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.

AS touching the significa∣tion of the word intent, * 1.1 it signifieth a motion of the mind, whereby we inde∣uour vnto an end by som meanes; as if a man in∣deuour by liberall ex∣pense or by flatterie to at∣taine 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, be∣fore 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, stir∣reth vp vnto an end, as vnto a marke, by those things which are directed vnto it. Let this be the definition thereof. * 1.2 It is a will tending vnto an end by some meanes; and will, which is the gene∣rall

word thereof, is an act of the power that wil∣leth. The difference is taken of the obiect, that is, of the end, and of those things which are ordeined vnto it. * 1.3 As in the historie of Iudges, Gedeons intent was a motion of his will, to kéepe in re∣membrance, by an ephod which he had made, the victorie which he obtained. Therefore in his will he comprehended both togither, as well the end as the meane.

* 1.4 Intent is diuided, into a good intent, and an ill intent: and to a good intent this is chéeflie re∣quired, 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 bi∣cause 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 ho∣nest and iust. Howbeit, certeine things are of their owne nature so euill, as we can neuer vse them rightlie. Such are theft, periurie, adulte∣rie, and other like; so that the apostles rule must alwaies be firme; * 1.5 that We must neuer doo euill, to the intent that good may come thereof. Wher∣fore 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 thinke, that the rightnes of the end and meanes, dependeth of mans rea∣son, 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: * 1.6 which Augustine in manie places te∣stifieth, 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, * 1.7 but 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 direc∣teth that intent; so that when we purpose anie worke, we must take héed that our hart haue re∣gard vnto faith, whereby it may direct his inde∣uors. * 1.8 The schoole-diuines will easilie grant, that faith gouerneth the intent, and maketh it good. But we differ from them in thrée respects; [ 1] first, bicause we affirme that faith dependeth on∣lie of the word of God: * 1.9 but they will haue it de∣pend 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 vn∣to 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 coun∣cels haue néed of correction. Dooth not the holie scripture in expresse words testifie, * 1.10 that All men are liers. [ 2] The second thing, wherein we cannot assent vnto the Schoolemen is, bicause they af∣firme, that by a good intent our works are made meritorious, yea and that of eternall life. * 1.11 But how contrarie this is vnto truth, the nature of merit may teach; of the which I mind not at this present to intreate. [ 3] Thirdlie, we disagrée from the Schoolemen, in that they affirme, that the worke is made good (as they speake) by an habi∣tuall good intent; that is to saie, * 1.12 doone 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. 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, wher∣by we in working thinke not of God, nor of his glorie, the commandement of God is broken, * 1.13 which commandeth vs to loue God with all our hart, with all our mind, & with all our strength. Wherefore we counsell rather, that this bée ac∣knowledged a sinne, than to be accounted a good worke.

3 But bicause they perceiued, that their sai∣engs 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 glo∣rie, 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, * 1.14 that we should attribute vnto our selues anie merits. Wherefore, while we giue ouer to thinke vpon the honour and glorie of God, we fall, nei∣ther 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

our works, * 1.15 but yet such as is adorned with faith, and let vs performe the same, not in habit, but in act.

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 be∣come darkenes, how great shall the darkenes then be? These things doth Augustine in his se∣cond 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 in∣tent. And in like manner writeth he in his tenth Tome, the second sermon, where hée treateth vpon this place; * 1.16 Let vs not doo righteousnes be∣fore 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 ho∣nor. And thither tendeth that which was said of Christ; * 1.17 that A good tree cannot bring foorth euill fruit, nor an euill tree good fruit, for the trée be∣tokeneth 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.

* 1.18 4 But now, to declare what is zeale, let vs first consider the etymologie therof. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, zeale, is a Gréeke word, deriued 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth To loue, but yet vehemēt∣lie, so that after loue, followeth admiration; & af∣ter 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, * 1.19 Zeale is an affection, which a∣bideth in that part of the mind, which lusteth or de∣sireth, after which, by reason of the vehemencie, there followeth sorrowe, as well bicause of the concurrence of other things, as for want of the thing that it desireth. But the nature of zeale is not of one sort. * 1.20 For there is one zeale that is good, and another that is bad. Of the good Paule spake, when he said; I am zealous ouer you with a godly zealousie, for I haue betrothed you to one man, to present you a chast virgin to Christ. And in the first to the Corinths; Desire you then the best gifts. Yea, and God himselfe, as the scripture of∣ten teacheth, hath a most perfect zeale towards vs, although affections cannot properlie be at∣tributed vnto him. But of naughtie zeale, Paule vnto the Galathians thus speaketh; * 1.21 The false a∣postles are zealous ouer them, that they may glorie in their flesh, and to leade them from Christ vnto the bondage of the lawe: and in ma∣nie other places there is mention made of it.

