A14350:428
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.
29 With illusions, old women specially can do very much. Such as are Canidia in Horace, and Gratidia in Juvenal. Of the Grecians they were called Empusae, Lamiae, Mormolyciae, Striges. Of the Lamiae writeth Duris, 1in his second book of the matters of Libya; he saith that Lamia was an exceeding fair woman, and the concubine of Jupiter; which thing Juno taking very grievously, she both killed the son, which Jupiter had by her, and also disfigured her in most shameful guise: now she being not able to abide or bear so great an injury, first began to be furious; and secondly to kill other mens children also. Further he saith, that there be of those kind of women in the gulf of the sandy sea in Libya, and that those which have suffered shipwreck, sticking fast in the quick-sands, are forthwith taken, and devoured by them.
29 With illusions, old women speciallie can doo verie much. Such as are Canidia in Horace, and Gratidia in Iuuenal. Of the Grecians they were called Empusae, Lamiae, Mormolyciae, Scriges. Of the Lamiae writeth Duris, 1in his second booke of the matters of Lybia; he saith that Lamia was an excéeding faire woman, and the concubine of Iupiter; which thing Iuno taking verie gréeuouslie, she both killed the sonne, which Iupiter had by hir, and also disfigured hir in most shamefull guise: now shée being not able to abide or beare so great an iniurie, first began to be furious; and secondlie to kill other mens children also. Further he saith, that there be of those kinde of women in the gulfe of the sandie sea in Lybia, and that those which haue suffered shipwracke, sticking fast in the quick-sands, are foorthwith taken, and deuoured by them.
Jeremiah in the fourth chapter of his lamentations saith, that the Lamiae discovered their breasts, for they have very fair breasts. Albeit in the Hebrew it is written Lilith, about which word the Rabbins do very much trifle. Of the Empusae, Lamiae, and Mormolyciae, Philostratus writeth in the life of Apollonius Tyanaeus; for he ⟨p. 88⟩[…] ⟨p. 89⟩[…] ⟨p. 90⟩saith, that whereas a certain young man was allured to marriage by a woman (as she seemed) both very fair and rich, and who already so burned in the love of her, that he would in any wise take her to his wife; Apollonius being invited to the wedding supper, did forthwith understand the deceit, and said: This is one of those Empusae, which many men take to be the Lamiae and Mormolyciae, and so constrained her to confess what she was, and forthwith all that gorgeousness of gold and silver vanished into coals. Now all such, as well men as women, do exceedingly follow fleshly lusts. Wherefore the Satyri are so called of Sati, 1that is to say, of the privy members. And Incubi and Succubi, and Ephialtes of Insiliendo. Although with the physicians Ephialtes is a disease, 2proceeding of the crudity of the stomach, and the troubling of the head, whereby men think themselves to be pressed with an intolerable burden, and to be in a manner choked, and therefore the Grecians call it [Greek or Hebrew], that is, A choking spirit [and we, the mare] but of the disease we do not now speak.
Ieremie in the fourth chapter of his lamentations saith, that the Lamiae discouered their breasts, for they haue verie faire breasts. Albeit in the Hebrue it is written Lilith, about which word the Rabbins doo verie much trifle. Of the Empusae, Lamiae, and Mormolyciae, Philostratus writeth in the life of Apollonius Tyanaeus; for he ⟨p. 88⟩〈…〉 ⟨p. 89⟩〈…〉 ⟨p. 90⟩saith, that whereas a certeine yoong man was allured to marriage by a woman (as she séemed) both verie faire and rich, and who alreadie so burned in the loue of hir, that he would in anie wise take hir to his wife; Apollonius being inuited to the wedding supper, did foorthwith vnderstand the deceipt, and said: This is one of those Empusae, which manie men take to be the Lamiae and Mormolyciae, and so constreined hir to confesse what she was, and foorthwith all that gorgeousnes of gold and siluer vanished into coles. Now all such, as well men as women, doo excéedinglie follow fleshlie lusts. Wherefore the Satyri are so called of Sati, 1that is to saie, of the priuie members. And Incubi and Succubi, and Ephialtes of Insiliendo. Although with the physicians Ephialtes is a disease, 2procéeding of the cruditie of the stomach, and the troubling of the head, whereby men thinke themselues to be pressed with an intollerable burthen, and to be in a maner choked, and therefore the Grecians call it 〈non-Latin alphabet〉, that is, A choking spirit [and we, the mare] but of the disease we doo not now speake.
