of Colein The plenty of Dishes the variety of dainties the great richnesse of Plate to serve in was in that age accounted an example of rare prodigality Here this same devout Spectator began in mind to conferre with himselfe Have not I therefore with my Canne of water saith he with a piece of dry bread with unsavory rootes and hearbs by daily fasting almost continuall praiers and forsaking all this bravery of mine owne accord deserved more favour at Gods hands then this Bishop in so great excesse What doe I if I doe no more then this prelate which aboundeth so much with riches and delights O my very good Anchorite thou maist reason perhaps discreetly but not holily heare I pray and suffer an answer of the Angell that guideth thee whose words are these This Bishop whom thou seest is lesse delighted with all his pompe of dainty Dishes then thou with thy woodden Platter Vnderstandest thou this That man is truely great which useth earthen Vessels so as if they were Silver and useth Silver so as if it were earth Sen Epist 5. Here the discreet Palmer acknowledged how that God would weigh not so much the deeds as the intents of the doers nor value how much every one did as with what respect Right so it is Qui quid agant homines intentio judicat Omnes Intention is the Iudge to try What all men doe when how and why And loe how the Acherontick Pelican could not by all stately aboundance extort from Severinus his Love and good intention to God This Bishop of Colein sent all his Actions as it were his Children before him to God and to his Throne And in this Stratagem he delivered from that most wâ—tchfull Dragon whatsoever piety hee exercised But whom may wee find imitating it It shewes rare vertue indeed not to be corrupted in the midst of riches and pleasures when the most rigid poverty that is may find some occasion or other to offend a good meaning For this other which betooke himselfe to the Wildernesse being every way else an holy man and of a most commendable life neverthelesse had let fall some of his good intention and better affection into his wooden Tankard Wee doe after that sort even in the smallest thiâ—gs let goe or gaine no small matâ—er according as our intention leaneth either to the Creator or things created Satan hath very many snâ—res and â—lmost not to be descried which hee placeth closely under foot to intrap a Right Intention Our dainty-mouth'd senses and too much selfe-love offer themselves of their owne accord to bee entangled in these Nets it is sweet to them to be so taken What action soever therefore of ours is not at the very first sent up to God and to his Throne is presently caught and devoured by the most nimble Dragon The Hebrew Prophet Ezechiel saw foure living Creatures whose wings and heads were lifted up towards Heaven Their faces and their wings were stretched upward Ezek. 1.11 The upright both lookes and flight of these Creatures put us in mind of no other then thâ—s very thing that nothing whatsoever is safe enough from thâ—t Dragon which flyeth not up instantly to God It perisheth Preserveth whatsoever withdrawes not it selfe by this meanes from the Dragons clawes Thereupon Richardus Victorinus câ—lleth him which performeth good workes yet with an ill intention a murderer of his owne Children Here we meet with two things worthy to bee noted Let the first thing in question bee wherein doth the sap kernell strength and force Nervus Maine drift or the Master-veine of a good intention consist whereat must we principally aime in this point or what man ever had a good intention indeed Christ the repairer of mankind of whom his Father pronounced from Heaven Heare him Mark 9.7 This Master of ours had chiefly three intentions The first was of Obedience This Commandement saith he have I received of my father Ioh. 10 18. For the first moment that he put on man in the Virgins Wombe his Fathers Sentence was objected to him Thou must be Crucified thy Father gives such charge Christ most obediently submitted himselfe to this Decree of his Father Hâ—reupon it may bee truely said The Saviour of the world did hang upon the Crosse foure and thirty yeares For the intention of Christ went all his life long toward the Crosse did cleave to the Crosse This Commandement he received of his Father The Second was of Respect to his Fathers honour For I saith hee seeke not mine owne glory but I honour my father The third was of Love and affâ—ction to his fathâ—rs Will. I saith he doe those thâ—ngs alwaies which are pleasing to him because so it seemed good in thy sight Neverthelesse not as I will but as thou wilt thy Will bee fulfilled This three-fold intention is almost â—he very same in substance but yet it may be perceived also in that difference For