vile a price If yee will be Seene of men GOD will turne his eyes from you Take heed otherwise yee shall have no reward of your Father which is in Heaven Therefore be not willingly deceived the greatest honour for the least good deed is every way an unequall and unworthy reward Without doubt Seneca throughly understood this and urging the same in his Epistles The price of all vertue saith he is in themselves the reward of a thing well done is Rectè facti merces est fecisse to have done it No man in my mind seemeth to esteeme more of vertue no man to bee more devoted to it then he which hath spoiled the report of a good man least he should spoile his conscience Senec. Epist 81. A good name indeed is of very much worth but a good conscience more But thou maist say perhaps I dâ—sire not to be commended of men alone but of GOD and men together O my good friend thou hast not yet knowne God if it sufficeth thee not to bee praised of God onely The Arke of GOD and the Idole of Dagon are no more then the Arke Let God therefore be so much to thee as God and all other things together Thou knowest also that Christ and the World are not friends why therefore wilt thou be enriched or commended by the enemy of Christ neither art thou ignorant that God hath a care of thee if it may be for thy profit hee will spoile Egypt that he may furnish thee The greatest reward of vertue is that she suffereth not her friends to lye hid shee brings them forth unto glory but in her owne time In the meane space endure thou to have all hurtfull honour removed from thee and complaine not I am not honoured as I have deserved another respect would be fit me c. These are most vaine complaints Take heed yea So will not God have the favours and honours of men to bee loved of us as that he permitted even his owne Son to be called Beelzebub nor is there almost any kind of contempt or injury which the Saviour of the World did not undergoe who that he might make all humane praise most hatefull to us in that most excellent Sermon which Matthew hath described endeavouring to perswade this one thing in a manner Nesciat omninò faciat quid dextra sinistra But when thou doest thine almes saith hee let not thy left hand know what thy right hand doth Mat. 6.3 Let the countenance of a Christian turne it selfe wholly inward let it never goe curiously abroad with Dina let it not looke after a stranger with Sampson not an Egyptiâ—n with Solomòn For what reason doe we yield the wealth of our vertues to humane praises as it were to flattering Heires they carry away all by flattering Let not therefore thy left hand know what thy right hand doth Christ goes on and presseth it divers waies that every worke is to be done with a most pure intention for Gods sake nor must wee enquire here what relisheth with us what pleaseth or agreeth with our humour Let not thy left hand know Beleeve it wee loose very much of our labours whilst wee follow onely our owne taste and sence in them and doe as we call it according to our devotion If these things be wanting we rashly omit both our prayers and our duties and this and that because we have no taste of the matter but surely when this is in our mouth when that which we doe or pray or endeavour agrees with our palate this is to sacrifice to our selves not to God If Boyes will not learne unlesse they may have white bread and butter to carry to Schoole with them they will become Doctors at leasure Our workes for the greatest part have then most worth when least delectation when we drive our selves thereunto by a godly constraint when we feele a certain molestation and loathing in them but yet wee overcome it Let not thy left hand know what thy right hand doth Moreover also the very party which is succoured is to bee deceived that hee may have nor yet know from whom hee receiveth Every good man is contented with Heaven and God for his witnesse and comforteth himselfe with Iobâ— Also now my witnesse is in Heaven and my Record is on high Iob. 16.19 This is a part of our folly when to our selves we seeme to labour in vaine unlesse there bee many spectators and witnesses of our paines God O vaine people hath his Theater in the darke why doe yee so hunt after the light and open world But one may aske what hurt is it if a Servant desire to please his Master and approve himselfe to him I say let every one performe his duty even as it is commanded when he goes about whatsoever his master would have let him doe that which is to bee done as accurately as he can for his heart for the rest let him never be sollicitous whether he shall please or displease otherwise hee shall bee accounted to have served the eyes of men onely Gedeons Souldiers going to fight against the Madianites in their left hand held a Pitcher with a Lampe in it and Trumpets in the right And when it came to the point of joyning Armies and skirmish they blew their Trumpets and brake their Pitchers and gave a shout withall crying For the Lord and for Gedeon Iudg. 7.20 In like manner wee when wee breake our Pitcher and beate down our body when wee sound with Trumpets and extoll the Religion of Christ in our Churches our Lampes burne bright Excellentâ—y all this so no man cry out for my selfe and for Gedeon Not so but for the Lord and for Gedeon Not unto us O Lord not unto us but to thy Name give the glory Not to me but to Christ not for my selfe and my owne palate but for Gedeon and the safety of many others Let us seeke onely the glory of God and for God onely not for our selves being so farre from our owne that the left hand may not know what our right hand doth Peter Ravennas If he will have thee thy selfe not to know how much more another Augustine calleth love a pure intention to God the right hand an eye cast a one side upon the shadowes of false glory the left August Serm. 60. The sweet Singer of Israel If I forget thee saith he O Ierusalem let my right hand forget her cunning Psal 137.5 When wee are not mindefull of Heaven our right hand is forgetfull of us nor standeth us in any stead as good as if wee had none at all when this right hand is out of action then the left hand bestirs it selfe Doe we not reprehend little Children when they offer their left hand to one that salutes them when with their left hand they take victualls who doth not cast it in their teeth You may bee ashamed not to use your better hand Nay we dissemble not the matter in such as are
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
Fructús laboris gloria Adolescens Bacchum et venerem fugiens recta adhonoris Et quietis metam tendit dum vigilat currit et Caeli ac fortuna jniurias inuicto fert animo P. Stent Excudit A RIGHT INTENTION THE RULE OF All Mens Actions Converted out of Drexelius to our own proper use By John Dawson at Maidenhead Berksh somtime of Christ Church in Oxford LONDON Printed for Jasper Emery 1655. TO Our most gracious and Dread Soveraign King CHARLES His Royall Consort Queene MARY The most Illustrious Prince CHARLES And the rest of the Royall Issue Be all gracious and glorious perfections both of this life and that which is to come And let all that are of a RIGHT INTENTION say Amen THe Ornament of the Head in old time if wee give credit to Suidas was a Tyar A round Cap or Coronet worne by Kings and Princes in Persia This onely Kings among the Persians did weare upright but Captaines bending downeward Demaratus a Captaine of the Lacedemonians but then an Exile wisely counselled the most potent King Xerxes what course was best to bee taken for the successe of his War Xerxes now being taught discretion not by one discomfiture onely thanked Demaratus that he alone had told him the truth and gave him leave to aske what hee would Hee requested that hee might bee triumphantly carried in a Chariot into Sardis the chiefe City of Asia wearing an upright Tyar upon his Head That was lawfull for Kiâ—gs onely Senec. l. 6. De benef c. 31. A Right Intention most Gracious and Mighty Princes not onely sheweth Kings but also maketh them to weare an upright Crowne nor is but an Ornament of the Head but the Head it selfe of all humane actions Without this Tyar or upright Diadam no man shall ever enter into that blessed Kingdome in Heaven And although a Right Intention may bee not unfitly likened to this peculiar weare of Kings an upright Diadem neverthelesse our Saviour compared it farre better to an Eye and that A single one This eye is like a Rule wherewith every straight thing useth to bee tryed A thousand errours there bee wherewith wee are involved if wee deflect our eyes but for a moment from this eye or this line and rule On this truely depend all things by this all things are to be examined For that cause very necessary every way is a most exact understanding of a Right Intention as of our end in all things that we doe And Plato Iudged all Science unprofitable without knowledge of the best end Plato in Thâ—at And although a great many doe apprehend that all things are to bee directed to God yet it falleth out with them as it doth with some which perceive not that they know what they know even as wee seeke for that many times which wee hold in our hands So for the most part wee are not ignorant so much what a Right Intention is as negligent to exercise the same This was the cause which not onely excited but also constrained in a manner as the first Author to endite so me to relate the same answerable if I could to our Tongue and mind that the use of a most necessary thing might not onely bee perfectly knowne but also exactly and daily put in practise That man must needs offend in most things yea even in all which either knoweth not what a Good what an Evill Intention is or neglecteth to apply that to all his Actions in all of them to abandon this So great a matter it is not onely to doe what is fit as to aime at the right marke The eyes of all men must of necessity bee lifted up to that All-seeing Eye He seeth nothing or at least seeth with offence whosoever observeth not that eye continually Never shall hee be reckoned among those Kings in Heaven which weareth this Tyar either bended fâ—◠〈…〉 backward 〈…〉 â—â—n is 〈…〉 â—e the utter bane of whatsoever falleth out Nor can that bee ever tearmed good which is done with an evill intention Intention is the even Rule of all actions whatsoever And this Rule this single Eye I here present with all humility to Your most Gracious eyes as those that are intent upon their highest welfare Would to God this present endeavour might any way prove the fit object of a looke sent downe from them 〈…〉 constr◠〈…〉 the purpose and matter it treates of then the outward forme can make it But that which blusheth at its owne naked limbes in another Language then it was