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. * 1.22 Where∣fore, 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 com∣meth 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. Wher∣fore 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, * 1.23 when the maister is present, is preserued; but he being absent, it sin∣keth. Therfore Paule vnto the Romans spake ve∣rie wiselie, * 1.24 for when as he condemned the zeale of the Iewes, he declared the same to be void of knowledge, and by one word noted that to be a vice, yea verelie and a dangerous vice, which o∣therwise might haue bin an excellent vertue.

And as there is a great difference betwéene good and euill zeale, * 1.25 so 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, * 1.26 which committed most shamefull whoredome. On the other part, what effects procéed of a naughtie zeale, we may perceiue by Paule, * 1.27 who for zeales sake persecuted the church of Christ. And in Iohn it is written; * 1.28 The time will come, when they shall thinke they doo God good seruice, which afflict the faithfull people of Christ. Also, Peter kindled with an im∣moderate zeale, * 1.29 drue out his sword to strike those which laid hands vpon Christ. There is yet ano∣ther difference betwéene the zeales, for euill zeale bréedeth hatred; but good zeale doth most of all ioine with charitie. For although Samuel woor∣shipped God with verie great zeale, * 1.30 yet he moor∣ned too long a time for Saule. And there is no∣thing more an enimie vnto naughtie zeale, than is charitie; euen as selfe-loue is chiefelie repug∣nant vnto a good zeale. They also are contrari∣wise affected, which either be so blockish, as they bée not stirred vp with anie indeuour of good things, or else so corrupt, as they feare not to boast of their sinnes and wickednes.

5 Wherefore the Nicodemits of our time are to be woondred at, * 1.31 which obiect the historie of Elizeus and of Naaman the Syrian, to prooue that it is lawfull for them, so that they thinke well in their heart, to be present at vngodlie su∣perstitions. For Naaman the Syrian, although he were newly conuerted, yet he vnderstood that to be sinne: and for that he had not as yet profi∣ted so well as to depart from his commodities,

he desired of the prophet that he would praie for him: * 1.32 which declareth that he iudged such a sinne to haue néed of pardon. Wherefore we conclude, that that zeale of the Iewes, whereof the apostle giueth a testimonie, was in verie déed sin. And although it haue a shew of vertue, yet is it far from it. For as it is plaine by morall philoso∣phie, * 1.33 that vertues & vices are one and the same, as touching the things whereabout they be oc∣cupied, but in forme doo much differ: as fortitude and feare, temperance and intemperance, iu∣stice and iniustice. For one and the selfe-same affects, when they are by right reason bridled to a mediocritie, and when through vice they either want or excéed, differ not in matter, although the habits or qualities which are occupied about them, are much differing. And that which the philosophers speake of vertues, and of vpright reason, we ought also to transfer vnto the holie Ghost, and faith giuen vnto the scriptures.

And although in a good and euill zeale the af∣fect be one & the same; yet is the difference most great, when it is gouerned by true knowledge and faith, and when it is gouerned of it selfe, and wanteth true knowledge. * 1.34 As the water of the sea, and raine water, although they agrée togi∣ther in matter of moisture; yet are they sundred by very manie properties and differences. These things haue I therefore alleadged, * 1.35 to confute those, which oftentimes defend wicked acts; for that they are doone of a good mind and purpose, or (as they saie) intent: as though euerie zeale were sufficient to make the worke good. Whose opinion (if it were true) might easilie excuse the Iewes, in that they killed Christ, & afflicted his apostles. For they beléeued, that by these meanes they defended the lawes of God, and ceremonies of their fathers. But the apostle saith otherwise, when he attributeth vnto them a zeale, but yet a zeale ioined with error.

