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
Gods sake for from this intention they issue therefore they come home to their Originall and returne to their first fountaine they take their end and reward both from God from whom they tooke their beginning So muâ—h it maketh for advancing the most contemptible actions to greatest dignity to have the highest intention which is God himselfe And hereof wee have spoken hitherto It remaineth to shew certaine degrees therein and those three to ascend the uppermost and loftiest of all these will not bee hard to him that is willing These degâ—ees I now assigne in order The first is in all things so to attend the honour of God onely that all affâ—ction to these transitory things may be put to death by earnestly respecting that onely which may please the Lord. Hee which in hot weather comes home weary of long travaile suffers all the burden of his Garments to hang loose about him At randome puts off his Hat throwes away his Cloake openeth his Doublet undoes his Coller and his Girdle so exposeth himselfe to take the coole aire In like manner whose heart is inflamed with God hee easily puts off the affection which formerly hee bore 〈◊〉 these sading things Bernard of the inner house For how saith hee dost thou perfectly love or art loved unlesse thy mind bee carried upward in desire of true goodnesse Bern. 1. aâ—tedict c. 69. sine Collect thy selfe to thy selfe and rest in the onely desire of God And here the saying of Saint Austine is most true Hee loves thee the lesse O Lord which loves any thing beside thee Esther that mighty Empresse which had Assuerus reigning over an hundred and sâ—ven and twenty Provinces in her power which might have flowed if shee would in all kind of pleasures yet notwithstanding Thou knowest O Lord saith shee that I hate the glory of the unrighteous and abhorre the bed of the uncircumcised Neither had thine Hand maid any joy since the day that I was brought hither but in thee O Lord God of Abraham Est 14.18 And this is the first degree of a pure intention To depart from the love of created things The second is A departure from ones selfe This teacheth by what meanes one may not bee mindfull of himselfe but account it the onely pleasure to bee satisfied with the Will of God onely Even as it is a marvellous delight to the blessed in Heaven to see the Will of God taking its course through the whole world and even through Hell it selfe as it were with a still foo e Without stumbling nor any thing any where to bee found which can resist his divine purpose Yea which is most to bee admired that pleasure does not so affect them becâ—use they possesse goods which cannot bee lost as thâ—t God is most benevolent towards them beares a speciall respect to them and doth very much favour their joyes And this is it which David the King of Israel cryes out O give thankes unto the Lord for hee is good Psal 118.1 O give thankes unto the Lord not because hee hath made me of a Shepheard a King not because hee hath made me of a poore man a rich man nor therefore because hee hath promised to give mee so great things besides But confesse unto the Lord because he is good because his mercy endureth for ever This is another degree of a pure intention yet not easily to be exceeded by that which the Kingly verse thus noteth Men will praise thee when thou doest well unto them Psal 49.18 In this degree therefore one forgets and forsakes himselfe which is not so ready at hand with all men for it is not hard to forgoe ones goods but very hard to forgoe ones selfe This forgetfulnesse of ones selfe consisteth in vertue The third is when a man serveth God not onely that it may please God for yet this also hath I know not what humane respect in it but because God pleaseth him in this service or it pleaseth him to serve God in this manner or because God is good that hee vouchsafeth to accept of our endeavours and sheweth himselfe to bee taken and contented therewith The divine Psalmist I will goe forth in the strength of the Lord God and will make mention of thy righteousnesse onely Thou O God hast taught mee from my youth up untill now therefore I will tel of thy wondrous workes Psal 71.14 15. I truely am a man unlearned for I have not knowne Literature but I doe so well understand Gods Omnipotency and Iustice that I have nothing more frequently in my mouth I will therefore most gladly serve this so good so potent so just a Lord and for that cause will I serve him because he is so good so potent so just Bernard O pure saith hee and spotlesse purpose of the Will and indeed so much the more spotlesse as there is left in it no mixture of her owne Sic affici deificari est Qualified to bee so affected is to bee deified Bern. de dil Deo Christ about to charge the first of the Apostles very accurately stirring up this purest intention in him Peter saith he lovest thou mee This now I doe that I may commend the care of my Office to thee and commit my sheepe to bee fed but thou canst not execute this duty and undertake my part without a most pure intention Therefore my Peter lovest thou mee neither did Christ before assigne this charge to him then he had three times plainely pronounced whether his heart eyes and intention went and had said Lord thou knowest that I love thee At length Christ Therefore my Peter if I doe so much please thee and thou wilt serve mee for mine owne sake now I commit my Flocke unto thee Feed my Sheepe Ioh. 21.15 O Prelates O Bishops and Arch-bishops O Princes O Magistrates and Presidents O Iudges and Guides of the people take heede whither your eyes whither your mind and intention is carried see what yee seeke whether your selves and a prey of your subjects or else the safety and good of your Subjects Marke whether yee plead rather your owne cause or the Common Wealths consider I pray whether yee looke after God and his glory with a most pure intention in all things Be wise now therefore O yee Kings bee learned yee that are Iudges of the earth Psal 2.10 The Emperour Augustus in times past dismissed a young man from the Warre which carried not himselfe like a good Souldier and when the yong man required what answer hee should give his Father at home Augustus to him againe Tell him saith he that I doe not please thee He would have said Tâ—ou dost not please mee therefore I can very well bee without thy service Wee Christians let us doe so with God that every one may thinke thus for his owne part Lord I desire to serve thee and will serve thee to the utmost of my power because thou pleasest me exceedingly in all things for that cause my
