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
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
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
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
sterne of the Kingdome and beare rule for saith hee O that I were made Iudge in the Land that every man that hath any Suite or cause might come unto mee and I would doe him Iustice Behold a mighty friend both of labour and Iustice But who may not see that under this stone lyeth a Scorpion which most subtilly poysoneth all the deeds of Absolon For to what â—nd is all that mildnesse and prolixe courtesie to what end are so many Complementing services to what end riseth hee so early in the morning taketh commers and goers by the hand and kisseth them promiseth himselfe a Iudge but that hee may strike off the Crowne from his Fathers head and set it on his owne That which hath an evill end is it selfe also evill Besides what is more holy then to vow to God and pay this very thing did the same righteous I may so say deceiver Absolon hee vowed a Sacrifice and Pilgrimage and for that cause requesting leave of his Soveraigne Father to be gone I pray saith hee let mee goe and pay my vow which I have vowed to the Lord in Hebron for thy Servant vowed a vow while I abode at Geshur in Syria saying If the Lord shall bring mee againe indeed to Hierusalem then will I serve the Lord. Is not this an excellent act what is better then the same I vowed a vow saith hee and will Sacrifice to the Lord. All this seemeth very worthy of praise but what is the drift of all this deceitfull perverse impious That hee might thrust a good Father out of his Throne and reigne himselfe hee invented all these things all tended hither From hence was it a wicked vow a wicked Iourney a wicked Sacrifice That which hath an evill end is it selfe also evill Of the same painted wickednes was that Galilean Foxe Herod This King also counterfeited a Pilgrimage to goe to worship the new King of the Iewes That I saith hee may come and worship him also Matt. 2.8 Had not this I pray beene a holy Iourney yes truely but with what intention had hee come that he might murder the little Infant newly borne in his Cradle That which hath an evill end is it selfe also evill But how frequent is this in Princes Courts what a daily thing almost to cogge and dissemble to kisse the hands and stretch them out at length to bow downe at other mens knees to act a thousand pleasing tricks to omit no ceremonies to promise all humble service to faine himselfe an entire friend to droppe words sprinkled with Sesamum and Poppie to speake meere hony But where is the heart and intention The tongue is in hony but the heart in gall The hands indeed are benevolent the mouth full of humble services the countenance promiseth friendship but the intention whispereth the contrary This many times wisheth the Gallowes the Rope the Divell and all the crew of ill fortune to take him The tongue indeed saluteth very kindly there is not any one my Brother that I had rather see then you the intention addeth but upon the Gallowes The tongue as it is taught very readily prates I dâ—sire nothing more then to serve my Lord the intention suggesteth but for mine owne profit The tongue most efficiously wisheth I would I could gratifie my very good friend in some great matter the intention shewes how but without my paines O Herod O Foxe how farre different is this to say and thinke the contrary to what thou sayest It is easie to vent words but to adde a good intention to every word and deed this is vertue Exquisitely Publius Mimus Looke not saith hee how full hands one offereth unto God as how pure For a testimony hereof I propose two Suiters together Ezechias and the Pharisee who out of the same kind of Petition doe supplicate the Divine Majesty King Hezechias I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight 1 King 20.3 The Pharisee God I thanke thee that I am not as other men are What else is this then to say That hee had walked before GOD in truth and with a perfect heart which also Ezechiah spake of himselfe The Pharisee goes on I fast twice in the weeke I give Tithe of all that I possesse Luk. 18.11 12. Both of them commendeth himselfe the Prayer of both is the same in substance Why therefore did his please but this mans displease Saint Gregory resolving this doubt It falleth out many times saith hee that the just and unjust have words alike but yet alwaies an unlike heart and out of what speeches the Lord is offended by the unjust in the same manner also hee is well pleased of the just Behold the Pharisee justifieth himselfe in deed Ezechiah in affection why therefore doth he offend and this please Almighty God weigheth every mans words by his thoughts and they are not proud