the Sorcerers, were done by the power of Satan, which is unto him natural. For by it he is able to apply the seeds of things and working causes to his matter prepared, and to work wonders as touching the sight of man. But those things, wherewith God afflicted the Egyptians, were by his most mighty power wrought by the instrument of the Devil. Wherefore it is no marvel if the Sorcerers failed, and felt the most excellent power of the finger of God.
1But when Augustine expoundeth these wordes of the Psalme: namelye, the sending out of euyll Angels, he doubteth whither the plagues of the Egiptians were done by a good Angel or by the Deuyl. And at the length he sheweth, that the plague and destruction of the first begotten maye be ascribed vnto the ministery of the Deuyl: but the other plagues are to be attributed vnto good angels, that the sentence both of the booke of Exodus and of the Psalme may stand fast. Howbeit, as touching that plage of the firste begotten, in Exodus it is written vnder the name of God: I wil this night passe through Egipt, and wil smite. &c By these woordes that destruction semeth to be ascribed, eyther vnto god, or to a good Angel, and not vnto the Deuil. But that moueth me not much, bycause although it were done by the ministery of the Deuil, yet maye it be ascribed vnto the Lorde. For Iob, when by the woorke of the Deuil he was bereft bothe of goodes and children, said neuerthelesse: The Lorde hath geuen, and the Lorde hath taken away, and that (sayd he) was done by the Lorde, which was done by the Deuil. But some obiect: If we assigne these things vnto the Deuil, then shal he seme to haue fought against himself. For the Sorcerers, by the help of deuils, withstoode Moses, when they did the same thinges that he dyd. And if plagues were by euyl Angels sent against the Egiptians, and the Sorcerers went about to withstand them, then Sathan semed to resist Sathan. Neither could the Sorcerers haue trulye sayde that they fayled, and testified that it was the fynger of God whych wrought. But these reasons in my iudgement are not strong, bycause the thinges done by the Sorcerers, were done by the power of Sathan, which is vnto him naturall. For by it he is able to applye the seedes of thynges and woorking causes to his matter prepared, and to woorke wonders as touching the sight of man. But those thinges, wherewith God afflicted the Egiptians, were by his most mighty power wrought by the instrument of the Deuyll. Wherefore it is no maruail if the Sorcerers failed, and felt the most excellent power of the finger of God.