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
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
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
soone as the worme of Pride bites this Tree all things in a moment wither This little worme knowes how to hide her selfe so so privily to gnaw that they themselves which swell with vaine glory not onely take no notice of it but not so much as beleeve him which notes and gives them warning of it This worme suffers it selfe to bee driven away and gives place to the Charme but presently returnes It is not sufficient that vaine glory hath once flowne away she returnes a hundred times a thousand times she returnes and often with the greater assault Therefore this venemous Serpent is daily and more often to be laid at with sacred Inchantments A true Charme against this plague is that of the Kingly Prophet Non nobis Domine non nobis Not unto us Lord not unto us but to thy name give the praise Psal 115.1 Whilst wee live as Bernard admonisheth Let not this Sacred Charme of the Hebrew King goe out of our heart and mouth But who is so cheerefull to sing this alwaies Hee which in all things is of sincere and right intention this exciteth and makes quicke this teacheth to doe well and daily to sing forth Not unto us O Lord not unto us but to thy Name give the glory to thine O Lord not to our name nor to our merits but thine all things for the greater glory of God So necessary is a right intention that without this no man can avoyd vaine glory which rightly Cyprian calleth a most subtill evill which penetrates the more hidden secrets of the heart and infuseth it selfe insensibly in more spirituall minds Cypr. De â—ent et ieiun initio elegantly Peter Chrysologus Vaine glory saith hee is a secret poison the staine of vertues the moth of sanctity Chry. Sermon 7. Excellently Iohn Chrysostom O strong kinde of calamity saith hee O this furious disturbance what the Moth cannot corrode nor the Thiefe breake into those things vaine glory quite consumeth This is the Canker of the heavenly treasure this is the Thiefe which steales eternall Kingdomes which takes away from us immarcessible riches which like a contagious disease corrupteth all things So because the Divell foresees it to bee an inexpugnable Fortresse as well against Theeves and Wormes as other warlike Engines he subverts it by vaine glory Châ—y in c. 22. Mat. Hom. 27. Behold even Heaven is not safe from these wormes Christ perswads Lay up for your selves treasures in Heaven Matt. 6.20 and yet neither so indeed are the things altogether secure which are laid up there vaine glory creeping behind with a thievish pace privily a sporteth the treasures already laid up in Heaven unlesse a right intention bee set for their Keeper which yet may not goe a nailes breadth from the riches committed to her trust what good soever we have done at any time whatsoever wee shall doe hereafter let us fence on all sides with a most right intention unlesse it delight us to spend our labour in vaine The most difficult as also the most excellent workes are of no moment unlesse a good intention accompany all labour is vaine which a right intention commends not This God lookes upon in all our actions to this hee will aime the reward Scarcely is there a greater or more memorable designe then for one to spend his life for another But although one cloath a hundred Gibbets with his body put on sixe hundred torturing Wheeles purple a thousand Axes and dye a thousand times unlesse that bee done for Christ in Gods cause with a holy intention hee may dye but he shall never bee a Martyr that shall profit him nothing unto heavenly glory Not paine but the cause but the purpose maketh Martyrs as Hierom witnesses Hier. in c. 5. ad Gal. The same reason is in other things of greatest moment Since therefore the intention is of so great nobility rightly in the divine Leaves is it called the heart The heart is the beginning of life such a life as a heart A man turnes into a beast if a beasts heart bee planted in him a beast turnes into a man if a mans heart bee added to him God would have Nebuchadnezer the King to bee made a Beast and to live among them as one of them therefore hee commanded Let his heart be changed from mans and let a Beasts heart bee given him Dan. 4.16 but GOD would that this Beast should againe bee changed into a man it was done and it stood upon his feet as a man and a mans heart was given to it Dan. 7.4 Such is the intention the heart of all things which we doe Consider me here I pray you the same sentence pronounced in two Courts In the Court of Hierusalem Caiphas the High Priest being President in a full assembly of Senators it was said It is expedient for us that one man dye for the people and that the whole Nation perish not Ioh. 11.50 This the chiefe Priest Decreed the rest subscribed The very same thing was Decreed in the Court of Heaven by the most Holy Trinity It is expedient that one man dye for the People But this same