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to an ambulatory government and episcopacy, though at last he also was fixed at Rome, and he removed Timothy and Titus from church to church, as the need and uses of the church required. But in this, our call must be from God, or from our superiors, not from levity or pride, covetousness or negligence. Concerning which, who please further to be satisfied, may read St. Athanasius's epistle to Dracontius, of old; and of late, Chytræus in epistolis p. 150 et 678.' and Conradus Porta in his Formalia.' This only; If every man were indispensably tied to abide where he is first called to minister, then it were not lawful for an inferior minister to desire the good work of a bishop; which because it is not to be administered in the same place or charge, according to the universal discipline of the church for very many ages, must suppose that there can be a reasonable cause to change our charges, because the Apostle commends that desire which supposes that change.

29. These being the limits and measures of the rule, it would be very good if we were able to discern concerning the secrets of our intentions, and the causes of actions. It is true, that because men confound their actions and deliberations, it will be impossible to tell, in many cases, what motive is the principal ingredient. "Sed ut tunc communibus magis commodis, quam privatæ jactantiæ studebamus, cum intentionem adfectumque muneris nostri vellemus intelligi; ita nunc in ratione edendi veremur, ne fortè non aliorum utilitatibus, sed propriæ laudi servisse videamur." It is hard for a wise and a gallant man, who does public actions of greatest worthiness deserving honour, to tell certainly whether he is more pleased in the honours that men do him, or in the knowledge that he hath done them benefits. But yet in very many cases, we may at least guess probably which is the prevailing ingredient, by these following measures; besides those which I have noted and applied to the special case of undertaking the calling ecclesiastical.

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Signs of Difference, whereby we may in a mixed and complicated Intention, discern which is the principal Ingredient.

30. (1.) Whatsoever came in after the determination was made, though it add much the greater confidence, and • Vide Rule of Holy Living, chap. 1. sect. 2.

t Gierig, vol. 1. p. 35.

makes the resolution sharper and more active, yet it is not to be reckoned as the prevailing ingredient; for though it add degrees, yet the whole determination was perfected before. The widow Fulvia was oppressed by Attilius; she complains to Secundus the lawyer. He considers whether he should be advocate for his friend Attilius, or for the oppressed Fulvia; and at last determines on the side of piety and charity, and resolves to relieve the widow, but with some abatement of his spirit and confidence, because it is against his friend; but charity prevails. As he goes to court he meets with Caninius, who gloriously commends the advocation, and by superadding that spur made his diffidence and imperfect resolution confident and clear. In this case the whole action is to be attributed to piety, not to the love of fame; for this only added some moments, but that made the determination.

31. (2.) When the determination is almost made, and wants some weight to finish it, whatsoever then supervenes and casts the scales, is not to be accounted the prevailing ingredient, but that which made most in the suspension and time of deliberation, and brought it forward. It is like buying and selling: not the last maravedi that was stood upon, was the greatest argument of parting with the goods; but that farthing added to the bigger sum, made it big enough: and a child's finger may thrust a load forward, which being haled by mighty men stands still for want of a little assist



32. (3.) That is the prevailing ingredient in the determination which is most valued, not which most pleases; that which is rationally preferred, not that which delights the If the man had rather lose the sensual than the intellectual good, though in that his fancy is more delighted, yet this is the stronger and greater in the divine acceptance, though possibly in nature it be less active, because less pleasing to those faculties, which whether we will or no, will be very much concerned in all the intercourses of this life. He-that keeps a festival in gratitude and spiritual joy to do God glory, and to give him thanks, and in the preparation to the action is hugely pleased by considering the music, the company, the festivity and innocent refreshments, and in his fancy, leaps at this, but his resolution walks on by that,-hath

not spoiled the regularity of his conscience by the intertexture of the sensual with the spiritual, so long as it remains innocent. For though this flames brightest, yet the other burns hottest, and will last longer than the other. But of this there is no other sign, but that first we be infinitely careful to prescribe measures and limits to the secular joy, that it may be perfectly subordinate to, and complying with, the spiritual and religious: and secondly, if we are willing to suppress the light flame, rather than extinguish the solid


