A68840:959
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.
¶Of Dreams.
¶Of Dreames.
1But now must we entreat of dreams: and first we will see what may be affirmed of them by natural reason: and afterward how much we must attribute unto them by the word of God. As touching the first, Aristotle, Hippocrates, and Galen, also other famous Philosophers have written many things, and amongest them Aristotle in his litle book de Divinatione per Somnium (if so it be his book, although we can not doubt but that it is witty and learned) sayeth first, that this kind of divination seemeth not utterly to be abjected, because of the common sort very much is attributed unto it: and those things which are commonly received of all men, can not universally be false. Hereunto he addeth, that there are very many dreams, of which an apt and mete reason may be given: which (as experience teacheth) deceive not men, but have their success. Therefore it is not mete that we should despise all manner of divination by dreams. Howbeit we must receive it warily, for that it is very heard to give causes thereof, because nature in this part worketh very obscurely.2 And Aristotle thinketh not that dreams are sent of God. For if (sayeth he) they should be sent of him, he would give them to good and wise men. But it is not so. For foolish and evil men for the most part obtain this faculty: beasts also do dream: And who will contend that God giveth divination unto them? Neither dreams which are occupied about the fantasy ⟨p. 135⟩of such as sleep are to this end given, that thereby they should foretell things to come. Farther if god should give dreams, he would give them rather in the day time, that men might the diligentlier behold them. Neither can we easily see why he should choose the night unto him for that purpose. And lastly forasmuch as god is not envious, he would not so obscurely admonish them, whom he would instruct of things to come, but he would show them manifestly and openly. But dreams are so obscure, that for the interpretation of them we must go unto prophets, and soothsayers. These things are in a manner gathered all out of Aristotle, whereby he utterly transferreth the thing from god unto nature, as though the reasons of dreams should from thence be sought for. But I will in treat of that afterward when I come to the doctrine of the scripture. Now will I declare his opinion as touching this thing.