it is one thiâ—g to doe any matter therâ—fore because it is so commandâ—d another because it maketh for the honour of another and another thing yet because it so plâ—aseth another Hee which is of this mind to observe anothers will and bee also at his bâ—ck and offers himselfe freely may say What need have I to be hidden I am none of thâ—m that are to be compelled by force or power or Law I will doe this of mine owne accord upon this perswasion onely because I know it pleaseth him that is in authority his desire is set upon it And therefore I am as ready to doe as he to wish his Will is to me instead of a thousand Commands And this I take it is the top and highest point of every Right intention And this was the intention of Christ our Lord in his life in his sufferings in his death in all things His fathers Will Even as the father gave mee Commandement so doe â— Ioh. 14.31 The father which sent me he gave me Commandement what J should say and what I shâ—uld speak And I know that his Commandement is life eternall whatsoever I speake therefore even as the Father said unto me so I speake Ioh. 12.10 Hereupon let that never depart either from our mouths or hearts O my Lord and my God I offer my selfe and all that I have to thee to thy good pleasure in every thing Or that Even so Father for so it seemed good in thy sight even so Father even so Father Or this Neverthelesse not as I will but as thou wilt thy Will bee fulfilled The other thing also in question is and that most frequent amongst men of a doubtfull conscience Fearefull whom it troubleth and vexeth diverse waies Thou maist heare many saying So I knew in what manner my case stood with God that I were in favour and Gods deare servant whether my actions pleased that most wise searcher of hearts so I were throughly acquainted herewith most willingly would I performe whatsoever is required of mee O my good Christian
â—uâ—ge of all men These know without doubt how truely that religious Author said A man useth frivolous paines many times mistaketh and easily transgresseth in censuring others Kemp. Lib. 1. de imit c. 14. n. 1. Anastasius the Sinaite relateth how there was one in a Monastery religious to see by his habit but not commendable at all for his manners as hee which had spent most of his life in ease and slothfulnes He came to the last point and now being nigh unto death neverthelesse shewed no signe of feare or terrour This amazed the standers by which feared ill of the man least hee should make no good conclusion of his life which he never began to amend One of the Company therefore heartier then the rest My Brother saith he wee know very well in how great idlenesse thou hast led thy life hitherto and for that wee marvaile how thou commest to have this dangerous security this time requireth groanes and teares not this unseasonable mirth Hereunto the dying party So it is Fathers nor doe I deny saith he I have passed my daies in shamefull negligence neither can I speake now of any vertues But this very houre the Angels brought mee a Bill of all mine offences and withall demanded of mee whether I would acknowledge them to bee mine To whom I I acknowledge them plainely and am sorry yet there is one thing which promiseth the Iudge more favourable unto me Since the time I put on a Monasticall life unlesse my memory faile me I never Iudged any man nor called any injury ro remembrance I request therefore Would remember Let these words of the Lord protect me that am guilty saying Iudge not and yee shall not bee Iudged forgive and ye shall be forgiven These as soone as the Angels had heard they tore in pieces the hand-writing of my sins Hereupon now I being ioyfull and replenished with good hope am ready to depart into another world No sooner had the dying man uttered these things with a failing voyce but hee yeelded up the last breath of life most pleasingly And that thou maist not question my credit in this matter Reader behold I give it thee under authentique hands St. Anastasius in oratione de sacra â—ynaxi Baronius Tom. 8. and 599. n. 14. Of so great consequence it is O Christians of so great consequence it is to Will and fulfill but this one thing onely To Iudge no body He can doe very much with Christ the Iudge whosoever cannot Iudge within himselfe In his own person Therefore Iudge not and yee shall not bee Iudged Luk. 6.37 whosoever is in doubt to offend let him bee afraid to Iudge But who is it that hath a desire to avoyd these errours Hannah prayed in times past and mingled her ardent prayers with a floud of teares Eli the Priest saw her and observed her mouth while she prayed and supposing her to be taken with drink How long saith hee wilt thou be drunken put away thy Wine from thee 1 Sam. 1.10 