first set forth in takes new courage from the Front it is revived and put in hope by the Title which it carrieth A Right Intention For this onely hath skill to commend even the poorest gifts It is observed in old Histories that Sinaetas a poore Country man brought water out of the River Cyrus to King Artaxerxes in the hollow of his Fists This Present was received into a G lden Bottell and reckoned for a mighty treasure Aelian l. 1. Var. Hist c. 32. Nothing else made so slender a gift acceptable but so Good an Intention Conon an Husbandman presented a faire Rape to Lewis the eleventh King of France this was likewise a most acceptable Gift and requited with gold Io. a Coch. l. 2. Aphor. c. 17. But who set this high price upon a Rape Good Intention For indeed neither Silver nor Gold nor any of those things which are accounted for mighty matters is a kindnesse but the Will it selfe of the disposer And this is it which hath encouraged a meane person to expresse his will and good desire in such a small peece of service For it is not so much to bee valued what is given as with what mind because a mans respect consisteth not in that which is done or given but in the very mind of the Giver or Doer that is in His Good Intention Even as also the honour of the Gods saith the Romane Wise man is not in Sacrifices although they bee rich and garnished with gold but in the pious and right meaning of the Offerers Seneca l. 1. De benef c. 6. With the very same this Rule new limned this single Eye is here offered and devoted to your most Gracious eyes Grant that it may enjoy their favourable aspect which then shall not feare the night of any misconceiving eyes when it shall be refreshed with the Day-light of such a Sacred Countenance Vivat Rox Consors Princep ac Regia Prolaâ— In Spom Rem Columen Fideâ— Regnique Sâ—â—que So wisheth the humble Subject of a Right Intention IOHN DAVVSON To the Reader I Hope Reader thou wilt not contest with mee about tearmes Here often times wee bid Vala adiew or any whosoever is greedy of delicate Language It is our purpose to discourse religiously what matter if lesse curiously We treat of A Right Intention this let another terme the end or scope let him call it the meaning or mark Give he the thing what name or title soever he
gathered which may advance to high matters nor does any bring a more acceptable gift present then he which giveth wings fit for an ambitious flight Behold how the eyes of such men are carried away from God after most vaine things thus they live to themselves but hee cannot live to God which will live to himselfe Therefore the eye constantly reflected upon God this at length is simple the Intention waiting every where upon God nor looking upon any thing unlesse withall it looke upon God this is finally both a Right and sincere Intention By this wee live to God even as it delighted that sweete Singer of Israel to say My soule shall live unto him Psalm 21.30 Secund. Hier. Hereby winning from himselfe that excellent saying Psal 101.4 I have set no wicked thing before me or as we read I will take no wicked thing in hand CHAP. II. What a most Right Intention is WEe direct for the most part our Intention after a threefold manner unto God First some mâ—n serveth God and keepes himselfe from the greater sort of offences for feare of punishment hee dreads Hell fire eternall torments such a one not long after dareth some hing Adventureth worthy of not onely the Prâ—son or the turne-off but of Hell â—ee adventuâ—es I say something â—nd puts the matter to the hazard for thinkes he I am not yet so â—eâ—r to the pit of Hell but I may with courage enough attâ—mpt this or that the debt which perhaps I sh ll bind my selfe in I mâ—y lose by a penitent Confession the guilt which by chance I shall draw upon me I may wipe off againe let us goe on therefore we shall have time enough to returne to our duty Ah this is not a single eye nor if it be is it long such for it lookes not upon God onely If the Divell and Hell were a fable that man would build a Heaven for himselfe out of Heaven and would beleeve himselfe blessed if he might live at his pleasure and wholly given to his belly like a Beast This is their Intention for the most part whom Paul calleth naturall men which perceive not the things that are of the Spirit 1 Cor. 2.14 Another way the Intention is directed to God Some man serveth God because hee desires to live among the blessed Heaven is sweet to him an eternall reward a reward over and above great He enclines his heart to doe righteousnesse for retribution sake This Intention is much better then the first yet not the best I say it is better for he which coveteth the joyes of Heaven Cautions is more regardfull then he which onely feareth the torments of Hell neither feareth them alwaies but sometimes forgetfull of his dread runs into that which is forbidden The third way he directeth his Intention most rightly to God who concludes thus in his minde I serue God and therefore doe I serve him because this Master is most worthy to bee served of all men and because he prevents me with exceeding and innumerable benefits I owe all things to him I desire to please him and for him I doe all things that I doe I am not any ways solicitous of wages or reward God I serve and will serve whilst I live wheresoever my recompence be This is the most Right Intention of all to doe all things not with a respect of ones selfe but of God not of gaine but onely honesty Of this Intention the Hebrew King David making his boast An Offering of a free heart saith hee will I give thee and praise thy Name O Lord because it is so comfortable Psal 54.6 Here most eloquently Saint August Why of a free heart saith hee because I freely love that which I praise I praise God and rejoyce in his praise whose praise I am not ashamed of Let it be free both what is loved and what is praised what is free himselfe for himselfe not for anything else What reward shalt thou receive of God O thou covetous man He preserveth not the earth but himselfe for thee who made Heaven and Earth Voluntarily will I offer unto thee doe it not then of necessity for if thou praisest God for any other thing thou praisest him of necessity if thou hadst that present which thou lovest thou wouldst not praise God Marke what I say thou praisest God namely that hee might give thee a great deale of money if thou couldst have much money else-where and not from God wouldst thou praise God at all If therefore thou praisest God for money thou offerest not freely to God but offerest of necessity because thou lovest I know not what beside him Contemne all things and attend him love him of thy owne accord because thou findest no better thing which he can give then himselfe And I will confesse unto thy Name O Lord because it is so good for nothing else but because it is good What does hee say I will confesse unto thy name O Lord because thou givest mee fruitfull lands because thou givest me gold and silver because thou givest me great riches and excelling dignity not but why because it is good I find nothing better then thy Name therefore will I praise thy Name O Lord because it is good Augus Tom 8. in Psal 54. 1. Behold to serve God for Gods sake this at length is to serve God truely for so God both loveth us serves us himselfe even as hee promiseth by Osea Osea 14.15 I will love them freely saith he that is meerely of mine owne accord The same he justly requireth of us for indeed he will not have us to serve him so as a dogge serves his master for a bit or a bone for if wee serve God for heaven wee make shew enough that heaven is dearer unto us then God Most fitly to this purpose Seneca lib. 4. de benef c. 1. There are found some saith hee which use honesty for advantage and whom vertue alone pleaseth not which carrieth no great shew if so be she hath any thing common whereas vertue is neither invited by gaine nor affrighted by losse nor corrupteth any man in that sort by hope or promise treading profit under feet we must goe after her whithersoever shee calleth whithersoever shee sends us without any respect of our private gaine yea sometimes must wee goe on not sparing our owne blood nor is her command ever to be slighted What shall I obtaine sayest thou if I shall doe this which I doe frankly freely nothing over is promised thee if any booty shall come in the way thou shalt reckon it among thy vailes the price of honesty is in itselfe Lodovicus Blosius comes for a convenient witnesse to this purpose who mâ—king good this very thing The Lord saith he upon a time inspired a certaine Virgin with these words I would have my Elect so perswaded in themselves that their good workes and exercises doe throughly please me when they serve mee at their owne charge
fastest annoynt thy head and wash thy face that thou appeare not unto men to fast but to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Ibid. v. 17 18. So let our goodnesse looke inward The third Let such men as these shun not onely the open world and hide themselves from eyes to bee their praisers but let them shun themselves and forget what they did least happily they become selfe-pleasers Let not thy left hand know what thy right hand doth Very well Iob. Though I were perfect yet should not my soule know it Iob. 9.21 Let a spirit Christian friend let a good and upright spirit know what thou art about to doe this will direct thy deeds nor let it much deliberate with the flesh about them otherwise thou shalt be entangled with a thousand reluctances and stubborne humours and innumerable other intentions smelling of flesh and earth will intermixe themselves thus thou shalt rather seeke thy selfe then God Therefore so performe thy worke that the flesh may not bee conscious of it and looke after this one thing To will what God will Let not therefore thy left hand know what thy right hand doth Let thine almes and thy other good deeds bee most secret and voyd of all ostentation But thy hand is then as it were conscious of thy benevolence when it is made a chiefe actor in bestowing it Wherefore if it be sufficient that thy right hand should know it let not the left also be used Be thou so farre therefore from all love of ostentation and this desire of Hypocrites which lay their deeds in open view that thou for thine owne part wouldst have thy doings utterly concealed nor looke after any witnesses nor wouldst so much as take any notice of what thou dost well nor remember the things any longer then thou art about them and mayst presently put in oblivion what thou hast performed least thou shouldest bee taken up with selfe-admiration Selfe conceits forgetting those things which are behind and reaching forward unto