in his eares which proceed out of an humble heart But I propose other two doing very like one another with farre different conceites Thomas Aquinas a holy man and the Trojan adulterer Paris Saint Thomas as they remember of him sitting at meate cast his eyes very stedfastly upon a beautifull woman being demanded the cause of it by one that sate neare somewhat offended thereat I admired saith he the Creator of the World for if there be so much beauty and comlinesse in created things the Maker and Creator himselfe must needs be infinitely more comely and beautifull if fraile men doe so excell in favour in this Pilgrime state what shall the blessed bee after the resurrection in Heaven Vide specula p. Ioan David spec 9. pag. III. So Thomas Aquinas rose from the Table with a free conscience and good intention and encreased in the love of God And perhaps this holy man did no lesse out of vertue then Pior Abbas which did the contrary which would not so much as looke upon his owne sister a sickly old Widâ—w woman but presented himselfe to her with his eyes shut Like unto Thomas Aquinas in fact but not in mind was the lascivious yonker Paris which did not much otherwise at Menelaus his Table where hee continually beheld Helena none of his wife but with unchast eyes but to his owne and the perpetuall infamy of his friends for hee thought upon Rape lewdnesse adultery That which hath an evill end is it selfe also evill I propose three other Persons Christs mother Christs Disciple but whom hee called a Divell and Christs Hostesse whose Action was in a manner all one but their intention most unlike The mother of Christ a thousand times saluted her Son in his swadling bands with a reverend kisse Magdalen kissed the Lords feet with like reverence when Simon the Pharisee was reprehended for neglecting this duty but even Iudas Iscariot also fastned a kisse on his Masters mouth Here is as unlike desert as intention His mother
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
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
tuum nihil est nisit escire hoc sciaâ— alter A Pinne for that skill which no man was ever the better for but thy selfe Persius Sat. 1. And there are which desire to know that they may sell their knowledge namely for mony for honours and this is filthy gaine But there are some also which desire to know that they may edifie and this is charity And some likewise there are which desire to know that they may be edified and this is discretion Of all these the two last onely are not found in any abuse of knowledge for as much as they labour to understand onely for this end that they may doe good Bern. Serm. 36. in Cant. med Loe how manifold an ill intention is in one thing loe how many study not for their life but for their purse and what a number vanity and pleasure gaine and curiosity drawes to their bookes Seneca observing the same Some saith he come not to learne but to heare as wee are led to a Play for pleasure sake to delight our eares with speech Language Conceits or voice or merry â—ests You shall see a great company of Auditors which make loyterers Inne of the Philosophy Schoole they doe it not that they may put off any of their vices there that they may receive any rule of life according to which they may square their manners but that they may find sport for their eares And yet some come with Table Bookes not that they may note matters but words which they may learne as well without profit to others Senec. Episâ—â— 108. post init as heare without their owne The intention of those is in a manner as diverse which come to Church to heare a Sermon Some draw nigh not that they may learne nor that they may become better but onely for to heare Others that they may passe away the time and feele their stay the lâ—sse till dinner others that they may doe according to custome these that they may sleepe and take a sweet nappe before noone the Preacher is insteed of a Minstrill to them softly lulling them asleepe Moreover others are present at Sermons that they may prattle and maintaine a talke sometimes with this body sometimes with that others that they may obey their Masters command because they cannot otherwise choose whether they will or no they are driven to this kind of duty If any one now enquire From whence I pray after so many Sermons after such loud cryes after so many serious exhortations doth not the world put on a new face of honesty Another it is easie to answer Very many come not at all to Sermons too many others although they come a good intention is wanting they are drawne by curiosity by custome by necessity for many if they had the Law in their owne hands would stay out altogether and of those very people which frequent Sermons who is it for the most part which brings a mind free