and fol This suspitious old man strucke the excellent good woman with most unjust Iudgement who when she was in bitternes of soule prayed unto the Lord and wept sore Now Hannah spake in her heart onely her lips moved but her voice was not heard The Priest noting this carriage of her while she prayed judged by the motion of her lips that she was drunken and muttered idle words A Iudgment as false as rash and no lesse such then that which followeth David the King of Israel sent to the Prince of the Ammonites those that in his name should condole the losse of his Father lately deceased He beleeved that they were sent unto him not for kindnes sake but to spy out all his wealth Being drawne to this opinion hee shaved off the messengers beards contrary to the Law of Nations and shamefully cut off their garments in the middle A mighty over-sight Rashnes and that which hee carried not away unrevenged For indeed he bereaved the Messengers of their beards but himselfe of his Kingdome Goe now and interpret the purpose of a good mind ill Daintily Gilbertus Both a naughty intention saith he and a perverse construction are both an abuse both full of Gall both false having no agreement with a Dove-like nature Nec falli volunt nec fallere norunâ— They are Dâ—ves eyes which will neither bee deceived nor know how to deceive Gilb. Serm. 40. in Cant. fin But Christ himself the most excellent patterne by farre of all our Actions alas how often and what unjust Iudgements did he undergoe The Pharisees those most carping Criticks most impudent Censours and most wicked Iudges did continually stand upon their watch to see if they might lay hold upon any thing in the words and deeds of the Lord Could which they might teare in peeces with an envious tooth Our Saviour anon invited himselfe to Feasts without bidding Sometims By and by the Pharisees cryed with a loud voyce Behold a Prophet a Wine-bibber a gluttonous man a smell feast When the Loâ—d held that most noble Discourse concerning the Shepherd and the Sheep many of his Auditors did not feare to say Hee hath a Divell and is mad why heare yee him Iob. 10.20 If Christ had healed any body on the Sabboth day presently againe did the Pharisees burst out of their Watch Tower and Loe they cryed this man breaketh the Sabbath by plaine impudency Finally whatsoever Iesus had done or â—poken the Pharisaicall Tribe lid instantly fasten a most maleâ—olent interpretation upon it Nor were more favourable judgements pronounced against the Disciples of the Lord when being constrained by hunger they pulled the eares of Corne when they washed not their hands superstitiously when they fasted not in that manner as others did presently they were marked with a rigid censure When in conclusion they were inspired with the Holy Ghost and declamed most eloquently and constantly likewise of the resurrection of Christ there were some which cavilling against this eloquence said like wicked Criticks Why wonder yee fluent Cups can doe this good men they have tippled too much and are full of new wine this makes them speake so bravely There is no body which caâ— escape the benches of these rash Iudges If any goe in a little fineâ— apparrell then ordinary presently we hale him to Arraignement and enquire after our manner how commeth this fellow by so much mony that he can tricke up himselfe thus after the best fashion It is credible that one Purse maintaineth him and his Master and that which hee cheates his Master of is laid out upon cloathes If any one be contented with a meaner habit and bestoweth all his care in reforming his life Ordering manners presently wee are upon him and O covetous man say we how doth he spare his mony and liketh base apparrell and out of fashion best If any one frequent the Sacrament of the Communion and other holy duties presently censures
but of Ananias a very good Christian Fiftly hee himselfe also became a Christian and the Oratour of Christians Sixtly being sent by God into every coast of the World hee passed both Sea and Land Iournying * going from land to land from sea to sea Are not these doubtfull wayes Besides with how many chances with how great dangers with what almost innumerable troubles was hee pressed now the sea threatneth his death now false brethren now Theeves lay waite for his life one while the Gentiles molest him another while the Iewes vexe him now within the ship now in prison now in the wildernesse now in the City hee feeles strange alterations one while hee is beaten with Rods then pressed with stones almost every day dying who may not call these pathes untoward But heare my good man this so crâ—bbed a way is not the right way to Heaven Another not Paul might endure as much as this and more then Paul and