but of Ananias a very good Christian Fiftly hee himselfe also became a Christian and the Oratour of Christians Sixtly being sent by God into every coast of the World hee passed both Sea and Land Iournying * going from land to land from sea to sea Are not these doubtfull wayes Besides with how many chances with how great dangers with what almost innumerable troubles was hee pressed now the sea threatneth his death now false brethren now Theeves lay waite for his life one while the Gentiles molest him another while the Iewes vexe him now within the ship now in prison now in the wildernesse now in the City hee feeles strange alterations one while hee is beaten with Rods then pressed with stones almost every day dying who may not call these pathes untoward But heare my good man this so crâ—bbed a way is not the right way to Heaven Another not Paul might endure as much as this and more then Paul and yet goe wide of Heaven Therefore Pauls straightest way to Heaven was his most pure and sincere intent on to God in undergoing all these things hee aimed at the glory of God onely This is the exact way to Heaven this all the Saints tooke from this no just man turned into any by path Wisedome hath guided the righteous through right pathes But those so various changes such multiplicious troubles such uncertaine and ill events whereof our whole life is full warne us to carry our selves like Souldiers In war it is no new or strange thing to raise winding Bulwarkes yea when the Generall intendeth to cast a Trench before the walles of a City hee layes it not straight along but bending to and fro This is the right way to besiege a towne which is so crooked and wavering So God leadeth us to Heaven through all kind of calamities yet because in this so very a froward path the intention of the just is most right to GOD it is most truely affirmed The LORD Conducteth the Righteous in right pathes and that which is nearest unto it the righteous live for evermore their reward also is with the Lord and the care of them with the most high Wisd 5.15 Because they incessantly thinke upon this care for this onely to please the Lord not men therefore they shall receive from God a most ample reward This therefore as Bernard speaketh is the purity of Intention that whatsoever thou dost thou doe it for God and that blessings returne to the place from whence they proceeded that they may abound Bernard in v. g. Nativit Dom. Serm. 3. med Mat. 6 2â— CHAP. III. How necessary a right Intentâ—on is IF the Divine pages were altogether silent else where concerning a right intention The necessity of it would appeare at large from this one saying of our Saviour how necessary that is for all men most apparently Christ If thine eye bee single thy whole body shall bâ— full of light Augustine affirmeth that Christ our Lord d d here properly speake of a Right Intention as he which a little before discourseâ— particularly of Prayer Almes anâ— Fasting that no man thereforâ— should choke all the force of hâ— prayer Largesse pittance fasting in hunting after a little vaine report on Saviour adds a most wholsome instruction concerning the eye whicâ— is either single and pure Diverse or varioâ—â— and wicked Therefore even a when the eyes are bright cleare sharpe and lively the body hatâ— day within and carries his Sunnâ— about with it moveth up anâ— downe at pleasure and is iâ— light but if the eyes be sore anâ— diseased if asquint or purblind bleared or growne o're with filme all the body is in misery an groanes under a cloudy mansion Iust so if the intention bee sincere and free from all shadowes oâ— vaine glory our prayers almes deeds abstinences are cleane from the dreggs of vice but if the intention be evill all a mans actions are such What saith Gregory is expressed by the eye but the intention of the heart preventing its worke which before it exercises it selfe in action contemplates that thing which now it desireth And what is signified in that appellation of the body but every action which followes the intention as her eye going before The light of the body therefore is the eye quia per bonae intentionis radium merita illustrantur actionis because the defects of the action are illustrated by the raies of the intention Greg. lib. 28. mor. c. 6. prope finem Saint Ambrose was wont to say very well As much as thou intendest so much thou doest for surely thy labour is of such worth as is thine eye which goes before it If thine intention bee right right also will be thy action without doubt in the eyes of God for herein are the eyes of man a thousand times deceived Of these Saint Bernard said wisely Opera probant quae cernunt sed unde prodeunt non discernunt They approve the deeds they see but from whence they proceed they discerne not Bern. tract de humil grad 5. Thus the summe and foundation and ground of all our actions is the intention Hereof notably Gregory Tâ—e supporters of every soule are her intentions for as the building upon the pillars but the pillars doe stay upon their bases so our life in vertues but our vertues subsist in our innermost â—ntentions Most inward And because it is written Other foundation can no man lâ—y then that is layed which is Iesus Christ 1 Cor. 3.11 then b ses are in the foundation when our intentions are made strong in Christ Greg. in c. 38. Iob. ad fin We are altogether such as our intention is we get the praâ—se of vertue oâ— the marke of vice from our intention If our intention looke upon earth wee are made earthly if heaven heavenly and most commonly where a vertuous end is wanting there comes in a vaine sensuall and vitious one Excellently Laurentius Iustinian In all workes saith hee whosoever desireth his soules health let him looke to the manner of his intention and direct it to that end which the Divine Law commandeth that he spend not his labour in vaine Hee adds It is to little purpose to meddle with difficult affaires to converse familiarly with Kings and Princes to get a famous name of sanctity and science and to doe all this with a wrong intention Laur. Iust de Regim praeâ—at c. 22. Richardus Victorinus That as the body is saith hee without life the same is a deede without a good intention Rich. De statu inter hom c. 7. even as often as Christ proclaimeth that his Attendite Take heede or beware as when he admonisheth Beware of the Scribes Beware of the leaven of the Pharisees Beware of false Prophets Luk. 10.46 Luk. 12.1 Mat. 7.15 Mat 6.1 for the most part some grievous danger is at hand and then wee must deale very warily In this voyce Christ calling aloud to us all Take heede saith he
the afflicted and poore of patience the angry and quarrelsome of meekenesse the impure and intemperate of continency the idle and slothfull of industry finally let him bee such the desire of holy eyes Let your light so shine before men that they may see your good workes For indeede they which draw the eyes of others unto them by the example of a more holy life must themselves by no meanes cast their eyes upon their spâ—ctators that they may please them but that they may learne of them Let them lookâ— upon the honour of God alone in all things even as Aaron kept his eyes upon his frontall onely so these contemplating God onely with a stedfast looke let them refuse even praise offered and passe it from themselves to God and as much as they displease themselves so much let them desire to please God onely by a true and sincere intention in all things of which was spoke in the Chapter next before how necessary it is now it shall bee moreover shewed how none of our actions without this can please God Wedding Song 1. In the divine Epithalamium the Kingly Bridegroome from Heaven doth marvellously commend the eyes of his Royall Love but by most unlike similitudes insomuch that a man unskilfull of heavenly secrets may not without cause demand I pray is not this Bridegroome beside himselfe with what words commends hee his Spouse Thou hast Doves eyes saith hee and againe Thine eyes are like the Fish-pooles in Hesbon by the Gate of Bathrabbim Cant. 7.4 Have Doves eyes any thing with a Fish-pond what is lesse like one to another then an eye and a great wide Poole the Divine Spirit hath folded up this mystery in an elegant cover The eyes are like Doves eyes for to looke with compared to the Fish-pooles in Hesbon to bee lookt uppon Hesbon the royall City according to Hierom was twenty miles distant from Iordane at one of the Gates hereof were two most stately Fish-ponds as cleare as Christall hither the people upon holy dayes did flow in whole troopes to the spectacle of this Christall sea It was therefore almost a daily thing for these Fish-pooles to be lookt upon and from hence the Holy Ghost compareth such eyes as please him both to Fish-pooles and Doves eyes and indeed first of all hee assimilate them to Doves eyes The Dove iâ— the understanding of all Nations was a Symbole of the mutuall fidelity of man and wife when a one regards the other with equal faith And this the Heavenlâ— Bridegroome greatly praiseth in as undefiled soule that it hath Dove-like eyes Thou hast saith hee Doves eyes faithfull and chaâ— eyes which thou deflectest upoâ— mee onely and which I onely satisfie for indeed in whatsoever thou dost thou respectest no other but me and towards me is thy desire Can. 1.10 And even as either married party turning away their eyes from the other moveth suspition of an adulterous minde So the soule if she cast the eye of her intention upon any other thing then God maketh show that her will is to breake promise and to please others besides God for the faithfull soule doth daily ingeminate that saying Mine heart hath talked of thee seeke yee my face thy face Lord will I seeke Psal 29.9 Mine eyes are both of so wide and narrow capacity that besides thee my God they can receive none nor can