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
the First of mankind refused to performe Protoplasti If God had commanded any great and difficult matters they might have had some excuse for their fault But whereas most free liberty was granted them over all the Trees of Paradise one onely excepted it was an intolerable offence and worthy of so gre t a punishment that they would not abstaine their hands so much as from that one which was so seriously forbidden them From hence then it appeares how much also God detesteth those which goe about most unjustly to fore-stall him of his glory which he will have to be onely due unto himselfe God hateth all sinfull people but hee also resisteth the proud and arragant â—am 4.6 even them whom this vice which is neare kinne to Idolatry hath infected The truth it selfe standeth for a witnesse and How saith he can yee beleeve which receive honour one of another and seeke not the honour which commeth from God onely Ioh. 5.44 O wretches a Theatre is set up for you in Heaven and yet yee gather Spectators upon earth Chrysost in Epist ad Rom. Hom. 17. ante finem ubi plura huc facientia licet videre Augustine strucke at the rable of old Philosophers with the weapon which hee tooke from them after this manner They set up an Image of this fashion A Queene having neither attire nor countenance befitting that dignity yet sate in a high Chaire of Estate the Queenes name was Pleasure Close by her stood a troupe of noble Damosels The Vertues like Hand maids ready at every backe of their Mistresse These the wanton Lady tired with diverse commands and now she gave charge to Prudence now to Fortitude now to Temperance what they should performe in her service Well saith Austin did the Philosophers expresse what they pleased in this picture but plainely to prove the desire of Glory Praise wherewith they themselves were exceedingly possest Therefore let us draw a Table like to that before but in the roome of Pleasure let us place Vaine Glory upon whose command the Vertues may waite in that manner that Prudence may provide nothing Iustice distribute nothing Fortitude endure nothing Temperance moderate nothing but what is enjoyned by Vaine Glory and hoped will please the eyes of others And what I pray is more unreasonable then this wicked Government That the most filthy monster that anticke shadow of true Glory should triumph thus over Most Royall Queenes the vertues and make them subject whether they will or no to her full detestable power even thus the case standeth men live after this manner in this sort they spend their service these are the spectacles of the world these the miracles thereof very weighty I confesse and oftentimes of much sweat and trouble but not hard to the greedy appetite of praise all things come flowing under the lovely dominion of Vaine Glory Vertues themselves degenerate into this sweet affection and will not have their generous stoutnesse to be much assaulted in this point but readily yeeld to the pleasure of counterfet Glory But Verily I say unto you they have their reward Math. 6.2.5.16 The Romanes which were Lords of the World how bravely did they performe many things how excellent were they in peace and warre how praise-worthy their Iustice Notable how exquisite their Prudence how famous their Clemency how invinâ—ible their Fortitude their Temperance how illustrious how pure and impenetrable their Chastity how admirable their Constancy But they had their reward Augustine being a most plentifull Witnesse The honour and glory saith he wherewith God made the Romans most illustrious was the wages of the good workes they did nor have they any cause to complaine of the Iustice of the great and living God Aug. l. 5. De Civit. c. 1â— Their workes were singular but they had a reward fit for them They were ambitious of glory and surely they obtained it The bounds of the Romane Empire were the compasse of the earth and the Ocean so that whatsoever was convenient or worthy to bee won they overcame Therefore they made the East and West their borders except a few places without accesse or inhabitants or else of no regard They had their reward The most upright God le ts passe no vice nor yet vertue without punishment or reward Whereupon to those better Actions which yet his Will is not to endue with Heaven he assigneth a recompence proportionable and out of Heaven they have their revvard Receive but so that they may not have an eternall one Ah how much paines is taken every where but these paines are nothing to Heaven I beseech you let us but looke onely into Princes Courts of what a diverse kind are services here of what exact industry of what fine patience of what curious trust of what active policy to stand whole dayes and many times all â—â—ll night or to run to and 〈…〉 wearinesse to endure the envy of many to be ready 〈◊〉 all points â—f service is the daily use there And there are which pâ—â—forme all these things with mâ—st 〈…〉 of carriâ—â—e