those things which are before Pbilip 3.13 But if wee be possest with a greater estimation of ouâ— owne deeds then is fit if our mind bee carried up and downe with the matter we shall bee rapt up with our selves for spectators admirers and praisers of that which wee have done which is nothing else then if the other hand bee employed without any need Negligentiorss facit et in arrogantiam tollit Chrysostome plainely to the matter Nothing saith he doeth so much frustrate and spoile good workes as the remembrance of those things which wee have done well for it begets two evills it maketh us more negligent and sets us on the wings of pride Chrysost Hom. 12. in Epist ad Philip. God in times past gave charge that his Altar should bee built not of hewen Stones And if saith he thou wilt make me an Altar of stone thou shalt not build it of hewen stone for if thou lift up thy toole upon it thou hast polluted it Exod. 20.25 Is there so great Religion in this much truely Stones are hewen that they may bee lookt upon those that are to be placed within side the wall need not any polishing of Tooles So God in the Soule of man as it were an Altar built to him approves those vertues which are practised out of a pure and simple intention but such as are therefore practised that they may be seene are like hewen stones not fit for this Altar It is enough and enough to all good minded men that their righteous dealings shall in the last day of Iudgement bee knowne of all both men and Angels This at length shall bee true honour to have done well and to bee commended for it by the whole World CHAP. X. How diverse and manifold an ill intention is THe Salamander is no great Beast but a little Creature of a speckled and bright spotted skin like a Lyzard but it carries so much poison about with it that if it touch the root of a Tree it killeth all the fruite in the root and takes away all life from the Tree The Divell that Orcinian Serpent the most true Salamander Hellish to be consumed with no fire if he set his teeth into the root of a fruitefull Tree corrupteth it all over The root of al our doings is our intention if the Devill do but touch this and infect it with the poyson of an ill intention the whole tree becomes unfruitfull every venemous deed whatsoever is made unprofitable perverse poysonous which is hurt by this tricke of the subtile fiend It is a knowne saying when the intention which goes before is untoward every deed which followes after is naught If thine eye bee evill thy whole body shall be full of darknesse Wee shewed in the Chapter next before how neare a Kinne it is to an evill intention for a man to proclaime his worke now wee must expresse how various an ill intention is and how from many severall fountaines this kind of poison issueth Scarce any thing springs out of the earth which doeth so fortifie and enwrap it selfe against winter as an Onion seaven Coates are not enough for it but moreover it fasteneth the head under ground Shootes Not unlike to these Coated Onions are the eyes of those whereof the Sonne of Syrach A fooles eyes are manifold Oculi insipientium septemplices Eccles 20.14 They have many Coates like an Onion Such eyes are not single at all as Christ would have them Most like to these eyes and these so well cloathed Onions is an ill intention if thou take away one coate from her there is another at hâ—nd dost thou take away this also another is presently to be seene And even as Onions doe hide themselves so likewise an ill intention no mortall man can sift her out sufficiently and search deepe enough that way An evill intention will not seeme evill she wants no kind of colours or pretences Christ reprehended the Pharisees for causing a Trumpet to be sounded before them when they went to give almes they casting the Coate of a very honest excuse upon the matter Wee doe not these things said they to set forth our liberality but to call the poore together not that others may call us bountifull but that the needy may come all about to the Dole Fooles eyes looke sundry waies at once an ill intention is manifold of a speckled and changable coloured skinne like the Salamander All of us by nature long to know but how diverse and multiplicious is the intention in this onely desire of knowing Curiously Bernard There be some saith he which desire to know for that end onely that they may have knowledge and this is idle curiosity There are which desire to know that they may be knowne themselves and this is filthy vanity be sure these people shall not escape the scoffing Satyrist reading this Lesson to such as these Scire
pray made such an unequall division betweene them equally guilty and having equall execution Intention Besought Hee desired Christ to accept of his submission the other turning away from Christ ended in impatience This is the way from the very like crosse to contrary Kingdomes if the intention be so different Therefore wee must take great heed that we be not the Worlds Martyrs the Divells Confessors the Disciples of Mamon and the Schollars of Venus Selfe-love finds out a thousand cunning trickes shee most smoothly perswadeth what she list and takes for hee scope private Iudgement Determination curiosity selfe-will this it doth that it may make intention wrong unsound farre from God and such from which God justly turnes himselfe away If you offer one that is very hot and thirsty the best Creame that can be to drinke yet if it be out of such a Cup wherein a great many flyes are swimming doe you thinke you shall doe him a courtesie who will presently drinke although hee bee sore a-thirst the snow-white licour invites him indeed but the Creatures that swim up and downe make him affraide first throw out the little blacke birds Bugs afterward bring the milky Nectar to him So good workes like a white and sweet potion like the daintiest Dishes shall for all that never be pleasing to God if Vaine glory selfe-will curiosity covetousnes Selfe-love and conceit defile them Dead Flyes spoyle the Apothecaries Ointment Eccle. 10.1 So all intention which is not right and sincere corrupteth and destroyeth the most excellent deeds that can be who would not laugh at that Inne-keeper which inviting a stranger into his Taverne with most gallant words Good Sir I pray turne in hither I have very rich and delicate wine indeed but that it is a little sower Out upon you with this your delicate wine which is either sower or water-washt or dull GOD in times past makes this very complaint by the Prophet Esay Thy Wine is mixed with water Esay 1.22 The same may bee spoken of many This deed of his these workes this service of his this industry this endeavour would be good wine unlesse it were mingled with the water of an ill intention when the intention which goeth before is untoward every worke which followeth after is wrong although it seeme to be right Greg. l. 1. Dial. c. 9. In the old Law when any person that had the Leprosie was to bee made whole Clensed the tippe of his right eare and the thumbe of his right hand and the great toe of his right foot were to be anoynted with Oyle Levit. 14.17 What doth God more commend unto us by this observation then when we are about to use the oyle of mercy or give almes or performe any deed of Charity and Religion that wee touch nothing that belongs to the left side that no ambition no boasting or wrong intention intermixe it selfe Let not thy left hand know what thy right hand doth Two Women strove about a Child before Solomons Iudgement-Seate both of them indeed had a Child but one a living Child the other a dead for she had oveâ—-laid it in her sleepe This contention instructeth us if we marâ—e it Wee indeed pray give almes assist with counsell and hand use abstinence and other things good Action begets these Children as it were but unlesse we watch over all these things unlesse a most sincere intention alway defend these Infants wee over lay them with carelesse sleepe our prayers our Almes-deeds our abstinence and all kind of suffering wee destroy with drowsinesse and so take away what life and strength soever was in them before For as Richardus Victorinus excellently That which the body is saith he without the soule the same is an action without a good intention Victor tract 1. De statu inter Hom. If therefore these Children of ours bee deare unto us if wee will not labour in vaine let us alwaies labour so as to doe those things not because it so pleaseth and agreeth with our humour nor because it is the fashion or because it is done of others but because it pleaseth God so Let a single eye aime at the one and onely honour of God in all things wherein it refuâ—eth to erre Let God be the cause why wee doe these things avoyd the other endure those things If now as it falleth out many times they bee more slacke in recompencing our paines upon whom it is bestowed we have God for our Surety and Pledge what God said to Abraham let all that are of a good intention account the same to bee spoken to them I am thy Shield and thy exceeding great reward Gen. 15.1 CHAP. XI That Great Herod the Ascalonite was a notable example of an evill Intention President IVo a man learned and religious of the Order of Saint Dominicke was sent Embassadour by Lewis King of France to the Sultan of Damascus A marvellous thing happened to him in his journey and as is credible was done on purpose for the instruction of many in this manner An old Woman met Ivo in a certaine place carrying a Pitcher full of water in one hand and a Copper Vessell full of fire coales in the other Burning Ivo wondering at the strange approach of the old Wife bearing fire and water enquireth what these things meant to whom the old woman I carry Coales saith shee that I may set Paradise on fire with them and burne it up I carry water that I may quench the infernall flames and destroy Hell And now Ivo wondering more at such a desperate answer demandeth farther to what end shee went about such things and for what good That hereafter saith shee all intention which is not right and pure may cease that no man may be righteous onely in hope of Heaven and reward no man also may hate sinne for feare of punishment and horror of Hell but for the onely love of God and desire to please him There came three great Princes from the East to the Manger and strawye Cradle of the Babe Christ In all their Iourney as well in Herods House as other places Palace they were heard to answer things so frequently Readily Et venimus adorare eum as that of a most right intention And wee are come to worship him Mat. 2.2 But Herod also pronounceth the very same with sober mouth That I may come and worship him also Earnest ibi v. 5 Here no hope of reward or feare of punishment intermixt it selfe nor indeed is there any mention made either of Heaven or Hell the onely end of the Bethlemiticall Voyage is Divine Worship and Adoration As well Herod as his Guests seeme to agree upon this truely sacred intention The Worshipers are ready They are ready to goe to worship being provoked neither by any feare of punishment or hope of reward And who can say Herod determineth not the same as those pious strangers But now wee will demonstrate that
