A14350:434
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.
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; 1and therefore it is lawfull for vs also to vse the ministerie of spirits. Here we must make a distinction. For we vse spirits either by authoritie & commandement, as when we command them anie thing in the name of God: or else by acquaintance, felowship, couenant, obedience, or praiers. God beareth rule ouer the diuels, 2and Christ and the apostles commanded that they should go out of the bodies possessed; 3but to require or expect anie thing of them vpon anie couenant or bargaine, that is not lawfull; for it is idolatrie. And the diuell séeketh nothing more, than to lead vs from God, to the worshipping of him. Herevnto also tendeth customs, ceremonies, and sacrifices: by this meanes men fall from God vnto the diuell. Further, they which doo these things, doo sinne against themselues; for we neuer read that the end of these arts was good: whereof wretched Saule may be an example and instruction vnto vs. 4The diuell indéed feigneth himselfe to be compelled, and to be bound by little stones or rings: howbeit the same compulsion is onelie a voluntarie and deceitfull compulsion: he feigneth, as though hée would cast out another spirit, but it is nothing. For the ill spirits doo but dallie one with another to deceiue men. None of vs would commit our dooings to a man, whom we knowe to be full of fraud and trecherie. Now the diuell is not onelie a lier, but euen the father of lies.
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.
So that if thou shalt ask of him that worketh, why he doth so, he may be ready to answer, that he doth them to the glory of God: especially, when in the doing, he hath not a contrary mind, or will repugnant. But this doubtless we may not grant them, seeing that in this carelessness, whereby we in working think not of God, nor of his glory, the commandment of God is broken, 1which commandeth us to love God with all our hart, with all our mind, & with all our strength. Wherefore we counsel rather, that this be acknowledged a sin, than to be accounted a good work.
So that if thou shalt aske of him that worketh, why he dooth so, he may be readie to answere, that he dooth them to the glorie of God: especiallie, when in the dooing, he hath not a contrarie mind, or will repugnant. But this doubtles we may not grant them, séeing that in this carelesnes, wherby we in working thinke not of God, nor of his glorie, the commandement of God is broken, 1which commandeth vs to loue God with all our hart, with all our mind, & with all our strength. Wherefore we counsell rather, that this bée acknowledged a sinne, than to be accounted a good worke.
3 But because they perceived, that their sayings are not without absurdity, they added; So that in the beginning of the work it self, there be some thinking of God, and of his glory, in such sort, that the thing purposed be directed unto him. But no man doubteth, that it is needful to have a good beginning of those things, which we do. But afterward, if faith accompany not those things, which we have well begun; and we, while we are working, do not respect God and his glory, we shall run headlong into sin; which ought not to have been dissembled. Further, if we should work, as we ought to do, and as the law requireth, yet should We still (as Christ saith) be unprofitable servants: so far off is it, 1that we should attribute unto our selves any merits. Wherefore, while we give over to think upon the honour and glory of God, we fall, neither are such falls to be dissembled; but we must rather crave pardon for them, seeing in their own nature they be sins, although because of Christ they are not imputed as deadly unto the believers. And so let a good intent be joined unto ⟨p. 94⟩our works, 2but yet such as is adorned with faith, and let us perform the same, not in habit, but in act.
3 But bicause they perceiued, that their saiengs are not without absurditie, they added; So that in the beginning of the worke it selfe, there be some thinking of God, and of his glorie, in such sort, that the thing purposed be directed vnto him. But no man doubteth, that it is néedfull to haue a good beginning of those things, which we doo. But afterward, if faith accompanie not those things, which we haue well begun; and we, while we are working, doo not respect God and his glorie, we shall run headlong into sinne; which ought not to haue béene dissembled. Further, if we should worke, as we ought to doo, and as the lawe requireth, yet should We still (as Christ saith) be vnprofitable seruants: so far off is it, 1that we should attribute vnto our selues anie merits. Wherefore, while we giue ouer to thinke vpon the honour and glorie of God, we fall, neither are such fals to be dissembled; but we must rather craue pardon for them, séeing in their owne nature they be sinnes, although bicause of Christ they are not imputed as deadlie vnto the beléeuers. And so let a good intent be ioined vnto
Wherefore the Lord in the gospel of Matthew the sixth chapter, saith; The light of thy body is thine eye, and if thine eye be single, all thy body shall be light: but if the light that is in thee become darkness, how great shall the darkness then be? These things doth Augustine in his second book of questions upon the gospels, quest. 15. and against Julian in the fourth book, the 20. chapter, judge to be understood of a good intent. And in like manner writeth he in his tenth Tome, the second sermon, where he treateth upon this place; 1Let us not do righteousness before men, to the intent we may be seen of them. The intent (saith he) must always be had unto the glory of God, but the desire to have it known unto men, must be laid apart, saving so far as it may appear to appertain to Gods honour. And thither tendeth that which was said of Christ; 2that A good tree cannot bring forth evil fruit, nor an evil tree good fruit, for the tree betokeneth the intent. So as those things being true, which we have said, the act of Gideon done of a good intent, seeing faith did not govern the same, can not be excused.