serve the eyes of none but thine For that cause such constant Doves eyes are also compared with the Fish-pooles in Hesbon for God will have his lovers to bee seene of all men hee will have the eyes of all men to bee fastened on them that the proud man by observing them may learne what an excellent vertue Humility is that the covetous person may see what liberality can doe that the dishonest may perceive how comely Chastity is that the wrathfull may know what meekenesse and placability can performe GOD will have his friends to bee like the Fish-pooles in Hesbon which many may contemplate out of which they may draw from which they may take vertuous examples And although these Fish-pooles be seene yet let them not perceive themselves to bee seene nor let them looke upon others so as that they covet to please them altogether as Aaron which received the eyes of all upon himselfe himselfe daring to send forth his eyes upon none Therefore let him not covet to please others who covets to please God nor let him fixe the eye of his intention upon any created thing who desires to stirre up the love of the Creator towards himselfe Here is the principall matter that man continually observe God the end of all his actions Surely the duty of a Christian is not to be measured by the beginnings one may goe out of the meanest Cottage to London into the Kings Court againe he may from hence take his way to the poorest Country house and by these bounds of the way both that and this journy is to be esteemed But as a Traveller about to goe to London hath his minde continually running upon London museth with himselfe day and night on London dreames of London this cogitation forsakes him not going to bed nor rising for London is the utmost bounds of his way so in all our actions let us ever set before us our end let every man say to himselfe daily whither doe I goe what doe I seeke for what doe I weary my selfe This intention is as necessary for him that will live godly as it is necessary for him to draw his breath that will live naturally and that for a twofold cause The first to drive away vaine glory the other to encrease good deserts Vaine glory a vice most dangerous and also most subtill so diversly treacherous that it can bee hardly avoyded Other vices lay waite for us on earth but this sets traps almost in heaven it selfe it invades him on all sides that is busied in vertues Yea the more holily one liveth by this it takes to it selfe the more liberty and rushes on so much the bolder by how much the more defence it sees against it selfe it encreaseth and gets strength from our vertues Every sort of Vermine as Froggs Mice Mothes Beetles Wormes and such kind of Creatures are bred of putred matter out of the earth But this most filthy worme vaine glory proceedes out of a fresh and generous seed out of large almes out of rigid fasting out of fervent prayers takes her birth and spareth as Hierome speakes No State Order or Sexe and being overcome riseth up more vehemently against the Conquerour Vaine glory is a strong Hecticke sucking up the marrow and scarce ever if it have possest a man forsaking him the first and last vice wee have to overcome in Augustines opinion How sweet was it to the Prophet Ionah to repose at noone under his shady Gourd one little worme confounded all that amenity After this manner our good workes flourish like a tree spreading forth his fruitfull armes but as
had need bee able to swallow all kinds of invectives reproaches reprehensions dispraises bitter taunts many wry lookes and as Iuglers devour Knives by cleanly conveiance so these are constrained to indure and take downe whether they will or no many bitter and stinging words indeed They have their detracters corrivals adversaries malevolent and envious antagonists yet notwithstanding they are driven to make low congees to them to kisse their hands to reverence them with a thousand ceremonies and pleasing gestures or else to renounce the service of the world Neither yet doe they want cares vexations perturbations and troubles at home All these things taken together would be like a fat Oxe cut in pieces so that fire were not wanting so that a right intention like the coelestiall flame would licke them up But now because many beare such things but impatiently they beare but not offer them to God they suffer these things but without a right intention they suffer not for Christ but for themselves for their owne and the worlds sake hereupon no desert or reward is to be thought of in this case they beate the ayre they sow upon stones they deserve no favour from God Of these people elegantly and truely Bernard Woe be to them saith hee which carry the crosse not as our Saviour did his but as that Cyrenean another mans For they are broken with a double contrition which are of this sort both for as much as they temporally afflict themselves here for temporall glory and for their inward pride are drag'd to eternall punishment hereafter They labour with Christ but they reigne not with Christ They drinke of the brooke in the way but they shall not lift up their head in the gate they mourne now but they shall not be comforted Bern. in Apol. ad Gul. abb initio So that reviling Theefe was Crucified indeed by Christ but he did not goe with Christ from the Crosse to Paradise In like manner many take much paines but in vaine sustaine much but also in vaine they exercise vertue likewise as it seemeth but all in vaine yea with losse because they want a right intention in all these things Oseas the Hebrew Prophet deciphering these very people An Heifer Osc 10.11 saith he that is taught to tread out the Corne. They which labour without a sure and right intention are like Oxen which tread out the Corne these though they be loosed from their worke yet returne of their owne accord they are already growne perfit in this labour which also they enjoy for thereby they fill their mouths full of Provender and so willingly perpetuate this businesse and put on the yoke againe very easily No otherwise doe these Schollers of the world whom Gregory notably setting forth They willingly toyle and moyle for the glory of the world and likewise how their necks with all devotion to the yoke of hard labours And what wages have they for their worke a mouth full of Provender but not a purse so well fild with monies They bee Heifers indeed taught to tread out the Corne they labour like Beasts that draw or grinde or like blind horses in a Fullers Mill they are driven by one boy with a whip and run all day And whither doe they come at length in the evening they are in the very same place because they goe round in a Circle so they which want a right intention are starke blind and make no progresse at all in vertue this day to morrow the next day comes without any difference to them These Oxen alwaies plough in the same path and have this labour for their paines therefore they can expect nothing else from God This is the cause why Paul so contentedly exhorteth Whatsoever yee doe in word oâ— deed doe all in the name of the LORD IESVS giving thankes to GOD and the Father by him Colossians 3.17 The same Apostle as earnestly pressing it againe Whether yee eate saith hee or drinke or whatsoever yee doe doe all to the glory of GOD. All all which must so eate so drinke so doe every thing else that GOD may bee honoured no man hurt or offended Chrysostome explaining this precept of Paul Although a thing saith hee be spirituall yet if it bee not done for Gods sake it hurts him very much that doth it Chrysostome Tom. 5. Orat. Calendis dictâ And even as Masons doe carry their Rule from Angle to Angle so let that Divine saying of Paul bee our rule Whether yee eate or drinke or whatsoever yee doe doe all to the glory of God Most rightly therefore Laurentius Iustinian Let the first Word the first Thought the first Affection sound of the divine praise let it direct a Supplication inkindled with zeale to GOD. Iust de discipl et perfect Mon. c. 10. Fine A thing well begun is as good as halfe done Dimidium facti qui bene coepit haber The end of the first Booke The Second Booke declareth who are both the favourers and foes of a good intention but chiefly Vaine glory and rash Iudgment the Signes Practise and reward thereof CHAP. I. That a Right Intention is that good will commended by the Angels GOod will is the Soule of action good will it never but rich good will can doe all things The night which Christ was borne Genij the heavenly ministers sung a wonderfull Song on earth they which heard these Musitians from Heaven were Shepheards the Quire Et in terra pax hominibus bona volungat the Field the Song iâ— selfe And in earth peace god will towards men Luk. 2.15 I beseech you let us take so much time as to enquire this very thing of all those which dutyfully stood about the strawen Cradle of Christ what Good wilâ— is Let us begin first to demand of the Angels themselves O most pure and blessed Spirits why doe yee come downe in troups unto our Cottages what seeke yee in earth that can be wanting in Heaven we have no lodging worthy of you To this our question this is the voyce of all the Angels at once O mortals we know well the condition and inhabiters of the place Neither indeed doe wee seeke famous adventures rare inventions exotick Arts strange fashions nor Gold or Iewels by this our comming but Good Will which is more precious and deare to us then gold and all kind of Iewels And surely herein the Angels seeme in my mind to have done so as Great men sometimes use to doe when they come in their Iourney to a poore Ale-house For the tâ—pster when hee seeth an honourable Baron or noble Earle to bee his Guest first of all he purposeth to excuse the meannes of the house that they can find no delicates or dainties there no Beds fit enough for so great a stranger that they have bread and drinke in a readinesse but are without almost every thing else and that indeed the manner of living in the Country is no otherwise yet if hee please to stay