from other thoughts which aboundeth not with innumerable fantasies which giveth his mind seriously to what hee heareth which in conclusion will be the better You shall hardly find an Auditor wholly composed to heare Here is the griefe of it because a good intention goes not along with them to Church or is changed into another by the way and very easily is bent into an evill one Excellently Senec Hee saith hee which waites upon the Schooles of Philosophers let him carry away some good thing every day let him returne home either the better indeed or the better to bee wrought upon Aut sanior aut sanabilior Either sound or in better case Senec. Epist antedict The very same I shall say of the Sermons of Christians hee which comes to Church to heare the Preacher let him alwaies carry away some good with him let him returne home either the better indeed or the better to be wrought upon But he shall so returne whosoever will for that is the power of Christian erudition Teaching that it becomes a very great helpe to all Auditors of a sincere intention whosoever commeth into the Sunne Quia in selem venit c. although he come not to that purpose shall be Sunne-burnt They which have sate in an Apothecaries Shop and stayed there any long time carry away the smell of the place with them And they which have bin with the Preacher must of necessity have got somewhat which had profited even the negligent Marke what I shall say negligent nor obstinate What therefore doe wee not know some which have sate many yeares under the Pulpit and got not so much as one looke like it such as these would never reape any profit but onely heare Attalus both a subtile and eloquent Philosopher was wont to say Idem docenti et discenti debet esse propositum ut ille prodesse velit hic proficere The Master and the Schoâ—lar ought to bee both of one mind hee to bee willing to profit this to proceed Hereupon let no body marvell that hee hath received no benefit by so many Sermons but let him marvell that hee would receive none This is the businesse of a good intention and earnest endeavour But let us proceed farther Selfe-love knowes how to insinuate it selfe in the finest manner almost into all actions and whiles by degrees and closely it withdrawes a good intention it puts an ill in the place Selfe-love is a friend to all pleasing affections and teacheth this one thing throughly to seeke ones selfe This is the very fountaine this the Originall and root of all evill intentions Every man hath his pleasure Trahit sua quemq voâ—â—â—tas there is none but is a favourable Iudge in his owne cause which can endure nothing lesse then to hate himselfe An ill intention alwaies seekes after either delights or riches or dignities but not eternall ones For this is the difference betweene a good and evill purpose the good never but hath an eye to some eternall thing the evill is contented with such as are transitory and vaine this takes up all her time to looke upon her selfe and her own commodity And this forsooth is a subtile kind of Idolatry and most privy adoration to be found in all deadly sinnes Maine when the furthest end is placed in the Creature which should bee reposed in the Creator onely But there is scarce an offence so grievous so it bee secret whereupon that spotted and speckled Salamander cannot put a false dye of innocency An ill intention hath her pretences colours names titles shapes Maskes wherein shee can faine her selfe beautifull And where I pray doeth not Avarice set forth it selfe unâ—er a Cloake of Parsimony Frugality The pompe of apparrell and excesse of dyet and all kind of intemperance advanceth it selfe under the name of necessity Ambition creepes forth under the scheme of Office duty assistance Envy applaudes it selfe in the title of most just indignation An ill intention ever
faults how comes it to passe thou wast so negligent in thine owne as to passe by even great faults No otherwise then if one that lyeth sicke of a grievous Dropsie or any other incurable disease should altogether neglect this and blame him which regardeth not a little swelling in any part of his body If then it be evill not to discerne ones owne sins it is surely double or treble hurt to judge others and carry a beame in his owne eye without trouble Chry. Tom. 5. orat de provid et Tom. 2. in 7. Math. Hom. 24. post init But thus we are wont this is our fashion to over-slip our owne faults negligently and to insult unadvisedly upon other mens What dost thou O rash Iudge seeing thou canst safely trust neither thine owne eares nor yet thine eyes nay if an Angell from Heaven declare unto thee what another hath done neither so indeed canst thou alwaies give sentence against another forasmuch as an Angell himselfe cannot fully discover the secrets of another mans heart It is GOD onely The Lord that searcheth the heart and tryeth the reines Ierem. 