decretory Sentence was indeed in the Counsell of Hierusalem a thing of greatest folly and injustice in the heavenly Counsell of greatest Wisedome and Iustice there the Savage heart of Caiphas and the Senatours by his malice and envie was stirred up against this one man but here the Divine Heart was carried with exceeding love towards this man Thus the heart is the beginning of life and even as the heart being hurt death is nigh to all the faculties of the same so no worke of man can bee tearmed living which wants this heart which is not for God all labour is as good as dead whatsoever is destitute of this living intention Appianus Alexandrinus relates a marvelous thing of two heartlesse Sacrifices Iulius Caesar the same day which hee fell in Court before hee went into the Senate made the accustomed Offering the beast opened there was no heart The Southsayer Prophecying I know not what of the Emperours death Iulius laught and commanded another to be brought and this also wanted a heart Marvellous indeed twice marvellous Cicero l. 2. de Divin And by what meanes could a Creature live without a heart whether then at first consumed or else wanting before if before and how did it live if then and how was it consumed Whatsoever the matter bee a Beast offered in Sacrifice without a heart was a sure messenger of Death so also a worke without a right intention is a dead worke unprofitable none Therefore keepe thy heart above all keeping for out of it are the issues of life Prov. 4 23. Therefore how often soever wee undertake any businesse either about to pray or to heare divine Service or to give almes or to doe any other thing let us care for this onely and before all things that such a heart as this bee not wanting to us in these actions that by a right
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
which we said nor will by any other paiment but himselfe That Sun of Theology for so the holy man understood very well that God is the fittest reward for a good action To this purpose Saint Paul most diligently adviseth us saying I cease not to give thankes for you making mention of you in my prayers That the God of our Lord Iesus Christ the father of glory may give unto you the spirit of wised me and revelation in the knowledge of him the eyes of your understanding being enlightned that yee may know what is the hope of his calling and what the riches of his glory in the Saints Ephes 1.16 This the Apostle incessantly prayed That God would give them the spirit of wisedome and revelation how that such a reward is assigned by God to every right action as all the wisedome of Philosophers cannot comprehend Whosoever 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 Mat. 10 42. The Lord proposeth here the most despicable persons and the meanest thing a cup of water not warme for it could not be warmed without cost but cold as it runs out of the spring Hee shall in no wise lose his reward which may rejoyce him for ever They were very great gifts which two Kings did promise but amongst their cups Assuerus in the heate of wine What is thy Petition Queene Hester and it shall bee granted thee and what is thy request and it shall bee performed even to the halfe of the Kingdome Hest 7.2 Herod assured the same in a manner to the Damosell which danced before him Whatsoever thou shalt aske of me saith hee I will give it thee though it bee to the halfe of my Kingdome Mark 6.23 Behold here the greatest gift of a King the halfe of his Kingdome but such as shall not endure God who is a more bountifull King is ready to bestow his whole Kingdome which shall never have an end even himselfe for a reward of the least good worke that can be of one halfe peny Hee hath called us unto his Kingdome and glory 1. Thes 2 13. For the present God conferreth all things for the most part by his Creatures by the Heavens the Stars the Earth the fruites of the ground by his Ministers the Angels But hereafter When hee shall have put downe all rule and all authority and power 1 Cor. 15.24 then the Ministeries of all created things shall ceâ—se then God shall exhibit all kind of pleasure to the blessed in himselfe for a reward of their good deeds He shall bee all in all Therefore Saint Chrysostom judgeth him to bee a cruell tyrant against himselfe which can bee contented with an other reward then God Chrysost Hom 21. in Mat. And surely such a one as this is more foolish then hee which exchangeth the noblest Diamond for five farthings or a few Apples If therefore for every good action there bee a reward decreed which is infinite eternall inexplicable God himselfe or that I may speake more plainely if for every even the least good deed an everlasting Guerdon is to bee expected no marvell then that Steven would not sell his stones neither to vaine glory nor to violence nor to any of those Huckstresses for none could pay a price worthy of them but onely the Father of that Infant whose Cradle was the Manger and Straw at Bethlem But we most silly Babies I have