any one discommend thee thou art not a jot hurt for whether it be praise or dispraise it receiveth gaine or losse onely from God As for all humane things they are utterly vaine Truely most vaine This was the mind this the Doctrine of our Saviour Iesus Christ whose learning when the Iewes wondred at and said How knoweth this man letters having never learned Hereunto the true Master of Humility My Doctrine quoth he is not mine but his that sent me Ioh. 7.16 So when he wrought Miracles and healed men of most desperate infirmities For the most part hee charged that they should tell no man This was done for our instruction that If we would glory wee should glory in the Lord for not he that commendeth himselfe is approved but whom GOD commends 2 Cor. 10.18 Therefore a Seneca very excellently hath admonished Let the conscience be discharged let us take no paines aâ— all for Fame And accordinglâ— Annaeus compelling himselfe here unto Nihil opinionis causa omnia conscientiae factam I will doe nothing saith he for love of opinion all things foâ— conscience sake Sen. l. 3. de Ir c. 41. et devit beat c. 20 Bernard confirming these things iâ— fuller tearmes Our Intention saith he shall be pure if in everâ— thing that we doe we seeke eitheâ— the honour of God or the profit oâ— our Neighbour or a good conscience God in times past decreed undeâ— paine of death a thing at first sight of small moment that none should burne perfumes appointed for the service of God in any prophane use Ordained You shall not make to your selves according to the composition thereof It shall be unto thee holy for the Lord. Whosoever shall make like to that to smell thereunto shall even be cut off from the people Exod. 30. ver 3.9.38 Glory is a precious perfume but it is due to God and to him onely What man soever thou art beware to touch these Odours it is a matter of death To God onely be all honour and glory With a vigilant care therefore saith Gregory in all things that we doe we must weigh our intention that it may aime at nothing Temporall in whatsoever it performeth but fixe it selfe wholly upon the solidity of Eternity least if the building of our Actions have no foundation to stay it the earth may sinke and bring it to confusion Greg. l. 28. Mor. c. 6. propius finem Whosoever loveth a good intention must needs hate vaine glory or else he makes no great account of Heaven We have treated at large concerning this plague of a Right Intention Rancour But the malignity of this disease which is so obstinate and common every where requireth that we discourse farther of the very same in the Chapter following CHAP. V. Finally what Vaine Glory is at how shamefully it murdereth a Right Intention unlesse it be prevented VAine Glory is a huge Rocke upon which there are scarcely any men but either suffer shipwracke or at least damage What Marriner is there so skilfull which can take heed enough not to split his Vessell upon this Rocke And looke how diverse vaine glory is in her selfe so many severall names she hath obtained of ancient Writers Basil Let us beware saith he of that sweet Spy of spirituall Workes that pleasing enemy of our Soules that moth of vertues that most fauning robber of good deeds and that some paintresse of poison in a hony colour Basil de constit Mon. c. 11. Fit Titles for us to bestow The sweet Spy saith he of spirituall Workes like to treacherous Delilah which with soothing blandishments bereaved Sampson of his strength and delivered him to his enemies The Soules pleasing enemy and killeth the more cruelly the more it delighteth and as Cyprian aptly Whilst it lifteth up Dum extollit emollit et puln git cum ungit it pulleth downe and woundeth when it healeth The Moth of Vertues Vaine Glory And withall as out of the more precious Garment Salveth is bred the stronger Worme which teares and gnawes about her Parents so out of the nobler vertue proceedeth the vainer glory and more pernitious the death of her mother The most flattering robber of good workes She allureth and delighteth shee provoketh and perswadeth that she may murther and despoile the soule of 〈◊〉 goods The Painter of Poyson Ah! what man is so religious and holy that hee can espy and beware of all her treacheries But how audacious and hurtfull this vice is above the rest egregiously Chrysostom There is nothing saith he secure from this enemy which like a contagious disease corrupteth all things Christ our Lord exhorted that wee should lay up our treasures in heaven whither neither Thiefe approacheth and where the Moth maketh no spoyle Neverthelesse vaine glory reacheth up thither and many times the things which one had treasured up in Heaven through the fruit of good workes one assault of vaine glory destroyeth consumeth and utterly confoundeth Chrys Hom 72. in Mat In the very same manâ—er Basil Vain Glory saith he is a crafty Deceiver and even in the very closure of Heaven Contriver of plots a placer of wiles againsâ— us Basil in Constitut Mon. c. 11. Peter Chrysologus no lesse eloquently of this mischiefe It is saith he a subtile evill a secret poyson hidden venome the staine of vertue the moth of Sanctity All adverse things contend with their owne strength fight with their owne Weapons impugne openly whereby they are both as easily avoyded as seene but this by cruell Art heweth vertues asunder with the sword of vertues killeth fasting with fasting In pieces emptieth the force of prayer by prayer overthroweth mercy with pitty this vice of remedies creates diseases and of medicine maketh longer infirmities Eleazar the Hebrew that jewell of Noble men that hee alone might overcome a whole Army tooke upon himselfe to slay the Kings Elephant for Hee supposed that the King was upon it 1. Mach. 6.43 Therefore taking his Dagger he ranne most couragiously under the Beast and thrust him into the belly where it is softest so that withall he fell downe under the Elephant which hee had slaine and remained as Ambrose speaketh buried in his owne Triumph Triumpho suo sepultus A marvellous exployr We also bestir our selves in Battell but vices stand and fight against us with diverse manner of assaults Here the first and greatest labour is to overthrow the Elephant of our flesh But alasse poore wretches that we are whoâ— many times the Victory it self oppresseth and destroyeth whilsâ— we fall downe under the enemâ— which we overcome We suppresâ— the wantonizing flesh with fasâ—ings watchings and other rigorous courses but are overthrown and buried in this our very Trâ—umph being slaine not by thâ— flesh but by vaine glory Toâ— much selfe-conceit and that 〈◊〉 we have by nature of admirinâ— and esteeming our selves and oâ—â— owne things cuts our throates after we are Conquerours A pâ—tifull exploit Epictetus heeâ—
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
gathered which may advance to high matters nor does any bring a more acceptable gift present then he which giveth wings fit for an ambitious flight Behold how the eyes of such men are carried away from God after most vaine things thus they live to themselves but hee cannot live to God which will live to himselfe Therefore the eye constantly reflected upon God this at length is simple the Intention waiting every where upon God nor looking upon any thing unlesse withall it looke upon God this is finally both a Right and sincere Intention By this wee live to God even as it delighted that sweete Singer of Israel to say My soule shall live unto him Psalm 21.30 Secund. Hier. Hereby winning from himselfe that excellent saying Psal 101.4 I have set no wicked thing before me or as we read I will take no wicked thing in hand CHAP. II. What a most Right Intention is WEe direct for the most part our Intention after a threefold manner unto God First some mâ—n serveth God and keepes himselfe from the greater sort of offences for feare of punishment hee dreads Hell fire eternall torments such a one not long after dareth some hing Adventureth worthy of not onely the Prâ—son or the turne-off but of Hell â—ee adventuâ—es I say something â—nd puts the matter to the hazard for thinkes he I am not yet so â—eâ—r to the pit of Hell but I may with courage enough attâ—mpt this or that the debt which perhaps I sh ll bind my selfe in I mâ—y lose by a penitent Confession the guilt which by chance I shall draw upon me I may wipe off againe let us goe on therefore we shall have time enough to returne to our duty Ah this is not a single eye nor if it be is it long such for it lookes not upon God onely If the Divell and Hell were a fable that man would build a Heaven for himselfe out of Heaven and would beleeve himselfe blessed if he might live at his pleasure and wholly given to his belly like a Beast This is their Intention for the most part whom Paul calleth naturall men which perceive not the things that are of the Spirit 1 Cor. 2.14 Another way the Intention is directed to God Some man serveth God because hee desires to live among the blessed Heaven is sweet to him an eternall reward a reward over and above great He enclines his heart to doe righteousnesse for retribution sake This Intention is much better then the first yet not the best I say it is better for he which coveteth the joyes of Heaven Cautions is more regardfull then he which onely feareth the torments of Hell neither feareth them alwaies but sometimes forgetfull of his dread runs into that which is forbidden The third way he directeth his Intention most rightly to God who concludes thus in his minde I serue God and therefore doe I serve him because this Master is most worthy to bee served of all men and because he prevents me with exceeding and innumerable benefits I owe all