A68840:933
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.
The same thing also he commanded, when demanding what men said of himself, he had wrong from Peter the true confession, wherein he affirmed that he was the son of God, he commanded I say that they should not tell unto other that Jesus was the Messiah. For they were not then so confirmed, that if they had spread such things abroad, they could in disputing have confirmed the same by apt testimonies. Wherefore he thought meet that they should tarry till they were more fully instructed. He would not have the truth utterly to be unspoken of, but yet to the opening of the same, he chose a time convenient. Wherefore it is not thereby rightly gathered that miracles are of no force to confirm faith, because Christ sometimes forbade that they should be published, forasmuch as that commandment of the Lord belonged only for the taking of better occasions, and not perpetually to keep silence. Lastly there is an other thing,1 which seemeth to be against that article of the definition: For it seemeth that faith cannot be confirmed by miracles, when as they require it, and will have it to go before them. For in Math. the 13. chapter it is written, that Christ, because of the incredulity of his own citizens, wrought in a manner no miracles. And Mark addeth, that he could not. Wherefore it should seem that it is rather to be said, that miracles are constituted and stablished by faith, when as if it be not present (as the Evangelists say) miracles can not be done. I answer, that they which by prayers will obtain miracles, must after an accustomed & just manner be endowed with faith: for vain are those prayers counted which lean not unto faith. But if a miracle be given, there is nothing letteth, but that faith which is begun, may by it be stirred up & confirmed. Farther this is for assured, that god is not letted, but that he can also give miracles unto the unbelievers,2 yea he hath oftentimes given miracles unto them. Undoubtedly Pharaoh and the Egyptians were infidels. And who knoweth not but that there were unto them very many miracles wrought by Moses? Christ likewise did then show the miracle of his resurrection, when all men in a manner despaired of his doctrine and truth. Wherefore nothing letteth but that faith may by miracles be confirmed.
The same thinge also he commaunded, when demaunding what men sayd of himself, he had wroong from Peter the true confession, wherin he affirmed that he was the sonne of God, he commaunded I say that they should not tel vnto other that Iesus was the Messias. For they wer not then so confirmed, that if they had spread such things abroad, they could in disputing haue confirmed the same by apt testimonies. Wherfore he thought meete that they shoulde tary till they were more fully instructed. He would not haue the truth vtterly to be vnspoken of, but yet to the openinge of the same, he chose a time conueniēt. Wherfore it is not therby rightly gathered that myracles are of no force to confirme fayth, bycause Christ sometimes forbad that they should be published, forasmuch as that commaundement of the Lorde belonged onely for the taking of better occasions, and not perpetually to keepe silence. Lastlye there is an other thinge,