said little most cruell tyrants against our selves doe sell so many worthy deeds for a poore apple for an Oyster-shell for a broken piece of Glasse or a few painted trifles yea for the short smoke of a little glory for the light breath of favour either to the eyes eares or tongues of those whom we desire to please Thus all the wages is to bee seene to bee heard to bee praised How truely Saint Gregory Hee that for the goodnesse saith he which hee sheweth desireth the favours of men carrieth a thing of great and mighty worth to be sold for a sorry price Hee asketh the rate of a little transitory speech for that whlch might gaine him the Kingdome of Heaven Greg l. 8 Mor. c. 28. ad finem For that cause Saint Paul so seriously exhorteth saying Servants obay in all things your Masters according to the flesh not with eye service as men pleasers but in singlenesse of heart fearing God Whatsoever yee doe doe it heartily as to the Lord and not as to men knowing that of the Lord yee shall receive the reward of the inheritance for yee serve the Lord. Christ Colos 3 22. Therefore let us especially take heed of this that we goe not about to approve our endeavours unto men alone and serve their eyes and presence onely but rather fulfill all the parts of our duty with a certaine singular Candor of mind coupled with the feare of God In which respect whatsoever we doe let us doe truely and heartily certainely perswading our selves that we performe service not to men but to God the Author and Lord of all good things And because we ought to bee sure and certainely acquainted that the everlasting seat of the blessed is proposed as a Crowne reward and recompence to our labours and good endeavours it is very meet that all our intention bee directed to Christ onely that these eyes of ours bee bent upon Christ that we sell all our things most readily to Christ who is willing to pay so liberally for them To set them free from the mouth of the Dragon and to enseate them in glory CHAP. III. How much a Right Intention is impugned by the Divell THat Apocalypticall Angell Saint Iohn saw a woman clothed with the Sun shod with the Moone crowned with Starrs and this woman in travaile Before her stood a Dragon with seaven heads waiting while shee brought forth that hee might take away her Child and devoure it But he waited in vaine for a prey For that woman brought forth a man Child and her Child was caught up to GOD and to his Throne and the woman fled into the Wildernesse where shee had a place prepared of God Apoc. 12.5 So the hunger-bitten Dragon was deceived of his booty It is wonderfull to bee thought how much the Divell that wakefull Dragon laboureth what subtile devices he useth about this one thing that hee may turne a good intention into an evill or unprofitable one here the gaping Beast waiteth whiles the young one is brought into the world that hee may presently devoure it Christ had scarce given a new Charge to Peter to execute his Office when straight-way Peter turning him about said Lord and what shalt his man doe Ioh. 21.20 O Peter what I pray doe these things concerne thee have a diligent care of thy selfe looke to thy selfe There is one which lyes in waite that he may interrupt the course of thy duty What is that to thee
will but occasion to dye shall not lose his reward and thâ—t a moâ—t ample reward Mâ—ny times but tâ— attempt worthy things in wiâ—h Sae iâ—â— in magnis vel voluisse sat est is enough But there are slothfull pâ—ople which carry continuâ—ll winter in their breasts If any among these be troubled with a little cough or feele their head ake or if the wind blow any thing sharpe they use to tâ—ke up such godly spâ—eches as these We are not fit to be at Church to day therefore we will tarry at home God is so good he will reward our pious desires for the deed it selfe When ability is wanting the will is sufficient After the same manner of speaking both the covetousnesse and sluggishnes of many cheareth it selfe up When the poore are to be releeved we are not able say they therefore it will be enough to have a mind to releeve them When fasting ought to be â—ept infirmity hindereth wee cannot endure hunger therefore fasting-dayes can challenge no power over us When the difficulty of an hard matter is generously to bee broken through Behold say they who is able to doe this therefore let the will serve instead of the worke Of no Heavenly race Frozen winter of a dyeing mind O idle beasts not lo ne for Heaven O the frozen condion of a soule dead in sin What leave have yee to exercise your sâ—oth in this manner and to bee absent when you list from the service of God and to omit all other things at your pleasure these words are no defence at all for your sluggishnesse It is one point my friends to assay a thing hardly and difficultly another not to assay at all If we deny our ability in all things which we can doe very hardly what worthy or excellent matter I pray will there be which wee should confesse our selves able to