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,…

¹Apelles the heretic, being in manner overcome with these reasons, granteth that Christ had in deed true flesh, but he denieth that he was borne, but brought from heaven: and he objecteth that the bodies, which were taken by Angels, were true bodies, but they were not borne. Such a body (saith he) had Christ. Tertullian answereth hereunto: They, saith he, which set forth the flesh of Christ, after the example of the Angels, saying that it was not borne, namely a fleshy substance, I would have them to compare the causes also, as well of Christ as of the Angels, for which they came into the flesh. No Angel did at any time therefore descend to be crucified, to suffer death, and to rise again from death. If there was never any such cause why angels should be incorporate, then haste thou a cause why they took flesh, and yet were not borne. They came not to die, therefore they came not to be borne. But Christ being sent to dye, it was necessary that he should be borne, that he might dye: for none is wont to dye, but he which is borne. He addeth moreover: And even then also the Lord himself appeared among those angels unto Abraham without birth, namely with flesh, for the same diversity of cause. Afterward he addeth: That the Angels have their bodies rather from earth, then from heaven. Let them prove saith he, that those angels received the substance of flesh of the stars. If they prove it not, because it is not written, then was not the flesh of Christ thereof, to which Christ they apply the example of Angels. And in his third book against Marciō: My God, saith he, which hath reformed it, taken of the slime in this quality, not yet of seed by marriage, and yet flesh, might as well of any matter have framed flesh also unto Angels, which also framed the world of nothing, into so many and such bodies. Again in his book de carne Christi, hee saith: It is manifest that angels carry not flesh proper of their own, as substances by nature spiritual, and if they have any body, yet it is of their own kind, and are transfigurable for a time into the flesh of man, that they may be seen, and have fellowship with men. Farther, in his third book against Marcion: Know thou saith he, that this is not granted unto thee, that the flesh in Angels was putative, or by imagination, but of the very and sound substance of man.

¹Apelles the heretike, being in maner ouercome with these reasons, graunteth that Christ had in dede true flesh, but he denieth that he was borne, but brought from heauen: and he obiecteth that the bodies, which were taken by Angels, wer true bodies, but they were not borne. Suche a body (sayth he) had Christ. Tertulian answereth hereunto: They, sayth he, which set foorth the fleshe of Christ, after the example of the Aungels, saying that it was not borne, namelye a fleshye substaunce, I would haue them to compare the causes also, as well of Christ as of the Aungels, for which they came into the flesh. No Aungel did at anye tyme therefore discende to be crucified, to suffer death, and to rise againe from death. If there was neuer any such cause why angels should be incorporate, then haste thou a cause why they tooke flesh, and yet wer not borne. They came not to die, therefore they came not to bee borne. But Christe beyng sent to dye, it was necessarye that he shoulde bee borne, that he might dye: for none is woont to dye, but hee whiche is borne. He addeth moreouer: And euen then also the Lorde himselfe appeared among those angels vnto Abraham without birth, namelye with flesh, for the same diuersity of cause. Afterward he addeth: That the Aungels haue their bodies rather from earth, then from heauen. Let them proue saith he, that those angels receaued the substance of flesh of the stars. If they proue it not, bicause it is not written, then was not the flesh of Christ thereof, to whych Christ they apply the example of Angels. And in his third booke against Marciō: My God, saith he, which hath reformed it, taken of the slyme in this quality, not yet of seede by mariage, and yet flesh, might as wel of anye matter haue framed flesh also vnto Angels, which also framed the world of nothing, into so manye and suche bodies. Againe in his booke de carne Christi, hee saith: It is manifest that angels cary not flesh proper of their own, as substāces by nature spiritual, and if they haue any body, yet it is of their owne kinde, and are transfigurable for a time into the flesh of man, that they may be sene, and haue fellowship with men. Farther, in his third booke against Marcion: Know thou saith he, that this is not graunted vnto thee, that the flesh in Angels was putatiue, or by imaginacion, but of the very and sound substance of man.