a good minde The matter went thus It was commanded Saul Goe and smite the sinners the Amalekites and utterly destroy all that they have God required that men and Beasts together should be put to utter destruction 1 Sam. 15.3 But Saul and the people spared Agag and the best of the Sheepe and of the Oxen and of the fatlings and the Lambes and all that was good and would not utterly destroy them but every thing that was vile and refuse that they utterly destroyed v. 9. Samuel therefore comes to him And what meaneth then saith hee this bleating of the Sheepe in mine eares and the lowing of the Oxen which I heare To whom Saul They have brought them from the Amalekites saith he and the people spared the best of the Sheep and of the Oxen to sacrifice unto the Lord thy God and the rest we have utterly destroyed What harme I pray is here is not this a very good intention to Sacrifice them to the Lord thy God Is not this to doe wisely to spare the best things for use of the Sacrifice and to consume all the rest that was refuse But notwithstanding Samuel weighing this fact in another Balance Wherefore saith he didst thou not obey the voice of the Lord but didst fly upon the spoile and didst evill in the sight of the Lord Yea I have obeyed the voyce of the Lord saith Saul and have gone the way which the Lord sent me To whom Samuel Hath the Lord as great delight in burnt Offerings and Sacrifices as in obeying the voice of the Lord Didst thou feare the people but God thou oughtest more Hast thou offered these things to the Lord but obedâ—ence is better then sacrifice Didst thou thinke that Gods Commandements are to bee taken in a more favourable sence but Rebellion is as the sin of Witchcraft Didst thou imagine God not to command that so strictly but stubbornnesse is as iniquity and â—dolatry The summe of summes is this Thou hast done foolishly my Saul disobedience cannot bee defended with a good intention To steale Leather closely and to make shooes of it for the poore is almes worthy of a halter Of the same kind is this The Master calleth presently for his Servant which then being drunke and not able to stand on his leggs another of the Servants to excuse him Master saies he hee is not well Here he lyeth as he thinks honestly But is this lawfull not at all a lye is the enemy of truth it is a fault although thou cast the cloake of a good intention upon it It is true indeed which Bernard gives us to understand A good intention excuseth a word or deed which is not so very good Si non a toto saltem a tanto if not wholly yet at least in part to make it bee the lesse fault in him which loves the right and does the wrong unwittingly Bern. l. de praecept In how great a straight was the most chast Susanna when she was taken alone in the Garden by the two Elders lying in waite for her the losse of good name and life was present before her eyes nor yet that shee might not loose her good name and life could shee bee drawne to commit Adultery and forgoe her right intention to God Daniel 13. After the same manner does one seeke recreation of minde he seekes here a thing not unlawfull a good intention but if hee set two together by the eares to fight or wrangle he shall never defend his ill deed with a good intention Hee doth the same which keepes wild Beasts to hunt for lawfull sport but this is to the dammage of his Neighbour and divers others whose Corne hee treads downe and spoiles their grounds here indeed is a good intention but an evill action by no meanes excusable just like a stollen Hide and shooes given out of it for an almes Augustine confirming all this elegantly There is much respect to bee had saith hee for what cause for what end for what intention a thing is done but those which wee know apparantly to bee sins wee must not doe with any pretence of a good cause not for a good end as it were not as if with a good intention And to distinguish workes good of themselves from others which are neither good of themselves nor evill hee adds Because those workes of men even as they proceede of good or evill causes are now good now evill which of their owne nature are not sins But whereas the workes themselves are sinnes as Thefts Whoredomes Blasphemies or such like who is it that can say These things must bee done for good causes either to make them no sinnes or which is more absurd to make them righteous sinnes Who is it may say that wee may have somewhat to give the poore let us steale from the rich or let us sell false Othos especially if the harmelesse bee not hurt thereby but the wicked throwne downe the rather by the sentence of the Iudge for two conveniences are wrought by the sale of this one lye that so both mony may bee got to sustaine the poore with and the Iudge deceived that a man may escape punishment Why doe wee not suppresse although wee can true Wills or Testaments and put false in the place that unworthy people may not have Lands or Legacies which doe no good out of them but rather they by whom the hungry are fed the naked are cloathed strangers entertained captives redeemed Churches reared why may not those evills be done for these good things sake if for these good things sake neither are those things evill Who may say these things but hee which endevours to turne the world and all rights and customs upside downe August Tom. 4. l. Contra mendac c. q. ante med Therefore in Augustines judgment no evill must bee done although wee hope a manifold good will come of it But Augustine making this Objection to himselfe Some man saith hee will say therefore any Thiefe whatsoever may bee compared with that Thiefe which stealeth with an intent of mercy Who can say this but not any of these two is therefore good because one is worse for he is worse which steales for covetousnesse then hee which steales for compassion but if all theft bee sinne wee must abstaine from all theft Lib. antedict c. 8. After the very same manner wee may say with Saint Austin If every lye bee a trespasse wee must avoyd every kind of lying whether it bee the lye of Honour or the lye of Office or the lye of compassion Service For witnesse the same Saint Austin If wee lay open this way to sinnes to commit lesser that others may not commit greater all vices will enter in and raigne without bounds or limits an infinite compasse To be wise in this manner what is it else but to play the foole or rather the mad man How ill therefore doe Parents provide for themselves and their Children whiles they gape after all kind of gaine
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
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
