sterne of the Kingdome and beare rule for saith hee O that I were made Iudge in the Land that every man that hath any Suite or cause might come unto mee and I would doe him Iustice Behold a mighty friend both of labour and Iustice But who may not see that under this stone lyeth a Scorpion which most subtilly poysoneth all the deeds of Absolon For to what â—nd is all that mildnesse and prolixe courtesie to what end are so many Complementing services to what end riseth hee so early in the morning taketh commers and goers by the hand and kisseth them promiseth himselfe a Iudge but that hee may strike off the Crowne from his Fathers head and set it on his owne That which hath an evill end is it selfe also evill Besides what is more holy then to vow to God and pay this very thing did the same righteous I may so say deceiver Absolon hee vowed a Sacrifice and Pilgrimage and for that cause requesting leave of his Soveraigne Father to be gone I pray saith hee let mee goe and pay my vow which I have vowed to the Lord in Hebron for thy Servant vowed a vow while I abode at Geshur in Syria saying If the Lord shall bring mee againe indeed to Hierusalem then will I serve the Lord. Is not this an excellent act what is better then the same I vowed a vow saith hee and will Sacrifice to the Lord. All this seemeth very worthy of praise but what is the drift of all this deceitfull perverse impious That hee might thrust a good Father out of his Throne and reigne himselfe hee invented all these things all tended hither From hence was it a wicked vow a wicked Iourney a wicked Sacrifice That which hath an evill end is it selfe also evill Of the same painted wickednes was that Galilean Foxe Herod This King also counterfeited a Pilgrimage to goe to worship the new King of the Iewes That I saith hee may come and worship him also Matt. 2.8 Had not this I pray beene a holy Iourney yes truely but with what intention had hee come that he might murder the little Infant newly borne in his Cradle That which hath an evill end is it selfe also evill But how frequent is this in Princes Courts what a daily thing almost to cogge and dissemble to kisse the hands and stretch them out at length to bow downe at other mens knees to act a thousand pleasing tricks to omit no ceremonies to promise all humble service to faine himselfe an entire friend to droppe words sprinkled with Sesamum and Poppie to speake meere hony But where is the heart and intention The tongue is in hony but the heart in gall The hands indeed are benevolent the mouth full of humble services the countenance promiseth friendship but the intention whispereth the contrary This many times wisheth the Gallowes the Rope the Divell and all the crew of ill fortune to take him The tongue indeed saluteth very kindly there is not any one my Brother that I had rather see then you the intention addeth but upon the Gallowes The tongue as it is taught very readily prates I dâ—sire nothing more then to serve my Lord the intention suggesteth but for mine owne profit The tongue most efficiously wisheth I would I could gratifie my very good friend in some great matter the intention shewes how but without my paines O Herod O Foxe how farre different is this to say and thinke the contrary to what thou sayest It is easie to vent words but to adde a good intention to every word and deed this is vertue Exquisitely Publius Mimus Looke not saith hee how full hands one offereth unto God as how pure For a testimony hereof I propose two Suiters together Ezechias and the Pharisee who out of the same kind of Petition doe supplicate the Divine Majesty King Hezechias I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight 1 King 20.3 The Pharisee God I thanke thee that I am not as other men are What else is this then to say That hee had walked before GOD in truth and with a perfect heart which also Ezechiah spake of himselfe The Pharisee goes on I fast twice in the weeke I give Tithe of all that I possesse Luk. 18.11 12. Both of them commendeth himselfe the Prayer of both is the same in substance Why therefore did his please but this mans displease Saint Gregory resolving this doubt It falleth out many times saith hee that the just and unjust have words alike but yet alwaies an unlike heart and out of what speeches the Lord is offended by the unjust in the same manner also hee is well pleased of the just Behold the Pharisee justifieth himselfe in deed Ezechiah in affection why therefore doth he offend and this please Almighty God weigheth every mans words by his thoughts and they are not proud in his eares which proceed out of an humble heart But I propose other two doing very like one another with farre different conceites Thomas Aquinas a holy man and the Trojan adulterer Paris Saint Thomas as they remember of him sitting at meate cast his eyes very stedfastly upon a beautifull woman being demanded the cause of it by one that sate neare somewhat offended thereat I admired saith he the Creator of the World for if there be so much beauty and comlinesse in created things the Maker and Creator himselfe must needs be infinitely more comely and beautifull if fraile men doe so excell in favour in this Pilgrime state what shall the blessed bee after the resurrection in Heaven Vide specula p. Ioan David spec 9. pag. III. So Thomas Aquinas rose from the Table with a free conscience and good intention and encreased in the love of God And perhaps this holy man did no lesse out of vertue then Pior Abbas which did the contrary which would not so much as looke upon his owne sister a sickly old Widâ—w woman but presented himselfe to her with his eyes shut Like unto Thomas Aquinas in fact but not in mind was the lascivious yonker Paris which did not much otherwise at Menelaus his Table where hee continually beheld Helena none of his wife but with unchast eyes but to his owne and the perpetuall infamy of his friends for hee thought upon Rape lewdnesse adultery That which hath an evill end is it selfe also evill I propose three other Persons Christs mother Christs Disciple but whom hee called a Divell and Christs Hostesse whose Action was in a manner all one but their intention most unlike The mother of Christ a thousand times saluted her Son in his swadling bands with a reverend kisse Magdalen kissed the Lords feet with like reverence when Simon the Pharisee was reprehended for neglecting this duty but even Iudas Iscariot also fastned a kisse on his Masters mouth Here is as unlike desert as intention His mother
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
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
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
simplex fuerit totum â—orpus lucidum erit If thine eye be single thy whole body shall be full of light These eyes doe procure man admired beauty they make him all faire By the eye the intention of man is signified as is to be seene by the drift of our Saviours Discourse If a man have a good meaning it seasons all the rest of his Actions with goodnes And how this stands in it selfe wee will endeavour to shew in some briefe conclusions following such as suite with the consent of Divines about this matter 1. Of every good worke acceptable to God there are three conditions 1. That malice be absent 2. That Grace be present 3. That a right intention be not wanting If any one of these bee deficient it is a worke without desert neither gratefull to God nor profitable to men As concerning the first condition it excludes all works in respect of themselves or the Object as they say evill Such are luxury envy anger and the like We can never call that good Cloth which hath nere a good thread in it The next condition of a good worke is That the Author thereof be in favour with God which is the foundation of all worthy Offices as long as a man is the enemy of God so long hee does not that which is pleasing unto him Cains offering was not accepted because sinne lay at the doore And Sauls Sacrifice waâ— rejected because he wanted oâ—edience which is better then Sacâ—ifice And the third condition is a good intent for even us thoâ—â— five foolish Virgins that slept weâ— not to be admitted by the Spouâ— without Oyle so neither oâ— workes are approved of GOâ— without a right intention Wâ— knocke at Heaven with vaâ—wisnes if the Oyle of a good intention be wanting unto us â— thine eye be evill thy whole bâ—â— shall be full of darknes Mat. 6.23 2. Conclusion All indifferenâ— workes a Right Intention make through Gods grace capable oâ— eternalâ— life Indiffâ—rent worke are those which of themselves bâ— neither good nor eviâ—l sâ—ch aâ— the necessary Offiâ—eâ— of the bodâ— and life as to eate and drinke tâ— writâ— to walke to â—aint to sleepâ— to labâ—ur to sell to traffiâ—ke oâ— the like For all these have nothing beyond the power of Nature But if a good intention bee joyned with them they put on a new dignity and win an eternall reward so that fountaine of all merit the Divine favour bee not absent So by dyning by supping by sleeping and the like our most bountifull God would have us amongst other things enabled to attaine Heaven when as whether we eate or drinke or whatsoever we doe we doe it to his glory For in such an Action as these those three things which I said meet together 1. Malice is absent for to eate to drinke to sleepe and the like have no evill of themselves 2. Grace is present for this we admit 3. A Right Intention is not wanting The third Conclusion is this 1. An evill intention doeth so vitiate every Action although the most excellent that it makes it of no worth at all What can a man attempt more generous then to cast himselfe alive into the flames yet if the grace of God and a right intention be wanting this enterprise hath no vertue no praise Most remarkably St Paul 1 Cor. 13.3 And though I bestow â—ll my goods to feed the poore and though I give my body to be burnâ— and have not charity it profâ—â—â— me nothing 2. An evill intentâ— makes every indifferent worâ— whatsoever presently evill Foâ— a bad intention corrupteth evâ— good Action yea the best of â— with her contagion how mâ— more those that be scarce gooâ— A wicked intention is a most coâ—tagious plague whatsoever â— breathes upon it kills Whereâ—â— to doe or speake any thing â—â— thou maist be esteemed or praâ—â— hath no good in it because â— very fountaine is naught a Puâ—pose smelling of vaine glory Sâ— to buy to sell to exercise aâ— Art onely that thou mayest bâ— rich so to take meat and drink to enjoy rest to give ones selfe discourse to play to sport oneâ— because it is pleasant and delighâ—full is of no value and to be râ—jected 3. An evill intention joâ—ned with an evill action is woâ— of all and a faire booty for aâ— Divell Isidore l. 3. Sent. c. 〈◊〉 fine Bonis male uti malum sic nâ—â—is male uti pessimum est To 〈◊〉 good things ill saith he is evill so to use evill ill is worst of all Of this sort are to steale that thou maist have what to spend upon play upon gluttony and unchast desires To excell in pride of cloths that thou maist entice others to lasciviousnes to take away anothers good name that thou mayest doe him a mischief to be high flowne in wine that thou mayest have the better courage to villany to be given to covetousnes that nothing may bee wanting to pride and the like This is truely to run with both feet or as fast as can be to Hell 4. Conclusion An indifferent intention coupled with an indifferent worke is of no desert with God It is the common saying of Divines No worke meerely naturall is worthy of eternall life As to exercise a mechanicall Art for lucre sake onely To abstaine from eating but for better health to fetch accustomed walkes no otherwise then to deceive the time These actions can never be reckoned amongst vertuous Offices And this also is pronounceâ— out of the Schooles of Divinity Every worke availeable to eternall life must of necessity havâ— something supernaturall which iâ— acquires by a right intention tâ— God The Divine Leaves doe sâ— much commend the sacred Buiâ—ding of Solomon That there was nothing in the Temple which was not covered with Gold Yea thâ— whole Altar of the Oracle he oveâ— laid with Gold 3. King 6.2 Our cogitations our speeches oâ— deeds must be so clad with thâ— gold of a good intention thâ— there may be nothing in the minâ— nothing in the mouth nothinâ— in the hand which participates no of the nobility of this Gold pray yee say what is the bodâ— without the soule it hath noâ— sense nor forme nor motion buâ— is a miserable Trunke What is â— Tree without a roote What a House without her foundation and building such is an Actioâ— without a Right Intention 5. Conclusion A man of a siâ—cere intention in all things remaines one and the same immutable unshaken and which one would wonder at never erreth to his owne or anothers hurt Solomon affirmes this Prov. 12.21 There shall no evill happen to the just but the wicked shall bee filled with mischiefe Those accidents of life cannot bee avoyded but that sometimes we shall bee merry sometimes sorry sometimes cheerefull sometimes dumpish sensible now of these now of those alterations but as Thomas of Kempis speakes Imit Christi l. 3. c. 33. n. 1. A wise man and well instructed in spirit standeth over these mutable things not attending