performe This saying therefore When there wanteth ability Cum deest facultas supplet voluntas will serve the turne doeth not one whit favour your cause yee might be able so yee were willing If whatsoever is not easily effected might be freely omitted what famous or worthy thing I pray would ever be brought to perfection All these things have every one their difficulties which hee that avoydeth Seeks to avoyd loseth his reward The Pelican a bird filleth her selfe with shell-fish lying on the shore and after casteth them up againe being concocted with the heat of her stomacke and chooseth out of these such as are fit to be eaten Thus O drowsie Christians if you would but swallow some labour and difficulty you shall find your selves by experience able to doe very hard things Qui nueleum vult esse nucem confâ—â—ngat oporet He which will eat the Kirnell must first breake the shell He delayeth not to fight which loveth victory he feareth not blowes nor refuseth the combat which desireth the Bayes But that which men deny themselves able to doe let them be ready at least seriously to wish But wee must proceed 5. Consequence More especially of Rash Iudgement It is very great rashnesse to judge or condemne any man of wickednes not apparent whereas the intention whereby we are all acquitted or condemned is knowne to God onely Moses an Abbat in times past was called to give Sentence upon a Brother that had offended Hee came therefore but withall brought a Bag full of Sand upon his shoulders Being demanded what he meant by that sight They are my sins saith he which I can neither sufficiently know and am scarce able to beare how then shall I judg of anothers Determine It is an extream audacious part indeed and a vice most hatefull of all to God to goe about to search into the secrets of the heart Rip up and to dragge the very thoughts of others to the Barre and passe Sentence against them Who art thou that Iudgest another mans Servant he standeth or falleth to his owne Master Rom. 14.4 His Master searcheth out his heart If he be approved of his owne Master why dost thou thrust thy selfe into the businesse For which very thing thou art inexcusable Rom. 2.1 O man whosoever thou art that judgest another for wherâ—in thou judgest another thou condemnest thy selfe How many Actions in all ages have seemed very unjust which neverthelesse for the intentions sake have bin not onely no waies evill but also most worthy of commendation Ambrose a very uncorrupt man went into a common Stewes but because he might avoyd Ecclesiasticall dignities Abraham the Hermite changed his habite like an Apostate but that he might disswade his Neece from her lewd courses Pynuphius the Anchorite tooke up his Inne with Thais the famous Harlot of Alexandria but that hee might convert her from the Service of Venus Who is there amongst us all which if he had seene any of them taking his way to these notorious corners but conjecturing very ill had presently leapt out like a Iudge with these words Started up Looke upon the unchast varlet which goeth for lascivious delight to a Brothel-house It had bin very ready with us to Iudge in this manner but had not this bin a most unjust Iudgement Therefore whatsoever men doe Intention Iudgeth them all That which Bernard said truely The purpose of intention discerneth betwix good deserts and bad It is as cleare as can bee in Divine Scripture Iacob the Sonne of Isaac that most worthy Grandchild to Abraham deceived his Father by his Mothers policy beguiled his Brother of very grea hopes and yet obtained a most gracious blessing of his Father For Iacob was howsoever of a very good intention Plaine as he that had also this worthy commendation given him And Iacob was a simple man Gen. 25.29 Phinees run two men at once through with a Iavelin nor yet was he tortured or adjudged to the Gibbet His adventurous fact did wonderfully please God Then stood up Phinnees and executed Iudgement and so the plague was stayed and that was counted unto him for righteousnesse Psal 106.30 Cain slew Abel David Goliath and Vriah Ioab Abner and Amasa Great Herod the Ascalonite the Infants at Bethleem Herod Antipas Iohn Baptist Herod Agrippa Iames Peter Ananias and Sapphira very murders and committed either by hand or command but their intentions and causes were of a farre different condition In like manner one Apostle and foure Kings uttered that voyce of sorrowfull men Peccaâ—â— I have sinned Pharaoh said this and David said it this said Saul in like manner King Manasses also and Judas Iscariot said the very same but alas with how not like successed for as their intentions were altogether unlike so most different likewise the effects That holds out hitherto most true Whatsoever men doe Intention is Iudge of all And what a company of actions might seeme most praise-worthy if a wicked intention did not vilifie them Cataline that notorious disgrace to a Romane name might have bin taken for an
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