yet goe wide of Heaven Therefore Pauls straightest way to Heaven was his most pure and sincere intent on to God in undergoing all these things hee aimed at the glory of God onely This is the exact way to Heaven this all the Saints tooke from this no just man turned into any by path Wisedome hath guided the righteous through right pathes But those so various changes such multiplicious troubles such uncertaine and ill events whereof our whole life is full warne us to carry our selves like Souldiers In war it is no new or strange thing to raise winding Bulwarkes yea when the Generall intendeth to cast a Trench before the walles of a City hee layes it not straight along but bending to and fro This is the right way to besiege a towne which is so crooked and wavering So God leadeth us to Heaven through all kind of calamities yet because in this so very a froward path the intention of the just is most right to GOD it is most truely affirmed The LORD Conducteth the Righteous in right pathes and that which is nearest unto it the righteous live for evermore their reward also is with the Lord and the care of them with the most high Wisd 5.15 Because they incessantly thinke upon this care for this onely to please the Lord not men therefore they shall receive from God a most ample reward This therefore as Bernard speaketh is the purity of Intention that whatsoever thou dost thou doe it for God and that blessings returne to the place from whence they proceeded that they may abound Bernard in v. g. Nativit Dom. Serm. 3. med Mat. 6 2â— CHAP. III. How necessary a right Intentâ—on is IF the Divine pages were altogether silent else where concerning a right intention The necessity of it would appeare at large from this one saying of our Saviour how necessary that is for all men most apparently Christ If thine eye bee single thy whole body shall bâ— full of light Augustine affirmeth that Christ our Lord d d here properly speake of a Right Intention as he which a little before discourseâ— particularly of Prayer Almes anâ— Fasting that no man thereforâ— should choke all the force of hâ— prayer Largesse pittance fasting in hunting after a little vaine report on Saviour adds a most wholsome instruction concerning the eye whicâ— is either single and pure Diverse or varioâ—â— and wicked Therefore even a when the eyes are bright cleare sharpe and lively the body hatâ— day within and carries his Sunnâ— about with it moveth up anâ— downe at pleasure and is iâ— light but if the eyes be sore anâ— diseased if asquint or purblind bleared or growne o're with filme all the body is in misery an groanes under a cloudy mansion Iust so if the intention bee sincere and free from all shadowes oâ— vaine glory our prayers almes deeds abstinences are cleane from the dreggs of vice but if the intention be evill all a mans actions are such What saith Gregory is expressed by the eye but the intention of the heart preventing its worke which before it exercises it selfe in action contemplates that thing which now it desireth And what is signified in that appellation of the body but every action which followes the intention as her eye going before The light of the body therefore is the eye quia per bonae intentionis radium merita illustrantur actionis because the defects of the action are illustrated by the raies of the intention Greg. lib. 28. mor. c. 6. prope finem Saint Ambrose was wont to say very well As much as thou intendest so much thou doest for surely thy labour is of such worth as is thine eye which goes before it If thine intention bee right right also will be thy action without doubt in the eyes of God for herein are the eyes of man a thousand times deceived Of these Saint Bernard said wisely Opera probant quae cernunt sed unde prodeunt non discernunt They approve the deeds they see but from whence they proceed they discerne not Bern. tract de humil grad 5. Thus the summe and foundation and ground of all our actions is the intention Hereof notably Gregory Tâ—e supporters of every soule are her intentions for as the building upon the pillars but the pillars doe stay upon their bases so our life in vertues but our vertues subsist in our innermost â—ntentions Most inward And because it is written Other foundation can no man lâ—y then that is layed which is Iesus Christ 1 Cor. 3.11 then b ses are in the foundation when our intentions are made strong in Christ Greg. in c. 38. Iob. ad fin We are altogether such as our intention is we get the praâ—se of vertue oâ— the marke of vice from our intention If our intention looke upon earth wee are made earthly if heaven heavenly and most commonly where a vertuous end is wanting there comes in a vaine sensuall and vitious one Excellently Laurentius Iustinian