please wee regard the matter for indeed we desire not here to learne to speak but to know what we say Neither are we igâ—◠〈…〉 not onely not to be understood but also to be understood hardly So we disdain not to speak lesse eloquently so that wee may speake plainly And would to God Augustus Caesars Age might return when as yet mens words were not dangerous unto them Sen. l. 3. De benef c. 27. Our Discourse comprehendeth the summe of things the Rule and principall poynt of all humane actions A Right Intention This tearm though of an obscured derivation we rehearse unto thee a thousand times that Luk. 11.8 as Christ giveth us notice importunity may at least perswade what reason cannot A Right Intention may not bee unfitly called the head and Captaine the Castle and Tower and the Metropolis of all vertues as that which defendeth them all with her mighty strength But forasmuch as she is not without her open enemies therefore we bend our forces worthily against two mighty mischiefes of mankind Vaine Glory Rash Iudgment the most deadly enemies of a good intention These forces Reader whosoever thou art that meetest with this booke labour to enjoy as fully as they are freely set forth for thy good And that thou maist be certified the knowledge of a Right Intention is an Art which in a brief compendium teacheth never to offend All other Arts make for the getting of bread but this for the gaining of heaven Not to know this Art is to loose heaven Wherefore good Reader be carefull of thine own profit and learn to buy heaven without expences So much the better will be every one of thy actions by how much the sounder is thine intention This I would have thee to bee acquainted with farewel A briefe Index upon the Rule of a Right Intention The First Booke CHAP. I. What a Right Intention is Chap II What the most Right Intention is Châ—p III. How necessary a Right Intention is Chap. IV. That nothing which men doe is pleasing unto God without a Right jntention where briefly concerning Vaine Glory Chap. V. Wherein a Right Intention chiefly consisteth where somewhat is spoken of actuall and vertuall Intention Chap. VI. Whether a Right that is to say a Good Intention can make an evill worke good Chap. VII What are the degrees of a pure and Right Intention Chap. VIII What an evill intention is Chap. IX How the making of a deed knowne bewrayeth an ill intention Chap. X. How diverse and manifold an ill intention is Chap. XI That great Herod the Ascalonite was a notable example of an ill intention Chap. XII What we call an indifferent what No Intention The Second Booke Chapter I. That a Right Intention is that Good VVill which was commended by the Angels Chap. II. That God onely is the full reward of that which is done with a Right Intention Châ—p III. How much a Right Intention is opposed by the Divill Chap. IV. That the greatest enemy which the Divell stirreth up against a Right Jntention is Vaine Glory Chap V. Lastly what Vaine Glory is and how shamefully it murdereth a Right Intention unlesse it bee prevented Chap VI. Certaine questions concerning a R ght Intention Châ—p VII VVhat Observations follow upon those things which have bin spoken concerning a right intentton VVhere more at large of Rash Iudgement Chap. VIII VVhat the practise of a Right Intention is Chap. IX VVhat the signes of a Right intention are Chap. X Certaine Conclusions upon a Right Intention Chap. XI An Exhortation to the Clergy to Courtiers to all sorts of men to exercise a Right Intention Chap. XII The Conclusion of those things whieh have beene spoken of a Right Intention The ARGVMENT Or The Survey of both Bookes Booke 1. GIveth us to understand what A Good Evill Indifferent None Intention is Booke 2. DEclareth who are both the Fautors and also the foes of a Good Intention especially Vaine Glory and Rash Iudgement the Signes Practise and Rewards thereof THE FIRST BOOKE explaines the Good and Evill Indifferent or bad Intentions CHAP. I. What a Right Intention is DArius the King of Persia most famous for his owne Destruction and tâ—e Macedonian Alexandeâ—s fortune had a Sword whose scabbard was of precious stone which he wore effeminately girt about him in a golden Belt Hung. Curtius lib. 3. post initium A gallant sword had it light into a manly hand Most famous in the Writings of many is the Sword of George Castriot whom they called Scanderbeg who as report went could cut a man in twaine with one crosse blow Remarkable out of the Sacred Volumes are the Swords of Goâ—iah and Saul Many other Swords of valiant men are remembred by learned Authors Set forth sometimes reverenced with superstitious zeale But indeed the sword of no Commander was ever of such lasting fame as the rod of the Hebrew Moses that Rod the worker of so many miracles so many stupendious prodigies God demanded of Moses what he held in his hand he answered a Rod to whom God cast it from thee saith he upon the ground hee cast it from him and it was turned into a Serpent The Lord Commanded againe hee should stretch forth his hand and take the Serpent by the tayle hee put forth his hand and caught it and it was turned into a Rod. Exod. 4.2 3 4. Here God fairely hath laid before our eyes that good and evill actions proceede from us in such manner that if we looke upon the earth and earthly things when wee doe them they become Serpents deedes of wickednesse stained with poyson but if we lift up our mind to Heaven they are Moses Rod workes aspiring to an eternall reward So much respect is to bee had how this Mosaicall Scipio is dealt with wheâ—her held in the hand or cast upon the ground This Scipio this Rod of Moseâ— devoured all the rods of the Mâ—gitians this turned rivers into bloud this melted the rocke into a fountaine and out of the veines of hard Flint drew a sudden Torrent this divided the waves of the Sea into safest walls Moses could say by the helpe of this Staffe I penetrate both rockes and seas all things are pervious unto mee In this Staffe of Moses sacred Interpreters doe say a Right Intention in all humane Actions is disciphered to which all things are penetrable But here this is the first question of all what is a Right Intention Christ our Lord teacheth a Right Intention 〈◊〉 single eye Why an eye why single God Divines call Substantiam simplicis simam A most simple substance wherein is no composition or mixture nothing taken or borrowed from any other for there is nothing in God which is not God So it is called a simple Intention and eye wherewith nothing impure noe selfe-love no foolish feare no vaine hope is intermixed but that which is pure not troubled with any such kind of filth directed to God onely contented with
displease all men And albeit it be not hard to doe those workes of the first sort for Gods sake yet those workes of the second sort is hard whereas the inferiour ability of the soule and more depraved nature drawes to it with an incredible affection whatsoever it knowes gainefull and pleasant to it selfe hither it wholly hasteneth and does that of all that it may not fare ill and if left to it selfe serves its owne turne most carefully Therefore shee is to bee compelled by force Nature that she permit all those things to be done for God that therefore onely a man may bee willing to eate drinke speake sleepe because that pleaseth God all in that manner as shall bee pleasing to him And this is it which holy Paul so seriously commending Whether therefore saith he yee eate or drinke or whatsoever yee dâ—e doe all to the glory of God 1 Corint 10 31. Basil demandeth By what meanes I pray may one eate and drinke to the glâ—ry â—f God To this his owne question hee answers afâ—er this manner Let him come to the Table with a minde not to loose and gaping onely after the meate which onely may command bring away bring away the meate is my owne I dip in mine owne Platter I live at mine owne cost therefore I will take care that I may doe well and feele my selfe live We must not so speake nor so eate but resolve this in our minde I have GOD my overseer therefore I will take meate in that manner that none bee offended therewith Gods glory not diminished I will not bee the slave of my belly that here I may follow pleasure onely neither indeed doe I live that I may eate but eate that I may live and may bee sit to take paines In a word hee that will take repast without offence let him never eate and drinke but doe the same to the praise of God For thee Lord for thee will I eate and drinke thee will I seeke for mine end in all things But is this to bee our cogitation at that very time when wee come to the Table It is to bee noted here that there is one intention which is called Actuall another which is called Vertuall the Actuall is when one offers to God that which hee doth whiles hee doth it or whiles hee begins to doe And surely with this intention wee must begin every day before wee doe any thing by offering to Gods glory whatsoever wee are about to doe But it is expedient to set before God not a confuse company of workes and all on an heape but expresly and premeditately the actions of the ensuing day in this manner My God whatsoever this day I shall speake or doe yea whatsoever I sball thinke I offer wholly to thee These and these prayers that and that businesse those and these my affaires I consecrate to thee nor desire any thing else then whatsoever I shall performe this day every houre my God may wholly turne to thy honour This intention whilst it is thus conceived in the morning is Actuall for then the will is in operation With this so begun one goes into the Church into the Market into the Court or say into the Tennis-Court any place of honest Recreation nor thinks any further that hee goes hither or thither for Gods honour and then his intention which in the morning was Actuall beginneth to be Vertuall if