1Of the Incubi and Succubi, Augustine writeth many things in his 80. book De civitate Dei. There were certain nations which fetched their original from them. Also the poets write of their gods, that they were wanton, and such as sometime used the company of men. But women witches, 2and men sorcerers, to the intent they might allure these spirits unto them, were wont to anoint themselves all over with some ointment, which had the property to bring in a dead sleep: afterward, they would lay themselves down upon their bed, where they slept so soundly, that they could not be awaked, neither with the pricking of pins, nor yet with fires. In the mean time, while they thus slept, the devils set before them many pleasant banquets, dances, and all kind of voluptuous pleasures. And seeing the power of spirits is so great, as I have before described; there is no let, but that they may sometimes take up men, and carry them into groves, and there set such sights before them. 3For Simon Magus could fly in the air, but at the prayer of Peter, he suddenly fell down from aloft. And the Cardinall De Turre Cremata, in the decrees, 26. question 5, in the Chapter Episcopi saith, that both may be done.
1Of the Incubi and Succubi, Augustine writeth manie things in his 80. booke De ciuitate Dei. There were certaine nations which fetched their originall from them. Also the poets write of their gods, that they were wanton, and such as sometime vsed the companie of men. But women witches, 2and men sorcerers, to the intent they might allure these spirits vnto them, were woont to annoint themselues all ouer with some ointment, which had the propertie to bring in a dead sléepe: afterward, they would laie themselues downe vpon their bed, where they slept so soundlie, that they could not be awaked, neither with the pricking of pinnes, nor yet with fires. In the meane time, while they thus slept, the diuels set before them manie pleasant bankets, danses, and all kind of voluptuous pleasures. And séeing the power of spirits is so great, as I haue before described; there is no let, but that they may sometimes take vp men, and carie them into groues, and there set such sights before them.
And if happened once, that a certain man, which delighted very much in the study of such things, being suddenly taken from his house, was set in a very delectable place, where after he had all the night beheld pleasant dances, and had his fill of dainty fare, the next morning, when all these things were vanished away, he saw himself to stick fast in the thorns among most thick bushes and briers: and although it seemed unto him before, that he had eaten, yet the miserable wretch died then for hunger. And these spirits are moved not only unto fleshly lust, but also unto cruelty; for they come into houses in the likeness of cats and dogs, and do either kill, or else despoil children, and therefore Horace saith; Or else he plucketh a live child out of the belly of the Lamia, when she hath dined. The devil therefore can thus beguile men, either when they be in a sound sleep, or else he can put some body upon him, and so bring these things to pass: howbeit hurt he cannot, 1but only so much as God permitteth, who sometimes permitteth children to be slain for some grievous sin of the parents. Some are brought unto that cruelty, that they kill children, because they think that their souls shall pass into spirits, and that they shall be subject unto them. So we read in the Commentaries of Clement, that Simon Magus killed men, and used their souls as his servants. Sometime devils show themselves like giants, or as some mighty warriors; and it is no marvel, for they can fashion themselves bodies of the air, and so beguile mens senses. They can raise up tempests and destroy all things: 2and this do we read to be done in the history of Job. And in the Apocalypse, power is given unto the spirits, to destroy corn and trees; but afterward, they be restrained, that they should not hurt.
And if hapned once, that a certaine man, which delighted very much in the studie of such things, being suddenlie taken from his house, was set in a verie delectable place, where after he had all the night beheld pleasant danses, and had his fill of daintie fare, the next morning, when all these things were vanished awaie, he sawe himselfe to sticke fast in the thornes among most thicke bushes and briers: and although it séemed vnto him before, that he had eaten, yet the miserable wretch died then for hunger. And these spirits are mooued not onlie vnto fleshlie lust, but also vnto crueltie; for they come into houses in the likenes of cats and dogs, and doo either kill, or else despoile children, and therefore Horace saith; Or else he plucketh a liue child out of the bellie of the Lamia, when she hath dined. The diuell therefore can thus beguile men, either when they be in a sound sléepe, or else he can put some bodie vpon him, and so bring these things to passe: howbeit hurt he cannot,
It is reported that certain people called Lapones in Norway, 1have great familiarity with spirits, and that whereas they have three knots tied upon their beards, if they unlose one, there will follow a great tempest upon the sea; if another, the waves will arise yet more vehemently; if they undo the third, it will fare as heaven and earth should go together, and an undoubted shipwreck doth follow. Augustine in his 18. book De civitate Dei, the ninth chapter, when he had rehearsed that fable, how there had bin once a controversy between Pallas and Neptune, which of them should give name unto the city of Athens, and that when the men were on Neptune's side; and the women with their Pallas, and that the women had overcome the men by one voice, Neptune being angry, caused the waves to arise, 2and drown a great part of the territory of Athens. This (I say) when Augustine had recited, he added, that the devil might do the same, and that sometime he can raise up the floods, and sometime repress them. If I would reckon up all [that might be spoken hereof] it should be infinite, let it be sufficient that I have thus shortly touched the general things themselves.