In all workes saith hee whosoever desireth his soules health let him looke to the manner of his intention and direct it to that end which the Divine Law commandeth that he spend not his labour in vaine Hee adds It is to little purpose to meddle with difficult affaires to converse familiarly with Kings and Princes to get a famous name of sanctity and science and to doe all this with a wrong intention Laur. Iust de Regim praeâ—at c. 22. Richardus Victorinus That as the body is saith hee without life the same is a deede without a good intention Rich. De statu inter hom c. 7. even as often as Christ proclaimeth that his Attendite Take heede or beware as when he admonisheth Beware of the Scribes Beware of the leaven of the Pharisees Beware of false Prophets Luk. 10.46 Luk. 12.1 Mat. 7.15 Mat 6.1 for the most part some grievous danger is at hand and then wee must deale very warily In this voyce Christ calling aloud to us all Take heede saith he
soone as the worme of Pride bites this Tree all things in a moment wither This little worme knowes how to hide her selfe so so privily to gnaw that they themselves which swell with vaine glory not onely take no notice of it but not so much as beleeve him which notes and gives them warning of it This worme suffers it selfe to bee driven away and gives place to the Charme but presently returnes It is not sufficient that vaine glory hath once flowne away she returnes a hundred times a thousand times she returnes and often with the greater assault Therefore this venemous Serpent is daily and more often to be laid at with sacred Inchantments A true Charme against this plague is that of the Kingly Prophet Non nobis Domine non nobis Not unto us Lord not unto us but to thy name give the praise Psal 115.1 Whilst wee live as Bernard admonisheth Let not this Sacred Charme of the Hebrew King goe out of our heart and mouth But who is so cheerefull to sing this alwaies Hee which in all things is of sincere and right intention this exciteth and makes quicke this teacheth to doe well and daily to sing forth Not unto us O Lord not unto us but to thy Name give the glory to thine O Lord not to our name nor to our merits but thine all things for the greater glory of God So necessary is a right intention that without this no man can avoyd vaine glory which rightly Cyprian calleth a most subtill evill which penetrates the more hidden secrets of the heart and infuseth it selfe insensibly in more spirituall minds Cypr. De â—ent et ieiun initio elegantly Peter Chrysologus Vaine glory saith hee is a secret poison the staine of vertues the moth of sanctity Chry. Sermon 7. Excellently Iohn Chrysostom O strong kinde of calamity saith hee O this furious disturbance what the Moth cannot corrode nor the Thiefe breake into those things vaine glory quite consumeth This is the Canker of the heavenly treasure this is the Thiefe which steales eternall Kingdomes which takes away from us immarcessible riches which like a contagious disease corrupteth all things So because the Divell foresees it to bee an inexpugnable Fortresse as well against Theeves and Wormes as other warlike Engines he subverts it by vaine glory Châ—y in c. 22. Mat. Hom. 27. Behold even Heaven is not safe from these wormes Christ perswads Lay up for your selves treasures in Heaven Matt. 6.20 and yet neither so indeed are the things altogether secure which are laid up there vaine glory creeping behind with a thievish pace privily a sporteth the treasures already laid up in Heaven unlesse a right intention bee set for their Keeper which yet may not goe a nailes breadth from the riches committed to her trust what good soever we have done at any time whatsoever wee shall doe hereafter let us fence on all sides with a most right intention unlesse it delight us to spend our labour in vaine The most difficult as also the most excellent workes are of no moment unlesse a good intention accompany all labour is vaine which a right intention commends not This God lookes upon in all our actions to this hee will aime the reward Scarcely is there a greater or more memorable designe then for one to spend his life for another But although one cloath a hundred Gibbets with his body put on sixe hundred torturing Wheeles purple a thousand Axes and dye a thousand times unlesse that bee done for Christ in Gods cause with a holy intention hee may dye but he shall never bee a Martyr that shall profit him nothing unto heavenly glory Not paine but the cause but the purpose maketh Martyrs as Hierom witnesses Hier. in c. 5. ad Gal. The same reason is in other things of greatest moment Since therefore the intention is of so great nobility rightly in the divine Leaves is it called the heart The heart is the beginning