but they desire nothing else 〈…〉 and favour They have their reward For they tooke no thought how deare they â—hould be to God but how deare to the 〈◊〉 Others that are depâ—â—ed to businâ—â—es and the subtilty of cares in Pr nces Courts send forth most vigilâ—nt eyes every way that no detriment happen to the Kings Treasures or honours but often these good men whilst they looke to all things with most attentive carefulnesse they reckon not their owne soule among the things to be cared for so they stuffe their purses so they lose not the Princes favour they thinke it lawfull in the meane while to bee negligent of themselves and Heaven and scarce ever call themselves to account they conferre with their owne conscience very seldome and no otherwise then by chance they examine not their intention in the things they goe about Of all other matters they know how to conferre sweetly but very hardly endure to heare one discoursing for an houre of Heaven At a word They use not to bee present at home and speake with their owne persons being more faithfull to all other than themselves And these likewise Have their reward the aire of humane favour and gold a piece of shining earth alas an inheritance that endures no longer then we stay here Therefore Looke to your selves O Courtiers O whatsoever others that yee loose not the things which you have wrought but that yee may receive a full reward Ioh. 2. Epist v. 8. Be ye industrious and diligent in your places this is well indeed But because you will have notice taken of your diligence Be noted for this now is ill nay this now is worst of all that many times yee take no care how diligent and industrious you are as how yee may seeme to be Looke therefore to your selves least you also heare in time to come Receberunt mercedem suam
uses When therefore wee Sacrifice when we pray or fast thither onely let the intention tend that wee may please God and reject whatsoever is contrary hereunto From hence Eusebius Emesenus agrees upon these two things the first every good worke whatsoever is of so much price with God as this effusion of heart and intention in man is The other wee ought in every good worke wee goe about to have the greatest care of a right intention or good will Emes in c. 6. Matth. The Law formerly gave order All thy estimation shaâ—l bee according to the shekel of the Sanctuary Levit. 27.25 for these onely weights were voyd of deceit Iust so our works also are not to be esteemed or weighed according to the opinion of the vulgar or outward show Glosse or credit of the eyes and oftentimes by the falsest testimonies but by the onely intention of the heart How often are the noblest workes valued scarce one groat which by God the most equall esteemer of things are received as an hundred pound of silver Of how small a price were the Hebrew Widdowes two brasen mites beleeved to that great heape of silver which was cast in by the Pharisees and yet they did farre exceede this Marke 12.42 How ponderous might the prayers fastings almes-deeds of the Pharisee praising himselfe in the Temple seeme they were all scarce worth the least counterfeit Iewell Stone they might all have beene recompenced with the poorest reports of men Slightest The Divell is not ignorant of this hee understands most exactly that all the worth comes to a worke by the right intention therefore hee moveth every stone and laboureth extreamely that either he may take away a right intention or spoile it skilfull enough that then wee toyle to no purpose and in doing much do nothing and in vaine expect a reward where labour so ingratefullâ— God went before Wounded Surely God cleanly confessing himselfe to bee wondeâ—fully taken with this single eyâ— Thou hast wounded my heart saith hee my Sister my Spouse thou hast wounded my heart witâ— one of thine eyes and with on chaine of thy necke Cant. 4.5 In the Hebrew Idiom Thou haâ— ravished my heart Tertullian considering this Solomon saith hee had respect to the fashion of women in the East which for maintaining their honour went abroad with their faces covered leaving onely one eye unvailed The Spouse therefore commending this use as an argument of honesty confesseth himselfe rapt so in love with this one eye But others searching more deepely into this mystery say that here the admirable whether union or unity of the eyes is set forth for both ever goe with equall pace nor does this ever wander any way from that they alwaies behold the same thing together nor can there bee so great dissent betweene them for that to looke upon Heaven this the Earth the same also is the unity of the Haires when all are platted together in that order that they may seeme one haire The eyes of the heart are the affections and intentions the cogitations the haires Here nothing is more deformed then the disagreeing variety of these eyes if this bee carried this way the other that way if wee desire to please God and withall not to displease the world if with this eye wee looke upon Heaven with that unjust gaine Luxury or any unlawfull thing then is the heart wounded with love of the Divine Power when there is the eye of man and that fixt upon God one intention and that erected to God And this did God evidently declare in Abrahams Sacrifice wherein hee was commanded to offer both Birds and other living Creatures these namely divided and cut in peeces those not so Gen. 15.10 whereby is signified that although one may impart his cares upon his Wife Children Houshold Subjects yet that his intention which the Birds exemplified is not at all to bee divâ—ded Let the Father looke to his Children let the Merchant thinke upon his wares the Shepheard upon his sheepe the Consull upon his Citizens the Exchanger upon his money in the mind s of all these men innumerâ—ble cogitations