intention before his doings he takes away the best of the Sacrifice from God Such a one as this whatsoever hee performes he doth either out of inclination or custome for hee knowes not why he doth it or to what purpose or for whom This sort of people are in a most miserable estate which after a great deale of paines can hope for no certaine reward Who is more restlesse then Children at three or foure yeares old they runne whole daies to and fro nor ever stand still long in one place now they thinke they are riding Play with then they tosse a Shittle-cocke into the aire anon they build houses by and by they leape up and downe upon stooles so they weary themselves off of their leggs being never idle in nothing but idlenesse and when they have worne out the whole day and beate themselves out of play at length whâ—t is all their paines and wearinesse tâ—ey have dealt with trifles they have chased away flyes they have drawne water with a Sieve they have sowed in the water with baby-like and fruiâ—lesse paines Very like to these babyes are all those which governe their doings with no intention they scarce ever lay hold upon any great matters or if they touch them they run over them with a slâ—ght hand and rather nibble upon the top then search to the bottome Reach cunning The Cloudy Satyrist fitly enquireth of these people Est aliquid quò tendis in quod duigis aâ—cum An passem sequeris corvos testaque lutoque Securus quò pes ferat atque ex tempore vivis Persius Sate 3. What goest thou after with thy bended Bowe Or doest thou follow every wandring Crow With Stones and Clods not looking to thy way But stayest upon a course that knowes no stay Hast thou any certaine end whither thou referrest all things or livest thou for a day without purpose without providence as nature perswades thee Suggesteâ—â— And what is that Carrier who to one that asketh Whither travellest thou should reply indeed I know not my selfe O fooles head returne home silly foole returne and thinke first whither thou goest before thou goest forth In this life O Christians we must not play the idle Gossips and runne a gadding whither our foote leades us every houre must our last hour bee thought upon and Iournies end a Right Intention must be renewed almost every minute Very great respect is to be had how wee affect things whether for love of goodnesse or of our selves to set forth naked workes is nothing praise-worthy And indeed where the intention is not right there it is either evill or none The disposition which thou replenishest not with vertue lyes free for vices even as a field which thou shalt cease to Till for feare of over-loading it with crops will of its owne accord eate it selfe out with unprofitable weedes So for the most part as soone as we cease to doe well wee begin to doe evill Hereof likewise exceeding well Seneca Let us imagine some body saith he to doe that which he ought hee will not doe it continually he will not doe it equally for hee knowes not why he doth it Some things will come forth right either by chance or continuall doing but there will not be a rule in the hand by which they may be squared which he may beleeve that the things hee did are right He will not promise himselfe such for ever because he is good by chance Moreover it may bee Statutes will tell thee what thou oughtest to doe but they will not tell thee how to doe in that manner as thou oughtest and if they performe not this they bring us not home to vertue He will doe I confesse what he is charged but that is a small matter because indeed the commendation is not in the fact but in the manner how it should bee done Senec. Epist 95. Med. Most excellently every way and according to the rule of Gods sacred Word Truely the commendation is not in the fact but in the manner how it should be done It is not sufficient not onely to doe nor yet to doe well unlesse this very thing be done with a good intention So much therefore let us account of a single eye at all times and every where to lift it up to GOD But are we not often more foolish then every Child whose sight faileth us in so great light nay we make all things darknesse to us and by that meanes we see nothing at all neither what is hurtfull nor what expedient we run up and downe all our life nor stand still for all that or set our foote the more circumspectly But who knowes not how furious a thing violence is in the darke Impetus But surely wee doe it that wee may bee called backe the farther from home and when wee understand not whither we are carried we runne lightly hither and thither at last any whither with blind hast God most faithfully warning us by the Prophet Aggee Set your hearts saith he to consider your waies yee have sowne much and bring in little yee eate but yee have not enough yee drinke but yee are not filled with drinke yee cloath you but there is nonâ— warme and hee that earneth wages earneth wages to put iâ— into a bagge with holes Thuâ— saith the Lord of Hosts consideâ— your waies Agge 1.5 6 7 Loe how God presseth that matter Consider call your waies to account How would hee have iâ— thought upon which way an whither we goe Loe how every where hee requireth a good intention Siminastit multum et intulistis parum But all that are negligent hereof have this lesson sun to them Yee have sowne much and brought in little There bee some that sow mony so much mony forsooth they bestow upon their Tâ—ble so much upon cloth s and housholdstuffe so much upon recreations playes banquets so much also for the hearing of newes so much upon divers creatures so much upon Bookes which they neither reade themselves nor suffer to bee read by others but keepe them as a Dog doth the manger So much mony they spend over and above upon fawning companions Ieasters Iuglers Parasites Fooles to say nothing of other base kind of people so much also they lay out upon curious conceits Devices and many times pernitious so much upon other most idle fooleries so much in conclusion they give away upon almes and benevolence if so be thâ—t be done with a sound intention These people beleeve it sow very much mony thou maist rightly say of every one of these Hee hath dispersed but not given to the poare but to them that were rich before or he hath given to taylers hee hath given to Cookes Comfit-maker Clawbacks morrice Dancer Tale-carriers hee hath given to these and those and the other that hee might draw them to hiâ— side that hee might corrupt them and buy their mouthes for him selfe But what has he given witâ— a good
follow thou me Let thine eyes waite upon mine let thy feete cleave close to mine follow thou me That therefore wee may defend a good intention from the power of this seaven-headed Dragon wee must now unfold the vision of Saint Iohn and shew withall how diversly and how solicitously the evill spirit bestirs all his veines in this matter that he may either take away or corrupt a Right Intention The woman which Iohn saw great with Child signifyeth the Soule which is in favour with God All things doe service to this Soule the very Starres waite upon it the Sun and the Moone obey it Transcription Heaven is made subject unto it Such a Soule is never but in travaile with good desires of serving God more faithfully and respectfully neither onely is she in travaile but hath issue also and brings her holy purposes to effect she is happily delivered and gives the world a fight of most excellent deeds in all kinds And as a great-bellyed woman is of a very dainty stomacke and loathes many times those things that before seemed meere Hony to her and longs for those that before were in her conceit like gall So the mind of man great with chast desires abhorreth all the pleasures of the flesh all the world but in the meane time it embraceth all adverse things whatsoever and the whole provision of patience with great affection Heere the seaven-headed Dragon watcheth and layeth waite every moment that hee may infect that mind either with secret pride or subtile avarice or blind envy or privy luxury or againe with godlinesse but glozing or with any other faire-seeming but sinister intention So the Hell-armed Serpent stands gaping before the woman ready to bee delivered What therefore must the Soule doe in this case if even by the least token a wrong intention bewray it selfe what resistance must be made Let the Child be snatched up to GOD and to his Throne let the intention advance it selfe to the Creator by these wings of prayer My Lord I have done and am about to doe this for love onely of thee And let the woman fly into the Wildernesse Let the Parent of this Child say I desire not my Lord to bee seene to be knowne I affect not to be praised I will not have it proclaimed in the Market I will not have it commended for a mighty and rare thing I would have this done so as if I had done it in the remotest desert in the most desert Wildernesse So thou my GOD knowest it as thou knowest all things thou onely art a Theater large enough for all my actions Cornelius the Centurion that approved Souldier to God above sent all his Sons and Daughters that is all his good workes before him into Heaven Therefore the Angell most courteously spake unto him saying Thy prayers and thine almes-deeds are come up before God for a memoriall Acts 10.4 For hee was a devout man and one that feared God and prayed to God alwaies Thus all his Children were caught up to God and to his Throne that Stygian Dragon being deluded which exceedeth all Theeves Pirates Robbers by many degrees For this roving Theefe is never but in hand with his wiles he observeth a Traveller before he passeth by and also in his very passage The Divell is weary of no labour many times in the beginning of an action sometimes in the middle very often in the end he endeavoureth to pull a Right Intention in pieces which Gregory eloquently setting forth For we must understand saith he that the old enemy pursueth our good workes three manner of waies that the very same thing which is done right before men may be spoyled in sight of the inward Iudge For sometimes in a good worke he polluteth the intention that every thing which followeth in action may for so much not come forth pure and cleane as he distempers it in the very Originall