Observations Divine and Moral, Chapter 23 – Chapter 24
CAP. XXIII. Of Books, and Writings.
WRiting is the speech of the absent: and even he that gives a writing into the hand of another, to be read by him; thereby, after a sort sequesters his person from him, and desires to speak with him being absent; and that to his advantage, if his personall presence and speech may endanger either contempt, or offence.
The Lord God in providing, that the Books of Holy Scriptures should be written, effectually commended the writing, and reading of other Books touching all subjects, and sciences lawfull, and lawfully handled. For though the difference be ever to be held between Divine, and humain writings, so as the former may worthily challeng absolute credence, and obedience, as breathing out onelyonly truth, and godlinesse; whereas the other are not onelyonly to be learned, but judged also: yet even in humain writings, the truth in its kind, is taught commonly both more fully, and more simply, and more piously, then by speech. For howsoever the lively voyce more pierce the heart, and be apter to move affection, and that to the receaving of truth, and goodnesse not onelyonly by love, and liking, but by Faith also, and assent (for Faith comes by hearing, and hearing by the Word of God): yet men seldom take either the pains, orRom. 1…. time to lay down things in speech, which they do for publike writings: neither can any possibly either have the obportunitie to hear the tythe of that which he may read for information, or take the time for the full understanding of things remarkeable spoken, which in private reading he may do. Besides, men are commonly in their writings both freer from passion in themselvs, and from partiall respect of others, then in their speeches. And hence it comes to be said of dead men, that they are the best councellors; to wit, in their Books, wherein they are freest from affection one way, or other. Lastly, though the Father found some in his time, who because Christ had said, Thou shalt not swear, thought they might do that in writing, which they might not do in speech; Tertul.and confirm Idolatry with their hand, so they professed it not with their tongue: yet it is usually found otherwise; and that men are, or would seem to be more religious in writing, then in speech. Who ever shall finde a black-mouthed blasphemer cursing, & swearing in his Books? though in daily speech he scarse utter ten words without oath, or execration. Yea are there not many, who by the glosse of pietie cunningly set upon their writings published to the World, steal the opinion of pietie, & vertue from strangers, and those that know them not; whose ordinarie conversation in word, and deed to them that are acquainted therwith, proclaims them no better then verie Atheists, and Epicures? I ad, even touching conferences, and disputations of purpose appointed, and used, for light of truth; that though they may be, and are singularly profitable for that purpose, to a modest, and tractable disposition, which will as well hear, as speak; and be as readie to learn truth of others, as to teach it them: yet to men of more unquiet, and stiffe spirits, the reading of Books is a course far more convenient for information: For that therein will not be the provocation to inordinate anger, and passion, which in speech oftens falls in. Besides, he who comes to dispute, comes specially to shew the truth to others: but he that comes to read an Authour, comes specially to learn something from him, for the most part.
Great care is to be taken, and circumspection used in writing of Books; not onelyonly (though specially) for conscience of God; but also because the Author therin exposeth himself to the censure of all men, and those not onelyonly then living, but also to be born, when he is dead, and rotten. And under their censure he comes, whether he be wise, or foolish; learned, or ignorant; of sound, or of corrupt judgment: and in part therewith, whether of vertuous, or vitious disposition. He Seneca.that commits any thing to writing gives men a Bill of his manners: which everie one that reads may put in suit against him, if there be cause, in the Court of his own heart, and neighbours ear.
