Commentarii in Sacram Scripturam (Vol. 9): in omnes Divi Pauli Epistolas

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Ephesians 5:22-33 on DjVu pp. 566-71

Col. 3:14 ("Super omnia autem hæc, caritatem habete, quod est vinculum perfectionis"): DjVu p. 675:

vinculum perfectionis , vel integritatis (utrumque enim significat Græcum τελειότητος) id est, vinculum connectens, integrans, perficiens benignitatem, misericordiam, humilitatem, patientiam jam dictas, aliasque omnes virtutes; […] Nota. Loquitur Apostolus maxime de charitate in proximum: hæc enim est vinculum patientiæ, misericordiæ, benignitatis. Charitas tamen in proximum nititur charitate in Deum, quasi causa et objecto formali: propter Deum enim diligimus proximum.

Ephesians 3:15 ("…paternitas in cœlo… ") on DjVu pp. 527-8

1 Cor. 7: DjVu pp. 258-78.

Cornelius à Lapide mentions the Calvinist Peter Martyr Vermigli (1499-1562), baptized in honor of St. Peter Martyr, in his commentary on Corinthians (Latin, English):

• 1 Corinthians 7:5:

Defraud not one another, except, perhaps, by consent, for a time, that you may give yourselves to prayer: and return (συνέρχησθε) together again, lest Satan tempt you for your incontinency.

* [p. 252](https://archive.org/details/commentariiinsac09lapi/page/252/mode/2up):

Et iterum revertimini in idipsum. […] Hinc P. Martyr, et Magdeburgenses volunt, non licere conjugibus ex mutuo consensu vovere perpetuam continentiam.

* [p. 129](https://archive.org/details/cu31924092350630/page/n140/mode/2up):

And come together again. From this Peter Martyr and the Magdeburgians conclude that it is not lawful for married persons to vow perpetual continence by mutual consent.

• 1 Corinthians 7:34:

And the unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world: how she may please (αρέσει) her husband.

* [p. 266](https://archive.org/details/commentariiinsac09lapi/page/266/mode/2up):

Et mulier innupta et virgo cogitat […] Unde Petrus Martyr et Beza hic fatentur virginitatis custodiam, non tantum ad vitandas temporarias curas et molestias, meliorem esse matrimonio, ut voluit Lutherus; sed etiam hoc præstare, quod aptior sit cultui Dei. Addunt tamen eandem in se non esse Dei cultum vel certe non majorem, nec meliorem matrimonio.

* p[p. 171](https://archive.org/details/cu31924092350630/page/n182/mode/2up)-[2](https://archive.org/details/cu31924092350630/page/n183/mode/2up):

Hence Peter Martyr and Beza admit here that the maintenance of virginity is better than matrimony, as Luther thought, not only as a safeguard against temporal cares and troubles, but that it excels it also, as being better adapted for the service of God. Still they add that virginity by itself is not an act of worship to God, and at all events not greater or better than marriage.

• 1 Corinthians 7:35:

And this I speak for your profit, not to cast a snare (βρόχον) upon you, but for that which is decent and which may give you power to attend upon the Lord, without impediment.

* [p. 268](https://archive.org/details/commentariiinsac09lapi/page/268/mode/2up):

Non ut laqueum vobis injiciam. […] Perperam ergo Petrus Martyr et Bucerus putant laqueum hunc esse necessitatem voti : hanc enim non Apostolus aut alius, sed sibi quisque injicit, dum sponte vovet castitatem

* [p. 177](https://archive.org/details/cu31924092350630/page/n188/mode/2up):

Not that I may cast a snare upon you. […] Peter Martyr and Bucer, therefore, are wrong in supposing that this snare is the constraint of a vow; for such a vow is not imposed by the Apostle or any one else, but is self-imposed, as each one of his own free will takes a vow of chastity

• 1 Corinthians 9:5:

Have we not power to carry about (περιάγειν) a woman, a sister (αδελφήν γυναίκα) as well as the rest of the apostles and the brethren of the Lord and Cephas?

• p. 276:

5. Numquid non habemus potestatem mulierem sororem circumducendi sicut et ceteri Apostoli.] Mulierem sororem , græce; ἀδελφὴν γυναῖκα. Quod Beza, Petrus Martyr, Vatablus et Valla vertunt, sororem uxorem. Ergo, inquiunt, Paulus fuit conjugatus. Licet enim Græcum γυναίκα et mulierem, et uxorem significet; hic tamen significare uxorem, patet ex verbo circumducendi. Virorum enim est circumducere uxores, non sorores.

• p. 200:

Have we not power to lead about a sister, a wife, as well as other apostles? […] The Greek is ἀδελφὴν γυναῖκα, which the Latin version turns mulierem sororem ; and Beza, Peter Martyr, Vatablus, and Valla render sororem uxorem. They argue from this that Paul was married, urging that, though the Greek word stands both for woman and wife, yet here its meaning is fixed to the latter by the term “lead about.” Men do not, they say, lead about sisters but wives.

But Cornelius à Lapide doesn't give specific citations to any works by St. Peter Martyr. Do you know what St. Peter Martyr work(s) he could be referring to? It's interesting that St. Peter Martyr, being the child of Manichean parents, seems here to overreact in the opposite extreme—as Pelagius did in trying to defend the natural goodness of matrimony but ending up denying original sin and the superior goodness of virginity.

—written to U. Tulsa St. Peter Martyr expert Donald Prudlo on the feast of St. Catherine of Siena (2021), the day after St. Peter Martyr's

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