A68840:1529
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.
But Origene in his book [Greek or Hebrew] (as he is cited of Jerome against John bishop of Jerusalem) thought far otherwise.1 For where we say that the visions of Angels may be imagined three manner of ways, namely either in fantasy, or in body, but not humane, or lastly in a true and humane body: he taketh a certain mean, and saith that the bodies of Angels wherein they offer them selves to be seen, are neither perfect nor humane, nor also fantastical, but only bodies, and that he applieth to them that rise again. For in the resurrection saith he, we shall have bodies, but yet only bodies, not bones, not sinews, not flesh. And in deed there is some difference between a body and flesh:2 for all flesh is a body, but not every body is flesh. Such a difference touched Paul to the Colossians, saying: Being reconciled in the body of his flesh. And in the second chapter: In the spoiling of the body of the flesh of sin. And in the Symbol also we say, that we believe in the resurrection of the flesh, and not of the body.
But Origene in hys booke 〈non-Latin alphabet〉 (as he is cited of Ierome agaynste Iohn byshop of Ierusalem) thought farre otherwise.1 For wher we say that the visions of Aungels may be imagined three maner of wayes, namely either in fantasye, or in body, but not humane, or lastly in a true and humane body: he taketh a certaine meane, and sayth that the bodies of Aungels wherein they offer them selues to be sene, are neyther perfect nor humane, nor also fantasticall, but onelye bodyes, and that he applyeth to them that ryse agayne. For in the resurrection sayth he, we shall haue bodies, but yet onely bodies, not bones, not synewes, not fleshe. And in deede there is some difference betwene a bodye and fleshe:2 for all fleshe is a body, but not euery body is flesh. Suche a difference touched Paule to the Collossians, saying: Being reconciled in the body of hys fleshe. And in the seconde chapter: In the spoyling of the body of the flesh of synne. And in the Symbole also we say, that we beleue in the resurrection of the fleshe, and not of the bodye.