33. (4.) Then the holy and pious ingredient is overpowered by the mixture of the secular, when an instrument towards the end is chosen more proportionable to this, than to that. Cæcilius, to do a real not a fantastic benefit to his tenants, erected a library in his villa, and promised a yearly revenue for their children's education, and nobler institution: and thus far judgment ought to be made, that he intended piety rather than fame; for to his fame, plays and spectacles would (as the Roman humour then was) have served better: but when in the acting his resolution he praised that his pious purpose, and told them he did it for a pious, not a vainglorious end, however the intention might be right, this publication was not right: but, when he appointed that anniversary orations should be made in the praise of his pious foundation, he a little too openly discovered what was the bigger wheel in that motion. For he that serves a secret piety by a public panegyric, disorders the piety by dismantling the secret: it may still be piety, but it will be lessened by the publication; though this publication be no otherwise criminal, than because it is vain. "Meminimus, quanto majore animo honestatis fructus in conscientia, quam in fama, reponatur. 'Sequi enim gloria, non appeti, debet: nec si casu aliquo non sequatur, idcirco quod gloriam meruit, minus pulchrum est. Ii vero, qui benefacta sua verbis adornant, non ideo prædicare, quia fecerint, sed ut prædicarent, fecisse creduntur ";" which is the very thing which I affirm in this particular. If the intermediate or consequent actions, serve the collateral or secular end, most visibly it is to be supposed, that this was the greater motive, and had too great an influence into the deliberation.

Plin. lib. 1. ep. 8. Gierig, vol. 1. pag. 35.

But because the heart of man is so intricate, trifling, and various, in most cases it must be sufficient for us to know, that if the mixture be innocent, the whole deliberation is secured in the kind of it, and for degrees we must do as well

as we can.

35. But, on the other side, if the secular end mixed with the spiritual and religious, the just and the honest, be unlawful, and yet intended, though in a less degree, though but accidentally and by an after-consent; the conscience is neither sure nor right, but is dishonoured and defiled; for the whole deliberation is made criminal by mingling with forbidden purposes. He that takes up arms under his prince in a just war, and at the same time intends revenge against his private enemy, casually engaged on the adverse party, loses the reward of his obedience, and changes it for the devilish pleasures of revenge.

Concerning the measure and conduct of our intentions, there are some other things to be said, but because they are extrinsical to the chief purpose of this rule, they are properly to be considered under their own head.


An Argument not sufficient nor competent, though it do persuade us to a Thing in itself good, is not the Ground of a Right, nor a sufficient Warrant for a sure Conscience.

1. HE that goes to public prayers because it is the custom, or communicates at Easter to avoid a censure, hath done an act in itself good, but his motive was neither competent nor sufficient to make the action religious, or to manifest and declare the conscience to be sure and right. For conscience is the repository of practical reasons: and as in civil actions, we count him a fool who wears clothes only because they cost him nothing, or walks because he would see his shadow move upon the wall: so it is in moral. When the reason is incompetent, the action is by chance, neither prudent nor chosen, alterable by a trifle, tending to a cheap end, proceeding by a regardless motion and conscience might as well



be seated in the fancy, or in the foot, as in the understanding, if its nature and proper design were not to be conducted with reasons proportionable to such actions, which tend to an end perfective of man, and productive of felicity.

2. This rule is so to be understood, that it be not required of all men to have reasons equally good for the same determinations, but sufficient and reasonable in themselves, and apt to lead them in their proper capacities and dispositions, that is, reasons proportionable to that kind of things in which the determination is instanced, viz. a religious reason for an action of religion; a prudent reason for a civil action but if it be in its proper kind, it is sufficient if it be probable, provided always, that it makes a sure mind, and a full persuasion.

3. He that believes Christian religion, because the men are charitable and chaste, and so taught to be, and commanded by the religion, is brought into a good place by a single taper; but he came in by no false light, and he is there where he ought to be. He did not see the way in so brightly as St. Paul did, who was conducted in by an angel from heaven, with a bright flame in his hand; but he made shift to see his way in: and because the light that guided him, came from heaven, his conscience was rightly instructed, and if it persuaded him heartily, his conscience is as sure as it is right.

4. Quest. Upon the account and consequence of this rule it is proper to inquire, Whether it be lawful and ingenuous, to go about to persuade a man to the belief of a true proposition, by arguments with which himself is not persuaded, and which he believes are not sufficient? The case is this:

5. Girolami, a learned priest of Ferrara, finds that many of his parishioners are infected with Judaism, by reason of their conversation with the Jewish merchants. He studies the Jewish books to discover the weakness of their arguments, and to convince them upon their own grounds. But finding his parishioners moved only by popular arguments, and not capable of understanding the secrets of the old prophets, the synchronisms, nor the computation of Daniel's weeks, the infinite heaps of reasons by which Christianity stands firm in defiance of all pretensions to the contrary; sees it necessary to persuade them by things as easy as those

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