so bee that any power thereof sticke fast in those remote actions even as a stone being flung with the hand whirling aloft through the aire is swayed and carried not with his owne weight but by force of hand Heere the perpetuall custome of the Saints is to bee noted who not contented with that matutine Resolution to congest all their deeds as it were upon an heape and so deliver them to God in grosse but as often as they take any new matter in hand so often they renew their intention alwaies repeating that with themselves Lord I will doe this for thee for thee will I labour I will think this for thee for thee will I hold my peace now and now will I speake for thee This is the perpetuall course of upright men and there are Divines which deny the said matutine intention alone to bee sufficient to consecrate all the actions of the day to God For it is necessary that the Virtuall intention at least wise perswade and promote action but what enforcement is there from the morning intention when one at noone comes to the Table being admonished by the time by hunger by custome without any remembrance of God or the Divine Honour There is not in that matutine purpose any other strength then that thereby the things be thought good which afterward are done as it were by command thereof but those things onely are put in execution which proceed from hence by a force not interrupted but that againe oblivion cogitation or diverse naturall action breaks off From hence it appeares that it is not sufficient for a righteous man so as to worke deservingly in all his actions to offer himselfe wholly to God in the beginning of the day with a purpose of doing all things to his honour but it is necessary that this purpose be effectuall hereunto a generall intention is not enough but it is requisite that it bee peculiarly set downe as for example A summe of mony to bee given to the poore which moreover by the vertue of that purpose may bee distributed This is the mind of Divines Thom. l. 2. q. 144. Art 4. Bonavent Dist 41. Art 1. q. 3. Et aliorum From hence also it is cleare why Christ to good deeds promised a reward of glory yet not without this Appendix if they bee done for his Name sake A purpose conceived in the beginning of the weeke or the day of doing all things for the love of God to his glory is truely an Act of Charity and Religion so much more excellent and of greater worth by how much the more ample and extended object it hath yet it puts not the excellency thereof upon all the actions of that day or weeke for that the workes following out of such an act may procure Gods love and heavenly glory it is necessary that they bee effects thereof out of a good intention either actuall or vertuall are the things which proceed from her power as a Tree springs out of the seed As if a man bee going some farre journy about a matter undertaken for Gods glory all actions to be exercised in the way or labours to bee endured shall bee of singular good estimation if those bee exercised these endured out of the strength and necessity of that purpose never recalled And that wee may summarily speake the worke of a righteous man gaineth eternall glory if it bee governed by the act of charity or a right intention and bee referred to GOD as to its last end either by the present act of a good intention which is to bee
an evill worke good when as an ill intention may make a good worke evill From whence I pray hath an evill intention so much force that it can corrupt even the best worke whereas a good intention is not of so great strength that it can heale an evill worke A good worke is contaminated with an ill intention and how comes it to passe that an evill worke cannot be amended by a good intention if fasting out of covetousnesse bee of no worth why is not the stealing of Bond-men out of mercy a thing of some desert most clearely Christ If thine eye saith hee be single thy whole body shall bee full of light but if thine eye bee evill thy whole body shall be full of darkenes It seemeth therefore in equall right that a good intention should bee able to performe in an evill worke what an ill intention can in a good worke Wee answer according to Saint Bernards meaning Two evills are stronger then one good where a good intention is not although the worke bee good there are two evills namely an ill intention and dâ—ceiveable erâ—our For examples sake I abstaine in a manner three dayes from drinke and take it very sparingly for there is to câ—me to me a notâ—â—â—ed inker that I may answer him at his owne weapons for the present I drinke lesse that afterward I may drinke more largely Here is a double evill the first an Ill Intention I suffer thirst for drunkennesse sake the other an errour of Faith which perswades mee to beleeve that this temperance of liquor will not displease God And here is a good worke joyned to a double evill Intention and Errour which elegantly Bernard That the eye saith hee be truely single there is required charity in the intention and truth in election Bern. De Praecept et dispens But now where there is an evill worke with a good intention the intention is the onely good all the rest are naught Hereupon though this leaven bee good it is not of such strength as to penetrate and change an evill lumpe into better It is well knowne In asymbolaes such as are Fire and Water Things voyd of any likenes the Transmutation is not easie to thinke well and doe ill are Asymbâ—laes in the highest degree It is not sufficient to a good action to thinke that it is good it is also necessary that there be no errour or deceite in it To an evill action it sufficeth that one onely part thereof bee evill Most divulged is that of Saint Denis Bonum constat ex integrâ causâ malum verò è quovis defectu Good consisteth of an intire cause but evill out of every defect Which Seneca confirming Adde now hereunto saith hee that nothing is done honestly but with what the whole minde hath beene present and intent upon what it hath gainesaid with no part of it selfe Senec. Epist 82. prop. finem To walke well saith Hierome men must goe in the middle and beaten path to doe good with an ill intention is to bend too much to the right hand to doe ill with a good intention is to decline too much to the left hand whether of these bee done the Divelâ— greatly cares not so either of them bee done so the Traveller bee led out of the mid way whereas that is ever the course of vertue that which exceeds doth as bad as that which faileth Gregory Nazianzen confirming what hath bin spoken who may doubt saith hee that it is a thing of greater skill to restore health to the sicke then to take it from the sound that it is harder for bitter liquor to become sweet then sweet Wine to become bitter for to this there need but a few drops to that a huge Tub is scarce sufficient It is a Rule in Logicke The conclusion followeth the weaker part where a good intention and an evill worke is the whole conclusion is naught So it is a tricke and meeâ—â— cousenage to goe about to set forth an action of it selfe naught under a good end to desire so to cover vice with a good intention as that God may take it for vertue Excellently Gilbertus What when a good deed is pretended saith hee and not good indeed but the contrary is wholly intended shall this eye bee called darke all over or dimme in part To me indeed it rather seemeth quite blind For although light bee deputed in the worke yet none is acknowledged in the intention But how is the intention good which wisheth not good or how single Maâ—keth which hideth it selfe under a bare shew of goodnesse Gilbert Serm. 22. in Cant. D. Bernardo in hoc labore succenturiatus He which recalls to memory the state of former yeares and weigheth the horrible troubles of the Christian World and the most grievous rebellion of so many Provinces will perhaps favourably descend to that opinion as to suffer himselfe to be perswaded that many of the rebellious were deluded with a most honest end Purpose How great a clamour was there of the parties calling to Armes and animating one another with mutuall encouragements but for what end with what intention what store mightest thou have heard say That the Word of God may grow that the Gospell may be pâ—opagated Many I doubt not deceived themselves with most holy words which had this one thing in their mouth Wee fight for God and the Gospell But O good â—irs if indeed yee fight for God and the Gospell why doe yee rise up against the lawfull Magistrate why without apparant cause doe yee so cruelly bend your forces against these and these This is against God against Gods Word this the Gospell forbids The Word of God is not pleased with Seditions not with tumults not with rebellions neither is any evill to be committed that any good may come of it Therefore let goe the most specious Titles you shall never cloake as you thinke a most wicked worke with a good intention A good end and a naughty meanes are ill joyned together the Lapwing and the Dove are no pleasing Sacrifice to God To take by maine force from one what thou maist give to another is a thing forbidden A good intention shall never put true honesty upon an evill deed In like manner did not they which murthered the Apostles purge the deed with an excellent intention Christ premonishing in a most cleare Prophesie The houre commeth saith hee that whosoever killeth you will thinke that hee doth God service Ioh. 16.2 For indeed therefore were the Apostles killed that religion should not be innovated neither strange worships brought into the Provinces Thus they overlaid a most grievous crime with a most vertuous Title for there is scarce any kind of unrighteousnesse which may not bee covered with a mantle of honesty This is to bee most apparantly seene in Saul King of Israel one would have sworne that the King was reprehended by Samuel the Prophet more out of passion then reason that Saul dealt providently and with