But sometimes he is not able to corrupt the intent of a good worke but opposeth it in the action it selfe as it were by the way side Subiuncto latenter vitio quasi ex insidiis perimatur that when one makes account he goeth out more secure by setting vice privily to dog him he may bee killed as it were by treachery But sometimes he neither corrupteth the intention nor supplanteth by the way side but entraps a good worke in the end of the action and how much farther hee faines himselfe to be gone from the house of the heart or the passage of the deed he waiteth so much more craftily to disappoint an action at the journies end and by what meanes he makes every one that is not wary secure by thinking him farre enough off thereby hee suddenly runs them through with a harder and more incurable wound For so hee contaminates the intention in a good worke because when hee perceiveth the hearts of men easie to bee deceived he presents the aire of transitory favour to their desires that in these things which they performe right they may be enclined by the strength of intention to covet base matters whereupon it is rightly said by the Prophet under the similitude of Iudea of every soule which is caught in the trap of a wretched intention Facti sunt hostes eius incapite Her enemies are the chiefe Thren 1.5 As if it were apparently said When a good deed is undertaken not with a good intent the adversary spirits are chiefe over it from the very first thought and possesse it so much the more fully as they have also dominion over it by the beginning Greg. l. 1. Mor. c. 19. initio Yea as Chrysostome hath moreover noted The Divell sometimes by an evill intention distaineth workes even now already committed to Gods custody Laid up in And if hee bee not able to hinder a deed by casting diffiâ—ulties before it he provoketh the intention and endeavoureth to defile it Nor yet doth his policy prevaile hee sets upon it with diverse engines to disturbe it Meither so indeed doth he effect what he would he studieth to pervert the end of the action Chrysost Hom. 1. in illud vidi dominum Horace telleth of a most importunate fellow whom that he might send away from him hee pretended diverse businesses to be dispatched here and there Vsque sequarte Nil habeo quod agam et non sam â—iger usque sequar â—e But he most importunately answered this one thing I will ever follow thee I have nothing to doe and I am not idle I will ever follow thee Horat. l. 1. Serm. Sat. 9 So the Divell which hath nothing else to doe then to impugne and vexe us and is truely no sluggard Hee like an individuall companion continually mutters that I will alwaies follow thee ever and ever will I pursue thee ever will I hold and follow thee close I will not be quiet I will not cease I will not give over till I turne aside thine intention another way that it may not
desirest thou to know this examine thine owne conscience Doe but weigh what manâ—er of intention thou hast how sincere and pure for how much the more sincere and pure this is how much the more conformable and nearely knit to the Will of God so much better thou art so much the more acceptable and dearer to God never doubt it Or knowest thou not whatsoever men doe intention judgeth them all It is not possible that thou shouldst be of a sincere intention and good mind towards God and yet not please God unlesse thou wouldst make God unjust It is the voyce of God I love them that love me Prov. 8.17 and I doe not conteine nor can otherwise choose but embrace them againe with a benigne affection which are so well affected towards me Thou therefore good Christian have especiall care of this alwaies most readily to attend the divine pleasure in every thing Let Gods Will be both thy Will and Deed. In this manner thou shalt wound the heart of God with the golden dart of Love For this gaines such an interest in Gods favour that wee may procure very much not onely by speaking and doing but also by omitting and making holy day Lodoviâ—us Blosius a truely pious Writer If any one saith he resisteth his owne will even in the smallest matters for Gods sake hee performeth a thing more acceptable to God then if hee should raise let it be marked many dead men to life So it is necessary that he bee ready prepared in all other matters which would be of a Right Intâ—ntion that it hee know any thing thaâ— God desireth he also may desire the same how â—pposite soever it be to his owne Will To which purpose as Blosius instructeth let him frequently say with himselfe Fâ—r thy sakâ— O Lord I will 〈…〉 â—hat thing when it is not necessary that I should see it in respect of thee J will not heare that I will not tast that I will not speake that I will not touch that Lord if my Cloathes if my Dyet if my Affaires Labours or that which I am in hand with displease thee I refuse not to bee covered with a course clout to live with Bread and Water to put away these and these things farre enough from me But we O how often doe wee both speake and doe a great deale otherwise you may heare him many times that saith I am at mine owne pleasure and disposing what Controller need I feare I am wont thus to doe this is my custome this cost is out of my Purse I feed upon mine owne Trencher what doe I regard others I will have it to be in this manner no body shall appoint mee what to doe in this case c. This is not to carry himselfe answerable to the Will of God Happy Therefore O thrice blessed hee which with a most sincere intention followeth the one and onely pleasure of God in all things This man of all others escapeth the eyes and clawes of the ever-waking Dragon and whatsoever he doth hee sends before hand with safe conduct to God and to his Throne CHAP. IIII. That the greatest enemy which the Divell rageth against a Right Intention is Vaine Glory THis Enemy of a Right intention is worthily to bee feared of all men Vaine Glory steales away the rewards of all vertues and turnes them to most grievous punishments Herod Agrippa no degenerous Impe from the wickednesse of his Fore-fathers slew James the Sonne of Zebedee a most holy man God passed by that Hee cast Peter in Prison neither was hee punished of God for this hee added more outrages to the former neither yet did God revenge that But when he made an Oration glittering in Royall Apparrell not to instruct the people but for his owne ostentation sake and the multitude gave a Shout The voyce of a God and not of a man immediately the Angell smote him because he gave not GOD the glory and hee was eaten of Wormes and gave up the ghost Hee hath him sure enough Hee tooke away a mans life and God held his peace hee would have stollen the glory from God and here God riseth in his owne defence and he was consumed of Wormes and gave up the ghost He paid so deare for Wind. Augustine rightly pronounceth against Herod Loâ—d hee that will be praised because of thy gift and therein seeketh not thy glory but his owne although for thy gift hee bee praised by men yet hee is discommended by thee because that out of thy gift he sought not thy glory Aug in Medit. But he which is praised of men when thou rebukest is not defended by men when thou Iudgest nor shall be delivered when thou condemnest There are two speciall things to be found in all the Workes of God Vtility and Dignity God would have the Vtility to come unto man the Dignity hee hath reserved to himselfe Even as a famous Painter easily yeeldeth the Picture which hee made to another accounteth that onely to be his which hee writeth underneath Prâ—togenes invented it Timander made it Apelles drew it So likewise God and for that cause also hee ordained that the Offerings in times should bee made in this wise that Flesh Fruites Bread and pure Incense should be offered together which hee parted so liberally that what profit soever was herein it should turne to the benefit of the Sacrificers he required the perfume of the Incense onely for himselfe And even as when two Merchants become partners both of them layeth out upon Trafficke what their meanes afford Or say that one findeth all the expences another the paines sometimes equall portions either of mony or Wares the gaine which commeth by Trafficke they divide it is wholly due to neither of them Iohn the eye of the Lord affirmeth that the Saints have fellowship with God This fellowship is entred into for that end Iohn 1.7 that eternall blessednesse may be obtained thereby as it were gaine Not God alone maketh this Merchandise nor man alone That saying of Saint Austia is well knowne Qui fecit te sine te non salvabit te sine te Hee truely which made thee without thee will not save thee without thâ—e God bestoweth all the charges towards this tr fficke For it is God which worketh in us both to Will and to doe of his good pleasure Philip. 2.13 Man bringeth his industry onely what gaine soever commeth by this dealing is to be divided betweene God and man God is contented onely with the honour and glory whatsoever wealth or happinesse there is he assigneth unto man Let a good division therefore be made Let glory be to God in the highest to man peace and the possession of all good things He now that arrogates to himselfe what is due to God dealeth most unjustly and deserveth to be turned out of this fellowship and deprived of all his goods God Created all things for himselfe Prov. 16.4 This Great Maker of all things requiring honour as