But when error lighteth in matters of faith, it is deadlie sinne. * 1.36 Wherefore let them well ad∣uise themselues what to saie, which so stoutlie de∣fend works preparatorie. Doubtlesse their mea∣ning is nothing else, but that men, although be∣fore iustification they absolutely worke not good works; yet by reason of a certeine vpright pur∣pose and zeale of congruitie, they deserue grace. Such works, forsomuch as they want true knowledge, which is faith, it followeth, that they be such a zeale as the apostle speaketh of. We denie not, but that God sometimes vseth such our wicked works, to bring vs at length by them to iustification: but that we our selues through them doo deserue iustification, it is far from the truth. * 1.37 Naie rather, it oftentimes com∣meth to passe, that such works are a great let to saluation. For the philosophers and Phariseis being dronken and glutted with those goodlie works, were ouermuch puffed vp; and for that they were maruelouslie delited in themselues, they setled themselues in those works; neither indeuored they to ascend vnto the true degrées of righteousnes. Wherfore we are admonished by the doctrine of Paule, that we should not straitwaie giue place vnto zeale. * 1.38 We must first trie and diligentlie examine it: for oftentimes vnder the goodlie shew thereof, lieth hidden verie great impietie; as it is manifest in the Iewes, which slue Christ, and persecuted the apostles.

6 The Apostle giueth a rule, * 1.39 whereby we may be able to trie and examine our zeale, and that rule is this; to sée whether we will be subiect vnto God, whether we can abide that all things should be attributed vnto God, and claime nothing vn∣to our selues, as the true knowledge of God re∣quireth. There be a great manie in our daies, which as it were by a certaine zeale, labour to de∣fend woorshipping of images, pilgrimages, and other such superstitious acts; vnto whome, if a man manifestlie declare, that those things are repugnant to the word of God, they will not be subiect vnto it, but straitwaie flie to the custome of their elders, and to the helps of humane tradi∣tions. There be some also, which are mooued with a zeale to defend sole life of the ministers of the church: vnto whom if a man doo shew, that the bed of matrimonie ought to be vndefiled in all men, * 1.40 as it is said vnto the Hebrues (and it is written to the Corinthians; It is better to marrie than to burne; They which cannot liue conti∣nent, let them marrie; Let euerie man haue his owne wife, and euerie wife hir owne husband, to auoid fornication) they will not be subiect to this knowledge of the lawes of God, but doo bring foorth the fathers, councels, and humane inuentions. Whereby is plaine, what we are to iudge of this zeale of theirs. Doubtlesse, it is a verie euill zeale, and onlie leaneth vnto selfeloue, and giueth it selfe vnto his owne things, and no∣thing regardeth the things that pertaine vnto God. Such are the Monks, which preferre their institutions, rules, and works before all other things which are commonlie doone of christians, and much delight in contemning all others, in respect of themselues.

With this blind zeale are the miserable peo∣ple euerie-where infected, whom the pastors and preachers ought to succour and helpe, in discoue∣ring their want of knowledge, & setting before them the true knowledge of the scriptures, and that of a singular affection, & true christian mer∣cie, wherewith they ought throughlie to be tou∣ched in so great dissipation of churches, which of no man can be sufficientlie lamented. It were néedfull to haue Ieremie to bewaile the calami∣ties of the church. And from this mercie we

should go forward vnto praiers, * 1.41 as Paule saith he did: and in imploring the aid of God, we ought to record before GOD, that which Paule hath written; They haue zeale, but not according to knowledge. The verie which thing our Saui∣our did vpon the crosse, when he praied; Fa∣ther forgiue them, for they knowe not what they doo. Further, séeing we delight in the good mo∣rall works of men not yet regenerate, and are sorie that they are not doone as they ought to be doon, we may thus gather: If these men displease God, and are condemned, which yet of a good in∣tent (as they speake) doo these so honest things, when yet notwithstanding they be void of true knowledge; what shall at the length become of vs, which being indued with knowledge, liue shamefullie; yea euen against our owne consci∣ence? They can pretend a zeale, but we wretches, what excuse shall we make, séeing we professe the gospell?