that they may not leave their issue in a meane estate A good end to encrease their Childrens living but an evill deed to steale out of the poore mans Boxe to rob the Spittle to hunt after all kind of advantage In the yeare nine hundred forty nine Thuis King of Hungary with a mighty Army invaded Italy King Berengarius cast about how to free the Italian Coast and to repell the enemy a good end a very good intention so hee had used a good meanes in the businesse but surely he tooke no good course hee did so pill the Temples and Houses of the Commonalty that from all parts hee shaved a mighty treasure out of which the Hungar could easily measure ten bushells of mony whatsoever remained hee kept to himselfe being made richer even by meanes of his enemy Luitprand Ticin l. 5. Hist c. 15. So also when one desires to be cured and made well of his disease a very good end but hee sends to Fortune-tellers and Prophets to Diviners and Wizards to Conjecturers and Magitians this now hee doth very ill neither shall hee cleare his offence with an honest end So one sues for an Office Calling Dignity hee desires to rise an end in it selfe not evill If a man desire the Office of a Bishop hee desireth a good worke 1 Tim. 3.1 but if hee goe about this least a poorer though a fitter man then hee come before him if hee bee free of his monie and gifts if after much bestowed hee promise more and so climbe high by Silver staires or if otherwise he remove another out of his place that hee may succeed into it himselfe they are naughty deeds although that which hee affecteth be not evill So some body else desires an end of a suite at Law surely hee longs for a good thing but because hee anoynts these and these mens hands with silver and drawes them with bribes to his side therefore hee corrupts and destroys a good end with base liberality Evill is not to bee done that good may come of it I may lawfully goe into a Chamber but not through the windowes So all actions which are destitute of Christian Prudence shall never put on the credite of true vertue although they bee done with the best intention Without Prudence no act is good Bee yee wise as Serpents Math. 10.16 Nor does it excuse to say I thought it was to bee done so I thought not this hurt would have followed I thought this man was to bee punished He was as thou saiest worthily to be corrected but not to bee defamed not so rigorously handled Many have the zeale of God but not according to knowledge Rom. 10.2 The Iewes were carried with that fervency to the Law of Moses that wheresoever they could they went about to extinguish the honour of Christ behold under the great zeale of the Law did lye their hate of the Law Maker But if a good intention cannot throughly correct an evill action what will it bee to adde an evill worke to an evill intention if to use good things ill be evill to use evill things ill will bee worst of all The heavenly Spouse is praised for the comlynesse of her cheekes The cheekes are comly Cant. 1.10 No body is beautifull in Bernards estimation which hath one cheeke blobbed or is like waxe it is necessary that both of them smile with a lovely colour Study saith hee to have both these cheekes of thy intention beautious Bern. Serm. 40. in Cant. post med For it is not enough that the intention be good but beside this a good action is required or at least that which is not evill Wee must aime at this marke to doe all things with a most sincere intention Nor let us love to be deceived with such specious pretences Howsoever I am of a good meaning I have reasons and câ—uses for that matter I did this and that out of this or that inducement I pray let us not deceive our selves wee shall not get credit to our actions by words hee is good to small purpose which is good but from the teeth outward Aâ—d truely it is to bee feared that many times there is little vertue besides that flattering conceite which bâ—guileth us Affection too too frequently overswaies our judgement And as often as wee are driven upon this or that either by custome or some sudden motion which is not good notwithstanding wee vainely give out that to Gods glory Therefore examine thy selfe I pray good Christian whether indeed the glory of God hath moved thee to this or whether some thing else were the cause of it or whether custome or thine owne affection lead thee hereunto And how comes it to passe that thou canst make such hast yea and runne to the Table to gadding to sport but to those things which are thy duty and the part of vertue scarce goe or creepe Is this to goe about all things with an even pace for the glory of God Beleeve mee such manner of speeches as these are commonly meere pretexts whereby wee shall never excuse our evill deeds to GOD. What I said I say againe GOD will have the Turtle to bee joyned with the Pidgeon not the Lapwing A worke every way not evill to bee with a good intention not directly contrary no obliquely but just for his glory CHAP. VII What are the degrees of a pure and Right Intention EXperience teacheth that water which floweth from an high place although it t ke the course by diverse turnings and windings meander-like yet at length ascends to the height of the first fountaine and is equalled with the originall Spring as is to bee seene in diverse Conduits The very same in a manner wee may observe in the actions of men which all flow from the intention this is the sowrse and fountaine thereof for whereas no man doeth with reason which doeth without intention by how much higher then the intention is by so much also the action for truely our actions doe sometimes let downe themselves into a deepe Gulfe and runne headlong into a profound valley and as it were quite lose themselves And that there have beene some religious men which being delicately brought up accustomed to no other then pretious garments to no other then dainty fare onely to honourable affaires would have thought it a terrible trespasse before to handle a Besome to sweepe a floore to make cleane but one little Pot. But when they have taken a religious life upon them accounted it an honour and a pleasure to doe all those things and farre baser very readily So Saint Iohn Damascene formerly the Kings chiefe Praefect of his Court afterward a ragged Monke was found by a great man making cleane very Sinkes Scouring Behold into what a profound depth did this water precipitate it selfe but like as a Torrent falling from some steepe place recurs to his fountaine so these actions also though the vilest because they have a lofty Originall because they are undertaken for
Gods sake for from this intention they issue therefore they come home to their Originall and returne to their first fountaine they take their end and reward both from God from whom they tooke their beginning So muâ—h it maketh for advancing the most contemptible actions to greatest dignity to have the highest intention which is God himselfe And hereof wee have spoken hitherto It remaineth to shew certaine degrees therein and those three to ascend the uppermost and loftiest of all these will not bee hard to him that is willing These degâ—ees I now assigne in order The first is in all things so to attend the honour of God onely that all affâ—ction to these transitory things may be put to death by earnestly respecting that onely which may please the Lord. Hee which in hot weather comes home weary of long travaile suffers all the burden of his Garments to hang loose about him At randome puts off his Hat throwes away his Cloake openeth his Doublet undoes his Coller and his Girdle so exposeth himselfe to take the coole aire In like manner whose heart is inflamed with God hee easily puts off the affection which formerly hee bore 〈◊〉 these sading things Bernard of the inner house For how saith hee dost thou perfectly love or art loved unlesse thy mind bee carried upward in desire of true goodnesse Bern. 1. aâ—tedict c. 69. sine Collect thy selfe to thy selfe and rest in the onely desire of God And here the saying of Saint Austine is most true Hee loves thee the lesse O Lord which loves any thing beside thee Esther that mighty Empresse which had Assuerus reigning over an hundred and sâ—ven and twenty Provinces in her power which might have flowed if shee would in all kind of pleasures yet notwithstanding Thou knowest O Lord saith shee that I hate the glory of the unrighteous and abhorre the bed of the uncircumcised Neither had thine Hand maid any joy since the day that I was brought hither but in thee O Lord God of Abraham Est 14.18 And this is the first degree of a pure intention To depart from the love of created things The second is A departure from ones selfe This teacheth by what meanes one may not bee mindfull of himselfe but account it the onely pleasure to bee satisfied with the Will of God onely Even as it is a marvellous delight to the blessed in Heaven to see the Will of God taking its course through the whole world and even through Hell it selfe as it were with a still foo e Without stumbling nor any thing any where to bee found which can resist his divine purpose Yea which is most to bee admired that pleasure does not so affect them becâ—use they possesse goods which cannot bee lost as thâ—t God is most benevolent towards them beares a speciall respect to them and doth very much favour their joyes And this is it which David the King of Israel cryes out O give thankes unto the Lord for hee is good Psal 118.1 O give thankes unto the Lord not because hee hath made me of a Shepheard a King not because hee hath made me of a poore man a rich man nor therefore because hee hath promised to give mee so great things besides But confesse unto the Lord because he is good because his mercy endureth for ever This is another degree of a pure intention yet not easily to be exceeded by that which the Kingly verse thus noteth Men will praise thee when thou doest well unto them Psal 49.18 In this degree therefore one forgets and forsakes himselfe which is not so ready at hand with all men for it is not hard to forgoe ones goods but very hard to forgoe ones selfe This forgetfulnesse of ones selfe consisteth in vertue The third is when a man serveth God not onely that it may please God for yet this also hath I know not what humane respect in it but because God pleaseth him in this service or it pleaseth him to serve God in this manner or because God is good that hee vouchsafeth to accept of our endeavours and sheweth himselfe to bee taken and contented therewith The divine Psalmist I will goe forth in the strength of the Lord God and will make mention of thy righteousnesse onely Thou O God hast taught mee from my youth up untill now therefore I will tel of thy wondrous workes Psal 71.14 15. I truely am a man unlearned for I have not knowne Literature but I doe so well understand Gods Omnipotency and Iustice that I have nothing more frequently in my mouth I will therefore most gladly serve this so good so potent so just a Lord and for that cause will I serve him because he is so good so potent so just Bernard O pure saith hee and spotlesse purpose of the Will and indeed so much the more spotlesse as there is left in it no mixture of her owne Sic affici deificari est Qualified to bee so affected is to bee deified Bern. de dil Deo Christ about to charge the first of the Apostles very accurately stirring up this purest intention in him Peter saith he lovest thou mee This now I doe that I may commend the care of my Office to thee and commit my sheepe to bee fed but thou canst not execute this duty and undertake my part without a most pure intention Therefore my Peter lovest thou mee neither did Christ before assigne this charge to him then he had three times plainely pronounced whether his heart eyes and intention went and had said Lord thou knowest that I love thee At length Christ Therefore my Peter if I doe so much please thee and thou wilt serve mee for mine owne sake now I commit my Flocke unto thee Feed my Sheepe Ioh. 21.15 O Prelates O Bishops and Arch-bishops O Princes O Magistrates and Presidents O Iudges and Guides of the people take heede whither your eyes whither your mind and intention is carried see what yee seeke whether your selves and a prey of your subjects or else the safety and good of your Subjects Marke whether yee plead rather your owne cause or the Common Wealths consider I pray whether yee looke after God and his glory with a most pure intention in all things Be wise now therefore O yee Kings bee learned yee that are Iudges of the earth Psal 2.10 The Emperour Augustus in times past dismissed a young man from the Warre which carried not himselfe like a good Souldier and when the yong man required what answer hee should give his Father at home Augustus to him againe Tell him saith he that I doe not please thee He would have said Tâ—ou dost not please mee therefore I can very well bee without thy service Wee Christians let us doe so with God that every one may thinke thus for his owne part Lord I desire to serve thee and will serve thee to the utmost of my power because thou pleasest me exceedingly in all things for that cause my