17.10 To him onely are the intentions of all men clearely knowne Whereas now it dependeth upon the intention how guilty or harmelesse every man is what strange temerity is this we use Innocent to remove GOD from his Tribunall nay thrust him out Iudgment Seat and place our selves therein with incredible presumption What strange temerity I say is this and how worthy of revengefull flames to usurpe Gods peculiar right and pronounce Sentence against any body at our pleasure Hence is that vehement admonition of the Apostle Iames Hee which speaketh evill of his Brother and judgeth his Brother speaketh evill of the Law and judgeth the Law But who art thou that judgest another Iam. 4.11.12 And indeed this is as Barbarous and cruell an offence as common and usuall The whole world is troubled with this deadly but sweet disease Sicke of It is pleasing and delightfull unto all for the most part to bee upon whose backe they list with a lawlesse censure Thus there appeareth scarce any vice more ordinary in this life no grosser darkenesse over-whelmeth the mind of man in any course greater ignorance no way For we affirme doubtfull things for certaine or if they be certaine yet certainely they belong not to us or if they doe belong we judge unknowne things for apparant or againe if they be apparant yet with what mind they are done we know not neverthelesse we prosecute them as if they were done quite amisse Contrary to all goodnes And many times we grow to that presumption that with most unjust rashnes for one Traytour Iudas we condemne all the Apostles and the whole Colledge of Christ for some naughty Prelates all Arch-bishops and Bishops for some exorbitant Schollers all scholasticall Societies for some Priests that carry themselves ill all Clergy men and Ministers for some jarring Couples all married people for some loose Virgins and Widdowes all single life for some dishonest Merchants all dealing in wares for some base Citizens and Trades-men a whole City for a few Senators or Consuls that are not good a whole Senate Vnworthy for some discommendable Princes Kings Emperours all degrees of state Alas we are too presumptuous in this case and more rash then can bee spoken Rash above measure which make it nothing to prevent the everlasting Iudge with our Iudgement Christ will come to Iudge the world whosoever commeth before him is not Christ but Antichrist Magistrates are Gods Interpreters and they as divine Oracles may not pronounce of any man Gather but what they know by sure authority from God If they doe otherwise and follow their affections Fancies they also shall incurre most severe Iudgement Men as men are forbidden to Iudge God ordained in the old Law that the Priest should not give Iudgement of the Leprosie before the Seventh day It required so great deliberation to find out a disease Was a matter of so great respite to resolve upon which yet was beheld with the eyes How then will God in his goodnes permit that one man should Iudge anothers intention which is manifest to no eye but Gods The men of Bethshewesh used no violence to the Arke of the Covenant but lookt a little too curiously into it And yet they were grievously punished for this their curiousnesse which might have seemed of no regard if not pious For there fell of the people fifty thousand and threescore and ten men at one slaughter 1 Sam. 6.10 How much more close I pray is mans heart then that wodden Arke and yet thou whosoever thou art dost rashly dare to open that chest of God not onely with a curious eye but also wicked Iudgement and to set it abroad likewise to be gazed upon and derided by others Chrysostome here as freely every way as fully If no other sin saith he were committed by us there were cause over and enough that we should bee cast into Hell for this onely Forasmuch as wee sit severe and most bitter Iudges in other mens faults but see not the beames which stick in our owne eyes Who search even the least matters that concerne us not to the quicke and spend the whole time of our life to Iudge others from which vice you can hardly find any Secular or Spirituall man free Yea and although so sharpe a threatning counter-check it for the Word of God defineth With what judgement yee Iudge yee shall be Iudged also your selves Seeing therefore so great a punishment is appointed for this will and in the meane time no pleasure or dâ—light can be gotten thereby as it useth in other sins neverthelesse all have run themselves heedlesly and headlong under the yoke of this vice as if they studied and strove a purpose Made a mâ—rch among themselâ—â— who should come first of all to this miâ—chiefe Chrys Tom 5. l. 1. de companâ—t cordis circa med Therefore as Seneca