will offer themselves thicker then the haires of the head notwithstanding let these haires bee united let all these cogitations looke to one thing God Gods honour Gods Service This one haire one eye is necessary before all things In this manner the heart of the King above is most sweetly wounded in one of the eyes and with one haire of the necke CHAP. IIII. That no action of humane affaires is pleasing to God without a Right Intention where strictly of vaine glory THe Vesture of Aaron the high Priest wherein he performed Divine Offices was of such great worth and beauty not onâ—ly in respect of matter but of art that all the robes of Kings and Emperours cannot any way bee compared with it Beseliel the best Artificer wrought that Garment but it had a greater Artist then him which dictated which prescribed the manner of making it and guided the masters hand himselfe as it were a childs Of this Vesture the Sonne of Syrach Hee beautified him with comely ornaments and clothed him with a robe of glory Hee put upon him perfect glory and strengthened him with rich garments and againe in conclusion hee set a Crowne of gold upon the Mitre wherein was engraven Holinesse an ornament of honour a costly worke the desires of the eyes goodly and beautifull Before him there was none such Ecclesi 45.8.12 What comely thing soever in this kind even the most curious eye could desire that it might behold in this one garment The desires of the eyes this robe satiated all desire even of the greediest eye nothing more precious more beautifull would any man wish to see no not in the most excellent woâ—ke This the good God would have for that end that the chiefe Priest going to the Temple should snatch the eyes of all after him and for that cause also hee commanded three hundred sixty sixe golden Bells to bee hung at the lower Hemme of this Vestment that the Priest with his very going should convocate all from every part to the spectacle nor was there any which would not willingly loose his eyes in this shew yet in the meane while was it not lawfull for this high Priest which turned the eyes of all upon himselfe to cast his eyes upon any body he that was to be looked upon by all ought himselfe to looke upon none For God would that the Priests eyes should goe together onely upon the ineffable Name of God which therefore the Priest wore upon his fore-head ingraven in a plate of gold This is a most noble patterne of a man just to a farthing let a man that is good in earnest shew by proofe in himselfe whatsoever honest eyes would wish to looke upon In all things shew thy selfe a patterne of good workes Titus 1.9 In such a man as this let the wealthy see an example of pious liberality
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
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
it were Tribute of all his Workes My glory saith he will I not give to another Esay 42.8 This revenue a Right Intention most truely paieth unto God the very same vaine glory most unjustly taketh from him Can any man likewise endure another most vainely boasting of that which hee built which yet never came out of his owne purse Why braggest thou proud fellow which bestowedst not so much as a stone of thine owne towards this Structure Broughtest any man may easily build at another mans costs In like manner why doe wee poore wretches bost of our actions and good deserts as it were of great buildings all the charges wherewith we build come from God for our use not for our report Most apparently Christ Without me saith he can yee doe nothing Iob 25.5 Why therefore doe we brag we are permitted to inhabite the building the honour which followeth the fabricke of the House is onely GODS Therefore Take heed that yee doe not your good workes before men to be seene of them otherwise yee shall have no reward of your father which is in Heaven Mat. 6. â— And therefore Christ so solititously adviseth us because this vice of Cenodoxy or vaine glory is both very subtile and also very hurtfull by this her subtilty Climachus Cenodoxie saith hee hath an hand in all devices For example Doe I fast I take a pride in it If I breake off my fast because I would not have it knowne againe I am proud as it were of mine owne policy if daintily apparelled Peste I am overcome of that disease If I be poorely clad againe I take a pride in it If I speake she vanquisheth me If I hold my tongue againe I am vanquished Bryer Which way soever thou throwest this Bramble it standeth with the prickles upward Clim Grad 21 de Cenodox initio But such a vaine glorious man as this is a true worshipper of Idoles which seemeth indeed to worship and serve God whilst he studieth to please not GOD but men I said before that this vice is most subtile and even so it is Glory is despised â—â—ry often that it may be gotten and from the very contemâ—t of glory vaine glory springeth and sometimes assaileth those most strongly which seeme to have cast off all glory long agoe I will determine nothing in this case out of mine owne judgement A man of great repute 〈◊〉 Divine of our age discourseth of this point as followeth Hieron Bapt. de la Nuza Tom 1. Tract 2. part 2. de recto affectu in Deum It faileth one not seldome that a gallant Lady taketh not so much delight in all the bravery of her Sexe or a Knight in all his gorgeous attire as a poore ragged Monke sitting close in a corner of the meanest Monastery pleaseth and applaudeth himselfe in his sorry Cloths in his torne and mishâ—pen Hood his naked Feet in his empty Cell Bare and his very victory over all kind of Pompe O wretch indeed whom Vaine Glory was not able to deceive with honours she deceiveth by humility it selfe Thus vaine glory spareth no body it invadeth all sorts of men but as Saint Basil saith It infecteth every good worke