obtaineth a mighty encrease of Gods love and favour Mary Magdalen pardon of her sinnes Iudas Hell From whence is this so great inequality in a mother Disciple Servant kissing the very same man The Mother did this out of most chast love Magdalen with a most religious affection Iudas with a most wicked desire of betraying him That which hath an evill end is it selfe also evill The same is to see in many other things one stayeth by his sicke friend not because he is a good friend and mindfull of his duty but because he is an insinuating companion yea because he is a Raven which from the next hill spieth Cattell fainting sick and ready to kicke up their heeles he waiteth for death and expecteth a Legacy Loe how an ill intention doth most filthily corrupt a good action In like manner both Herod and Zacheus desired to see Christ the action of both was all one but unlike the intention The Chirurgeon binds a sicke party very fast hee wounds his arme cutteth off his hand saweth off his legge yet thankes are given him and Gold for his paiment A Thiefe likewise maimeth a man but the Gallowes is due to him for his reward and the reason is hee addresseth his weapon that hee may cure the hurt but this man that he may hurt the sound After the same manner a godly man takes up a stone that hee may lay it unto the building of a Church an angry man also takes up a stone himselfe but that hee may throw it at him whom hee stomacks Two men goe together to an eminent City the one in some religious behalfe the other to kill his enemy a reward from Heaven belongs to the one to the other from Hell Intention maketh a difference of reward There was one which intending to doe another a mischiefe would take upon him to cut open a great swelling was hee therefore to bee thanked or receive a recompence for this because he launced an Impostume which the Chirurgions hand feared and cured him by a desperate adventure whose destruction hee longed for perceive you how there is not any great matter in the action it selfe but in the intent of the doer so he seemeth not to have conferred a benefit which did good with an evill mind for the benefit came by chance an injury by the man Vide Senec. l 2. Debenef c. 1â— initio Ciceron l 3 de Nat. Deor. Valer. Max. l. 1. c. 8. Plutarch De utilitate ex inimâ—c capiend A fault out of forgetfulnesse neglect errour deserveth not so many stripes But when there commeth intention and a will to resist this shall scarce bee expiated with a hundred blowes For this of stubbornesse and contumacy is as the sinne of Witchcraft Excellently and truely Bern. The pride saith he of the contemptuous and obstinacy of the impenitent even in the least Commandements maketh no little fault Bern. l de praecept disp Heere wee must bee very cautious least in any kind of offence to negligence heedlesnesse in obedience there come pride contempt pertinacy for by this meanes vices doe wonderfully multiply themselves and grow beyond measure And for as much as those which I sayed are lurking faults an evill intention addeth an abhominable weight to them with marvellous celerity Therefore the Divell cares not so much what good or evill wee doe so hee can obtaine this that wee may doe good with an ill intention Gregory of this craft of the Divell He seeth the whole Tree saith hee to bring forth fruite for him which he hath infected in the root with his venemous tooth And in Bernards judgment a naughty intention doth quite Condemne a good man Christ himselfe most apparantly If thine eye saith hee bee evill thy whole body shall bee full of darknesse But there is a sort of Vizards in the world to bee found all about whom GOD will never admit into Heaven namely good workes clad with an evill intention It may be said of these Divels elfes A wolfe playes the Thiefe in Sheeps clothing vice goeth in the habite of vertue Satan looketh like an Angel of light Iob. Mine owne clothes saith hee shall abhorre me Iob. 9.31 I am so filthy and full of lothsome corruption that mine owne Garments detest mee as if they scorned to touch a man so impure The Garments are externall good workes these doe abominate condemne contemne him which inwardly and in mind is so ulcerous and flowes with evill intentions even as if they grieved that a man should bee so faire without and foule within If thine eye bee evill thy whole body shall bee full of darknesse although thou put a sheep skin about it or a cloake of vertue or an Angels Garment Gregory When even any right thing is done with a perverse meaning although it bee seene to shine bright before men yet it is proved darke by the examination of the secret Iudge Greg. l. 28 mor. c. 6. And this God evidently shewed on a certaine time The same holy Writer relates a marvellous thing in this manner Fortunatus Bishop of Todi a man of wonderfull sanctity by Prayer cast out a Divell which possest a man the Divell being driven out of his Lodging that hee might make up his injury God so permitting put on the habite of a Traveller whom counterfetting out of subtiltie he came into the City about twilight and like a poore exile began to cast out complaints against Bishop Fortunatus and Loe saith hee what a holy man is Fortunatus your Bishop see what hee hath done hee hath excluded a man which is a stranger and over-taken by ill fortune from his Lodging Whither shall I goe there is none that may receive mee into his house Whiles hee maketh this lamentation a Citizen heareth it sitting by him the Fryer with his wife and little Child and by and by with an envious curiosity he enquireth more narrowly what wrong the Bishop had offered him As soone as hee heard the complaints of the subtile stranger freely offered his owne house for an Inne not so much that hee might shew courtesie to a stranger as that hee might traduce the Bishop whom hee wished very ill So drew the counterfeit Divell along with him to the Fyer side Heere when they had had much discourse his Guest suddenly leaping out a doores takes up the Child and with all violence throwes him into the fire and killed him Greg. l. 1. Dial. c. 9. Alas wretched Parent confesse at length either whom thou receivedst into thy House or whom your Bishop roosted out of his Lodging Hospitality is a most laudable vertue but if an evill intention deprave it it degenerates from vertue to vice To entertaine strangers was a most commendable thing even in that great Abraham but if a good meaning bee wanting a Divell is as soone received as an Angel All other vertues are in the same manner whereunto if a wicked intention insinuate it selfe the evill spirit findeth an open Inne which hee may take up
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
tuum nihil est nisit escire hoc sciaâ— alter A Pinne for that skill which no man was ever the better for but thy selfe Persius Sat. 1. And there are which desire to know that they may sell their knowledge namely for mony for honours and this is filthy gaine But there are some also which desire to know that they may edifie and this is charity And some likewise there are which desire to know that they may be edified and this is discretion Of all these the two last onely are not found in any abuse of knowledge for as much as they labour to understand onely for this end that they may doe good Bern. Serm. 36. in Cant. med Loe how manifold an ill intention is in one thing loe how many study not for their life but for their purse and what a number vanity and pleasure gaine and curiosity drawes to their bookes Seneca observing the same Some saith he come not to learne but to heare as wee are led to a Play for pleasure sake to delight our eares with speech Language Conceits or voice or merry â—ests You shall see a great company of Auditors which make loyterers Inne of the Philosophy Schoole they doe it not that they may put off any of their vices there that they may receive any rule of life according to which they may square their manners but that they may find sport for their eares And yet some come with Table Bookes not that they may note matters but words which they may learne as well without profit to others Senec. Episâ—â— 108. post init as heare without their owne The intention of those is in a manner as diverse which come to Church to heare a Sermon Some draw nigh not that they may learne nor that they may become better but onely for to heare Others that they may passe away the time and feele their stay the lâ—sse till dinner others that they may doe according to custome these that they may sleepe and take a sweet nappe before noone the Preacher is insteed of a Minstrill to them softly lulling them asleepe Moreover others are present at Sermons that they may prattle and maintaine a talke sometimes with this body sometimes with that others that they may obey their Masters command because they cannot otherwise choose whether they will or no they are driven to this kind of duty If any one now enquire From whence I pray after so many Sermons after such loud cryes after so many serious exhortations doth not the world put on a new face of honesty Another it is easie to answer Very many come not at all to Sermons too many others although they come a good intention is wanting they are drawne by curiosity by custome by necessity for many if they had the Law in their owne hands would stay out altogether and of those very people which frequent Sermons who is it for the most part which brings a mind free from other thoughts which aboundeth not with innumerable fantasies which giveth his mind seriously to what hee heareth which in conclusion will be the better You shall hardly find an Auditor wholly composed to heare Here is the griefe of it because a good intention goes not along with them to Church or is changed into another by the way and very easily is bent into an evill one Excellently Senec Hee saith hee which waites upon the Schooles of Philosophers let him carry away some good thing every day let him returne home either the better indeed or the better to bee wrought upon Aut sanior aut sanabilior Either sound or in better case Senec. Epist antedict The very same I shall say of the Sermons of Christians hee which comes to Church to heare the Preacher let him alwaies carry away some good with him let him returne home either the better indeed or the better to be wrought upon But he shall so returne whosoever will for that is the power of Christian erudition Teaching that it becomes a very great helpe to all Auditors of a sincere intention whosoever commeth into the Sunne Quia in selem venit c. although he come not to that purpose shall be Sunne-burnt They which have sate in an Apothecaries Shop and stayed there any long time carry away the smell of the place with them And they which have bin with the Preacher must of necessity have got somewhat which had profited even the negligent Marke what I shall say negligent nor obstinate What therefore doe wee not know some which have sate many yeares under the Pulpit and got not so much as one looke like it such as these would never reape any profit but onely heare Attalus both a subtile and eloquent Philosopher was wont to say Idem docenti et discenti debet esse propositum ut ille prodesse velit hic proficere The Master and the Schoâ—lar ought to bee both of one mind hee to bee willing to profit this to proceed Hereupon let no body marvell that hee hath received no benefit by so many Sermons but let him marvell that hee would receive none This is the businesse of a good intention and earnest endeavour But let us proceed farther Selfe-love knowes how to insinuate it selfe in the finest manner almost into all actions and whiles by degrees and closely it withdrawes a good intention it puts an ill in the place Selfe-love is a friend to all pleasing affections and teacheth this one thing throughly to seeke ones selfe This is the very fountaine this the Originall and root of all evill intentions Every man hath his pleasure Trahit sua quemq voâ—â—â—tas there is none but is a favourable Iudge in his owne cause which can endure nothing lesse then to hate himselfe An ill intention alwaies seekes after either delights or riches or dignities but not eternall ones For this is the difference betweene a good and evill purpose the good never but hath an eye to some eternall thing the evill is contented with such as are transitory and vaine this takes up all her time to looke upon her selfe and her own commodity And this forsooth is a subtile kind of Idolatry and most privy adoration to be found in all deadly sinnes Maine when the furthest end is placed in the Creature which should bee reposed in the Creator onely But there is scarce an offence so grievous so it bee secret whereupon that spotted and speckled Salamander cannot put a false dye of innocency An ill intention hath her pretences colours names titles shapes Maskes wherein shee can faine her selfe beautifull And where I pray doeth not Avarice set forth it selfe unâ—er a Cloake of Parsimony Frugality The pompe of apparrell and excesse of dyet and all kind of intemperance advanceth it selfe under the name of necessity Ambition creepes forth under the scheme of Office duty assistance Envy applaudes it selfe in the title of most just indignation An ill intention ever
