A68840:1525
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.
Tertullian addeth: Thou wilt demand where the body of the Dove became,1 when the spirit was taken again into heaven, and likewise of the Angels. It was by the same means taken away, whereby it was made. If thou haddest seen when it was brought forth of nothing, thou shouldest also have known when it was turned to nothing. If the beginning was not visible, no more was the end. Farther, he remitteth the reader to John. Was he also (saith he) a fantasy after his resurrection, when he offered his hands and feet to be seen of his Disciples? saying: behold that it is I, for a spirit hath not flesh and bones as ye see me have. Then Christ is brought in as a Juggler or Conjurer. And in his third book against Marcion. Wherefore his Christ, that is, Christ of the true God, because he should not lye, neither deceive, and by that means peradventure should be counted the Christ of the creator, was not that which he appeared to be, and feigned to be that thing which he was, flesh, and not flesh, man and not man, wherefore Christ is also God, and not God. For why should he not also carry the fantasy of God? Shall I believe him as touching this inward substance, that is overthrown as touching his outward substance? Howe shall he be counted true in a secrete thing, that is found so false in an open thing? And ⟨image 217⟩afterward: It is enough for me to affirm that which is agreeing unto God, namely the truth of that thing, which he objecteth to three senses, to sight, touching, and hearing. Again in the book de carne Christi: The vertues (saith he) prove the spirit of God, the passions prove the flesh of man. If virtues are not without spirit, neither shall passions also be without flesh. If the flesh with his passions be feigned, the spirit also with his virtues is false. Why doest thou by thy lye take but half Christ? He is all whole truth.
Tertulian addeth: Thou wilt demaund where the body of the Doue became,1 when the spirite was taken againe into heauen, and likewise of the Aungels. It was by the same meanes taken awaye, whereby it was made. If thou haddest seene when it was broughte foorth of nothyng, thou shouldest also haue knowen when it was turned to nothing. If the beginning was not visible, no more was the ende. Farther, he remitteth the reader to Iohn. Was he also (sayth he) a fantasy after his resurrection, when he offred his handes and feete to be seene of his Disciples? saying: behold that it is I, for a spirite hath not flesh and bones as ye see me haue. Then Christe is brought in as a Iugler or Cuniurer. And in his third booke against Marcion. Wherefore his Christ, that is, Christe of the true God, bicause he should not lye, neither deceaue, and by that meanes paraduenture should be counted the Christ of the creator, was not that which hee appeared to be, and fayned to be that thing which he was, flesh, and not flesh, man and not man, wherefore Christ is also God, and not God. For why shoulde he not also cary the fantasy of God? Shall I beleue him as touching this inwarde substance, that is ouerthrowen as touching his outward substance? Howe shall he be counted true in a secrete thing, that is found so false in an open thing? And