softly sweetly pleasantly insensibly and before it be seene and spoyleth all the beauty thereof Defaceth Vaine glory is a sweet kind of thing to the unskilfull a sweet robber of Soules Basil de Constit Mon. Cap. 11. Many doe privily seeke themselves in the things which they doe and know it not Kempis l. 1 c. 14. v. 2. And oftentimes saith Gregory whilst the praise of men meets with a good worke it changeth the mind of him that doth it which tâ—ough it were not sought for yet it deligâ—teth being ffered With the pleasure whereof when the mind of him that performeth well is let loose it is quite dispersed from all vigour of the innermost intention For hee which doth good things and hereby desireth not to please God but men turneth the face of his intention downeward Greg l. 1. Mo. c. â—9 For that cause the holyest men that weâ—e have defended themselves most vigilantly against it Laurentius â—urius reporteth and When as on a time saith hee Pachomius sate among the Seniors of his Order a Monke brought two Matts which hee had made that day Scoreas and set them over against the place where they sate that they might easily behold them for hee hoped that hee should have heard of Pachomius Behold the diligence of our Brother whicâ— hâ—th doubled his daily taske and hath finished two Matts whereas others make but one in a day But on the contrary Pachomius exprâ—ssing great sorrow for his vaine hunting after praise in this mâ—nner Fathers saith hee this our Brother hath wrought very hard from breake of day to this time but he hath dedâ—cated all his labour to the Divell for indeed hee hath prefâ—rred humane praise before Divine Therefore calling the man unto him and chiding him in grievous tearmes When others saith hee goe to Prayers take thou thy matts upon thy shoulders and cry I beseech you Fathers and Brethren entreat God for mee miserable wretch which have made more of two Matts then Heaven Hee did as hee was commanded Pachomius afterward gave charge that when others were called to Supper this man that was more busie then needed should stand with his Matts supperlesse in the midst of the roome Neither yet Pachomius thinking this to be satisfaction enough hee commanded that the man should be shut up in his Cell and sparingly fed five monthes together onely with Bread Salt and â—ater and prohibited that any should goe to aske how he did all the time of his confinement c. Sur. Tom 3. Die 14 Maij With such eâ—gines as these vaine glo y must be beaten downe Battered a mischiefe otherwise almost invincible and which groweth out of veâ—tue it selfe Rig tly Climachus The spâ—â—it of d speration sâ—ith hee rejoyceth when it seeth viâ—e to be multiplyed but vaine gâ—ory when it seeth vertue to encrease Perceive Obseâ—ved diligently and thou shalt see thâ—t wicked blemish to follow thee close even to thy death and grave Clim D. l. Grad 21. dâ— Cenodox He saith moreover Hee which growes pâ—oud of the naturall part wherein hee excelleth imagine apprehension cunning Reading pronunâ—iation wit and all other things which come unto us without our paines he shall never enjoy the blessi gs which are above nature for he which is unfaithfull in a little will bee unfaithfull also in much And surely such is the servant of vaine glory Gregory said excellently to this sence Whosoever extolleth himselfe for his beneficence to another incurreth a greater fault by boasting then he obteineth a reward by giving and is made naked whilst he cloaths the naked and whilst he thinkes himselfe the better becometh so much the worse Forasmuch as hee is lesse poore which hath no cloaths Minus inops est qui vestem non habet
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
bountifully with Aesâ—hines Behold even men also doe punish or gratifie the intention onely how much more God If there bee first a willing mind it is accepted according to that a man hath and not according to that hee hath not 2 Cor. 8.12 What aboundâ—nce of praise did God lay upon that memorable fact of Abraham Seeing thou hast not with-held thy Sonne thine onely Sonne from me Gen. 22.12 Yet the Fathers sword did not touch his Son nor so much as hurt an haire of him In Will Abraham spared not his Son he slew him in mind hee sacrificed him with intention God accepting this for a most pâ—rfit burnt Offering Now saith he I know that thou fearest God Thou hast not spared him for my command but I have spared him for thine obedience It is enough to me Abraham that thou wast willing to doe this therefore I will remunerate thine intention no lesse bountifully then I would have remunerated thy deed Noah was no sooner gone out of the Arke but presently hee built an Altar after a confused manner and taking of every cleane Beast and of every cleane Fowle he offered burnt Offerings upon the Altar Gen. 8.20 being perswaded that his good will and intention of mind herein was very pleasing to God And the Lord smelled a sweet savour Loe how intention made the very smell and smoake of the acrifice delightfull God regarded not the Birds and foure-footed Beasts but he smelled somewhat in them that had a sweet savour namely the affection of Noah Of what kind soever saith Chrysostome our Sacrifice is whether we pray whether we fast or give almes herein it must be the smell of the Sacrifice which onely pleaseth To this sence said Saint Bernard Sometimes the good will alone suffiâ—eth all the rest doeth no good if that onely bee wanting The intention therefore serveth for desert Valet intentio ad meritum actio ad exemplum the Action for example If we should set an example of what we speake before our eyes One seeth a lamentable poore Begger who is not rich himselfe he is sorry for him in mind hee looketh up to Heaven and giveth GOD thankes for that which he enjoyeth and O saith