things to him I desire to please him and for him I doe all things that I doe I am not any ways solicitous of wages or reward God I serve and will serve whilst I live wheresoever my recompence be This is the most Right Intention of all to doe all things not with a respect of ones selfe but of God not of gaine but onely honesty Of this Intention the Hebrew King David making his boast An Offering of a free heart saith hee will I give thee and praise thy Name O Lord because it is so comfortable Psal 54.6 Here most eloquently Saint August Why of a free heart saith hee because I freely love that which I praise I praise God and rejoyce in his praise whose praise I am not ashamed of Let it be free both what is loved and what is praised what is free himselfe for himselfe not for anything else What reward shalt thou receive of God O thou covetous man He preserveth not the earth but himselfe for thee who made Heaven and Earth Voluntarily will I offer unto thee doe it not then of necessity for if thou praisest God for any other thing thou praisest him of necessity if thou hadst that present which thou lovest thou wouldst not praise God Marke what I say thou praisest God namely that hee might give thee a great deale of money if thou couldst have much money else-where and not from God wouldst thou praise God at all If therefore thou praisest God for money thou offerest not freely to God but offerest of necessity because thou lovest I know not what beside him Contemne all things and attend him love him of thy owne accord because thou findest no better thing which he can give then himselfe And I will confesse unto thy Name O Lord because it is so good for nothing else but because it is good What does hee say I will confesse unto thy name O Lord because thou givest mee fruitfull lands because thou givest me gold and silver because thou givest me great riches and excelling dignity not but why because it is good I find nothing better then thy Name therefore will I praise thy Name O Lord because it is good Augus Tom 8. in Psal 54. 1. Behold to serve God for Gods sake this at length is to serve God truely for so God both loveth us serves us himselfe even as hee promiseth by Osea Osea 14.15 I will love them freely saith he that is meerely of mine owne accord The same he justly requireth of us for indeed he will not have us to serve him so as a dogge serves his master for a bit or a bone for if wee serve God for heaven wee make shew enough that heaven is dearer unto us then God Most fitly to this purpose Seneca lib. 4. de benef c. 1. There are found some saith hee which use honesty for advantage and whom vertue alone pleaseth not which carrieth no great shew if so be she hath any thing common whereas vertue is neither invited by gaine nor affrighted by losse nor corrupteth any man in that sort by hope or promise treading profit under feet we must goe after her whithersoever shee calleth whithersoever shee sends us without any respect of our private gaine yea sometimes must wee goe on not sparing our owne blood nor is her command ever to be slighted What shall I obtaine sayest thou if I shall doe this which I doe frankly freely nothing over is promised thee if any booty shall come in the way thou shalt reckon it among thy vailes the price of honesty is in itselfe Lodovicus Blosius comes for a convenient witnesse to this purpose who mâ—king good this very thing The Lord saith he upon a time inspired a certaine Virgin with these words I would have my Elect so perswaded in themselves that their good workes and exercises doe throughly please me when they serve mee at their owne charge
soone as the worme of Pride bites this Tree all things in a moment wither This little worme knowes how to hide her selfe so so privily to gnaw that they themselves which swell with vaine glory not onely take no notice of it but not so much as beleeve him which notes and gives them warning of it This worme suffers it selfe to bee driven away and gives place to the Charme but presently returnes It is not sufficient that vaine glory hath once flowne away she returnes a hundred times a thousand times she returnes and often with the greater assault Therefore this venemous Serpent is daily and more often to be laid at with sacred Inchantments A true Charme against this plague is that of the Kingly Prophet Non nobis Domine non nobis Not unto us Lord not unto us but to thy name give the praise Psal 115.1 Whilst wee live as Bernard admonisheth Let not this Sacred Charme of the Hebrew King goe out of our heart and mouth But who is so cheerefull to sing this alwaies Hee which in all things is of sincere and right intention this exciteth and makes quicke this teacheth to doe well and daily to sing forth Not unto us O Lord not unto us but to thy Name give the glory to thine O Lord not to our name nor to our merits but thine all things for the greater glory of God So necessary is a right intention that without this no man can avoyd vaine glory which rightly Cyprian calleth a most subtill evill which penetrates the more hidden secrets of the heart and infuseth it selfe insensibly in more spirituall minds Cypr. De â—ent et ieiun initio elegantly Peter Chrysologus Vaine glory saith hee is a secret poison the staine of vertues the moth of sanctity Chry. Sermon 7. Excellently Iohn Chrysostom O strong kinde of calamity saith hee O this furious disturbance what the Moth cannot corrode nor the Thiefe breake into those things vaine glory quite consumeth This is the Canker of the heavenly treasure this is the Thiefe which steales eternall Kingdomes which takes away from us immarcessible riches which like a contagious disease corrupteth all things So because the Divell foresees it to bee an inexpugnable Fortresse as well against Theeves and Wormes as other warlike Engines he subverts it by vaine glory Châ—y in c. 22. Mat. Hom. 27. Behold even Heaven is not safe from these wormes Christ perswads Lay up for your selves treasures in Heaven Matt. 6.20 and yet neither so indeed are the things altogether secure which are laid up there vaine glory creeping behind with a thievish pace privily a sporteth the treasures already laid up in Heaven unlesse a right intention bee set for their Keeper which yet may not goe a nailes breadth from the riches committed to her trust what good soever we have done at any time whatsoever wee shall doe hereafter let us fence on all sides with a most right intention unlesse it delight us to spend our labour in vaine The most difficult as also the most excellent workes are of no moment unlesse a good intention accompany all labour is vaine which a right intention commends not This God lookes upon in all our actions to this hee will aime the reward Scarcely is there a greater or more memorable designe then for one to spend his life for another But although one cloath a hundred Gibbets with his body put on sixe hundred torturing Wheeles purple a thousand Axes and dye a thousand times unlesse that bee done for Christ in Gods cause with a holy intention hee may dye but he shall never bee a Martyr that shall profit him nothing unto heavenly glory Not paine but the cause but the purpose maketh Martyrs as Hierom witnesses Hier. in c. 5. ad Gal. The same reason is in other things of greatest moment Since therefore the intention is of so great nobility rightly in the divine Leaves is it called the heart The heart is the beginning of life such a life as a heart A man turnes into a beast if a beasts heart bee planted in him a beast turnes into a man if a mans heart bee added to him God would have Nebuchadnezer the King to bee made a Beast and to live among them as one of them therefore hee commanded Let his heart be changed from mans and let a Beasts heart bee given him Dan. 4.16 but GOD would that this Beast should againe bee changed into a man it was done and it stood upon his feet as a man and a mans heart was given to it Dan. 7.4 Such is the intention the heart of all things which we doe Consider me here I pray you the same sentence pronounced in two Courts In the Court of Hierusalem Caiphas the High Priest being President in a full assembly of Senators it was said It is expedient for us that one man dye for the people and that the whole Nation perish not Ioh. 11.50 This the chiefe Priest Decreed the rest subscribed The very same thing was Decreed in the Court of Heaven by the most Holy Trinity It is expedient that one man dye for the People But this same decretory Sentence was indeed in the Counsell of Hierusalem a thing of greatest folly and injustice in the heavenly Counsell of greatest Wisedome and Iustice there the Savage heart of Caiphas and the Senatours by his malice and envie was stirred up against this one man but here the Divine Heart was carried with exceeding love towards this man Thus the heart is the beginning of life and even as the heart being hurt death is nigh to all the faculties of the same so no worke of man can bee tearmed living which wants this heart which is not for God all labour is as good as dead whatsoever is destitute of this living intention Appianus Alexandrinus relates a marvelous thing of two heartlesse Sacrifices Iulius Caesar the same day which hee fell in Court before hee went into the Senate made the accustomed Offering the beast opened there was no heart The Southsayer Prophecying I know not what of the Emperours death Iulius laught and commanded another to be brought and this also wanted a heart Marvellous indeed twice marvellous Cicero l. 2. de Divin And by what meanes could a Creature live without a heart whether then at first consumed or else wanting before if before and how did it live if then and how was it consumed Whatsoever the matter bee a Beast offered in Sacrifice without a heart was a sure messenger of Death so also a worke without a right intention is a dead worke unprofitable none Therefore keepe thy heart above all keeping for out of it are the issues of life Prov. 4 23. Therefore how often soever wee undertake any businesse either about to pray or to heare divine Service or to give almes or to doe any other thing let us care for this onely and before all things that such a heart as this bee not wanting to us in these actions that by a right