Some through extream diligence are devourers of Books, & of infinite reading: in whom if there be found any answerablenesse in memorie to retain, judgment to dispose, and wit accordingly to improve things read; such persons prove singular. But this is rare by reason of the different temper of the brain requisite for such furniture. Some are of great reading, but of so slipperie memorie, as they are like Water-conduits, which what they continually receav in at one end, they let out as fast at the other. Some again are meer Ind…xes, serving for nothing but to shew, where, and in what Authours, things are to be found; by benefit of their strong memorie. There are also of those great Book-men, that know better the most other mens judgments, then their own, in matters of controversie, through injudiciousnesse, or irresolution; and if they come to settle upon any rather opinion, then perswasion, it is commonly according to the last Bool which they read. It is best for ordinarie capacities to travell in some few Books (though by occasion they may step into many) and the same picked by good advice, of unpartiall, and experienced men; and those throughly to digest, and discourse upon; as it is best for weak stomacks to eat of few, and wholesom dishes: Which may also be done for further use, extention, and applycation, then the Authour himself conceaved, or at least, expressed. And though Lucilius wished, that his Books might be read neither of men verie learned, nor altogether unlearned; lest the one should understand nothing, and the other more then he intended: Yet indeed he reads a Book ill, that understands not something more either in, or, at least, by it, then the Authour himself did in penning it.
As the maladies of the minds of many have been cured by reading of Books; so have the diseases of the bodyes of some, and those such as wanted no other Medicines; if we may beleev Histories: As of Alphonsus King of Spain, by reading of Livy; and of Ferdinand King of Sicily, by reading of Quintus Curtius. The cure is both more common, and more excellent, which the reading of the Holy Scriptures affoard.
CAP. XXIIII. Of good intentions.
A Good meaning no more sufficeth to make a good action, then a fair mark doth to make a good shot, by an unskilfull Archer. This hath been fully verified in the Iews, who out of no lesse good end, then the zeal of God, and desire (such as it was) to do him pleasing service, persequuted Christ, and his disciples to the death. What intention could be better, or action worse? We must not therefore take the sanctuarie of fools by good meanings, without knowledg: but first setting our faces towards heauen by meaning well, must further so far honor God, and humble our selvs unto him, as to resigne our whole man also into his hands, to be guided by him in the way thither: joyning our prayers with his, who had lesse need to fear stepping aside that way, then wee, and yet said, With myne whole heart have I sought thee; o let Psal. 119.me not wander from thy commaundements.
And yet albeit a good end alone suffice not; yet there is nothing eyther good, or tolerable without it, no not though Austin.it have never so good successe. Although the good meaning excuse not wholy yet the evill wholy condems. This good intention Bernard.and end is the first, and last in everie lawfull action. It is the first, and that which sets the agent awork to do what he doth, whether working reasonably, or naturally. It is the last, (and so the best) and that at which he ayms, as the perfection of his work.
And this, where it is found God so much regardeth, as he sometimes prevents an evill action in him, in whom he sees a good intention; as is to be seen in Abimele…k Gen. 20.king of Gerar, whom God kept from sinning against him, and suffered not to touch Sarah Abrahams wife, because he had taken her into his house, in the integrity of his heart. Sometimes also God rewards the good purpose, yea though he refuse the work intended, as incompetent, for some speciall cause; as in David, when he would hauehave built the Lord an 2 Sam. 7.house. Alwayes, he that means well, yea though the work be evill, which he doth, makes the divell (after a sort) serv God in it. He that doth that which is good in it self for an evill end, makes God serv Sathan: He that doth that which is evill for a good end, makes Sathan therein (though not warrantably) serv God; as the means serv the end. And considering how litle truly-good-doing there is amongst men, in comparison; it were well there were more good meaning, yea though it were without knowledg. By which both fewer mischeifs would be done, & they that are done would therein be lesse heynous. We measure things (saythBodin. one, and it is true, in a respect) by the ends of goodnes; and so better misse, and we shall misse lesse, in the means, then in the end. He who hath the mark in his ey, and aymes at it, will hardly misse so much, as he that takes a wrong mark to shoot at. And for true goodnes; He who gets this generall grace, to have his heart indeed, and seriously bent upon the course of piety towards God, and innocency towards men, the Lord wil not so far suffer to erre in his way, as to misse of heauen in the end, notwithstanding his particular aberrations of humayn frailty; which God will cover under the veyl of his rich mercy, by the persons sincere fayth, and generall repentance.