hee with himselfe that I were able fully to relieve this beggers want how gladly would I doe it Such a one as this although he giveth nothing or but a little being able to give no more shall receive a reward as if he had given to his wish In like manner if a sicke man desire seriously and ardently both to poure forth prayeâ—s and to afflict himselfe outwardly or to exercise other workes of Piety but is not able to performe these for want of strength hee shall have God no lesse propitious unto him then if he had done all those things which hee wished to doe so his mind deale thus with God My God how willingly would I execute this for thy honoâ—r but thou knowest Lord that it is not in my power therefore I most submissively offer this my desire and will unto thee instead of the deed Hereupon Chrysostome affirming to the exceeding comfort of a great many Give saith he to the needy or if thou hast it not if thou give but a sigh thou hast given all for that ever waking eye seeth thee to have given whatsoever thou hadst Chry. Hom. 7. de pâ—â—nit ad finem Hereupon also Gregory In the sight of God saith he the hand is never empty of gifts if the closet of the heart bee filled with good will Greg. Hom. 5. in Evang. Therefore both the poorest out of their meane estate and the most diseased out of their miseries may offer as rich and excellent gifts to God as the most wealthy and healthfull This is not the proper businesse of riches or strength it chiefly concerneth the Will which if it be truely good doth parallell both riches and strength and all things As the very same sometimes is an eloquent man which holds his peace the very same a strong man which hath his hands bound or kept downe the very same a good Marriner which is on dry lâ—nd so he is both liberall and painefull and obsequious which desireth onely and hath no other witnesse then himselfe of this his desire The Kingly Psalmist â—n me sunt Deus vota tua â—eron Thy vowes saith he are in me O God I will render praises unto thee Although O God I find nothing outwardly which I can lay upon thine Altar yet I find somewhat in my selfe to offer unto thee there are things laid up in my memory in my understanding but especially in my will which being presented unto thee are never but accepted Christ most exactly confirming all this Whosoever saith he shall give to drinke to one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise loose his reward Math. 10.42 I know it is not in all mens power to give entertainement and supply the wants of nature therefore that which every poore man is able let him give a draught of cold water to the thirsty he shall not loose his reward No man therefore may utterly excuse himselfe by poverty from succouring those that belong to Christ seeing such a noble recompence is promised even for those benefits which are of no value hee shall not loose his reward And that no body might complaine of the charge of wood in providing warme â—ater to wash their feet let him give cold onely neverthelesse for such a slender and easie kindnesse even for such a small matter he shall in no wise loose his reward For in this kind of courtesie not the rich liberality but the godly will and right intention is regarded God esteemeth workes more out of the desire and endeavour then by the greatnesse of the thing rather by the affection of the giver then the price of the gift Hereupon even the very least and vilest thing given for Christs honour shall not lose its reward That wee should take paines to no purpose in these meaner things is the thought of our pufillanimity not understanding how greatly God respecteth even the very meanesâ— good turne yet bâ—stowed with a good intention For this cause Augustine God saith he crowneth the good will when he findeth no power to performe Aug. in Psal 105. Bernard of the same mind sayed God undoubtedly imputeth to good will what was wanting to ability What more plaine then that our desire of a thing should bee accounted for the deed where the deed is excluded by necessity Bern. Epist 77. Whosoever will may become a Martyr by intention It is a generous thing indeed to expresse himselfe thus in mind to God How glad my God would I be did thy cause require it to drinke a purple cup of my blood to thee I am ready to lay downe my head and my whole life for thy sake Assuredly such a one as this which is not unprovided of
A mighty fortune wants not mighty feare Nor glorious state from danger goeth free What ere is high long staies not in that spheare But will by envy or time ruind be Apollod Trust not too much unto thy self nay even nothing at all whosoever thou art And carefully pluck in the Saile Proâ—osirique mâ—mor contrane vâ—la tui Ovid. lib. 3. Trist Of that which with thy mind prevailes The end of an aspiring life hath usually bin to fall Let him which feareth a fall take a right intention for his Guide hee which wanteth this profiteth neither himselfe nor others He bestoweth not a kindnes which doth good with an evill mind He seeketh his owne ruine which graceth not his actions with an upright end hee laboureth in vaine which aimeth not at God in his labour Of all Servants he is the most wretched that wanteth a right intention Sowe not therefore O Lord Palatines O what Courtiers soever yee bee Sowe not among thorres Ierem. 