It is reported that certaine people called Lapones in Norwaie, 1haue great familiaritie with spirits, and that whereas they haue thrée knots tied vpon their beards, if they vnlose one, there will follow a great tempest vpon the sea; if another, the waues will arise yet more vehementlie; if they vndoo the third, it will fare as heauen and earth should go together, and an vndoubted shipwracke doth followe. Augustine in his 18. booke De ciuitate Dei, the ninth chapter, when he had rehearsed that fable, how there had bin once a controuersie betwéene Pallas and Neptune, which of them should giue name vnto the citie of Athens, and that when the men were on Neptunes side; and the women with their Pallas, and that the women had ouercome the men by one voice, Neptune being angrie, caused the waues to arise, 2and drowne a great part of the territorie of Athens. This (I saie) when Augustine had recited, he added, that the diuell might doo the same, and that sometime he can raise vp the flouds, and sometime represse them. If I would reckon vp all [that might be spoken hereof] it should be infinite, let it be sufficient that I haue thus shortlie touched the generall things themselues.
30 Now must we consider of that, which we ⟨p. 91⟩set down in the third place; namely, whether it be lawful to ask counsel of ill spirits, or to use their help. First indeed it seemeth to be lawful; for God useth the labour of devils: why then should it not be lawful for us? And Paul delivered men unto satan; 1and therefore it is lawful for us also to use the ministry of spirits. Here we must make a distinction. For we use spirits either by authority & commandment, as when we command them any thing in the name of God: or else by acquaintance, fellowship, covenant, obedience, or prayers. God beareth rule over the devils, 2and Christ and the apostles commanded that they should go out of the bodies possessed; 3but to require or expect any thing of them upon any covenant or bargain, that is not lawful; for it is idolatry. And the devil seeketh nothing more, than to lead us from God, to the worshipping of him. Hereunto also tendeth customs, ceremonies, and sacrifices: by this means men fall from God unto the devil. Further, they which do these things, do sin against themselves; for we never read that the end of these arts was good: whereof wretched Saul may be an example and instruction unto us. 4The devil indeed feigneth himself to be compelled, and to be bound by little stones or rings: howbeit the same compulsion is only a voluntary and deceitful compulsion: he feigneth, as though he would cast out another spirit, but it is nothing. For the ill spirits do but dally one with another to deceive men. None of us would commit our doings to a man, whom we know to be full of fraud and treachery. Now the devil is not only a liar, but even the father of lies.
30 Now must we consider of that, which we ⟨p. 91⟩set downe in the third place; namelie, whether it be lawfull to aske counsell of ill spirits, or to vse their helpe. First indéed it séemeth to be lawfull; for God vseth the labour of diuels: why then should it not be lawfull for vs? And Paule deliuered men vnto sathan;
1Truth indeed it is, that there were certain exorcisms or adjurations in the church, whereof Irenaeus, Tertullian, Augustine, and Eusebius make mention: 2but these were special gifts for that age, & dured but for a time: now they be taken away. But thou wilt say; The Hebrews had conjurers, & Solomon wrote exorcisms. 3I know that Josephus in his eight book of antiquities writeth, that Solomon did so, to drive away ill spirits, and to maintain the health of man. He describeth also the means whereby those things might be done; namely, that under the broad part of a ring, there was a little root, and that the same being applied to the nostrils of a man possessed, the ill spirit was forthwith expelled. But herewith he writeth, that Solomon used also certain prayers and holy names; and that one Eleazar being a man skilful in these things, made demonstration of his cunning before Vespasian, and his sons Titus and Domitian; and at the commandment of Vespasian wrought so, that a spirit at his coming forth of a man, overthrew a basin full of water, which was there set for the purpose: and he saith, that he saw all these things. In very deed I dare not deny the history, but yet I think good to answer one of these two ways: either that God would for a time bestow such a benefit upon the Israelites, (which notwithstanding we have not read) or else that Solomon did these things when he was now departed from the true God, and had begun to worship the gods of the Gentiles. That such exorcists indeed were until the apostles time, it appeareth by that history of the children of S•eva, 4which is written in the Acts.