very excellently adviseth Suspition and conjecture must be removed out of the mind as most deceivable enticements Hee saluted me somewhat unkindly he suddenly broke off the discourse hee invited mee not to supper his countenance seemed a little coy Suspition will never want matter to cavill at There is eed of simplicity and a favourable construction of things Let us beleeve nothing but what shall be manifest and clearely obvious to the eyes and as often as our suspition shall appeare vaine let us chide this our credulity For this reproofe will bring us to a course Sen. l. 1. de â—â—a c. 24. not to beleeve easily I adde and not to Iudge rashly Moreover they that conceive ill of all men and take whatsoever thou dost in the worst sense are not unlike a cooping glasse used by Physitians which is made onely for that end to draw out corrupt bloud Thus these rash Iudges passe by all that is good but if there be
any thing worthy of blame among the vertuâ—s of others if there be any thing amisse which is not known they bring it as they suppose to light they shamefully confound all vices and vertues in each others tearmes A man of a lowly carriage they call Sotte or dissembler the simple honest foole the sober too austere the abstinent dotish one that is earnest against offenders they tearme cruell one that is given to discreet quietnes sluggard the provident they name loyterer and coward the saving they brand with the marke of covetousnes the stout and magnanimous is with them contentious the silent is accounted for illiterate the modest is defamed with the name of Mopus But on the contrary they honour a flatterer for a friend and interpret flattery friendship rashnes by them is set forth in the title of fortitude madnesse is commended under a colour of mirth the fearefull is taken for wary the prodigall for liberall the base and churlish for saving and frugall the covetous beareth the name of industrious the splenetick and furious are made companions with the valorous the ambitious and insolent are reckoned among the generous the fraudulent obtaine the grace of prudent the proud of constant the talkative and wanton of affable Familiar Droanes the most unprofitable slow-backs are translated like Gods amongst the lovers of peace All things are turned upside downe by such rash judgements as these whereby we offer God great injury for wee rudely arrogate that to our selves which belongeth onely to the Tribunall of God And even as it turneth to the notable mischiefe of the Common wealth if every one take upon him the authority of a Iudge to decide controversies which arise among people at his owne pleasure So it is extreame rashnes of any man to usurpe as he listeth the office of Christ the Iudge which hee hath nothing to doe with to whom alone it throughly appeareth with what mind all things are done There is one Law giver and Iudge who is able to save and to destroy But who art thou that Iudgest another Thou hast a dead corpse at home upon which thou mayest bestow thy teares and yet thou goest to anothers house to bewaile the dead there O Wretch Goe then and learne to spend thy nights â— nunc et noctes disce manere Domi. v. Elegi at home First bewaile thine owne dead The deepe night of ignorance overwhelmeth thee in discerning thine owne matters and dost thou promise thy selfe day in other mens And what impudency is this which yee use O Christians Doe yee take the person of God for a shadow and doe yee contend for God Iob. 13.8 And what more dishonest rashnes can there bee then to Iudg those hidden things such as the intention is which can never be fully knowne to any man besides the Author Owner For what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 Nay many things escape even the spirit of man it selfe which none but the spirit of God perceiveth whereunto all the secrets of the hearts are manifest Man loâ—keth on the outward appearance but God looketh on the heart 1 King 16.7 One very fitly reclaimeth his companions eyes Fâ—â—â—â—iâ—â—us Assisâ—â—â— Sâ—ra 〈◊〉 which were sent too boldly into another mans mind As he was travelling he met a man by the way with a pittifull countenance and almost naked The holy man deeply sighed at this spectacle and was sorry that he had not a bountifull almes to bestow But his companion Father saith hee why art thou so much grieved doth this man want cloaths but perhaps hee is full of ill desires The other hereunto with an earnest looke Is it so Brother saith he that thou Iudgest in this manner of others Give him thine owne Garment presently and withall goe and humbly kneele downe before him and aske pardon for thy words So thou shalt learne hereafter not to give such rash Iudgement Excellently done The Lord looketh upon the heart not man Since mans eye therefore cannot