about with so many labours is sought for with such sweating with so many solicitous thoughts and cares is scarce after all and very hardly obtained to hold her when she is obtained no lesse labour and care is bestowed the mind being alwaies fearefull and troubled every way least what is purchased with so great charge may be all dispersed with one little blast So you may see these Hunters for favour alwaies trembling and doubtfull ever solicitous and fearing the losse of credit as the greatest hurt that can happen the sound of a shaken leafe chaseth them Levit. 26.36 They sleepe in a manner like Hares with their eyes open they doe so shake at every blast of favour For which is a great evill they begin now to have need of fortune their life following is doubtfull suspitious fearefull of chances and hanging upon the Moments of Time They never set their vertue on a sure foundation but bid her stand a side in a slippery corner Marke these things I beseech you Courtiers marke them other people And what a hard servâ—tâ—de is this In unius gratiae gratiam to doe and suffer these things day and night for favour onely of favour Hâ—e which should doe and suffer these things with a good intention for Gods sake how much advantage should hee beare away But now whiles this man and that and another and another neglecteth this every one of them must have this Lesson played him The thing which thou doest is not good Stulto labore consumeris thou wilt make a foole of thy selfe in the businesse a very foole a most egregious foole for thou doest this that thou maist hurt thy selfe with a great deale of paines and trouble Fiftly what doe not others out of Court endure both men and maid Servants They must swallow many times not onely words but also blowes How often doth a Master or a Mistresse cry out when they are moved rogue hangman foole beast slâ—ve asse villaine after these Thundering words many times followeth lightning comming from the hand Cudgels fly about and whatsoever weapons anger and madnesse bring in play And what gaine have the poore wretches by this a little wages some slender fare and for the mâ—st part out of season and most commonly cold Whosoever beareth these things for that end onely that he may live weares out himselfe also like a foole a very foole in the businesse But if a Maid or man Servant offer these things with a generous mind to God and saith Lord for thy sake I will suffer my selfe to bee wearied and vexed for thy sake my Lord I will endure all these things for I know very well that thou art a more gentle and liberall master then hee to whom I am enthralled of thee my God I will expect my reward Hee truely is wise which selleth his paines so as Saint Paul excellently instructeth such kind of people in these Not with eye service as men pleasers but as the Servants of Christ doing the Will of God from the heart Ephes 6.6 Sixtly what misery doe not Mechanicall workemen endure They returne early in the morning to their hard labours and follow the same till darke night yet many times they rub out scarce one browne Loafe for themselves and their family they suffer heate stinkes frost very many inconveniences for a little gaine who is poorer then many of these if we looke onely upon the body and who againe is richer then these people if any one of them shall likewise say in his mind My God I poure these drops of my sweat into thy hand I offer all my labours to thee for thy sake I am wearied Good Lord thou art that rich Housholder which never but surpassest the paines of thy Servants in liberall paiment nor sufferest any thing to bee done gratis for thee more then to doe it thy rewards infinitely exceed our poore endeavours J therefore consecrate and present to thee all my sufferings together with thine owne Sonnes of such as these bringing all their matters to God in this manner Saint Paul truely That in every thing saith hee yee are enriched by him in all utterance 1 Cor. 1.5 If we cast our eyes round upon all estates and orders of men surely wee shall find many things to bee endured in all of them And even you your selves whom wee salute as rich and blessed and adore after a sort have you not your shares of troubles and vexations which of you complaineth that you want somewhat to endure it sounds of vertue when every good man although most afflicted dares say with a generous spirit O Lord give more send harder things for me to suffer The case standeth very well with this man such a request as this is a cleare signe of a pure intention But you others O fortunes darlings O great ones and abounding with all kind of wealth and how doe you beare your afflictions I dâ—ubt not at all but you are perplexed many waies although yee say nay which in this case are not to bee credited nay I am verily perswaded that you are often more grievously though more secretly tormented then any men of the strictest Orders whose life is a meere act of penitency You have softer Beds indeed then those poore men but it may bee a question whether you or they sleepe quieter for wee doe not goe to Bed that we may lye well but that wee may take our rest well I cannot not deny the time of your rest to bee longer then theirs but I know not whether I may beleeve it to bee sounder and sweeter there bee very many things which disturbe your sleeping which doe not theirs one jot You have much more variety of meates and farre better but it may be a question againe with whom they rellish better neither indeed doe I doubt that to many which are kept to their stint their Sallets and Oate-meale Pottage boyld Barley and Lettice tast more pleasant Barley pudding then Capons to you fed with nothing but white bread and butter and the very braines of Iupiter doe You have more and more curious Clothes then they but here also let me aske the question who have the fittest they which suffer the least cold in them and are least pinched Their shooes seldome hurt poore people but you more commonly You have greater leasure and more holy dayes but perhaps many labour with more case then you play Lastly you have freer liberty then poore people but many vices accompany your liberty Rent the remorse of mind and deepe wound of conscience Now therefore observe I beseech you whether yee come to Bethany for Christs sake or else to see Lazarus whether yee sustaine those things which yee ought to sustaine with such a mind as is fit Two men hung by Christ on either side upon mount Golgotha both of them Theeves both Crucified both dyed by this one and the same punishment but one was received inâ—â— Paradise the other into Hell What I
submit themselves to his will and pleasure which had sent the Starre for their Conduct This is a true and pure intention indeed To follow the Will of GOD in all things Hereof a Divine of our Age He which is so minded saith hee that hee desireth nothing else then to fulfill the Will of GOD God can never forsake that man Tymp in Spec. Epist Signo 117. A mighty promise Leâ— this therefore bee the intent of a Christian man in all things that hee doth to say daily to himselfe with a sincere heart Lord I doe all things for thine honour I desire to obey thy Will in all things whether they bee easie for me to doe or hard whether sweet or sower I come to worship thee not as Herod but as the three Kings out of the East I desire to adore thee Lord alwaies and in all my actions for that cause I live therefore I eate drinke rest labour that I may serve thee please thee obediently follow thy Will every where alwaies in all things will so live so dye CHAP. XII What we call an indifferent intention what None ALthough there bee no voluntary Action which is not derived from some Intention for whatsoever we doe willingly and wittingly we doe with desire of obtaining some end or other notwithstanding wee performe many things so doubtfully most things so gapingly loosely and heedlesly that in many things we may seek to have an adiaphorous or indifferent Intention in most none at all But what intention we call Indifferent what None now we will plainely expresse It is called an â—ndifferent intention or Adiaphorous which in it selfe is neither good nor evill nor maketh any thing to honesty or dishonesty and hath commonly meere naturall Actions for her end such as are to eate Goe up and down to drinke to walke to sleepe Seneca comes for a good light to this purpose who in a plaine Christian sence Indifferent things sâ—ith he I terme to be neither good nor evill as sicknes paine poverty banishment death none of these is glorious by it selfe yet nothing without these For not poverty is commended but he whom poverty dejecteth not nor maâ—es him steope Banishment is not commended but hee which taoke it not heavily Griefe is not commended but whom griefe hath nothing constrained No body praiseth death but him whose spirit death sooner tooke away then troubled All these things by themselves are not worthy nor glorious but whatsoever vertue hath enterprised or exployted by reason of these it makes worthy and glorious They are placed betweene both This is the diffeâ—ence whether wickednesse or vertue lay hand on them Senec. Epist 82. Med. And that wee may clearely know what indifferent what good what evill is Annaeus addeth Every thing receiveth honour which had none before when vertue is joyned with it We call the same Chamber-light which in the night is all darke day puts light into it night takes it away So to these which are tearmed indifferent and ordinary things of us Riches Strength Beauty Honours Rule and on the contrary Death Banishment Sicknes Grievances and other things which we feare lesse or more either Wickednesse or Vertue giveth the name of good or bad A piece of metall which is neither hot nor cold of it selfe being cast into the Fornace becomes hot being throwne into the water growes cold againe Idem ibid. Therefore onely vertue is good onely wickednesse evill Indifferent