1Truth indéed it is, that there were certeine exorcismes or adiurations in the church, wherof Irenaeus, Tertullian, Augustine, and Eusebius make mention: 2but these were speciall gifts for that age, & dured but for a time: now they be taken awaie. But thou wilt saie; The Hebrues had coniurers, & Salomon wrote exorcismes.
Howbeit exorcisms must not be used, but only by them which are sure, that they be endued with that grace. But yet there be certain, which have the name without the grace: these do use invocations by names, merits, and relics of saints. For this doth the devil seek, even to entangle the people with superstitions. 1Indeed the devils seem as though they were delighted with outward things, as herbs, little stones, and perfumes: but they are not so delighted withal, as living creatures are with the desire of meat; but as it were with certain seals & sacraments. Wherefore they come quickly when they be called, least they should not seem to stand to their covenants. They will altogether imitate God: for little stones & roots have no power at all to allure devils. Wherefore even as God forgiveth not sins unto us by any power of the sacraments, but only for his covenant and promise sake: so the devil will seem to deal with those that be his, to the intent he may show himself to be present with them; not for the worthiness of the things offered by them, but only in respect of his promise and covenant. 2And very pitifully doth he mock simple and foolish men; for they which boast that they have spirits which do love them, when they are afterward called into judgment, and condemned unto death, cannot by them be delivered from the extremity of execution. Sometimes indeed they are ready to obey them, that are their own: but that is in foul and dishonest things; namely, in adulteries, thefts, & murders: they never stir them up unto good. For they be sathans, that is to say, the adversaries of God. They will have covenants and promises to be made, which cannot otherwise be than against God.
Howbeit exorcismes must not be vsed, but onlie by them which are sure, that they be indued with that grace. But yet there be certeine, which haue the name without the grace: these doo vse inuocations by names, merits, and reliks of saints. For this dooth the diuell séeke, euen to intangle the people with superstitions. 1Indéed the diuels séeme as though they were delited with outward things, as herbs, little stones, and perfumes: but they are not so delighted withall, as liuing creatures are with the desire of meate; but as it were with certeine seals & sacraments. Wherefore they come quicklie when they be called, least they should not séeme to stand to their couenants. They will altogither imitate God: for little stones & rootes haue no power at all to allure diuels. Wherefore euen as God forgiueth not sinnes vnto vs by anie power of the sacraments, but onelie for his couenant and promise sake: so the diuell will séeme to deale with those that be his, to the intent he may shew himselfe to be present with them; not for the woorthines of the things offered by them, but onelie in respect of his promise and couenant.
31 But the Schoolmen stand in doubt, 1whether it be lawful to use enchantment to take away mischiefs; and in general, they answer, that it is not lawful. But yet they say, that if we can perceive that those covenants consist in feathers, or roots, or little stones; and we can find those things, it is lawful to take them away & break them: for otherwise they say that one enchantment must not be taken away with another. For We must not do evil, 2that good may come ⟨p. 92⟩thereof. And why it is not lawful we have declared before. Also Isaiah in the eight chap. saith; that We must not ask questions of the dead, 3but must rather return unto the law and testimony. And Christ saith; 4that No man can serve two masters. And Paul saith; There is no agreement between light & darkness, 5between God and Belial. Elijah saith; that We must not seek Beelzebub the god of Acaron, 6seeing there is a God in Israel. Besides this, the civill laws, the canons and councils, have with most severe and sharp words forbidden these things. And Apuleius, 7when he was summoned to appear, because he was reported to be a sorcerer, so pleaded his cause, as he utterly denied that he was a sorcerer: for otherwise he might not have defended himself. Augustine in his book De divinatione daemonum, the eight chapter saith, that The evil spirits never durst deny the God of Israel to be the true God, or Christ to be the son of God: but contrariwise Christ, the prophets and apostles deny them to be gods; and that we must by all means beware of them. Therefore (saith he) whether part shall we hearken unto; to those which cannot deny God to be the true God, or rather to God which warneth us to fly from them? Wherefore seeing both the holy scriptures, and godly laws, & also the events themselves do utterly forbid and condemn all kind of enchantments; we must judge that it is not lawful for a christian man.