Wherefore the Lord in the gospell of Matthew the sixt chapter, saith; The light of thy bodie is thine eie, and if thine eie be single, all thy bodie shall be light: but if the light that is in thee become darkenes, how great shall the darkenes then be? These things doth Augustine in his second booke of questions vpon the gospels, quest. 15. and against Iulian in the fourth booke, the 20. chapter, iudge to be vnderstood of a good intent. And in like manner writeth he in his tenth Tome, the second sermon, where hée treateth vpon this place; 1Let vs not doo righteousnes before men, to the intent we may be seene of them. The intent (saith he) must alwaies be had vnto the glorie of God, but the desire to haue it knowne vnto men, must be laid apart, sauing so far as it may appéere to appertaine to Gods honor. And thither tendeth that which was said of Christ; 2that A good tree cannot bring foorth euill fruit, nor an euill tree good fruit, for the trée betokeneth the intent. So as those things being true, which we haue said, the act of Gedeon done of a good intent, séeing faith did not gouerne the same, can not be excused.
14 But now, to declare what is zeal, let us first consider the etymology thereof. The word [Greek or Hebrew] that is, zeal, is a Greek word, derived [Greek or Hebrew], which signifieth To love, but yet vehemently, so that after love, followeth admiration; & after admiration, imitation, and a grief; if we may not enjoy the thing we love, or else if others be admitted into our company: and this is the proper signification of the word. Wherefore we may thus define it, 2Zeal is an affection, which abideth in that part of the mind, which lusteth or desireth, after which, by reason of the vehemency, there followeth sorrow, as well because of the concurrence of other things, as for want of the thing that it desireth. But the nature of zeal is not of one sort. 3For there is one zeal that is good, and another that is bad. Of the good Paul spake, when he said; I am zealous over you with a godly zealousie, for I have betrothed you to one man, to present you a chaste virgin to Christ. And in the first to the Corinths; Desire you then the best gifts. Yea, and God himself, as the scripture often teacheth, hath a most perfect zeal towards us, although affections cannot properly be attributed unto him. But of naughty zeal, Paul unto the Galatians thus speaketh; 4The false apostles are zealous over them, that they may glory in their flesh, and to lead them from Christ unto the bondage of the law: and in many other places there is mention made of it.
14 But now, to declare what is zeale, let vs first consider the etymologie therof. The word 〈non-Latin alphabet〉 that is, zeale, is a Gréeke word, deriued 〈non-Latin alphabet〉, which signifieth To loue, but yet vehemētlie, so that after loue, followeth admiration; & after admiration, imitation, and a gréefe; if wée may not enioie the thing we loue, or else if others be admitted into our companie: and this is the proper signification of the word. Wherefore we may thus define it,
But the cause why this zeal either good or bad doth come, may thus be assigned: the manner is alike in this affection, as it is in others. 1Wherefore, even as boldness, lust, and anger be either good or bad, according as they keep or exceed the bounds prescribed by wisdom, so doth it come to pass in zeal. But it must be understood, that according to moral doctrine, prudence cometh by natural use or discipline. But the same in very deed, as it hath respect in this place, can not be gathered but out of the holy scriptures, through the inspiration of the holy Ghost. Wherefore it shall then be good zeal, when through faith it is bridled by a just and godly knowledge; and it is evil, if it be not restrained by such a knowledge: even as a ship, 2when the master is present, is preserved; but he being absent, it sinketh. Therefore Paul unto the Romans spake very wisely, 3for when as he condemned the zeal of the Jews, he declared the same to be void of knowledge, and by one word noted that to be a vice, yea verily and a dangerous vice, which otherwise might have bin an excellent virtue.
But the cause why this zeale either good or bad doth come, may thus be assigned: the manner is alike in this affection, as it is in others. 1Wherefore, euen as boldnes, lust, and anger be either good or bad, according as they kéepe or excéed the bounds prescribed by wisedome, so doth it come to passe in zeale. But it must be vnderstood, that according to morall doctrine, prudence commeth by naturall vse or discipline. But the same in verie déed, as it hath respect in this place, can not be gathered but out of the holie scriptures, through the inspiration of the holy Ghost. Wherfore it shall then be good zeale, when through faith it is brideled by a iust and godlie knowledge; and it is euill, if it be not restrained by such a knowledge: euen as a ship, 2when the maister is present, is preserued; but he being absent, it sinketh. Therfore Paule vnto the Romans spake verie wiselie, 3
And as there is a great difference between good and evil zeal, 1so the effects which proceed from the one and the other, are of exceeding great diversity. With a good zeal was Christ kindled, when he purged the temple of biers and sellers, by overthrowing their tables and chairs. With the same zeal Phinehas being led, he thrust them both through the bodies, 2which committed most shameful whoredom. On the other part, what effects proceed of a naughty zeal, we may perceive by Paul, 3who for zeals sake persecuted the church of Christ. And in John it is written; 4The time will come, when they shall think they do God good service, which afflict the faithful people of Christ. Also, Peter kindled with an immoderate zeal, 5drew out his sword to strike those which laid hands upon Christ. There is yet another difference between the zeals, for evil zeal breedeth hatred; but good zeal doth most of all join with charity. For although Samuel worshipped God with very great zeal, 6yet he mourned too long a time for Saul. And there is nothing more an enemy unto naughty zeal, than is charity; even as self-love is chiefly repugnant unto a good zeal. They also are contrariwise affected, which either be so blockish, as they be not stirred up with any endeavour of good things, or else so corrupt, as they fear not to boast of their sins and wickedness.
And as there is a great difference betwéene good and euill zeale, 1so the effects which procéed from the one and the other, are of excéeding great diuersitie. With a good zeale was Christ kindled, when he purged the temple of biers and sellers, by ouerthrowing their tables and chaires. With the same zeale Phinees being led, he thrust them both through the bodies, 2
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.