and companion in this holy conflict being fore knowne of God is already destined to eternall flames therefore what ever he doth never so well hee doth all in vaine The old man was astonished at these speeches O terrible newes saith hee therefore must this young mans so excellent paines and endeavours come to nought ah my soule pitties it Here againe the Angel from Hell I knew saith hee that thou wouldest heare this not without sighes and groanes but yet the Divine Decrees cannot bee rescinded So vanisht out of his sight this most beautifull Bugbeare By this meanes the old man could never looke upon the young man his Companion without a deepe sigh presaging his griefe At length the young man noted it nor deferred to aske what the cause wâ—s that as often as hee lookt upon him did withall fetch a sigh whereat the old man againe shewing the same pittifull expâ—ession why dost thou enforce mee saith hee to repeate mine ineffable sorrow thou maist wish mee to hold my peâ—ce here rather then speake This same tergiversation of the old man greatly stird up the young man to extort his answer The old man therefore wearied with many entreaties Speake out that hee would declare whatsoever it were at length not without groaning It is signified unto mee saith hee that thou art to bee damned and strivest in vaine for Heaven Here the young man with a singular alacrity ô my Father saith hee let not this trouble or afflict thee Hitherto I have served GOD not as a mercenary for Heaven but as a sonne out of duty because hee is the chiefest good to whom I owe my selfe wholly whatsoever hee may finally determine of mee The elder admiring so sincere Intention of minde let us serve GOD saith hee to the uttermost of our strength that good Father cannot put off a Father hee hath care of us Neither did GOD deferre to shew his fatherly affection towards such obsequent Children Shortly after hee sent downe his true Angel to perswade the old man not to beleeve the Tales of that cheating Divell that the young man was ordained by God to eternall rewards and that he was singularly well pleased with such a generous mind in his service God will therefore be served of us not to that end that we may escape the bottomles dungeon nor to that end that we may inhabite the heavenly Temple but because hee is most unworthy of the duties of all men and Angels wherefore the greatest reward of good deeds is To please GOD. For indeed GOD is of so great goodnesse and liberality that hee doth not reject the homage even of Slaves fearing Hell or servants hoping for heaven but they which serve a plainely voluntary and free servitude these he embraceth as truely loving Children to every one of these answereth that lovely saying Sonne all that I have is thine CHAP. VIII What an ill intention is THe Waspe is a little Creature but that member which it hath strucke how doth it ake and beat and burne The Gnat is a much smaller Fly how slender a Nebb hath it yet therewith as with a Gimlet it draweth blood and the part which it hath wounded presently swelleth More subtill What is thinner then the sting of a Scorpion the eye can scarce perceive it yet therewith as with an invisible Dagger the whole man is stabb'd to death How great a lumpe of Dowe doth a little Leaven passe through in a few houres one little measure of Vineger or a drop of Gall spoyleth a whole Vessell of generous Wine An ill intention is so strong and cruell a Poison that it depraveth any good action whatsoever Wee have hitherto entreated of a good intention what it is and how necessary Now moreover we will discourse of an evill one and declare how this Leaven how this filthy poison infecteth the best things how this subtill sting of a Scorpion killeth without more adoe The Statue appearing to King Nabuchadnezer was a prodigy for price matter and magnitude an incomparable Tower of Gold Silver Brasse Iron But because the lower part thereof was not firme because the feet were of Earth and Clay therefore one little stone did so shiver this precious heape that not so much as a Tyle was left fit for use Then was the Iron the Clay the Brasse the Silver and the Gold broken in pieces together and became like the Chaffe of the Summer threshing floores and the winde carried them away Dan. 2.35 Even so an ill intention doth so batter a good worke whatsoever it be that it leaves it not the least goodnesse behind That which hath an evill end is it selfe also evill Those two hundred and fifty seditious Princes of the assembly offered incense every one of these had his Censer Thou wouldst have said there had beene as many Priests as there were heades of this Function Over-against them stood Aaron by himselfe So on both sides they did the same thing as if they had strove who should better execute this Office which part therefore overcame which did more please the Lord God was extreamely against them all not because their Censors were little worth For Aarons Censor was of the purest Gold but these mens Brasen Vide Iacob Salianum Tom. 2. Annal. vet test Anno Mundi 3547. n. 1 Numb 16. or because their Incense was lesse fragrant but because their intention was the worst whereby they endeavoured to draw Moses and Aaron into hatred with the people Wherefore they were all swallowed up by the revengefull earth And they went downe alive into the pit and the earth closed upon them and they perished from among the Congregation Their Censers were madâ— broad Plates for a covering of the Altar that it might bee a perpetuall mâ—nument to the Israelites whereby they might bee put in minde that God beareth not respect to the action but to the intention That whiâ—h hath an evill end is it selfe also evill How great things have beene done in all Ages and are at this day done in the world vvhich to humane eyes may seeme most excellent most holy whereas the all discerning eyes of GOD condemne the same as starke naught And note mee I beseech you the Royall young man Absolon how humane how obsequiâ—us and how modest was hee First hee stood early in the morning at the Kings Gate like a Porter and when any one came to doe him obeysance Absolon put forth his hand and tooke him and kissed him 2 Sam. 15.5 Who ever saw a young man of the Royall Bloud equall to him in courtesie for if any one came about businesse to the Court hee called him unto him in a friendly sort asking from what City hee came which as soone as hee understood most familiarly cheares up the man thy matters saith hee seeme to mee good and right but there is no man deputed of the King to heare thee O what a clement and benigne Lord is here and how fit will hee be hereafter to fit at the
the First of mankind refused to performe Protoplasti If God had commanded any great and difficult matters they might have had some excuse for their fault But whereas most free liberty was granted them over all the Trees of Paradise one onely excepted it was an intolerable offence and worthy of so gre t a punishment that they would not abstaine their hands so much as from that one which was so seriously forbidden them From hence then it appeares how much also God detesteth those which goe about most unjustly to fore-stall him of his glory which he will have to be onely due unto himselfe God hateth all sinfull people but hee also resisteth the proud and arragant â—am 4.6 even them whom this vice which is neare kinne to Idolatry hath infected The truth it selfe standeth for a witnesse and How saith he can yee beleeve which receive honour one of another and seeke not the honour which commeth from God onely Ioh. 5.44 O wretches a Theatre is set up for you in Heaven and yet yee gather Spectators upon earth Chrysost in Epist ad Rom. Hom. 17. ante finem ubi plura huc facientia licet videre Augustine strucke at the rable of old Philosophers with the weapon which hee tooke from them after this manner They set up an Image of this fashion A Queene having neither attire nor countenance befitting that dignity yet sate in a high Chaire of Estate the Queenes name was Pleasure Close by her stood a troupe of noble Damosels The Vertues like Hand maids ready at every backe of their Mistresse These the wanton Lady tired with diverse commands and now she gave charge to Prudence now to Fortitude now to Temperance what they should performe in her service Well saith Austin did the Philosophers expresse what they pleased in this picture but plainely to prove the desire of Glory Praise wherewith they themselves were exceedingly possest Therefore let us draw a Table like to that before but in the roome of Pleasure let us place Vaine Glory upon whose command the Vertues may waite in that manner that Prudence may provide nothing Iustice distribute nothing Fortitude endure nothing Temperance moderate nothing but what is enjoyned by Vaine Glory and hoped will please the eyes of others And what I pray is more unreasonable then this wicked Government That the most filthy monster that anticke shadow of true Glory should triumph thus over Most Royall Queenes the vertues and make them subject whether they will or no to her full detestable power even thus the case standeth men live after this manner in this sort they spend their service these are the spectacles of the world these the miracles thereof very weighty I confesse and oftentimes of much sweat and trouble but not hard to the greedy appetite of praise all things come flowing under the lovely dominion of Vaine Glory Vertues themselves