4.3 Mixe not so much basenes with your deserts as to defraud them of an heavenly reward Perform I beseech you not for ambition not for fame or outward sight whatsoever the conditions of your charge lead you unto and whatsoever in conclusion commeth to be undergone undergoe not for favour and affection not for mony and riches not for ostentation and glory but for God to whom no man ever approved himself otherwise then by a right intention To all Estates of men Diogenes seemes to me to have spoken excellently who sâ—yed That men seeke with greatest diligence after those things which belong to life but those things which conduce to good living they neglect and nothing esteeme Stob. Ser. 2 Even so it is we all take this course to doe our own busines but how well or with what intent we doe it few there are which use a serious mind about that O Christians not onely what we doe but with what mind we doe it is of exceeding moment Hereupâ—n thâ—t Apocalypticall Angell St. Iâ—hn against the Prelate of the Church of Sard s. Revel 3.2 was commanded thus grievously to complaine I know saith he thy workes how thou hast a name that thou livest and art dead For I have not found thy woâ—kes perfect before God The workes of this Bishop did indeed seeme compleat and rare unto men but they were not such before God which lookes upon the inward meaning of man therefore they are accused as altogether empty and vaine for they tooke their aime amisse And even for this cause is the same Elder of the Church of Sardis pronounced dead though by others he were reckoned among the living O how great a number of such dead men is to be beleeved live in the world Which have a name that they live and yet are dead whose workes indeed may seeme perfect but because they bee destitute of a Right Intention are altogether fruitlesse and like a pipt Nut very night and meere darknes inwrap all things wheresoever the light of a right intention shines not No body without this eye is faire none with it foule Lucerna corporis tui est oculus tuus The light of the body is the eye if therefore thine eye be single thy whole body shall be full of light But if thine eye be evill thy whole bâ—dy shall bee full of darknesse We hâ—ve said before To doe well onely that thou maist escape Hell is the pâ—rt of a Slave to obtaine Heaven the part of a greedy Merchant to please God this alone the part of a loving Sonne A good man out of the good treasure of his heaâ—t bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things Mat. 12.35 The drift of the thoughts is verily the treasure of the heart It is the intention saith St. Austine lib. 2. de Serm. Dom. c. 21. whereby we doe whatsoever we doe which if it bee pure and upright considering that which is to be considered all our workes which wee worke according to that must needs be good In which respect it skilleth not so much what we give what we doe or what we endure as with what mind and intent For vertue consisteth not in that which is giveâ— which is done or endured but in the very mind and intention of the Giver Doer or Sufferer Wherein wee must weigh saith Greg. l. 1. 1. in Ezech. Hom. 4. that every good which is done bee lifted up by a Right Intention to heavenly ends It is the intention which extolls small matters illustrates poore but debaseth such as are great and had in reputation even as she her selfe is right or wrong Slight The things which are desired have neither nature nor of good nor of evill The matter is whither the intention drawes them for this gives things their forme All vertues fall to the ground without a Right intention which is the life of vertues and source of all deserving actions St Bernard upon those words of the Lord But when thou fastest annoynt thine head and wash thy face By this saith hee that he bids thee wash thy face he instâ—ucteth us to keepe a right meaning Pure because as the beauty of the body is in the face so the grace of the Soules operation consisteth wholly in the intention Bernard in Sentent The heavenly King commending his Spouse for her height This thy stature saith he is like to a Palme Tree Cant. 7.7 In this Encomium doeth hee most fitly decipher the uprightnesse of a good intention which advanceth her selfe alwaies constant and directly towards God which is proper to the Palme Tree namely to shoot her branches upward and to be eminent amongst Trees The Spouse so praised least shee should be of an ingratefull mind replyes All manner of fruits both new and old I have laid up for thee O my Beloved I yeeld my selfe and all mine to thy most holy Will Wholly I doe consecrate my selfe to thy honour Mine eyes shut to all other things I onely open to thee To thee alone I lift them up Yea all my memberâ— I apply to thy service onely Furthermore how cuâ— members are to bee employed in Gods service notably St. Chrysostome He made saith hee thine eye for thee offer thine eye to his use not to the Divells But how shalt thou offer thine eye to him if seeing his Creatures thou shalt glorifie him and withdraw thy sight from the lookes of women He made thee hâ—nds keepe these for thy self not for the Dâ—vell exercising and stretching them forth not to theft and covetousnes but to his command and pleasure as also to continuall prayer and to helpe such as hâ—ve need He made thee eares lend these to him not to obscaene Tales to lascivious Songs but let all thy meditation be in the Law of the most H gh Hee made thy mouth let this doe none of those things which are displeasing to him but sing Psalmes Hymnes and spirituall Odes He made thee