132 Last of all we will note, that the true God is wont to chase away false gods. Wherefore immediately upon the birth of Christ, all the oracles of the gods were put to silence, which before were of great fame and renown. 2For when the light it self (which is Christ) was come into the world, darkness should needs vanish away. And Plutarch, being otherwise a very learned writer, in seeking a cause why the oracles ceased in his time, having devised many things; yet speaketh nothing to the purpose. First he saith, that some thought that the Daemons or spirits, which gave out oracles, were undoubtedly of long life; yet mortal notwithstanding: and that men reported (as he saith) that the great god Pan was dead. Wherefore he saith, that seeing the Daemons be now dead by reason of age, there are none to give or utter out oracles any more. He addeth moreover, that there were others, which thought, that those priests and divines, by whom answers were given, were inspired with certain exhalations, which came forth of the caves and pits; and that seeing those exhalations could not be perpetual, they ceased at the last; and that prophesies finished together with them. He addeth moreover, that by others, these things were attributed to the situation of stars, which being passed from thence, had also drawn away these oracles with them. He showeth also certain other things like unto these, but he yieldeth no reason, why all the oracles ceased at one very time, and so ceased, as that no one of them remained.
132 Last of all we will note, that the true God is woont to chase awaie false gods. Wherfore immediatlie vpon the birth of Christ, all the oracles of the gods were put to silence, which before were of great fame and renowme. 2For when the light it selfe (which is Christ) was come into the world, darknes should néeds vanish awaie. And Plutarch, being otherwise a verie learned writer, in séeking a cause why the oracles ceased in his time, hauing deuised manie things; yet speaketh nothing to the purpose. First he saith, that some thought that the Daemons or spirits, which gaue out oracles, were vndoubtedlie of long life; yet mortall notwithstanding: and that men reported (as he saith) that the great god Pan was dead. Wherefore he saith, that séeing the Daemons be now dead by reason of age, there are none to giue or vtter out oracles anie more. He addeth moreouer, that there were others, which thought, that those préests and diuines, by whom answeres were giuen, were inspired with certeine exhalations, which came foorth of the caues and pits; and that séeing those exhalations could not be perpetuall, they ceased at the last; and that prophesies finished togither with them. He addeth moreouer, that by others, these things were attributed to the situation of stars, which being passed from thence, had also drawne away these oracles with them. He sheweth also certeine other things like vnto these, but he yéeldeth no reason, whie all the oracles ceased at one verie time, and so ceased, as that no one of them remained.
If the exhalations be not perpetual in one place, why do they not break out in another place? And the situations of stars being passed away, even the same do use to return again to their place: which if they do return, why do not the same oracles return also? If so be that the Daemons, as they affirm, do die at the length, why do not one succeed another? There is then another cause of this event, which Plutarch could not perceive; namely, that all contrary powers are bridled by Christ, and therefore they all ceased at his coming. And thus were Jupiter, 1Apollo, Diana, and Aesculapius put to silence. Which thing the prophets foreshowed long before; and which we see also at this day to come to pass in those countries, which embrace the gospel; where not only idolatries, but also divinations & feigned miracles do straight-way cease.
If the exhalations be not perpetuall in one place, whie doo they not breake out in another place? And the situations of stars being passed away, euen the same doo vse to returne againe to their place: which if they doo returne, whie doo not the same oracles returne also? If so be that the Daemons, as they affirme, doo die at the length, whie doo not one succéed another? There is then another cause of this euent, which Plutarch could not perceiue; namelie, that all contrarie powers are bridled by Christ, and therefore they all ceased at his comming. And thus were Iupiter, 1Apollo, Diana, and Aesculapius put to silence. Which thing the prophets foreshewed long before; and which we sée also at this daie to come to passe in those countries, which imbrace the gospell; where not onlie idolatries, but also diuinations & feigned miracles doo straight-waie cease.