degenerate into this sweet affection and will not have their generous stoutnesse to be much assaulted in this point but readily yeeld to the pleasure of counterfet Glory But Verily I say unto you they have their reward Math. 6.2.5.16 The Romanes which were Lords of the World how bravely did they performe many things how excellent were they in peace and warre how praise-worthy their Iustice Notable how exquisite their Prudence how famous their Clemency how invinâ—ible their Fortitude their Temperance how illustrious how pure and impenetrable their Chastity how admirable their Constancy But they had their reward Augustine being a most plentifull Witnesse The honour and glory saith he wherewith God made the Romans most illustrious was the wages of the good workes they did nor have they any cause to complaine of the Iustice of the great and living God Aug. l. 5. De Civit. c. 1â— Their workes were singular but they had a reward fit for them They were ambitious of glory and surely they obtained it The bounds of the Romane Empire were the compasse of the earth and the Ocean so that whatsoever was convenient or worthy to bee won they overcame Therefore they made the East and West their borders except a few places without accesse or inhabitants or else of no regard They had their reward The most upright God le ts passe no vice nor yet vertue without punishment or reward Whereupon to those better Actions which yet his Will is not to endue with Heaven he assigneth a recompence proportionable and out of Heaven they have their revvard Receive but so that they may not have an eternall one Ah how much paines is taken every where but these paines are nothing to Heaven I beseech you let us but looke onely into Princes Courts of what a diverse kind are services here of what exact industry of what fine patience of what curious trust of what active policy to stand whole dayes and many times all â—â—ll night or to run to and 〈…〉 wearinesse to endure the envy of many to be ready 〈◊〉 all points â—f service is the daily use there And there are which pâ—â—forme all these things with mâ—st 〈…〉 of carriâ—â—e but they desire nothing else 〈…〉 and favour They have their reward For they tooke no thought how deare they â—hould be to God but how deare to the 〈◊〉 Others that are depâ—â—ed to businâ—â—es and the subtilty of cares in Pr nces Courts send forth most vigilâ—nt eyes every way that no detriment happen to the Kings Treasures or honours but often these good men whilst they looke to all things with most attentive carefulnesse they reckon not their owne soule among the things to be cared for so they stuffe their purses so they lose not the Princes favour they thinke it lawfull in the meane while to bee negligent of themselves and Heaven and scarce ever call themselves to account they conferre with their owne conscience very seldome and no otherwise then by chance they examine not their intention in the things they goe about Of all other matters they know how to conferre sweetly but very hardly endure to heare one discoursing for an houre of Heaven At a word They use not to bee present at home and speake with their owne persons being more faithfull to all other than themselves And these likewise Have their reward the aire of humane favour and gold a piece of shining earth alas an inheritance that endures no longer then we stay here Therefore Looke to your selves O Courtiers O whatsoever others that yee loose not the things which you have wrought but that yee may receive a full reward Ioh. 2. Epist v. 8. Be ye industrious and diligent in your places this is well indeed But because you will have notice taken of your diligence Be noted for this now is ill nay this now is worst of all that many times yee take no care how diligent and industrious you are as how yee may seeme to be Looke therefore to your selves least you also heare in time to come Receberunt mercedem suam
Augustine declaring this exceeding well How commeth it to passe saith hee that in the same â—ffliction evill men detest and blaspheme God but good men pray and praise him So much respect there is not what manner of things but what manner of man every one suffereth For durt being stirred about no otherwise then balme sendeth forth an horrible stinke and this a fragrant smell Aug. l. 1. De civit c. 8. ad finem The sixt A right intention assaileth her enemies with a stratagem that never faileth Warlike policy and alwaies carrieth away the victory Whilst Moses upon the Rocke lifted up his hands toward Heaven Israel prevailed and put the Amalekites to flight by a most memorable conquest As long as intention standeth upright towards God so long it falleth before no enemies it is invincible inexpugnable but when it begins to bee weary and looke downeward presently she looseth her strength and is taken Captive by her enemies I cannot omit here that which may seeme strange It falleth out sometimes that two contend before a Iudge each man pleadeth his cause he affirmeth this denyeth both of them alledgeth his reasons both desireth equity of the Iudge If you consider the cause both of them cannot overcome if the intention both many times goeth away Conquerour then especially when neither of them beginneth the controversie by evill fraud Intendeth when neither will hate Iustice for giving opposite sentence being indifferently resolved to win or loose the Suit as it shall seeme good to Iustice So both of them overcome They over come both not by the cause but by intention which is very commendable in both The seventh A right intention is a mighty comfort in all things especially in that houre which passeth sentence upon all our yeares For I suppose truely that at the last time of this life nothing will bee more joyfull to a dying man then to have done all things through his whole life before with a very good intention He truely shall dye most securely which hath lived most sincerely For if the goodnesse of God have decreed such liberall munifâ—cence towards all although thâ— meanest actions yet offered 〈◊〉 him with a good intention witâ— what ample gifts will hee crowâ— the whole life with a sincere mâ—â— ever devoted unto him But who horrour and trembling will possesâ—â— the wretch whose conscience shâ— lay all the course of his life before him in order and cry out against him with a lamentable aggravation in this manner Thou hasâ— neither dealt sincerely with God nor yet among men thou hast maâ—â— times shamefully deceived others thy selfe alwaies thou wouldâ— seeme one man and wast another thou hadst honesty in thy words nâ— in thy mind how often didst the counterfet friendship with thâ— mouth and gesture Deadly being a capitaâ— enemy in heart How often didsâ— thou put a very beautifull vizâ— upon thy Actions that therewith thou mightst hide a wicked intention thou didst speake muâ—se 〈◊〉 meere honey whiles thy enviouâ— mind was whetting a razour thoâ— didst commonly vaunt thy selfe in 〈◊〉 Peacocks painted Coate but didst nourish a Kite and a Vulture in thy brest being as faire without Keepe as foule within But thou hast deceived thy selfe not GOD to whom all things are manifest Woe hee to thee woe bee to all men which many times with no intention commonly not pure for the most part evill dedicate their Actions not to God but to their owne Genius and themselves and so utterly destroy them At the last day of Iudgement very many may bee upbraided with that Thy silver is turned to drosse Suffered So frequently to bee inticed with them thy wine is mixed with water Esa 1.22 Indeed thy Workes did shine like the purest Silver but because they admitted such a frequent mixture of ill intention they are changed into base silver yea even into drosse How continually therefore must we cry Not unto us O Lord not unto us bâ—t to thy name give the glory It is the precept of Christ Let your light so shine before men that they may glorify not you but your Father which is in Heaven Math 5.17 Therefore O all yee workes of the Lord blesse yee the Lord praise and exalt him above all for ever Dan. 3.57 Let our workes all wholly the leâ—st the greatest blesse the Lord for evermore CHAP. VII What observations follow out of those things which have bin spoken concerning a Right Intention where it is treated more at large of Rash Iudgement THere are diverse beautifull Arts indeed and of no vulgar account but because they make nothing to the Mill and getting bread therefore they are not fought after by any great company What doth it profit say they to know these things and bee ready to starve Many things are disputed among the learned many things also at Church in the Pulpit whereof thou mayest truely pronounce It is nothing to the getting of bread yea it is nothing to the gaining of Heaven What good is it to any most eloquently to recount the story of times what availeth it to comprehend the number of the Starres what doth it profit to know the motion of the heavenly Orbes if thou knowest not the Art which may advance thee above the Stars How many shall obtaine Heaven although they never heard any question made whether Heaven standeth still or the earth is turned round But now this Art which teacheth in what manner the Rule of all human Actions is to be handled how exceedingly doth it make to the getting of bread the bread of Angels which we shall eate in the Kingdome of God! Luk. 14.15 It is an old Song in praise of Mony Et genus eâ— formam regina 〈…〉 Mony royallâ— bestoweth both beauty and dignity Let us turne it and wee shall sing â—righter Regina Intentio Jntention royally bestoweth both beauty and dignity Sincere Intention setteth an heavenly price upon all things without this all the noblest Actions that can be lye without honour and nothing worth For the more compleat understanding of this Right Intention it is very necessary to declare now what may aptly follow upon it out of that which hath beene spoken Therefore we will annexe some consequences in order following 1. Consequence He which erreth in intention erreth in all things The whole matter is apparant and this one testimony surer then a thousand But if thine eye be evill thy whole body shall be full of darâ—nesse Mat. 6.23 He which in his journey wandereth out of the way the fâ—rther he goeth on the more grievously he erreth so the more earnestly a thing is done or how much nobler the matter which is undertaken it is made so much the worse if a good intention â—e wanting Intention bestoweth the nobility upon all Actions if this be ignoble and savouâ—eth of the flesh and earth how shall â—t give that to other things which iâ— wants it selfe Hee which applyeth himselfe to Learning onely that he may