things are neither good nor evill by themselves use giveth them their name when either vertue or vice comes to be joyned with them So Wit Art Science Health Strength Riches Glory Noblenesse bee things indifferent because they bee naturall nor rise any higher then whither a good intention lifteth them which also if shee contains her selfe within the bounds of nature nor mounteth up to God continueth indifferent and without reward Hereupon to goe to stand to sit to runne to speake to labour c. are not good noâ— gaine the name of a good desert but onely from a good intention which extolleth a small action although the least and vilest to a very high degree of honour which that wee may throughly understand Lodovicus Blosius instructeth us excellently after this manner Those things which are to be done although when it behooveth us to take meate and drinke to give our selves to rest or to apply any other nourishing comfort to our bodies let this consideration goe before that thou desire to doe these very things purely for Gods honour For even as a matter which seemeth of it selfe tâ— bee weighty and of great moment is wholly displeasing to God iâ— the intent of him that dâ—eth be impure so adâ—ed which of it selfe is accounted poore and of no importance dâ—eth very much please the Lord if the intent of the doer be right And this can a good intention doe but an indiffeâ—ent intention can doe none of these tâ—ings but mâ—keth the action wherewith it is coupled neither worse nor better as wee will shew more at large hereafter That â—s called Noe Intention of us when one doeth this or that lightly out of custome and proposeth to himsâ—lfe no end of his doing and l veth as it were by chance This is â— great abuse of life and privy gulfe devouring all our paines Seneca most justly complaineth heretofore And it must needs bee saith hee that chance should prevaile much in our life because we live by chance As often as thou wilt know what is to be avoyded or desired looke unto the chiefest good and purpose of the whole life for whatsoever we doe ought to be agreeable to that None will set every thing in order but he which hath already resolved upon his end No body although hee have colours ready will make a Picture unlesse hee know before hand what he meaneth to paint Therefore we offend because we stand all upon the part of life but none deliberates upon his whole life He ought to know what hee Arrowe which will let fly his aimes at and then to direct and rule the Weapon with his hand Our devices goe astray because they have no end whereat they should be directed Ignoranti quem portum petat nullus suus ventus est No wind fits for him which understandeth not to what Poâ—t hee saileth Senec. Epist 71. init All very excellently and he is truely ignorant to what Port he applies himselfe which wearieth himselfe in vaine with No Intention Rudis indigestaq moles Where an action hath no sure end and scope there is confusion and a rude and indigest Chaos over all God gave charge in times past All the fat saith he shall be the Lords by a perpetuall Statute for your generations throughout your habitations Levit. 3.16 What marvell saith Isychius that GOD so straitly required the fat of the outâ—ard and inward parts This fat is a Right Intention to be directed to God in all things God leaveth this for no body But hee which setteth no
bountifully with Aesâ—hines Behold even men also doe punish or gratifie the intention onely how much more God If there bee first a willing mind it is accepted according to that a man hath and not according to that hee hath not 2 Cor. 8.12 What aboundâ—nce of praise did God lay upon that memorable fact of Abraham Seeing thou hast not with-held thy Sonne thine onely Sonne from me Gen. 22.12 Yet the Fathers sword did not touch his Son nor so much as hurt an haire of him In Will Abraham spared not his Son he slew him in mind hee sacrificed him with intention God accepting this for a most pâ—rfit burnt Offering Now saith he I know that thou fearest God Thou hast not spared him for my command but I have spared him for thine obedience It is enough to me Abraham that thou wast willing to doe this therefore I will remunerate thine intention no lesse bountifully then I would have remunerated thy deed Noah was no sooner gone out of the Arke but presently hee built an Altar after a confused manner and taking of every cleane Beast and of every cleane Fowle he offered burnt Offerings upon the Altar Gen. 8.20 being perswaded that his good will and intention of mind herein was very pleasing to God And the Lord smelled a sweet savour Loe how intention made the very smell and smoake of the acrifice delightfull God regarded not the Birds and foure-footed Beasts but he smelled somewhat in them that had a sweet savour namely the affection of Noah Of what kind soever saith Chrysostome our Sacrifice is whether we pray whether we fast or give almes herein it must be the smell of the Sacrifice which onely pleaseth To this sence said Saint Bernard Sometimes the good will alone suffiâ—eth all the rest doeth no good if that onely bee wanting The intention therefore serveth for desert Valet intentio ad meritum actio ad exemplum the Action for example If we should set an example of what we speake before our eyes One seeth a lamentable poore Begger who is not rich himselfe he is sorry for him in mind hee looketh up to Heaven and giveth GOD thankes for that which he enjoyeth and O saith hee with himselfe that I were able fully to relieve this beggers want how gladly would I doe it Such a one as this although he giveth nothing or but a little being able to give no more shall receive a reward as if he had given to his wish In like manner if a sicke man desire seriously and ardently both to poure forth prayeâ—s and to afflict himselfe outwardly or to exercise other workes of Piety but is not able to performe these for want of strength hee shall have God no lesse propitious unto him then if he had done all those things which hee wished to doe so his mind deale thus with God My God how willingly would I execute this for thy honoâ—r but thou knowest Lord that it is not in my power therefore I most submissively offer this my desire and will unto thee instead of the deed Hereupon Chrysostome affirming to the exceeding comfort of a great many Give saith he to the needy or if thou hast it not if thou give but a sigh thou hast given all for that ever waking eye seeth thee to have given whatsoever thou hadst Chry. Hom. 7. de pâ—â—nit ad finem Hereupon also Gregory In the sight of God saith he the hand is never empty of gifts if the closet of the heart bee filled with good will Greg. Hom. 5. in Evang. Therefore both the poorest out of their meane estate and the most diseased out of their miseries may offer as rich and excellent gifts to God as the most wealthy and healthfull This is not the proper businesse of riches or strength it chiefly concerneth the Will which if it be truely good doth parallell both riches and strength and all things As the very same sometimes is an eloquent man which holds his peace the very same a strong man which hath his hands bound or kept downe the very same a good Marriner which is on dry lâ—nd so he is both liberall and painefull and obsequious which desireth onely and hath no other witnesse then himselfe of this his desire The Kingly Psalmist â—n me sunt Deus vota tua â—eron Thy vowes saith he are in me O God I will render praises unto thee Although O God I find nothing outwardly which I can lay upon thine Altar yet I find somewhat in my selfe to offer unto thee there are things laid up in my memory in my understanding but especially in my will which being presented unto thee are never but accepted Christ most exactly confirming all this Whosoever saith he shall give to drinke to one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise loose his reward Math. 10.42 I know it is not in all mens power to give entertainement and supply the wants of nature therefore that which every poore man is able let him give a draught of cold water to the thirsty he shall not loose his reward No man therefore may utterly excuse himselfe by poverty from succouring those that belong to Christ seeing such a noble recompence is promised even for those benefits which are of no value hee shall not loose his reward And that no body might complaine of the charge of wood in providing warme â—ater to wash their feet let him give cold onely neverthelesse for such a slender and easie kindnesse even for such a small matter he shall in no wise loose his reward For in this kind of courtesie not the rich liberality but the godly will and right intention is regarded God esteemeth workes more out of the desire and endeavour then by the greatnesse of the thing rather by the affection of the giver then the price of the gift Hereupon even the very least and vilest thing given for Christs honour shall not lose its reward That wee should take paines to no purpose in these meaner things is the thought of our pufillanimity not understanding how greatly God respecteth even the very meanesâ— good turne yet bâ—stowed with a good intention For this cause Augustine God saith he crowneth the good will when he findeth no power to performe Aug. in Psal 105. Bernard of the same mind sayed God undoubtedly imputeth to good will what was wanting to ability What more plaine then that our desire of a thing should bee accounted for the deed where the deed is excluded by necessity Bern. Epist 77. Whosoever will may become a Martyr by intention It is a generous thing indeed to expresse himselfe thus in mind to God How glad my God would I be did thy cause require it to drinke a purple cup of my blood to thee I am ready to lay downe my head and my whole life for thy sake Assuredly such a one as this which is not unprovided of