AS touching the signification of the word intent, 1it signifieth a motion of the mind, whereby we endeavour unto an end by some means; as if a man endeavour by liberal expense or by flattery to attain unto some honours: for such is the nature of things, that many of them are so knit together between themselves, that by one there is a step unto an other. For by medicines and potions we come to health; by studies, reading, and masters, unto wisdom. Wherefore intent is an act of the will; for the property thereof is to move and stir up the mind. And seeing the will perceiveth not the thing that it desireth, before it have a knowledge thereof; it doth neither move nor force the mind before knowledge, which reigneth in the power of intelligence or understanding. The same perceiveth both the end, and those things which further thereunto, and presenteth them to the will. Therefore, intent, stirreth up unto an end, as unto a mark, by those things which are directed unto it. Let this be the definition thereof. 2It is a will tending unto an end by some means; and will, which is the general ⟨p. 93⟩word thereof, is an act of the power that willeth. The difference is taken of the object, that is, of the end, and of those things which are ordained unto it. 3As in the history of Judges, Gideons intent was a motion of his will, to keep in remembrance, by an ephod which he had made, the victory which he obtained. Therefore in his will he comprehended both together, as well the end as the mean.
AS touching the signification of the word intent, 1it signifieth a motion of the mind, whereby we indeuour vnto an end by som meanes; as if a man indeuour by liberall expense or by flatterie to attaine vnto some honors: for such is the nature of things, that manie of them are so knit togither betwéene themselues, that by one there is a step vnto an other. For by medicines and potions we come to health; by studies, reading, and maisters, vnto wisedome. Wherefore intent is an act of the will; for the propertie thereof is to mooue and stirre vp the mind. And séeing the will perceiueth not the thing that it desireth, before it haue a knowledge therof; it dooth neither mooue nor force the mind before knowledge, which reigneth in the power of intelligence or vnderstanding. The same perceiueth both the end, and those things which further thervnto, and presenteth them to the will. Therfore, intent, stirreth vp vnto an end, as vnto a marke, by those things which are directed vnto it. Let this be the definition thereof.
1Intent is divided, into a good intent, and an ill intent: and to a good intent this is chiefly required, that the end it self should be a just and good thing: yet is not this sufficient. For if one should steal, to the intent he would give alms, he doubtless should purpose a good thing: but because the means is naught, therefore the intent cannot be accounted good: but if the end be both unlawful and evil, then shall also the intent be evil. Wherefore that the intent may be good, it behooveth both the end and the means to be honest and just. Howbeit, certain things are of their own nature so evil, as we can never use them rightly. Such are theft, perjury, adultery, and other like; so that the apostles rule must always be firm; 2that We must never do evil, to the intent that good may come thereof. Wherefore an intent is evil two manner of ways; to wit, either by the naughtiness of the end, or else of the means. But the intent can never be good, unless both the end, and the means be good. Thus far the philosophers & school-divines agree with us. Now let us see how they differ from us.
1Intent is diuided, into a good intent, and an ill intent: and to a good intent this is chéeflie required, that the end it selfe should be a iust and good thing: yet is not this sufficient. For if one should steale, to the intent he would giue almes, he doubtles should purpose a good thing: but bicause the meanes is naught, therefore the intent cannot be accounted good: but if the end be both vnlawfull and euill, then shall also the intent be euill. Wherefore that the intent may be good, it behooueth both the end and the meanes to be honest and iust. Howbeit, certeine things are of their owne nature so euill, as we can neuer vse them rightlie. Such are theft, periurie, adulterie, and other like; so that the apostles rule must alwaies be firme; 2that We must neuer doo euill, to the intent that good may come thereof. Wherfore an intent is euill two maner of waies; to wit, either by the naughtines of the end, or else of the meanes. But the intent can neuer be good, vnles both the end, and the means be good. Thus far the philosophers & schoole-diuines agrée with vs. Now let vs sée how they differ from vs.
2 The philosophers think, that the rightness of the end and means, dependeth of mans reason, or natural understanding; as though that should suffice, to know the difference between things just and unjust. But this we deny, and in any wise require faith, and the word of God, as sure rules: 1which Augustine in many places testifieth, and especially in his treatise upon the 31. psalm, where he saith; Account not thy works good before faith, which (me thinketh) are nothing else, 2but great strength and hasty speed out of the way: and he which maketh such haste, runneth headlong into destruction. Wherefore a good intent maketh a good action, but faith directeth that intent; so that when we purpose any work, we must take heed that our hart have regard unto faith, whereby it may direct his endeavours. 3The school-divines will easily grant, that faith governeth the intent, and maketh it good. But we differ from them in three respects; §1first, because we affirm that faith dependeth only of the word of God: 4but they will have it depend both upon the fathers and councils, which may in no wise be granted them; forsomuch as faith must be constant, & altogether void of error: which two things are not found in the fathers and councils, for they speak one contrary unto another. Fathers do very oftentimes differ from fathers, and councils from councils. And few are the fathers, yea almost none, which have not sometimes erred, and that in most weighty matters. And very many of the councils have need of correction. Doth not the holy scripture in express words testify, 5that All men are liars. §2The second thing, wherein we cannot assent unto the Schoolmen is, because they affirm, that by a good intent our works are made meritorious, yea and that of eternal life. 6But how contrary this is unto truth, the nature of merit may teach; of the which I mind not at this present to entreat.