They have their reward Iephthaes Daughter in times past went out to meet her Father returning from Warre to sing the praises of a most loving parent and withall to congratulate his victory and Triumph Iephtha heard with what glorious tearmes the maid extolled her Father but yet for reward of her praises he slew her that set them forth although against his owne will Iudg. 11 39 A wonderfull adventure and to be imitated of us as neare as we can Wee also are in War and never want enemies should the Divell give over his fierce assaults yet the flesh alone which is never but refractory Stirreth up wageth continuall Warre After we have behaved our selves like Conquerours in this fight this daughter of ours commeth forth to meet us with stately Elogies in our commendation This is as Origen explaineth Orig. Hom. 5. in Geâ— ad s Vaine Glory which then appeareth most of all furnished with praises when the matter is carried happily and with good successe When thou hast given meanes to an Hospitall when thou hast built a Church when thou hast beene long at prayers when thou hast endowed a poore maid when thou hast bestowed more liberall almes when observed a stricter fast then that flattering daughter presents her selfe by the way with full mouth commending whatsoever is done and like a sweet Song ingeminating these or the like words How excellently Sounding forth how godly and laudably this how religiously and holily that what a good example will this prove a noble deed who can deny it the matter speaketh thou hast excelled thy selfe so it was fitting and would to God many vvould imitate thee thou hast done bravely In these tearmes the Conquerours flattering daughter applaudeth him What now is to bee done Course to be taken Sterne affection Thou if thou bee a man and desirest thy labours should not be in vaine put on here a grave disposition and with a generous hand kill that soothing Gossip whatsoever thou hast done passe it wholly to God together with all the glory and stoutly resume the Right Intention which thou tookest unto thee at the first offer Augustine giving encouragement hereunto This desire saith he without doubt is better resisted then suffered 〈◊〉 sâ—cuâ—quam faello est lats de â—arere dum donegatur 〈◊〉 est ea non delectari cum effertur For none perceiveth the force of this enemy but he that stands at defyance with it because although to want praise be easie to any man whilst it is denyed it is hard not to be delighted therewith when it is offered Every one is so much the more like to God as hee is freer from this pollution Aug. l. 5. de Civit. c. 14. ipso initio Epist 64. ad finem But what man is he which can sufficiently beware of all vaine glory Iephtha could hardly hinder his daughter from comming forth to meet him but hee was able to make her not sing or finish her life sooner then her song by taking away her voice and breath together So how religious and holy soever a man be he can hardly withstand but that vaine glory after many famous deeds will come to meet him but that she will begin to sing and tickle him in the eare but he can nay ought to prohibit that the Song should be sung out Therefore let him make no delay to detest this meeting to ruin away from the Charme of the praiser to kill the Enchantresse her selfe this glory with a Right Intention if he desire to please GOD rather then himselfe Vaine Glory murdereth all Right Intention if she be not prevented and slaine her selfe at the first approach Questionlesse Vaine Glory as Chrysostom very rightly is a cruell beast Monster an horible Divell the plague of the whole earth a venemous Viper Chrysost H. 12. in Epist ad Rom. 2. for even as that beast teareth open the Damâ— belly with her nailes so likewise this vice pulleth the parent of iâ— in peeces And how worthily that Author Thomas of Kempis Without doubt saith hee Vaine Glory is an evill sicknesse an exceeding great vanity because it draweth men away from the true Glory and despoileth them of heavenly Grace For while a man wholly pleaseth himselfe hee displeaseth thee Whilst hee coveteth humane praises he is deprived of true Vertues Let the Iewes seeke that glory which commeth from one another I will seeke for that which commeth from God For all humane glory all temporall honour all worldly pomp being compared to thy eternall glory is very vanity and idlenesse Kemp. l. 3. c. 40. n. 4. et 6. And if we give credit to Climachus Vaine Glory is the consumption of labours the destruction of paines the trapper of treasures the child of false-hood the fore-runner of pride shipwracke in the Haven an emmet in the Barne which although it be little yet layeth waite to steale all the paines and profits The emmet lyeth waiting till the Corne be brought in but Cenodoxy whilst much wealth be heaped up she rejoyceth that shee may play the Theefe but this the Destroyer Clim grad 21. de Cenoâ— A labouring man saith the Sonne of Sirach which is given to drunkennesse shall not bee rich because whatsoever hee earneth by honest labour he consumeth vainely when he is drunke Eccli 19.1 But I feare that many doe not sufficiently understand these lessons For now adayes we love these courses that when any vice is sharply touched you shall easily find none which will confesse that he is troubled with it neither can you draw a sincere confession from him by a thousand witnesses And who is it that will confesse himselfe stately Acknowledge and be sorry for it When yet Augustine a very holy Bishop in hiâ— owne particular pronounceth thaâ— he was not wholly free from thâ—â— fault for elegantly accusing himselfe Song This is my daily Lessoâ— saith hee and yet skirmishiâ—â— strongly with the adversary maâ—â— times I receive wounds from hiâ— being not able clearely to avoyd tâ—â— delight of praise when it is offerâ—â— me Aug. Epist 64. ad Aureâ— Episc fine We truely all condemn vaine glory not all contemne iâ— There is no body but beleeveth that he cleanlily concealeth thiâ— sicknesse many will sweare thaâ— they are as sound as a Bell from this disease when they are mightily infected therewith very like to those Drunkards which theâ— seeme most wise in their owne conceite and to be in right sence and doe all passing well wheâ— their tongue and feet both trip So they that thirst after a little vaine glory doe then principally admire themselves for religious honest men when they are notably tipled with this sweet licour To that purpose Chrysostom Vaine Glory saith he is an intollerable kind of drunkennesse whatsoever it doth it doth for other mens sake Chrysost Hom. 2. in Ioh. For that cause Christ so often repeateth that faithfull premonition Take heede that wee should beware of vaine glory with all diligence
sincerity a gratefull mind Pâ—â—ence Charity Trust in GOâ— There might bee added so maâ—â— more also For this verily is â— Pillar of smoake perfumed wâ— Myrrhe and Frankincense tâ— with all Powders of the Merchaâ—â— Cant. 3.6 But thou wilt 〈◊〉 perhaps It is too hard for 〈◊〉 to multiply so many Acts and it were with one breath to inteâ— so many things in my mind Tâ— Counsell therefore I give theâ— good friend embrace the oâ—â— and onely Will of God in thâ— mind and whatsoever thou doest alwaies premit this For thy sake O Lord I will performe both this and that and the other and all things For thy sake O Lord for thy honour for thy pleasure for thee especially it is done whatsoever is done of me But hee which will follow the steps of those familiar men with God hath a Leader which can shew them the way unto this more lofty wisedome The most holy King David undoubtedly joyned these intentions together in his actions and the government of such a mighty people for those that were committed to the tuition of his care and Scepter Whom he received into c. he fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Psal 78.72 What meaneth this have hands also understanding yes many waies even such as David endued his hands with For so the most wise and vertuous King in his Actions which hee calleth hands did combine diverse kinds of most excellent affections towards God What else are the sacred verses of this King then the quintessence of most noble affections the treasure of most holy Intentions What did King David more frequently breathe in sighes then this O that I might please thee Lord that I might rightly governe the people committed to my charge that I might propagate thy Worship over all the earth would to God I might never but praise thee would to God all my members might become tongues to warble out thy praises My lips will bee faine when I sing unto thee Psal 71 20. My song shall be alway of the loving kindnesse of the Lord. Psal 89.1 I refuse not to instruct the very wicked that they may returne unto thee O my God Let me be the vilest and most regardlesse so I may bee in thy House my Lord. Let the enemies of God let all them that hate God come to nought But let it beâ— well with the Servants well with the friends of God well with all that love God Vnderstanding Loe what excellent skilfulnesse of hands is here a thousand such things did the soule of the Hebrew Monarch breathe forth Truely Mind according to the skilfulnesse of his hands he guided the people like Sheepe he solicited Heaven with innumerable good intentions This is that holy violence to bee offered valiantly unto Heaven Hee taketh Heaven by force he over-commeth God which in this manner so often assaulteth Heaven and God with desires 3. Briefe Question What doth very much defile a Right Intention Selfe-love To speake in a word when one deriveth all things in a sweet current to himselfe and maketh this all his thoughts This pleaseth me this agreeth with my tast this is for my good my benefit this is done according to my fancy and liking this is pleasant and delightfull to mee to conclude this maketh mee a man This selfe-love is a Savage Bull a filthy Monster it pusheth against a Right Intention with foure Hornes The first is the Horne of honour Titles greedâ—nesse of Praise which holds thâ—â— in great estimation to be eminenâ— and observed before other meâ— The second Horne is greedineâ— of delight which teacheth to receive meat and drinke not sâ— much for necessity as pleasure nor to sit downe at meales tâ— asswâ—ge hunger but to pacifâ— the Gut The same course it keepeth in other refections of thâ— body The third horne is Gredinesse of wealth which layeâ— on many and grievous labouâ— in that respect onely that thâ— Purse may swell bigger and begger The fourth Horne is Greedinesse of other mens hurt thâ— being furnished with manifoâ—â— deceit speaketh and doeth thâ— which may endamage others â— least which may prove a troublâ— which an offence which distaâ—â— to them and yet doth it not aâ—waies endeavour the destructioâ— of others by open assault it many times it practiseth evill sâ— finâ—ly A loose off and with such a compasse that it may seeme to desire nothing lesse then to hurt them whom it hateth A daily and pernitious mischiefe to Princes with whom they that are gracious under pretence of ayding or giving advise doe glut their envy and sometimes highly extoll them that are in the way of favour that afterward they may be more readily beleeved when they bring accusations Thus Selfe-love is an horned Beast which buts and throwes downe all good intention with this fourfold horne take heed The desire of private advantage Pessimum veri affectus venenum est sua cuique utilitas is the deadly poyson of all true affection Therefore Selfe-love aimeth at this that every where it may be well in flesh it feedeth it selfe looketh to it self and doeth as he in times past of whom Gellius reporteth When one that was corpulent and shined with fat had a leane Horse that was nothing but skin and bones being demanded what might be the cause that he looked far better then his Horse Shewed answered it ought to seeme no wonder if he were in better plighâ— then his Horse forasmuch as he himselfe was his owne keepeâ— but his man Statius his Horse Gell. l. 4. Noct. Attic. c. 2â— Even so Selfe love whatsoever reputeth not its owne that it other puts off to others or veâ—â— lightly regardeth to labour tooâ— and naile for privâ—te gaine thâ—â—t supposeth its owne duty Assâ—redly good intention goeth â— wracke so much the more lamentably as Selfe-love groweth â— greater prosperity 4. Briefe Question Why in the Sacred Leaves aâ— so many things otherwise of veâ—â— small â—ccâ—unt so much aggravâ—â—ed as the more unwary touching of the Aâ—â—e â—tâ—â—â—s gâ—thereâ— on the Sabbath day tâ—e multâ—â—â—â— of Subjeâ—ts numbred givinâ— a â—up of cold water laâ—civioâ—â— lookâ—ng upon a woman c. Mâ—es 〈◊〉 time proclaiming Aâ— this is the offering saith he whicâ—â—â—e had take of them Goâ—d aâ—â— Silver and Brasse and blew and purple and scarlet and fine linnen and goates haire c. Exod. 25.3 That Gold and Silver should be reckoned among gifts is no marvell But of what valew amongst these is Goates haire a gâ—ft without all dignity Are such small and despicable things also deare to God What a great matter was an handfull of meale and a little Oyle bestowed in courtesie upon Eliah 3 King 17.12 What were the Widowes two little pieces of mony did they require so greâ—t commendations as they obtained As Christ was sitting and intent as it were upon some serious spâ—ctacle he beheld the company which east mighty gifts into the holy