chast cogitations least the enemy be sound to have over come it before hee was perceived tâ— lay siege to it For every houre It is a most profitable exercise indeed and of great moment to commend ones selfe every houre to God and his gracious protection to thinke upon the end of his life and so to revive a Right Intention For which end it will be very convenient every houre with a fervent affection to repeat the Lords Prayer or some other sweet ejaculation of holy men exemplified in Divine Scripture For indeed how can God of his aboundant goodnes but grant that man a happy end of his life which hath desired the same diverse yeares every houre True it is GOD who is no mans Debtor can most justly deny this if it be his pleasure although one had requested the same every houre for a thousand yeares together But Thinke yee of the Lord with a good heart or as some read it in goodnes Wisd 1. â— Your heavenly Father shall give the holy Spirit to them that aske him Luk. 11.13 All things whatsoever we shall aske in Prayer beleeving we shall receive Maâ— 21.22 He therefore that will obtaine true happines at the last houre of his life let him earnestly beg the same of God every houre To promote this most commodious piety he shall doe very well Rightly whosoever to that before shâ—ll adjoyne these thâ—â—e short Petitions Blessed be God for ever Have mercy upon me O God according to thy great compassion O my Lord and my God I offer my selfe unto thee with respect to thy good pleasure in every thing This therefore is to be added because the study of a good intention is then especially renewed when a man committeth himselfe all wholly to the pleasure of God Lodovicus Blosius testifieth that a holy Virgin being excited hereunto by inspiration Saint Gertrudo pronounced these words three hundred threescore and five times together Not mine but thy will bee done O most loving Iesu Blos Monil spirit c. 11. This may be imitated of every man and that with praise as the same Blosius excellently There is saith he no better prayer then for a man to aske that the good pleasure of GOD may be fulfilled both in himselfe and in all others In Instit Spirit c. 8. Who so useth no such exercise as this with him houres and dayes run on with him weekes and moneths and yeares passe away wherein there is seldome any remembrance of God scarse is God ever thought upon and but very slenderly which is not onely an unchristian and inhumane thing but also brutish But if any man would willingly square all his actions by a generall intention as it were by a Rule this brief forme we give him of the best intention Patterne O my most gracious God I entirely desire to conforme my selfe and all that belongs to mee to thy most holy Will in all thinge This one comprehendeth all good intentions whatsoever nor is there any thing that sooner bringeth a man to true tranquillity and happines then in all things to will the same that God willeth Whosoever commeth to this perfection is above all dangers and in the next place to Heaven Before Prayer either private or publicke examination of Conscience Communion He which is about to pray let him determine thus in his mind 1. I will pray that I may honouâ— worship and magnifie God 2. That I may please God and offer a gratefull Sacrifice unto him and so keepe my selfe in his favour 3. That I may give my God thankes for his liberall and and innumerable benefits towards me 4. That I shay shew contrition for mine offences 5. That I may crave such things as are necessary both for body and soule Procure strength health right understanding of mind the knowledge of my selfe 6. That I may obtaine increase of vertue in this life and of glory in that which is to come 7. That I may unite my will more and more with the Will of God He which shall prepare himselfe thus seriously to prayer shall not pray in vaine Blosius commendeth this short Prayer to be said by a Minister before divine Service which may very well accord with the devotion of all men Lord â—esu for thy honour sake I humbly desire to obey and serve thee faithfully and sincerely to praise thee without thee I can doe nothing as sist me by thy grace He that is about to examine his conscience let him say thus before hand 1. I will call my conscience to account Vse these premisses that I may learne to know my selfe 2. That I may obtaine purity of conscience 3. That I may the more diligently avoid such often relapses into former crimes 4. That I may continue in favour with God and thereby have my doings accepted 5. That by this meanes I may prepare my selfe to make Confession of my sins Hee that loveth purenesse of heart for the grace of his lips the King shall be his friend Prov. 22.11 He which is about to confesse his sins let him advise thus with himselfe 1. I stedfastly purpose to lay open my mind fully 2. I will shew submission by accusing my selfe 3. I have a longing to returne inâ—o favour with God 4. I would faine be freed from the filthy burden of my sins 5. I desire to obtaine tranquillity of conscience and a more fervent spirit in holy duties He that is about to receive the Sacrament of the Lords Supper Eucharistian let him meditate upon these things 1. I will approach to this heavenly Banquet that I may stir up the remembrance of the Lords passion within me as Christ himselfe commanded Doe this in remembrance of me Luk. 22.19 2. That I may bee partaker of so great a Mystery wherein I firmely beleeve that the Body and Bloud of Christ is received verily and indeed of the faithfull 3. That I may be very nearely knit to my Christ in the bond of love 4. That I may arme my selfe against all the temptations and treacheries of the Divell 5. That I may truely become most humble and obedient to God 6. That I may obtaine all manner of grace and increase of all vertues especially of humility patience and charity Before any vertuous Action whatsoever He that is about to doe a good turne for another especially that hath not so well deserved let him consider thus with himselfe 1. I will performe this kindnesse O God for this man in respect of the singular love which I beare to thee and that I may imitate thee my Lord to the uttermost of my power which wast most kind to all even thine enemies 2. That I may grow in favour with thee here and attaine thy promise of glory hereafter 3. That I may be obedient unto thee which hast so much commended and commanded mee to use Charity towards all even mine enemies He which is about to give almes let him make these his ends 1. I will deale
Aaron sâ—ying Because yee beleeved me not tâ— sanctifie me in the eyes of the childreâ— of Israel therefore ye shall not bring this cong egatiâ—n into the Land which I have given them Numb 20.10 12. So much it concerneth when we doe any thing whether we turne our countenance towards God or any other way ômen of the Church you indeed doe smite the rock with a Rod when yee weare out your bodies with fastiâ—g watching and other religious exercises buâ— unles yee fixe your eyes upon God with continuall attention you doe not please Ingratefull vaine are all Services which a Right Intention commends not Therefore wh lst your hand is upon the worke let your eye be setled upon God It was the custom in the Greeke Church heretofore that when bread wâ—s brought to the Altar to be consecrated in the presence of the Congregation he that Ministred at the Altar went up into the Pulpit and admonished the people in these words Sancta Sancte Let holy things bee holily performed By this hee signified that they should goe abouâ— an holy matter with a full dâ—sire of holines So God in times past commâ—nded That which is just shalt thou follow justly or as wee read it That which is altogether just shalt thou follow that thou maist livâ— Deut. 16.20 The same course is oâ— be kept in all other actions the that which is good may be executeâ— likewise with a good intention thâ— which is excellent with an excelleâ— intention also Let every Ecclesiastcall person throughly aime even iâ— this in all actions whatsoever thâ— holy things may bee holily perfoâ—med and that he himselfe also maâ— imitate the most holy King anâ— say I have set the Lord alwaies bâ—fore me Psal 16.9 To Courtiers Torment If punishment did make a Martyr and not the cause I might scarsâ— doubt to speake unto many that follow the Court as unto most holy Martyrs Many things are to be endured of religious persons yet ofteâ— times no lesse of Courtiers to whom a certaine spirituall man said very well Yee see our crosses but yee see not our annointings But now our discourse is of the miseries of Courtiers we may change the note and sing We see their annointings but we doe not so well see their Crosses They have diverse kinds of Oyntment from Pleasure but they have no lesse diverse kinds of vexation from one cause or other and oftentimes such as can receive little helpe by those oyntments and unctions How great is that one torment alone to be troubled with his owne or the envy of other men it is a mighty crosse as well to be an