displease all men And albeit it be not hard to doe those workes of the first sort for Gods sake yet those workes of the second sort is hard whereas the inferiour ability of the soule and more depraved nature drawes to it with an incredible affection whatsoever it knowes gainefull and pleasant to it selfe hither it wholly hasteneth and does that of all that it may not fare ill and if left to it selfe serves its owne turne most carefully Therefore shee is to bee compelled by force Nature that she permit all those things to be done for God that therefore onely a man may bee willing to eate drinke speake sleepe because that pleaseth God all in that manner as shall bee pleasing to him And this is it which holy Paul so seriously commending Whether therefore saith he yee eate or drinke or whatsoever yee dâ—e doe all to the glory of God 1 Corint 10 31. Basil demandeth By what meanes I pray may one eate and drinke to the glâ—ry â—f God To this his owne question hee answers afâ—er this manner Let him come to the Table with a minde not to loose and gaping onely after the meate which onely may command bring away bring away the meate is my owne I dip in mine owne Platter I live at mine owne cost therefore I will take care that I may doe well and feele my selfe live We must not so speake nor so eate but resolve this in our minde I have GOD my overseer therefore I will take meate in that manner that none bee offended therewith Gods glory not diminished I will not bee the slave of my belly that here I may follow pleasure onely neither indeed doe I live that I may eate but eate that I may live and may bee sit to take paines In a word hee that will take repast without offence let him never eate and drinke but doe the same to the praise of God For thee Lord for thee will I eate and drinke thee will I seeke for mine end in all things But is this to bee our cogitation at that very time when wee come to the Table It is to bee noted here that there is one intention which is called Actuall another which is called Vertuall the Actuall is when one offers to God that which hee doth whiles hee doth it or whiles hee begins to doe And surely with this intention wee must begin every day before wee doe any thing by offering to Gods glory whatsoever wee are about to doe But it is expedient to set before God not a confuse company of workes and all on an heape but expresly and premeditately the actions of the ensuing day in this manner My God whatsoever this day I shall speake or doe yea whatsoever I sball thinke I offer wholly to thee These and these prayers that and that businesse those and these my affaires I consecrate to thee nor desire any thing else then whatsoever I shall performe this day every houre my God may wholly turne to thy honour This intention whilst it is thus conceived in the morning is Actuall for then the will is in operation With this so begun one goes into the Church into the Market into the Court or say into the Tennis-Court any place of honest Recreation nor thinks any further that hee goes hither or thither for Gods honour and then his intention which in the morning was Actuall beginneth to be Vertuall if so bee that any power thereof sticke fast in those remote actions even as a stone being flung with the hand whirling aloft through the aire is swayed and carried not with his owne weight but by force of hand Heere the perpetuall custome of the Saints is to bee noted who not contented with that matutine Resolution to congest all their deeds as it were upon an heape and so deliver them to God in grosse but as often as they take any new matter in hand so often they renew their intention alwaies repeating that with themselves Lord I will doe this for thee for thee will I labour I will think this for thee for thee will I hold my peace now and now will I speake for thee This is the perpetuall course of upright men and there are Divines which deny the said matutine intention alone to bee sufficient to consecrate all the actions of the day to God For it is necessary that the Virtuall intention at least wise perswade and promote action but what enforcement is there from the morning intention when one at noone comes to the Table being admonished by the time by hunger by custome without any remembrance of God or the Divine Honour There is not in that matutine purpose any other strength then that thereby the things be thought good which afterward are done as it were by command thereof but those things onely are put in execution which proceed from hence by a force not interrupted but that againe oblivion cogitation or diverse naturall action breaks off From hence it appeares that it is not sufficient for a righteous man so as to worke deservingly in all his actions to offer himselfe wholly to God in the beginning of the day with a purpose of doing all things to his honour but it is necessary that this purpose be effectuall hereunto a generall intention is not enough but it is requisite that it bee peculiarly set downe as for example A summe of mony to bee given to the poore which moreover by the vertue of that purpose may bee distributed This is the mind of Divines Thom. l. 2. q. 144. Art 4. Bonavent Dist 41. Art 1. q. 3. Et aliorum From hence also it is cleare why Christ to good deeds promised a reward of glory yet not without this Appendix if they bee done for his Name sake A purpose conceived in the beginning of the weeke or the day of doing all things for the love of God to his glory is truely an Act of Charity and Religion so much more excellent and of greater worth by how much the more ample and extended object it hath yet it puts not the excellency thereof upon all the actions of that day or weeke for that the workes following out of such an act may procure Gods love and heavenly glory it is necessary that they bee effects thereof out of a good intention either actuall or vertuall are the things which proceed from her power as a Tree springs out of the seed As if a man bee going some farre journy about a matter undertaken for Gods glory all actions to be exercised in the way or labours to bee endured shall bee of singular good estimation if those bee exercised these endured out of the strength and necessity of that purpose never recalled And that wee may summarily speake the worke of a righteous man gaineth eternall glory if it bee governed by the act of charity or a right intention and bee referred to GOD as to its last end either by the present act of a good intention which is to bee