â—uâ—ge of all men These know without doubt how truely that religious Author said A man useth frivolous paines many times mistaketh and easily transgresseth in censuring others Kemp. Lib. 1. de imit c. 14. n. 1. Anastasius the Sinaite relateth how there was one in a Monastery religious to see by his habit but not commendable at all for his manners as hee which had spent most of his life in ease and slothfulnes He came to the last point and now being nigh unto death neverthelesse shewed no signe of feare or terrour This amazed the standers by which feared ill of the man least hee should make no good conclusion of his life which he never began to amend One of the Company therefore heartier then the rest My Brother saith he wee know very well in how great idlenesse thou hast led thy life hitherto and for that wee marvaile how thou commest to have this dangerous security this time requireth groanes and teares not this unseasonable mirth Hereunto the dying party So it is Fathers nor doe I deny saith he I have passed my daies in shamefull negligence neither can I speake now of any vertues But this very houre the Angels brought mee a Bill of all mine offences and withall demanded of mee whether I would acknowledge them to bee mine To whom I I acknowledge them plainely and am sorry yet there is one thing which promiseth the Iudge more favourable unto me Since the time I put on a Monasticall life unlesse my memory faile me I never Iudged any man nor called any injury ro remembrance I request therefore Would remember Let these words of the Lord protect me that am guilty saying Iudge not and yee shall not bee Iudged forgive and ye shall be forgiven These as soone as the Angels had heard they tore in pieces the hand-writing of my sins Hereupon now I being ioyfull and replenished with good hope am ready to depart into another world No sooner had the dying man uttered these things with a failing voyce but hee yeelded up the last breath of life most pleasingly And that thou maist not question my credit in this matter Reader behold I give it thee under authentique hands St. Anastasius in oratione de sacra â—ynaxi Baronius Tom. 8. and 599. n. 14. Of so great consequence it is O Christians of so great consequence it is to Will and fulfill but this one thing onely To Iudge no body He can doe very much with Christ the Iudge whosoever cannot Iudge within himselfe In his own person Therefore Iudge not and yee shall not bee Iudged Luk. 6.37 whosoever is in doubt to offend let him bee afraid to Iudge But who is it that hath a desire to avoyd these errours Hannah prayed in times past and mingled her ardent prayers with a floud of teares Eli the Priest saw her and observed her mouth while she prayed and supposing her to be taken with drink How long saith hee wilt thou be drunken put away thy Wine from thee 1 Sam. 1.10 and fol This suspitious old man strucke the excellent good woman with most unjust Iudgement who when she was in bitternes of soule prayed unto the Lord and wept sore Now Hannah spake in her heart onely her lips moved but her voice was not heard The Priest noting this carriage of her while she prayed judged by the motion of her lips that she was drunken and muttered idle words A Iudgment as false as rash and no lesse such then that which followeth David the King of Israel sent to the Prince of the Ammonites those that in his name should condole the losse of his Father lately deceased He beleeved that they were sent unto him not for kindnes sake but to spy out all his wealth Being drawne to this opinion hee shaved off the messengers beards contrary to the Law of Nations and shamefully cut off their garments in the middle A mighty over-sight Rashnes and that which hee carried not away unrevenged For indeed he bereaved the Messengers of their beards but himselfe of his Kingdome Goe now and interpret the purpose of a good mind ill Daintily Gilbertus Both a naughty intention saith he and a perverse construction are both an abuse both full of Gall both false having no agreement with a Dove-like nature Nec falli volunt nec fallere norunâ— They are Dâ—ves eyes which will neither bee deceived nor know how to deceive Gilb. Serm. 40. in Cant. fin But Christ himself the most excellent patterne by farre of all our Actions alas how often and what unjust Iudgements did he undergoe The Pharisees those most carping Criticks most impudent Censours and most wicked Iudges did continually stand upon their watch to see if they might lay hold upon any thing in the words and deeds of the Lord Could which they might teare in peeces with an envious tooth Our Saviour anon invited himselfe to Feasts without bidding Sometims By and by the Pharisees cryed with a loud voyce Behold a Prophet a Wine-bibber a gluttonous man a smell feast When the Loâ—d held that most noble Discourse concerning the Shepherd and the Sheep many of his Auditors did not feare to say Hee hath a Divell and is mad why heare yee him Iob. 10.20 If Christ had healed any body on the Sabboth day presently againe did the Pharisees burst out of their Watch Tower and Loe they cryed this man breaketh the Sabbath by plaine impudency Finally whatsoever Iesus had done or â—poken the Pharisaicall Tribe lid instantly fasten a most maleâ—olent interpretation upon it Nor were more favourable judgements pronounced against the Disciples of the Lord when being constrained by hunger they pulled the eares of Corne when they washed not their hands superstitiously when they fasted not in that manner as others did presently they were marked with a rigid censure When in conclusion they were inspired with the Holy Ghost and declamed most eloquently and constantly likewise of the resurrection of Christ there were some which cavilling against this eloquence said like wicked Criticks Why wonder yee fluent Cups can doe this good men they have tippled too much and are full of new wine this makes them speake so bravely There is no body which caâ— escape the benches of these rash Iudges If any goe in a little fineâ— apparrell then ordinary presently we hale him to Arraignement and enquire after our manner how commeth this fellow by so much mony that he can tricke up himselfe thus after the best fashion It is credible that one Purse maintaineth him and his Master and that which hee cheates his Master of is laid out upon cloathes If any one be contented with a meaner habit and bestoweth all his care in reforming his life Ordering manners presently wee are upon him and O covetous man say we how doth he spare his mony and liketh base apparrell and out of fashion best If any one frequent the Sacrament of the Communion and other holy duties presently censures
may get all manner of provision that they may furnish their Kitchin that they mâ—y fill their Coffers I passe by worse things which yet a naughâ—y intention is wont to suggest in wrong manner even then when we are setting upon the honestest courses It is an old but just complaint of the Priests Malachi in Gods stead cryes out Who is there even among you that would shut the doores for nought neither doe yee kindle fire upon mine Altar for nought J have no pleasure in you saith the Lord of Hosts neither will I accept an offering at your hands Malach. 1.10 Even as if he had said although I would not have the paines of my Ministers to bee without wages wherewith they may maintaine themselves yet I will not that they execute their Office especially for so base an end Let them looke to my service principally and let them account their owne benefit for an addition Hereby it appeareth that it is a deadly offence to performe Divine Offices and duties of this sort chiefly with that intention that they may not lose their yearly profits and revenews O Clergy-men I appeale to you whomsoever an unsound intention puts upon this course this is to bee quite out of the way to Heaven and to offend not in one thing but in all If you will needs goe on in this way yee goe the ready way to Hell Tread therefore choose another path or change your naughty intention To goe this way and with this mind is to come to destruction Whosoever therefore is desirous of a benefice let him seeke not his owne honour but Gods with a sincere intention let him be ready not to sheare or flay the Sheep but to feed them let him thinke not upon a better living but an holier life Wherefore O Ministers and spirituall men consider take heed the busines of eternall salvation is not to bee undertaken with a blind desire There can be no holy Guide hereunto but onely a right sincere pureintention Whosoever commeth to a spirituall Office or promotion with any other Conduct or companion then this good intention must either returne hence to his former state of life or here certainely he shall perish CHAP. IX What the signes of a Right Intention are THe common People of Israel were for a great part rude and churlish and of such a dull understanding that they would very hardly beleeve what they did not see with their eyes That therefore they might behold with their owne eyes most apparantly what an evill and misguided intention is it was Gods Will that the Manna which by direction they gathered for the Sabbath should be preserved whole fresh and incorrupted but that which they gathered against the Law for other dayes also being either vitiously provident or weary of taking the same paines againe it was all presently corrupted and began to swarme with wormes Here neither the place nor the Vessell wherein this heavenly aliment was kept nor the Manna it selfe was in fault but onely the evill and naughty intention refusing to be obedient to the Law This God did set before the Israelites eyes in that manner as if he had proclaimed from Heaven Behold yee at length O uncivill people what the will in man can doe what it is to be ready to obey or not what a good or evill intention bringeth forth these wormes are witnesses of your rebellion these fruits your head-strong will and perverse intention produceth Looke upon these things with your eyes handle them with your hands yee unbeleevâ—rs God dealeth with Châ—istians after so many Sermons of his Son in another manner he proposeth the signes of a good and evill intention to them also but more secret ones and not to be discerned so much with the eyes as with the mind If a man consider the eyes of the body he shall find them to be of a very prating disposition Without â—oice though they cannot speake for by their pratling they commonly betray their Master fâ—â—â—smuch as it is very easie to perceive health and sicknes mirth and sorrow hatred and love by the eyes the eyes divulge these hidden affections An Hogge for his inwards being most like a man bewrayeth his sicknes to the beholder by his tongue and eyes If we should give judgement how sound a mans action is we must examine his inward eye the intention If thine eye be single thy whole body shall bee full of light Behold men learne by the eye what to pronounce of the whole body But as it is no cunning to know Sicknes that a Disease is perceived by the eyes unlesse it be knowne withall by what signes and symptoms it may be discovered So it is not sufficient to know that uprightnes of life is gathered by the intention unlesse we know with all what be the signes and tokens of an upright intention whereof we are now to treat Therefore that every man may trust himselfe and beleeve that he goeth the right way we will reckon up Twelve Signes in order whereby it shall be easie for every one to judge of his owne intention The first Signe of a good Intention Not easily to be troubled not heedlesly or hastily to set upon any thing Their wit is not good which goe about businesses with an inconsiderate lightnes which doe all things with violence and come not on by degrees but are fiercely hurried upon matters they fume they throw their hands and feet about they pant for feare as if there would be no time left to gaine their purposes they â—un about in a rage as though they would dispatch all things at first dash What need is there of this fuming and fretting Make slâ—w hast Festinae lente my friend There is need of counsell not force as Qâ—â—ntus Curtius warneth Hee which runs so fiercely at first quickly gives over he that travelleth with a gentle and stayd pace goes forward still and is lesse weâ—ried Hee that hasteth with his seet sinneth Prov. 19.2 That saying of the Ancient must be taken for a rule Bee thou a Snaile in thy advice an Eagle in thy doings Sis inconsiliis cochlea in factis Aquila Leasurely Therefore at the beginning we must walke for the most part pleasantly untill such time as strength encrease by our very going Wee know the words which are taught in the imitation of Christ That a man should not bee importunate in doing Imit Christ. l. 3. c. 39. And let thy actions bee swayed by thee Hee which is of a sincere intention even in the most troublesome businesses converseth thus in his mind God hath committed these businesses to my care as he will also give time and grace to accomplish them I labour for God and his honour and I doe what lyeth in my power God in his goodnesse will supply the rest Therefore as the very Poets instruct Permitto Divis caetera I leave the rest to God Horat. l. 1. carm ad Taliarch 2. Signe of a Good Intention