know he which sueth to be of some religious Order that he may not lack bread he which followeth the Court that he may grow rich or be advanced he which seeketh a benefice that he may find a Kiâ—chin is quite out of his way because the eye of all these men is nâ—ught their whole body is full of dâ—rknesse R gâ—tly Gregory The light of the body tâ—erefâ—re is the eye saith he because the deserts of the action are illustrated by the rayes of the intentâ—on And if thine eye be single thy whâ—le body shall be full of light Because if we intend rightly by singlenesse of thought the worke is made good alth ugh it seeme otherwise of lessâ— goâ—dnesse And if thine eye be evill thy whole body shall be full of darknes because when even any right thing is done with a perverse intention although it seeme to shine before men it appeareth darke upon examination of the inward Iudge Greg. l. 18. Mor. c. 6. propius finem Hee addeth Take heed therefore least the light which is in thee bee darknes If the light which is in thee bee darknes how great is that darknesse because if we daâ—ken that which wee beleeve we doe well with an ill intention how great are the very evills which we understand to be evill even when wee doe them 2. Consequence A good woâ—ke may bee omitted but not an evill committed with a good intention Thomas of Kempis We must doe no evill saith he for any worldly thing or for love of any man but yet for the benefit of the needy a good worke may sometimes bee freely intermitted or else exchanged for a better Put off Kemp. l. 1. c. 15. n 1. Here many times wee stumble grievously Impingimus and feele it not Some have their set prayers for every day they have â—ertaine devotions as they call them hereupon now and then they dwell so stiffly that they suffer others to perish with hunger and thirst rather then they will intermit any thing of their usuall course This I may call a godly dishonesty whereby many times wee get reproach for our paines wee are touched with no care of others but are wise onely for our owne respects whatsoever mâ—y happen to others we alwaies prefer our owne ends here our devotions and prayers give place to no body But how much better were it to observe Christian charity then such obstinate piety with how much greater advantage might such things be omitted or at leâ—st deferred There were many among the ancient Hermites most observant of fasting yet there were found of these which to entertaine Strangers could Dine sixe or seaven times and alwaies have a stomacke Among things concerning the soules good it is very profitable for a man to give over his owne profits in time and to have no regard of his owne commodities is often the greatest commodity of all Gregory very well to the purpose For commonly vertue saith hee is let goe Laid aside when it is indiscreetly held and is held tâ—e faster when it is for a time discreetly let goe Greg. l. 28. Mor. c. 6. From hence it is fitly deduced 3. Consequence The intention is thus much the purer by how much lesse a man seeketh himselfe and thus much the impurer by how much more sensible and carefull a man is of his owne matters Abel the first Martyr and virgin being about to Sacrifice unto God did appoint all the best things for his Offering being ready to give better if in his power it had beene Abel also brought of the firstlings of his Flocke and of the fat thereof Gen. 4.4 Chrysostom observing here the wonderfull free behaviour of Abel towards God He brought not onely saith he of his Sheepe but of his firstlings of his best and choycest things and of these he selected the very principall and of the fat hee set apart all the fattest for the Altar Caine did no such thing But it came to passe in processe of time that Caine brought of the fruit of the Ground an Offering unto the Lord such as grew upon Trees and all that came next to hand he caught up for a Sacrifice Abâ—l therefâ—re provided as it were a feast for God Caine rudely set before him the latter end of a feast Apples Nuts Peares Epiloguem Plums a clownish Present Hâ—reof notabâ—y Avstin Caine saith he made no right division because like an ill liver hee gâ—ve God somewhat of his owne but himselfe all to himâ—elfe Dâ—uteronomy commendeth it in Moses His eye was not dimme nor hâ—â— naturall force abated Deut. 34.7 An old Eâ—positor The looke saith he of his pious Intention did not wander from the right in a cloud of wickednesse For Moses sought after God not himselfe Hereupon his intention was so pure and strong Bernard expounding that precept of the Paschall Lambe The Lord saith he keepeth all their bones Psal 34.19 not one of these shall bee broken because never is the purpose of their heart never is their sound intention broken insomuch that they should give any consent to itching concupiscence Therefore let us keepe our intention and purpose of mind with that earnest care Brethren as wee would keepe the life of our soules Thy intention O Christian is therefore so much the more sincere by how much the lesse thy affection is to thy selfe 4. Consequence In most things the intention onely is rewarded or punished For example when ability is wanting the Will receiveth the reward In every kind Office the Will of the giver is greatly esteemed He gave freely which was willing to give quickly hee bestowed very much which was able to bestow no more Plato knew himselfe to be disdained of Dionysius the Sicilian King Wherefore hee desired that hee might be admitted and have audience Being brought in presence he began to speake in this manner Most Potent KING wouldest thou suffer him to goe unpunished whosoever should enter into Sicily with that mind to offer thee some great mischiefe although by reason of some impedimâ—nts hee hâ—d committed no harme Hâ—reunto Dionysius By no meanes saith hee O Plato for not onely the wicked enterprises of enemies but also their Counsells and evill purposes are to bee punished Here Plato speaking on But if any man saith he had come into Sicily for your Majesties honour and benefit would it be iust to let such a one goe without all respect with disgrace and infamy Who is there so quoth the King presently Plato Eschines quoth he a very upright man as constant a follower of Socrates as any other and such a one as is able to make all those the better with whom he is conversant He hath adventured himselfe a great way by Sea for the generall good and to make others partakers of his skill yet hitherto he hath bin neglected This short Apology did so encline King Dionysius to his part that he began to love Plato whom he hated before Laert. l. 3. and to deale
any thing worthy of blame among the vertuâ—s of others if there be any thing amisse which is not known they bring it as they suppose to light they shamefully confound all vices and vertues in each others tearmes A man of a lowly carriage they call Sotte or dissembler the simple honest foole the sober too austere the abstinent dotish one that is earnest against offenders they tearme cruell one that is given to discreet quietnes sluggard the provident they name loyterer and coward the saving they brand with the marke of covetousnes the stout and magnanimous is with them contentious the silent is accounted for illiterate the modest is defamed with the name of Mopus But on the contrary they honour a flatterer for a friend and interpret flattery friendship rashnes by them is set forth in the title of fortitude madnesse is commended under a colour of mirth the fearefull is taken for wary the prodigall for liberall the base and churlish for saving and frugall the covetous beareth the name of industrious the splenetick and furious are made companions with the valorous the ambitious and insolent are reckoned among the generous the fraudulent obtaine the grace of prudent the proud of constant the talkative and wanton of affable Familiar Droanes the most unprofitable slow-backs are translated like Gods amongst the lovers of peace All things are turned upside downe by such rash judgements as these whereby we offer God great injury for wee rudely arrogate that to our selves which belongeth onely to the Tribunall of God And even as it turneth to the notable mischiefe of the Common wealth if every one take upon him the authority of a Iudge to decide controversies which arise among people at his owne pleasure So it is extreame rashnes of any man to usurpe as he listeth the office of Christ the Iudge which hee hath nothing to doe with to whom alone it throughly appeareth with what mind all things are done There is one Law giver and Iudge who is able to save and to destroy But who art thou that Iudgest another Thou hast a dead corpse at home upon which thou mayest bestow thy teares and yet thou goest to anothers house to bewaile the dead there O Wretch Goe then and learne to spend thy nights â— nunc et noctes disce manere Domi. v. Elegi at home First bewaile thine owne dead The deepe night of ignorance overwhelmeth thee in discerning thine owne matters and dost thou promise thy selfe day in other mens And what impudency is this which yee use O Christians Doe yee take the person of God for a shadow and doe yee contend for God Iob. 13.8 And what more dishonest rashnes can there bee then to Iudg those hidden things such as the intention is which can never be fully knowne to any man besides the Author