A14353:182
Most learned and fruitful commentaries of D. Peter Martyr Vermilius Florentine, professor of divinity…Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie…
Most learned and fruitful commentaries of D. Peter Martyr Vermilius Florentine, professor of divinity in the school of Tigure, upon the Epistle of S. Paul to the Romans wherein are diligently [and] most profitably entreated all such matters and chief common places of religion touched in the same Epistle. With a table of all the common places and expositions upon divers places of the scriptures, and also an index to find all the principal matters contained in the same. Lately tra[n]slated out of Latin into English, by H.B.Most learned and fruitfull commentaries of D. Peter Martir Vermilius Florentine, professor of diuinitie in the schole of Tigure, vpon the Epistle of S. Paul to the Romanes wherin are diligently [and] most profitably entreated all such matters and chiefe common places of religion touched in the same Epistle. With a table of all the common places and expositions vpon diuers places of the scriptures, and also an index to finde all the principall matters conteyned in the same. Lately tra[n]slated out of Latine into Englishe, by H.B.
London: printed by John Daye. Cum gratia & privilegio Regiæ Maiestatis per decennium. These books are to be sold, 1568London: printed by Iohn Daye. Cum gratia & priuilegio Regiæ Maiestatis per decennium. These bookes are to be solde, 1568
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.
The Gentiles which followed not righteousness took hold of righteousness: even that righteousness which is of faith. The greek word in this place is [Greek or Hebrew]. Wherefore it followeth, that we speak after the manner of the Scriptures. Neither is this to be left unspoken of, that there are some which think that this definition of the Gospel is taken of the matter: as though it should be thus ⟨image 28⟩expounded, that the Gospel is the power of God to salvation, for that in it is set forth and entreated of the power of God, whereby he saveth mankind. And that power is Christ the Son of God, which was made of the seed of David, according to the flesh, even as it is before said. So the first definition and this latter differ nothing as touching the kind of the cause. And in deed I dislike not this interpretation, for Paul in the first to the Corinth. calleth Christ the power of God, and the wisdom of God: howbeit I do more willingly allow the first interpretation. Peradventure some will say, forasmuch as the Gospel is preached unto many unto judgement and condemnation, and we are (as Paul said) unto many the savour of death unto death, how then is it called salvation, or power unto salvation? And to the Corint. it is written, We preach Christ crucified, 1unto the Jews, in deed an offence: and to the Greeks foolishness. Hereto we answer, that the Gospel is hurtful unto them, which trust in their own strengths, their proper works, and their own reason. But in the same place to the Cor. Paul writeth: Unto the called of God is Christ preached, the power of God, and the wisdom of God. Which place serveth very much unto the interpretation of this sentence. For things ought to have their name given them2 of that thing, which they have obtained of their own disposition and nature, and not of that, which is otherwise annected unto them by hap, and (as they speak) per accidens, that is by chance. The Gospel hath of his own institution, and by the counsel of God, the propriety to save. But in that it hurteth, the same happeneth from without, that is of the infidelity of the receivers: otherwise Christ himself could not be called a Saviour: because he was put for the fall and offence of many. Wherefore when he spake of the Scribes & Pharisees, he said: If I had not come and spoken unto them, they should have had no sin.