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A81748
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A right intention the rule of all mens actions. Converted out of Drexelius to our proper use. / By John Dawson ...; Recta intentio omnium humanarum actionum amussio. English. 1655
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Drexel, Jeremias, 1581-1638.
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1655
(1655)
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Wing D2185A; ESTC R231958
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220,422
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649
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of ripe age when we observe them to be Scaevolaes much rather in things concerning the Soule to use the left hand and goe a hunting after the speech of people is farre baser and not onely carrieth basenesse along with it but mischiefe But as Children have their left hand tyed that they may be apter with the right so he which noteth his intention to bee untoward in many things let him tye it up with the consideration of the exceeding and eternall damage which ariseth from thence Very daintily Peter Chrysologus The righteousnesse saith he which placeth it selfe in humane eyes expecteth not the heavenly Fathers reward It would be seene and it is seene it would please men and hath pleased them it hath the reward which it would it shall not have the reward it would not Chrys Serm. 9. And how congruously Seneca to the Christian Law Let us apply that peace saith he to our soules which good deeds will apply and a mind intent upon the onely desire of honesty Let the conscience be satisfied let us not labour at all for fame let it even fall out to bee ill so long as thou deservest well Senec. lib. 3. de ira c. 41. Doth not Saint Paul often inculcate the very same But now a daies in all places which Pliny noteth Many are affraid of their credit Multifamam conscientiam pauci verentur but few of their conscience Most take no heed how well they doe themselves but how well others thinke of them how readily they applaud them so they be in the mouthes of men so they be praised how praise worthy they behave themselves this is the least care that troubles their heads The heavenly Spouse farre otherwise His left hand saith she is under my head and his right hand shall embrace me Cant. 2.6 Hâ—re are an hundred mysteries but ours is this The left hand under the head cannot be seene but the right hand embracing seeth he which is embraced The Spouse therefore beholdeth not the left hand but the right shee beholdeth In the Bridegroomes left hand are riches and glory but such as shall perish with time in his right hand is length of dayes most blessed eternity Hereupon the faithfull Spouse affirmeth that she fastneth her eyes upon eternity but riches and honours as the left hand are not beheld of her What therefore Christ commandeth let not thy left hand know This also the Bridegroome gives in charge Let my left hand bee under thy head my right in thine eyes Moreover even as he is a faithfull Servant which paieth many millions of Florens to his Master with so great trust that not so much â—s a farthing stickes to his pitchy fingers ends so hee dealeth most truely with God who whatsoever humane praise he receiveth payeth it all backe againe to this his Lord nor reserveth the least part thereof to himselfe Whereof notably Chrysostome It is the greatest vertue saith he for a man to ascribe all to God to esteeme nothing his owne to doe nothing for his owne glory sake but to have his sight perpetually cast upon the Will of God For this is he which will call for a reckoning of our life spent But now a dayes the course is altered and we feare not him greatly which is to sit Iudge and take account but we are sore affraid of them which shall stand at the Barre and be judged with us Chrysost Hom. 5. in Epist 2. Ad Cor. It falleth out sometimes that Letters are delivered not to the right Owner whom they are written to but to another these if some wiser body receive as soone as he lookes into the superscription presently these Letters will he say belong not to mee this titulary Preface speaketh not to me nor doth so high a stile befit my person Iust so doth he which acknowledgeth praises to bee due not to himselfe but to God who deriveth all glory to God from himselfe this man at length is a faithfull Servant serveth God sincerely his left hand knoweth not what his right hand doth But so let thy left hand not know what thy right hand doth not as though we may doe nothing in publicke nor will have any of our workes to be seene of others but so as not to be commended of others It is not ingratefull almes to God saith Chrysostome which shall be seene of men but which is done therefore that it may bee seene Chrysost in Mat. Hom. 9. Nay let them which beare an eminent and publicke person doe some things publickely and with that example animate others to attempt the like Nor in this case let them bee of a fearefull and dastardly mind for as Augustine nobly If thou fearest Spectators thou shalt not have followers thou oughtest to be seene but not doe to this end that thou maist bee seene publicke the worke the intention secret August Tom. 9. Tract 8. in Epist Sancti Ioann That they may glorify your Father which is in heaven Matt. 5.6 But hee which is weake in vertue must be made acquainted with that of properties Learne to stay at home Disce manere Domi. Prop. l. 2. Eleg. which Gregory also very well remembring But it is the part of those Property saith he that are very perfect so to seeke the glory of God by a demonstration of theâ—r workes that they know not how to expresse any inward joy to themselves for praises offered by others For then onely a laudable deed is presented faultlesse unto men whâ—n the mind truely scorneth to accept of commendation for it Which because all such as are weake overcome not by perfect contemning it remaineth necessary that they keepe close this good which they worke For many times they seeke their owne praise from the beginning to shew a worke and many times in the full shew of it they desire to lay open the Authors glory but being taken up with favours they are wrapt into desire of their owne renoune and when they neglect to examine themselves within they know not what they doe being outwardly dâ—splayed and their deeds march for their owne advancement and this service they imagine they performe in favour of the Great giver And indeed this threefold observation is to be kept of these men First let them cast the eyes of their mind upon GOD as every where present whether they doe any thing privately or publickely Let them wish to please GOD alone as if God onely were in the world although it bee hard fot these weaker ones not to loose God abroad The other Let them set out no signes of their good deeds to cry vertue about the streetes is to make it nothing worth This publication is a Trumpet calling Spectators together which may looke on and praise it Christ prohibiting this When thou doest thine almes saith he doe not sound a Trumpet before thee Mat. 6.2 So also will hee have our fasting to bee covered least they be described as it were in the countenance But thou when thou