of life such a life as a heart A man turnes into a beast if a beasts heart bee planted in him a beast turnes into a man if a mans heart bee added to him God would have Nebuchadnezer the King to bee made a Beast and to live among them as one of them therefore hee commanded Let his heart be changed from mans and let a Beasts heart bee given him Dan. 4.16 but GOD would that this Beast should againe bee changed into a man it was done and it stood upon his feet as a man and a mans heart was given to it Dan. 7.4 Such is the intention the heart of all things which we doe Consider me here I pray you the same sentence pronounced in two Courts In the Court of Hierusalem Caiphas the High Priest being President in a full assembly of Senators it was said It is expedient for us that one man dye for the people and that the whole Nation perish not Ioh. 11.50 This the chiefe Priest Decreed the rest subscribed The very same thing was Decreed in the Court of Heaven by the most Holy Trinity It is expedient that one man dye for the People But this same decretory Sentence was indeed in the Counsell of Hierusalem a thing of greatest folly and injustice in the heavenly Counsell of greatest Wisedome and Iustice there the Savage heart of Caiphas and the Senatours by his malice and envie was stirred up against this one man but here the Divine Heart was carried with exceeding love towards this man Thus the heart is the beginning of life and even as the heart being hurt death is nigh to all the faculties of the same so no worke of man can bee tearmed living which wants this heart which is not for God all labour is as good as dead whatsoever is destitute of this living intention Appianus Alexandrinus relates a marvelous thing of two heartlesse Sacrifices Iulius Caesar the same day which hee fell in Court before hee went into the Senate made the accustomed Offering the beast opened there was no heart The Southsayer Prophecying I know not what of the Emperours death Iulius laught and commanded another to be brought and this also wanted a heart Marvellous indeed twice marvellous Cicero l. 2. de Divin And by what meanes could a Creature live without a heart whether then at first consumed or else wanting before if before and how did it live if then and how was it consumed Whatsoever the matter bee a Beast offered in Sacrifice without a heart was a sure messenger of Death so also a worke without a right intention is a dead worke unprofitable none Therefore keepe thy heart above all keeping for out of it are the issues of life Prov. 4 23. Therefore how often soever wee undertake any businesse either about to pray or to heare divine Service or to give almes or to doe any other thing let us care for this onely and before all things that such a heart as this bee not wanting to us in these actions that by a right
sweetly producing a noble example Even as the Sun saith hee expecteth not prayers and entreâ—ties to make him rise but presentâ—â— shineth and is joyfully received 〈◊〉 all So neither doe thou expect applauses nor stirs or praises 〈◊〉 make thee doe good but doe well 〈◊〉 thine accord and thou shalt likewisâ— be as welcome as the Sunne Stobaeus de Magistrat The Ostritch a notable embleme of folly is a Bird foâ— bulke of body not incomparable to a Camell in which respect it is also called a Camell-Ostritch Struthio Camelus but the head small like a Ducks it hath large wings like an Hawk but never flyeth in the manner of a foure-footed beast It bringeth forth eggs in marvellous aboundance yet preserveâ—â— not many of them but leaveth them in the dust to be troad upon by Passengers She loveth the Chickens mightily when they bee hatcht but cruelly neglecteth the same He that sueth for the praises of men is not inferiour to the Ostrich in folly it hath wings very like a Pelican The winges of holy men where-with they are advanced on high are prayers almes-deeds fastings watchings which those Ostriches want not but they are not lifted up on high with them they cleave close to the earth nor covet any thing else then To bee seene And although they bring forth young pious actions which they love also themselves and esteeme very much and would have to bee loved and esteemed of others neverthelesse they commit these deare Children to places not covert and without security and expose the things they doe to opeâ— sight They long to be publicke They love to pray standinâ— in the Synagogues and in the corners of the streets to bee seene 〈◊〉 men They disfigure their faces that they may appeare to men tâ— fast Matt. 6.5 and 16. Thaâ— Caine by envy Abiram by pride Zambri by luxury Iscariot by covetousnesse the Purple-cloathe Glutton by excesse should ruâ— headlong to Hell was no marvell this is a marvell