31 But the Schoolmen stand in doubt, 1whether it be lawfull to vse inchantment to take awaie mischéefs; and in generall, they answere, that it is not lawfull. But yet they saie, that if we can perceiue that those couenants consist in fethers, or roots, or little stones; and we can find those things, it is lawfull to take them awaie & breake them: for otherwise they saie that one inchantment must not be taken awaie with another. For We must not doo euill, 2that good may come ⟨p. 92⟩thereof. And whie it is not lawfull we haue declared before. Also Esaie in the eight chap. saith; that We must not aske questions of the dead, 3but must rather returne vnto the lawe and testimonie. And Christ saith; 4that No man can serue two maisters. And Paule saith; There is no agreement betweene light & darknes, 5betweene God and Belial. Elias saith; that We must not seeke Belzebub the god of Acaron, 6seeing there is a God in Israel. Besides this, the ciuill lawes, the canons and councels, haue with most seuere and sharpe words forbidden these things. And Apuleius, 7when he was summoned to appeare, bicause he was reported to be a sorcerer, so pleaded his cause, as he vtterlie denied that he was a sorcerer: for otherwise he might not haue defended himselfe. Augustine in his booke De diuinatione daemonum, the eight chapter saith, that The euill spirits neuer durst denie the God of Israel to be the true God, or Christ to be the sonne of God: but contrariwise Christ, the prophets and apostles denie them to be gods; and that we must by all meanes beware of them. Therefore (saith he) whether part shall we hearken vnto; to those which cannot denie God to be the true God, or rather to God which warneth vs to flie from them? Wherfore séeing both the holie scriptures, and godlie lawes, & also the euents themselues doo vtterlie forbid and condemne all kind of inchantments; we must iudge that it is not lawfull for a christian man.
2 The philosophers thinke, that the rightnes of the end and meanes, dependeth of mans reason, or naturall vnderstanding; as though that should suffice, to knowe the difference betwéene things iust and vniust. But this we denie, and in anie wise require faith, and the word of God, as sure rules: 1which Augustine in manie places testifieth, and especiallie in his treatise vpon the 31. psalme, where he saith; Account not thy works good before faith, which (me thinketh) are nothing else, 2but great strength and hastie spéed out of the waie: and he which maketh such haste, runneth headlong into destruction. Wherefore a good intent maketh a good action, but faith directeth that intent; so that when we purpose anie worke, we must take héed that our hart haue regard vnto faith, whereby it may direct his indeuors. 3The schoole-diuines will easilie grant, that faith gouerneth the intent, and maketh it good. But we differ from them in thrée respects; §1first, bicause we affirme that faith dependeth onlie of the word of God: 4but they will haue it depend both vpon the fathers and councels, which may in no wise be granted them; forsomuch as faith must be constant, & altogither void of error: which two things are not found in the fathers and councels, for they speake one contrarie vnto another. Fathers doo verie oftentimes differ from fathers, and councels from councels. And few are the fathers, yea almost none, which haue not sometimes erred, and that in most weightie matters. And verie manie of the councels haue néed of correction. Dooth not the holie scripture in expresse words testifie, 5that All men are liers. §2The second thing, wherein we cannot assent vnto the Schoolemen is, bicause they affirme, that by a good intent our works are made meritorious, yea and that of eternall life. 6But how contrarie this is vnto truth, the nature of merit may teach; of the which I mind not at this present to intreate. §3Thirdlie, we disagrée from the Schoolemen, in that they affirme, that the worke is made good (as they speake) by an habituall good intent; that is to saie, 7doone without anie good motion of the hart. They feigne that our actions, such as be praiers, reading of psalmes, and giuing of almes, doo please God, although indéed we thinke nothing vpon God at all: and they suppose that this habituall intent, which they place in him, is sufficient enough.
