A68840:1651
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.
1This is the nature of relatives, not only of such as in that thing that they are, are referred unto other, but also of those which are by any means referred unto an other thing, as the head unto the body, and again the body to the head. For when we see the head, we straightway require the body, and again when we see the body, we require the head. Such relatives (as the Logicians say) are called secundum dici. The Lord is the head of the body of the Church, and it is the body of that head. Wherefore Paul both wisely and pithily disputeth, when he saith: The body is not made to this end, and to pollute it self with lusts, but to be correspondent unto the head, and to be conformable unto it. And he addeth, GOD which hath raised up Christ, shall raise us up also by his power. The first argument was taken from relatives. The second is drawn of GOD. For if he will raise up our bodies, as he hath raised up Christ, why do we then defile them with ignominy? He goeth on and sayeth, do ye not know that your bodies are the members of Christ? Shall I then take the member of Christ, and make it the member of an harlot? Undoubtedly a sore conclusion which he concludeth. Shall I take (sayeth he) the member of Christ? As though he should have said: No without doubt, for this were to tear the body of Christ. And it is a thing most cruel to pluck away the members from a lively body, and to join them unto a rotten or dead body. But the strength of the reason consisteth herein. Christ can not commit fornication: wherefore if thou wilt commit fornication, thou must first be plucked from Christ. Here is showed that fornication is not only a sin, but also a deadly and most grievous sin, which plucketh us away from Christ.
1This is the nature of relatiues, not onely of suche as in that thyng that they are, are referred vnto other, but also of those whiche are by any meanes referred vnto an other thynge, as the head vnto the body, and agayne the body to the head. For when we see the head, we straightwaye require the body, and agayne when we see the body, we require the head. Suche relatiues (as the Logitians saye) are called secundum dici. The Lorde is the head of the body of the Churche, and it is the body of that head. Wherfore Paul both wisely and pithely disputeth, when he sayth: The body is not made to thys end, and to pollute it selfe with lustes, but to bee correspondent vnto the head, and to bee conformable vnto it. And he addeth, GOD whiche hath raysed vp Christe, shall rayse vs vp also by his powre. The firste argument was taken from relatiues. The seconde is drawen of GOD. For if he wyll rayse vp our bodyes, as he hath raysed vp Christe, why doo we then defile them with ignominy? He goeth on and sayeth, doo ye not knowe that your bodyes are the members of Christe? Shall I then take the member of Christe, and make it the member of an harlot? Vndoubtedly a sore conclusion whiche he concludeth. Shall I take (sayeth he) the member of Christe? As thoughe he shoulde haue sayde: No without doubt, for this were to teare the body of Christe. And it is a thynge moste cruell to plucke awaye the members from a lyuely body, and to ioyne them vnto a rotten or dead body. But the strength of the reason consisteth herein. Christe can not commit fornication: wherefore if thou wilte commit fornication, thou must firste be plucked from Christe. Here is shewed that fornication is not onelye a sinne, but also a deadly and moste grieuous synne, whiche plucketh vs awaye from Christe.