A14350:355
The Common Places
The common places of the most famous and renowned divine Doctor Peter Martyr divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the sewers of her Majesties most honourable chamber.The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.
Imprinted at London : In Pater noster Rowe, by Henry Denham and Henry Middleton at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell, 1583Imprinted at London : In Pater noster Rovve, by Henry Denham and Henry Middleton at the costs and charges of Henrie Denham, Thomas Chard, VVilliam Broome, and Andrew Maunsell, 1583
No title page in the transcription: set from the catalogue record.
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.
15 Now resteth it to see, 1whether it be lawful for godly men to desire miracles of God. These are wont to be alleged, for the reasons which may seem to be against it. First that God, in that matter shall be tempted; and that doth the law of God utterly forbid. Yea, and our saviour with this answer reproved the devil; Thou shalt not tempt the Lord thy God. And the Hebrews are expressly blamed, because they tempted God in the desert. The son of God also, when the Pharisees said; 2Master we will see a sign of thee, said: This froward and adulterous generation requireth a sign, but there shall be no sign given them, &c. And Achas otherwise a wicked king, 3pretended a show of righteousness, saying, that he would not tempt God; and therefore deferred the asking of a sign. Unto the question I answer, that after a sort it is lawful to desire a sign, and after a sort it is not lawful. The first part of the sentence is thus proved; when godly men desire as touching any unaccustomed vocation, to be made more assured of the will of God, and are afraid least peradventure they should be deceived, (for as concerning it, they have nothing for a certainty in the holy scriptures; for neither men nor angels must in those things be very soon believed, seeing evil angels do many times transform themselves into angels of light;) I say when men are in this perplexity, the will being ready bent, yea very desirous to obey the commandment of God, godly men cannot be accused either of tempting of God, or of rashness, if so be th•y desire to be confirmed by some sign. For whosoever in those cases desireth such things, as God hath been accustomed to offer, he doth not amiss.
15 Now resteth it to sée, 1whether it be lawfull for godlie men to desire miracles of God. These are woont to be alleadged, for the reasons which may séeme to be against it. First that God, in that matter shall be tempted; and that dooth the lawe of God vtterlie forbid. Yea, and our sauiour with this answere reprooued the diuell; Thou shalt not tempt the Lord thy God. And the Hebrues are expreslie blamed, bicause they tempted God in the desart. The sonne of God also, when the Pharisies said;