and morâ— then a marvell that there bee noâ— a few which by prayers abstinence almes-deeds and mosâ— worthy goe to the Infernall Pit O most foolish Ostriches Therefore Let us not be desirous of vainâ— glory Gal. 5.26 Chrysostom If thou lovest glory saith hee rather love that which is from God Hom. 2. and 28. in Iohan. How foolish is that Champion or Fencer which hath the King and all his Royall Traine to bee Spectators of his Combat and for his reward sâ—es a Crowne prepared all set with Iewels he not withstanding asketh a poore blind Begger Played his part whether hee did well and for the prize of his valour requireth of him Scarabaeus a shining Beetle or a painted Bead. Wee also are within the listes as many as are alive being made a Spectacle to the world to Angels and to men 1 Cor. 4 9. but fooles and mad men how well we have behaved our selves we enquire of them which can no way perceive the Acts of hidden vertue and also greedily re eive a few cold praises at their hands in the place of a reward But is not this most egregious folly to performe great matters as Gregory speaketh Greg. l. Supra cit maxime l. 8. Moral and gape after the aire of praise with strong endeavour to attend the heavenly precepts and looke for the reward of an earthly recompence Whose hope shall be cut off and whose trust shall be a Spiders Web. Iob. 8.14 The Spider runs about hither and thither and marvellously wearieth her selfe and goeth backward and forward sixe hundred times draweth threads oâ— of her belly Scio alio aliter sentire and maketh a toile to ensnare the poorest little creatures spreading it abroad in thâ— manner of a Net This woaveâ— worke of the Spider is a thing oâ— much labour and marvellous subtilty but to bring this to utter confusion there is no need of Hammers or Axes or Guns a littlâ— stronger blast then ordinary carrieth it all away Looke I pray uppon the sweating and running abouâ— of busie people how they struggle how they strive to the utmost how they goe to it Omnibus ut decitur ungulis and that with their whole body and with all foure as they say they breake and exhaust themselves with diverse businesses goe into shops have recourse to places of Iustice take notice oâ— Schooles Offices looke into Princes Courts and thou wilt wonder at the miserable industry of many So many months and likewise so many yeares labours come to naught often in a moment of time for where a Right Intention is wanting all labour vanisheth into wind the aire of humane favour carrieth away all things And his trust shall be as a Spiders Web He reporteth which gave credit to his eyes That he saw an Earle of great renowne Noble-man who being very grievously offended by his Sonne whereas he esteemed it not fit to take any revenge for the present invented this kind of punishment Looking by chance upon his Sons Picture hee tooke it downe from the wall and without delay tore it in pieces making this the most favourable argument of a fathers indignation Hee desired his Sonne should have so much discretion as to confesse at last of his owne accord that himselfe did owe the punishment which his picture payed Hierom. Nuza Tom. 1. Tract 2. par 2. They say also that the Persians when they are to punish a great man doe plucke off his Robe and the tyare from his head Tiaram and hanging them up doe beate the same as if it were the man himselfe Christ our Lord inflicted a judgement not much unlike this upon such as are desirous of vaine glory Our Saviour saw in the way a Fig-tree full of leaves but bearing no fruit therefore giving severe sentence against it and bereaving it of all life Let no fruit saith he grow on thee henceforth for ever and presently the Fig-tree withered away Mat. 21.19 This Tree so beautifull for leaves but empty of fruit is a right resemblance of them which serve for outward shew but want a Right Intention These that Christ might terrifie whilst hee spared them pulled their picture in pieces with execrations that the displeasure which they had deserved they might behold in their Image Wee wonder that our first parents of all were so grievously punished for tasting of but one Apple For what Dioclesian or Phalaris for a few Figgs or two or three little flowers or onely for an Apple ever sent a thousand men to the Gibbet Why therefore did God condemn not a thousand men but innumerable millions of men to eternall death not for plucking up one little Tree but despoyling it of an Apple and thâ—t onely one That might have seemed saith Theodoret a childish Precept and fit for Infants Eate thou nâ—t of this Tree Why therefore is the transgression revenged with such continuall severity Worthily without question because this most easie charge and not troublesome for Children