possibly reach to these deeper things Executeth revenge hee which judgeth rashly inflicteth punishment upon men not like man but GOD. Whereof Iob complaining Wherefore saith he doe yee persecute me as God Iob. 19.22 Nay this punishment is not godly but altogether devillish For the Divell running upon Iob with an hasty censure Doth Iob saith he feare God for nought Iob. 1.9 Behold an unknowne suspition indeed and false and wicked judgement For which cause God himselfe as Gregory observeth whereby he might restraine our unbridled rashnes in judging would not pronounce sentence against the hainous and beastly crimes of the Sodomites before he had examined all things Every way to a Tittle therefore I will goe downe saith he and see whether they have done altogether according to the cry which is come unto me and if not I will know Genes 18 21 In which forme of speaking God declared that he calleth not any to account by relation or light conjectures but by full appearance of the matter But we not Gods not Angels nor yet blessed Saints but most vaine men doe not modestly goe up into this Iudgement Seat but lay hands impudently and leape into it if any one resist we thrust in by force and possesse it Thus we judge peremptorily of unknowne matters confidently of uncertaine plainely of ambiguous arrogantly of many things that belong not to us and in conclusion wickedly and unjustly of all When wee are most favourable we suspect the least thing that can be Herein suspition it self is judgment but somewhat doubtful relying upon slight conjectures But miserable inconveniences follow such a rash course of suspecting and judging Whosoever thou art that judgest in this manner bee assured that a far heavier judgement is ready to bee laid upon thee Come upon â—hee from not by men onâ—ly but by God For that thine owne sinnes may be the more diligently examined saith Chrysostome thou hast made a Law thy selfe first of all by judging too severely of the things wherein thy Neighbour offended Bernard also is a trusty Counsellour in this case Be thou saith he as mild in other mens offences as in thine owne nor question any body more precisely then thy selfe Iudge others so as thou desirest to be judged Thine owne Law hindeth thee the judgement which thou layest upon others thou shalt beare thy selfe Bern. de interior domo c. 45. With what judgement yee judge yee shall bee judged Math. 7.1 The Pharisee which went together with the Publican into the Temple and contended as it were in prayer was overcome and condemned not because he had given thankes to God for his benefits but because he judged the Publicane rashly taking him to be wicâ—ed whom repentance had before justified Purged And as this presumptuous judgement did very much harme to the Pharisee himselfe so did it none at all to the Publican Thus many times saith Austine the rashnesse
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
after this thy Deliverer onely Thou livest in vaine unlesse thou spend thy time especially in the contemplation of him For by this onely meanes thou art present with thy selfe when thou makest this convoy to thy Maker and Saviour Alas how often are we from home and depart out of our selves Who almost is so happy as to possesse himsâ—lf Observe me an angry man and thou shalt heare how he confesseth freely that hee is not his owne man by reason of vexation for he hath nothing lesse at command then himselfe and his passion Looke upon a man given to fleshly desires he hath lost his eyes and understanding in anothers countenance he is not himselfe hee hath nothing to doe with a single eye Take notice of a covetous man hee is never in his right mind Many hath stole it away from him And who can say that an envious man is his owne master he never hath an eye to himselfe but to those whose distruction hee studieth Behold a gluttonous man hee is of a sottish disposition he is wholly buâ—ied in good cheere or cups All vices whatsoever all errouâ—s have this for their beginning Not to take heed to be scarse ever in his owne presence Hoc se quisque modo sugit Lucret. l. 3. In this manner every one runs away from himselfe Thus also an impâ—tient man quite departeth from himselfe liverh altogether out of himselfe and hereby iâ— made the subject of most deplorablâ— follies Drivâ—nas last to most frivolous tâ—mplaints He which retaineth any parâ— of himselfe and a sound understanding enters into this private dispure What doe I I shall not alter my estate from worse to better by playing the foole If I have endureâ— any hurt it will increase by thiâ— madnes if I should goe about to dâ— any I am attended with an heaâ— strong minister Fury Whatsoever shall take in hand I shall sooner brinâ— to an ill end by this giddines then can well set upon it and