Owner For what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 Nay many things escape even the spirit of man it selfe which none but the spirit of God perceiveth whereunto all the secrets of the hearts are manifest Man loâ—keth on the outward appearance but God looketh on the heart 1 King 16.7 One very fitly reclaimeth his companions eyes Fâ—â—â—â—iâ—â—us Assisâ—â—â— Sâ—ra 〈◊〉 which were sent too boldly into another mans mind As he was travelling he met a man by the way with a pittifull countenance and almost naked The holy man deeply sighed at this spectacle and was sorry that he had not a bountifull almes to bestow But his companion Father saith hee why art thou so much grieved doth this man want cloaths but perhaps hee is full of ill desires The other hereunto with an earnest looke Is it so Brother saith he that thou Iudgest in this manner of others Give him thine owne Garment presently and withall goe and humbly kneele downe before him and aske pardon for thy words So thou shalt learne hereafter not to give such rash Iudgement Excellently done The Lord looketh upon the heart not man Since mans eye therefore cannot possibly reach to these deeper things Executeth revenge hee which judgeth rashly inflicteth punishment upon men not like man but GOD. Whereof Iob complaining Wherefore saith he doe yee persecute me as God Iob. 19.22 Nay this punishment is not godly but altogether devillish For the Divell running upon Iob with an hasty censure Doth Iob saith he feare God for nought Iob. 1.9 Behold an unknowne suspition indeed and false and wicked judgement For which cause God himselfe as Gregory observeth whereby he might restraine our unbridled rashnes in judging would not pronounce sentence against the hainous and beastly crimes of the Sodomites before he had examined all things Every way to a Tittle therefore I will goe downe saith he and see whether they have done altogether according to the cry which is come unto me and if not I will know Genes 18 21 In which forme of speaking God declared that he calleth not any to account by relation or light conjectures but by full appearance of the matter But we not Gods not Angels nor yet blessed Saints but most vaine men doe not modestly goe up into this Iudgement Seat but lay hands impudently and leape into it if any one resist we thrust in by force and possesse it Thus we judge peremptorily of unknowne matters confidently of uncertaine plainely of ambiguous arrogantly of many things that belong not to us and in conclusion wickedly and unjustly of all When wee are most favourable we suspect the least thing that can be Herein suspition it self is judgment but somewhat doubtful relying upon slight conjectures But miserable inconveniences follow such a rash course of suspecting and judging Whosoever thou art that judgest in this manner bee assured that a far heavier judgement is ready to bee laid upon thee Come upon â—hee from not by men onâ—ly but by God For that thine owne sinnes may be the more diligently examined saith Chrysostome thou hast made a Law thy selfe first of all by judging too severely of the things wherein thy Neighbour offended Bernard also is a trusty Counsellour in this case Be thou saith he as mild in other mens offences as in thine owne nor question any body more precisely then thy selfe Iudge others so as thou desirest to be judged Thine owne Law hindeth thee the judgement which thou layest upon others thou shalt beare thy selfe Bern. de interior domo c. 45. With what judgement yee judge yee shall bee judged Math. 7.1 The Pharisee which went together with the Publican into the Temple and contended as it were in prayer was overcome and condemned not because he had given thankes to God for his benefits but because he judged the Publicane rashly taking him to be wicâ—ed whom repentance had before justified Purged And as this presumptuous judgement did very much harme to the Pharisee himselfe so did it none at all to the Publican Thus many times saith Austine the rashnesse
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
that yee doe not your almes before men Have a care to your feet there creepes a Sharke behind you ready to plucke off your Cloak as soone as you looke backe hee will fawne upon you he will kisse your hand hee will counterfet a thousand services What who is this Thiefe who this Sharke Intention but that wrong one of pleasing men of satisfying the eyes of men of striving for humane praises therefore Christ significantly added To bee seene of them Take heede that yee doe not your almes before men to be seene of them Mat. 6.1 Augustine Let them see saith hee your good workes and glorifie not you but God for if you doe good workes to glorifie your selves it is answered to you what hee himselfe spoke of some such Verily I say unto you they have their reward a present reward of worldly praise not of future glory Therefore thou wilt say ought I to hide my works that I doe them not before men I command not saith the Lord contrary things take heede to the end sing to the end see for what end thou dost them If therefore thou dost them to glorifie thy selfe this I have forbidden but if therefore that God may be glorified this I have commanded Sing therefore not unto your owne name but unto the name of the Lord your God Sing you let him be praised live you well let him bee glorified August Tom. 8. in Psal 65. St. Gregory expounding that precept of the Lord touching the concealing of our almes Let the worke saith hee be so in publick as that the intention may remaine in private that we may both give an example of the good worke to our neighbours and yet by the intention whereby wee seeke to please God onely we wish it alwaies secret Greg. Hom. 2. in Evang. Therefore a good intention is necessary which onely knowes best how to avoyd these Cut-purses Therefore take heed 3. Amongst the ceremonies of the old Testament which God required of the Israelites for commending the Sacrifices this was one of the chiefe To lay the hand upon the Oblation Thus the Lord commanded He shall put his hand upon the head of the burnt offering and it shall bee accepted Levit. 1.4 Expositors enquire for what reason God exacteth this imposition of hand that so the Sacrifice might be both gratefull to him and availeable for the offerer Oleaster God would have saith hee that the party about to sacrifice should not onely offer a burnt offering but moreover should adjoyne himselfe his heart will and intention All this together is necessary for beasts onely are neither acceptable to God nor beneficiall to the offerer Hence Augustine upon that of the Kingly Prophet In me sunt Deus vota tua Thy vowes are in or upon me O God Psal 56.12 enquirest thou saith he what thou must give unto God not beasts offered upon Altars out of the Cabinet of thy heart out of the closet of a good conscience out of thy selfe bring forth thy selfe Even so offer thy will thy minde thy heart say unto God in me O my God are thy vowes for those things which thou requirest of me are within my selfe these things thâ—u O Lord demandest of mee for an offering not those outward tâ—ings voyd of a heart and intention August in Psal 56. In â—he judgement of Chrysostome â—â—e tâ—ue Sacrifices of Christians are Almes-deeds Prayers and temperance but God will not have these naked but that a man adde himselfe thereto whereby it may bee an offering full of marrow and fatnesse for the Royall Psalmist determining thus with himselfe I will offer saith he unto thee fat burnt offerings Psal 66.13 What is saith Austine fat or full of marrow I will hold fast thy love within that which I tender shall bee not in the outward parts but in the marrow then which nothing is more inward The bones are within the flesh within the very bones the marrow Whosoever therefore worships God outwardly Out side will rather please men then God for hee which hath other thoughts within offereth not burnt offerings of fatlings but whose marrow God beholdeth him hee wholly accepteth Aug. Tom. 8. in dict Psal Those workes therefore are fat burnt offerings wherein is a good will and Intention By no meanes will God have dry starveling saplesse bones You may finde many who frequently say their prayers and are present at holy duties sometimes hunger-bite themselves give the common dole but alas how little marrow is in these workes these indeed are like smooth white bones but there wants juyce spirit a right intention a pious affection which should lift up these deeds to God Amongst all the Sacrifices the burnt offering was chiefe others made also for the good of the Offers but this was wholly burnt to God and to his honour And even as the offerings in times past were distinguished so now our workes Some are also a benefit to us as to eate to drinke sleepe walke reade write make accounts these workes bee good if well done and as they ought Others use to be contrived to the honour of God alone in the manner of burnt sacrifices as to pray to endure want to waite upon divine Service to purge ones selfe by hearty consession to come to the Lords Table Those of the first sort with most men have seldome any marrow in them for when the houre comes they goe to their meales and have no further thoughts when sleepe invites them they make hast to bed nor does any thing else take up their mind but rest when faire wether calls them into the field their heart is set upon nothing else then pleasant walking thus many eate drinke prattle goe about their matters and looke no other way it is enough for them that these things bee done in these they unite not their mind with God they lift not up their meaning to God These are not fat burnt Sacrifices they are not but it is more to bee admired and more grievously blamed that the burnt offerings themselves have no fatnesse that prayer is without attention fasting without amendment almes without commiseration the communion of the Lords Body without devotion out of the lips we poure prayers Common rates out of the purse money for the poore but where are the fervent affections where the ardency of minde where the earnest desire of pleasing God where the marrow Therefore you that will offer any thing gratefull to the heavenly power offer fat burnt Sacrifices Poure out your hearts before him Psal 62.8 Honour God with a full and whole Intention Cyrill of Alexandria moves the question Why did God forbid the bloud of the Victime to be eaten in these hee so answereth The bloud is the seate of the life hee which takes away the bloud takes away the life also God hath therefore required in every Sacrifice that the heart will and intention should bee poured out like blood before him not so much as a drop being reserved for other