actually referred or by the fore passed from whence it may proceed as from the moving cause which is to bee referred vertually Therefore if wee desire to imitate the examples of the righteous if wee doe out of vertue if to consecrate all our actions to God let us by no meanes bee weary of this not laborious endeavour but with a matutine purpose renewed oft through the day and with an actuall intention which goeth with a surer foote then the vertuall let us dirâ—ct all things to God How often doe mechanicall Worke men examine their worke by a true square Ievell rule how often in a day doth the Carpenter or Pargetter with his rule prove the lengths with his square Angles with his plummet the altitudes how often doth the Statuary Mason Stone-cutter apply his Compasse how often doe Architects Picture-drawers Mathematicians measure all things every way by their Wand or Line so let Christians examine all their doings by the plumbe-rule of Gods holy will that they may not bee deceived or erre and least some oblique intention creepe in and deprave all their goodnesse It is most gratefull to God in all and every action to apply the line of his Divine honour after the aforesaid manner Blosius reports of a holy Virgin admonished by Christ Pertude that shee should consecrate all her doings one by one to him not onely her reading in generall or writing but the words she was to reade the Characters she was to write nor onely the meate or drinke which shee was to take but the morsells which shee was about to eate all the words she was ready to speake all the steppes shee was to goe all the breath which either sleeping or waking shee was to draw shee should offer with a singular affection Blos instit spir c. 9. What other thing is this then to require that a hundred peeces which are owing to another man should be told backe by every halfe penny and farthing But why doth God require such a strict reckoning of us as wee note in that speech of Christ that men shall give an account in the day of Iudgement of every idle word Mat. 12.36 It is not for us to aske why God would have this or that for who can say why dost thou so Iob. 9.12 But yet the reason is at hand God will have men to bee exquisitely carefull of his service vigilant industrious and to bee attent upon his whole worship which may performe that they ought not loosely perfunctorily or in a gaping sort which may never halt in their duty halt before their best friend and doe nothing dissolutely but looke to all things most studiously and diligently which day and night may doe nothing else then seeke how to please their Lord which strive with all their paines and abilities to approve themselves to him whom they desire to please This contented industry of man is acceptable to God even in the smallest things Palladius Bishop of Helenopolis of himselfe a young man On a certaine day saith hee I came to Macarius of Alexandria very pensive and said unto him what shall I doe father my cogitations afflict me daily casting in that Palladius c. 20. thou dost nothing get thee gone all thy deeds are in vaine To these Macarius answered say thou to thy imaginations I keepe the walls for Christ What I beseech you is more easie then to keepe walls which not onely not run away but not so much as can bee stird out of place and yet this very keeping of the walls is greatly to be esteemed for that single eye sake which is cast upon Christ Turned Tâ—ere are two things in every sin Aversion and Conversion or turning away and turning to Hee which doth against reason Conscience Gods Law turnes himselfe away from God as a degenerous untoward Sonne from his father standing against it and reclaiming with a loud voyce stay sonne stay at home stay Hee neverthelesse running out of the house thrusts himselfe into some Taverne forbidden him by his Parent This refractory young man is a double delinquent hee gets him gone from his father and goes into the forbidden Stewes The very same reason is of all more grievous offenders Hee to whom his owne lust or dignity or purse is of more regard then Gods Law very easiâ—y contemneth Gods Commandements hee will not be dâ—iven from the doore of that hee loves therefore hee turnes him away from God and runs after unlawfull th ngs this man forsooth after money that man after a Harlot the third after other forbiddâ—n pleasures But which of the two is more grievous in the offence of he rebellious sonne whether his running out from his father or his going into a noted House surely this flight from his Father seemes more grievous as it were the cause of his fault following even so in every sin Aversion from God is the greatest evill and the Originall of the evills proceeding from thence After the same manner plainely in every vertue there are two things to be respected Let the example bee pious liberality to the poore wherein is seene both a bountifull hand towards the needy and a minde turned to Christ whom it desires to please and whose Law hee wisheth to performe which is liberall to the poore in that manner but yet this conversion to Christ is of more worth then that other and procureth very much grace to every action As much therefore as thou intendest so much thou doest CHAP. VI. Whether a good or Right Intention can make an evill worke good GOd giving a Sacrifice in command to Abraham Take me saith hee an Heifer of three yeares old and a shee Goat of three yeares old and a Ramme of three yeares old and a Turtle Dove and a young Pigeon Genes 15 9. God will not have a Pidgeon alone unlesse a Turtle Dove be joyned with it to wit that Bird which belongs to the kinne hee admits not a Vultur not a Lapwing not a Hawke into the Society but a Turtle Dove for indeed God requireth that to all things which wee offer unto him wee adjoyne the Dove a sincere Intention but if any one to this Dove joyne a stinking Lapwing hee shall offer a most ingratefull Sacrifice Let the Turtle bee with the Pidgeon let a deed every way not evill be with a good intention otherwise the Pidgeon and the Lapwing are joyned in unequall marriage A good intention and an evill worke is a hatefull Sacrifice to God From hence it is manifest how unwelcome a gift comes to the Almighty from him who takes from some to give to otheâ—s or as wee say robbes Peter to pay Paul which clothes the poore but steales cloth and leather for these Garments This is nothing else then to thrust the Pigeons and the Lapwing into one Sacrifice to goe about to cloath an evill worke with a good intention which is nothing so But thou maist not without cause aske the question why can not a good intention make
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
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