there is â— other gaine to bee expected thereby but sudden and unprofitable repentance To speake the truth that whicâ— a mans naile is on a boyâ—e the veâ— same is impatience in every action 〈◊〉 which would have his affl ction to be exasperatâ—d let him take it impatently Why therefore doe I not leaâ—â— off raging and keep in my complaints I barke but to the wind to no end and purpose but that as many as shall heare me may throw stones at me like a Dog Therefore I will take heed to my selfe and that state which I should confound by outragious dealing I will restore by patient bearing Tranquillity will supply what fury would bereave me of Thucydides said truely That there are two things very contrary to a right mind Rashnes and anger For that cause see that thou be able to moderate anger and let not every distast transport to rash words This is the expostulation of a man that departs not out of himselfe this single eye beholdeth far more then those eyes that are manifold But even as those before so he that is heedlesse and hasty in giving counsell or passing sentence unlesse he put himselfe continually in mind of that Attende tibi or Take heed to thy selfe such over-hasty and hot determinations doe not unusually draw great repentance after them There be some which rush out with such fiercenes upon the execution of things that they seeme to have plaid their parts before they knew what they were about which doe not goe upon businesses but run headlong as if a man were enforced out of his house by a sudden fire which spreads and consumeâ— all round about it All these mâ—n counsell â—s as it were in the midst or flâ—mes Advice They know not how tâ— dâ—l bâ—rate and â—all not so much a the domestick Senâ—te of their owne heart into consultation To have done is with them to â—â—ve deliberâ—ted and to have finished the matter is as much as to have weâ—ghed it before hâ—â—d Thâ—y proceed not to things but buâ—st out at once or more properly fly upon them as if a man should forcibly bouâ—d himselfe â—t one leape from some exceeding steep plâ—ce not pâ—tient of that dâ—lâ—y which he seeth must be bestowed upâ—n a prudent and gentle dâ—sâ—ent The first advâ—ce I will not say but the first onset occasioned by what fortune soever stands wi h them for a full determination whether it will bring dis-advantage or otherwise they doe not â—o much â—s thinkâ— so that â—hey lâ—â—e rather by chance then Counsell perhaps things will fall out well perhaps â—ll they are â—eady to take the chance of the Dice Scribanij superior rel g. l. 1. c. 14. Here we must cry out with a loud voyce Take heed to thy selfe whosoever thou art and put a bridle not onely upon thy judgment but likewise upon thy tongue Hee will perish a thousand times Suffer a thousand mischiefes whosoever will not refraine his tongue Above all things see that before War thou provide weapons in this case especially Take heed to thy selfe Exposea naked side that thou goe not unarmed against thine enemy Vse this â—ourse to prepare a medicine for all â—hings by musing thereon before hand The premeditation of all those evills which thou fore-seest long before they come doth lightten their comming and it is the part of a wise man to premeditate that whatsoever can happen to man must be patiently borne Christ to arme his followers against all kind of injuries and vexations These tâ—ings saith he have I told you that when the time shall come you â—ay remember that I told you of â—hem Iob. 16.4 As if he had said â—o his Disciples yee shall endure all things the more easily if yee looke for them to be endured This provision of mind is exceeding necessary for the due ordering of our lives Therefore the Son of Sirach giveth earnest charge and My Son saith he if thou commest to serve the Lord behave thy selfe with reverence and feare and prepare thine heart for temptation Ecclesiastic 2.1 Prepare thy selfe forasmuch as the preparations of the heart are in man Prov. 16.1 A Buckler of Adamant against all adversity is the serious premeditation thereof whatsoever thou fore-seest hurteth not with so much force Nam praevisa minâ— tela ferire solent For Arrowes noted while they fly Lesse wound the body then the eye All things that come unexpected seeme the more grievous and very eesily overthrow us which run upon with a sudden assault One of the Roman Sages discoursing like an excellent Moâ—â—llist It is the safest course saith he to make tryall of fortune very seldome but to thinke of her alwaies and to put no confidence at all in her goodnesse I shall take a journey by Sea unlesse somewhat happen in the meane space I shall be made Pretor unlesse so mething hinder it and Trading shall fall out to my mind unlesse something crosse it This is the cause why we say that nothing befalleth a