* 1.42 Howbeit this must not be ouerpassed, that the Iewes, of whom the apostle speaketh, had not, if we shall speake properlie, the zeale of God. For there hath not béene at anie time, nor euer shall be, anie true God, which will haue the lawe of Moses to be defended against Christ and his gos∣pell. Wherefore they abused the name of God, when as they defended not him, but rather their owne opinions. * 1.43 As the Turks also, although they boast that they worship and call vpon the true God; yet they lie. For there is no where such a God, which hath not one Lord Iesus Christ, and the holie Ghost, of one and the same sub∣stance with him: which, forsomuch as they take awaie from the God, whom they worship, they worship their owne inuention for God, and doo fight, and are zealous for it, and not for the true God. * 1.44 But Paule spake according to the accusto∣med maner of the scriptures, which oftentimes name things, not as they are, but as they séeme to be. Séeing therefore that those thought that they were mooued with the zeale of the true God, and that they did not for anie other cause enter into these zeales, but for that they thought them to be acceptable vnto God; therfore Paule saith, that they had the zeale of GOD, when yet they were deceiued. For if they had béene kindeled with the zeale of the true God, they would neuer haue resisted Christ. Wherfore in Iohn the Lord said excellentlie well vnto those, which boasted that they would beléeue Moses, and not him; If ye beleeued Moses, * 1.45 ye would beleeue me also, for he wrote of me. Wherefore Chrysostome hath wiselie noted, that Paule gratified the Iewes, but yet in words onelie.

Notes

• * 1.1

  Of a good intent. In Iud. 7, 27. Looke In Sam. 6, 6. and in the booke De votis set foorth at Basil. pag. 247. & 255.
• * 1.2

  A definiti∣on of intent.
• * 1.3

  Iudg. 8, 24.
• * 1.4

  A good in∣tent and an euill intent. Looke In Rom. 1, 21. and 3, 8.
• * 1.5

  Rom. 3, 8. An ill in∣tent is of two sorts. To a good intent is re∣quired, that both the end and meanes be good.
• * 1.6

  Augustine.
• * 1.7

  A simili∣tude.
• * 1.8

  Faith rules the intent.
• * 1.9

  Faith can∣not be tied to the fa∣thers and councels.
• * 1.10

  Rom. 3▪ 4.
• * 1.11

  Our works by a good intent can∣not be me∣ritorious.
• * 1.12

  The worke cannot be made good by an habi∣tuall inten∣tion.
• * 1.13

  Deut. 6, 5. Matt. 22, 37.
• * 1.14

  Luk. 17, 1••.
• * 1.15

  A good in∣tent must be ioined with faith and action. Matth. 6, 22.
• * 1.16

  Matth. 6.
• * 1.17

  Matth. 7, 18.
• * 1.18

  Of zeale In Rom. 10, verse 3. What zeale doth signifie
• * 1.19

  A definiti∣on of zeale.
• * 1.20

  A good zeale, and an euill zeale. Looke In 2. Sa. 12, 1. 2. Cor. 11, 2. 1. Cor. 14, 1.
• * 1.21

  Gal. 4, 17.
• * 1.22

  The cause of a good and of an euill zeale.
• * 1.23

  A simili∣tude.
• * 1.24

  Rom. 10, 2.
• * 1.25

  The effects of a good and of an euill zeale. Iohn. 2, 17.
• * 1.26

  Num. 25, 7.
• * 1.27

  Philip. 3, 6.
• * 1.28

  Iohn. 16, 2.
• * 1.29

  Iohn. 18, 10
• * 1.30

  1. Sam. 16, 1.
• * 1.31

  In Rom. 10, verse 1. The Nico∣demits of our time. The fact of Naaman the Syrian verie ill ci∣ted.
• * 1.32

  4. King. 5, 18
• * 1.33

  Vices and vertues are occupied a∣bout one & the same matter.
• * 1.34

  A simili∣tude.
• * 1.35

  A good in∣tent is not sufficient to make the word good.
• * 1.36

  Errors in matters of faith is deadly sin.
• * 1.37

  Goodlie works are somtimes a let vnto saluation.
• * 1.38

  We must not streight waie giue place vnto zeale.
• * 1.39

  A rule to trie zeale.
• * 1.40

  Hebr. 13, 4, 1. Cor. 7.
• * 1.41

  We must e∣uen of mer∣cie be moo∣ued to fall to praiers. Rom. 10, 2. Luk. 23, 34. An example of Christ.
• * 1.42

  The Iewes had not the zeale of God.
• * 1.43

  The Turks worship not the true God, and why?
• * 1.44

  The scrip∣tures often∣times name things, not as they are, but as they seeme to be.
• * 1.45

  Iohn. 5, 46.