Agent as a Patient in this kind Chrysostome bestoweth her Titles upon envy when hee calleth her the Divells weapon the root of murder unworthy of all pardon and excuse the onely hurter of her self and the envious mans punishment and mother of all mischief They say that envy is bred and brought up in Princes Courts I know not whether I may not say also that she waxeth old there This is a grievous mischief and easily findeth no remedy because there is haâ—dâ—y none but it despiseth Nor doth the plague of envy alone which is almost incurable afflict many in Princes Courts Other things also are not wanting which can be no better overcome then by patient enduring It was the famous speech of him which grew old in the service of Kings When one asked him how he came to the grace of old age a very rare thing in Court By taking injuries saith he and returninâ— thankes Senec. L. 2. de Ira. c. 33 For the injuries of great men are tâ— be borne not onely patiently bâ—t witâ— a cheerefull â—ountenance It is maâ— timâ—s so necessary to vindâ—cate an injury that there is need not so muâ—h â— to confesse it Therefore although goâ—â— Fortune golden Fortune may seeme to have taken her way into Prince Courts with all her mighty Trâ—inâ— yet unles patience likewise be called iâ— to company there is no felicity of loâ— continuance in Princes Courts Evâ— in the fairest Pallaces and Castles â— Kings there is need of patience aâ— that often and many times such as more then people commonly use If mâ— want the art of suffering here theâ— will be a world of complaints on aâ— sides Scarce any will confesse that â— hath full fatisfaction given him noâ— will beleeve that he is sufficiently vâ—lued at his own rate all will say thâ— hoped for greater matters or obtainâ— lesse then their deserts The most Sâ—veraigne Antidote against all thâ— mischiefs is a Right intention Witâ—out this vanity of vanities all is vaâ—â—ty whatsoever paines is bestowed in the service of Kings surely God repayeth them with a reward most fit for such which corrupt all their industry with a naughty intention There be some that serve onely the eyes and eares of Princes so they fill the one take up the other this is all that they desire they are little troubled about the directing of a right intention continually to God As they d spise not the favour of God so truely they neither sue for it nor doe they live any otherwise then if they said plainly Who will give us mony from Heaven The golden hands of Kings doe stuffe our puâ—ses let him expect goldâ—n showers from heaven that will we receive this wealthy raine out of the Court The favour of Kings is these mens greatest felicity and then at length they account themselves blessed when they have Princes eyes most propitious and favourable unto them God I say is ready to deale with these people according as they have deserved of him sometimes all things fall out otherwise with them then they hoped they begin to displease those very eyes to which they were most devoted and find them now â—e more so open and courteous Tractable as in times past Here they make Heaven aâ—â— earth ring with complaints that nâ—thing is repayed worthy of their seâ—vice that they deserved better and the helpe of man be wanting that Gâ— will be the revenger of their wronâ—s And why now O good sits doe yee alâ— God to take your parts yee waite upon the Princes eyes not the Lord All the intention of your labours incâ—â—ned to the Court not to Heaven Dâ— yee now without shame hope for assiâ—ance from Heaven which yee neâ—â— sought for helpe from God whom yâ— never served Where are the Gods iâ— whom yee trusted which did eat thâ— fat of your Sacrifices and drank thâ— wine of your drink offerings â— them rise up and helpe you and â— your protection in time of neeâ— Deut. 32.37 This is a very fit rewaâ— for them that have wrested a rigâ— intention which they did owe to Gâ— onely awry upon men At length beiâ— most justly farsaken of men and Goâ— they are left to themselves for destrâ—ction So great a matter it is to alterâ— right intention which we all owe 〈◊〉 God by wicked cousenage into the slavery of men
hee could number Chest-nuts in that Sacke Pope Benedict that he might fit an Answer to such Barbarous menaces as these sent backe a large Bag full of wheat Milium and charged it should be told him againe That if he came he should find so many armed men in Italy as there were graines of Corne contained in that Bag. Baronius relateth the same Tom. 11. Anno 1016. This Sacke and this Bag being thrust full not of Saffron not Pepper or Gold but ordinary ware doth excellently represent the ridiculous vanities of mans life By what meanes Christ hath taught us after what manner wee should lay up treasures in Heaven Matth. 6.19 But we contented with our own homely Cottages hord up Chestnuts and Melium for our Treasure A kind of our landish Wheat Wee heape a number of deeds one upon another but such as are little worth as being destitute of a Right Intention Thus wee are rich in Melium and Chest-nuts at length as Gregory speaketh l. 1. Dial. c. 9. The end of the work will prove that the intent of the doer was not sound Currant When death therefore shall knock at our doores when it shall fling her fatall Dart at us when it shall command us to be packing out of this World into another what Treasures shall we carry with us from hence Bags full of Melium and Sacks stuft with Chest-nuts Actions wanting a pure intention alas wares that willyeeld nothing in Heaven Therefore as Bernard hath most rightly admonished There is the greatest need of purity of intention whereby our mind may both covet to please and bee able to cleave to God onely Bern. Serm. 7. in Cant. Whatsoever wee can doe will not bee a right Action unlesse the Will be right or the intention for from this the Action proceedeth Seneca very well to the purpose Vertue saith hee hath proved thankefull to every man both alive and dead if so hee hath followed her in good earnest Bona fide if hee have not trickt and set forth himselfe in glozing colours but continued ever the same Senec. Epist 79. fine Behold I pray not so much as Seneca thinketh it enough to follow Vertue unlesse one follow her in good earnest which what other thing is it than with a good intention Shee truely suffereth no man to be so trickt and painted by his owne cunning that his doings should not as well bee as seeme to bee good all those faire shewes and glosses a Right Intention hateth extreamely She commandeth us to follow vertue but that wee follow her in good earnest not allured with vaine hope not driven by feare but for love of vertue her selfe Austin expressing this very daintily Thou shalt fulfill that saith he by love which by feare thou couldst not For hee which doth not evill by fearing had rather doe so if hee might Therefore the Will is kept although leave bee not given I doe not say thou saist Wherefore Because I feare thou dost not yet love righteousnesse thou dost not yet love sobriety not yet Chastity thou art a Servant still become a Sonne But of a good Servant is made a good Sonne In the meane space doe it not by fearing and thou shalt feare also not to doe it by loving August Tom. 8. in Psalme 32. The same most holy Bishop enveigheth against the too wrong intention of a covetous man in this manner Why gapest thou O covetous man after Heaven and Earth Better is hee which made Heaven and Earth thou shalt see him thou shalt have him Thou desirest that that Farme may bee thine and passing by it thou saiest Blessed is he which enjoyeth this possession This a great many say which passe by it and yet when they have said and passed by it they may beate their braines and long for it but doe they possesse it eare the sooner Thy words sound of greedinesse thy words found of iniquity But thou maist not covet thy Neighbours goods Happy Blessed is he which owneth this Farme which owneth this House which owneth this Field Refraine to utter iniquity and heare the truth A blessed Generation whose is what yee know already what I am about to speake Therefore desire that yee may have it then at length yee shall be happy And this onely yee shall bee blessed yee shall bee the better and with a better thing then you your selves are God I say is better then thee which made thee Aug. in conc 2. Eiusdem Psalme 31. post med Lift up thy selfe to him and what sight soever thou hast convert it onely upon him What eyes soever thou hast in thy head What therefore Tigranes his Wife did in Persia this must thou doe in every place continually through thy whole life She fastneth her eyes upon him onely which offered to lay downe his head for her the same in all right is required of thee that thou fixe thine eyes onely upon him which gave both his eyes and head and himselfe wholly and thy selfe therewithall to thee Which not onely was ready to offer his life and his blood to redeeme thee but offered it indeed But it is a small matter to imitate Tigranes his royall Consort wee are prest with more holy examples Whosoever thou art that delightest in a good intentionâ— emulate the Kingly Psalmist of Almighty God and Set the Lord alwaies before thy face Psal 16.8 Let thine eye waite upon him onely but let it waite simple and right let thine intention be directed to him onely but see that it be directed pure and sincere nor must we looke upon any other thing but through him alone or in him Therefore which I admonish thee in the last place Take heeed to thy selfe FINIS To the Reader COurteous Reader thou art intreated in the perusall of this Booke that if thou meet with any literall faults to amend them which by reason of the Authors absence from the Presse and the over-sight of the Printer thou wilt charitably passe over knowing that faults are incident to all Farewel Imprimatur Thomas Weekes February 15. 1640.