we must leave all to his judgement to his wee must stand By men vertues and vices are esteemed for the most part not according to desert Peoples fancy but popular conceit In this kind there is no end of errour 5. Signe Not to be troubled or daunted at the crosse event of any matter or businesse seeing at whom our intention must aime respecteth not so much what is effected as in what sort with what intention with what diligence any thing is done That great Apostle Iames as they report gained no more in all Spaine to the Christian faith then eight Persons so returning as it were after a fruitlesse Iourney to Hierusalem hee laid downe his head under Herods Sword Was beheaded Was not God ready to give the same reward to Iames as he did to other the Apostles which converted Kings and whole Kingdomes to Christs Religion The same in every respect and peradventure greater For God did not give him charge what he should effect but what he should doe The Seed was to be sowne by the Apostle the increase of the seed was in Gods hands This a man of an upright intention throughly considereth that it is his part to labour and Gods to prosper the worke Therefore when his Art faileth him when nothing goes forward when any thing turneth to his ruine when his hope is utterly voyd hee is scarce a whit troubled for this faith he is not in my power but Gods I have done what I was able what I ought what was fitting Did the matter fall out contrary this is the condition of humane things And this is very necessary to be knowne for it is not unusuall that even the greatest paines may faile of their gaines and any worthy labour whatsoever may be to no purpose Shall a man therefore be tormented in mind by no meanes If he be of a good intention he will commit both faire and foule events to Gods disposing not distrusting the divine providence Christ himselfe in the last foure yeares of his life how many did he win by his most divine Sermons you shall number not very many The Apostles turned farre more to the true religion In like manner he which enterpriseth nothing but with an holy intention although he be sensible of his wants in many things although he find many pravities and imperfections in himselfe yet he doth not presently loose his courage he is not astonished he is not daunted but as much as his owne misery depresseth him so much the mercy of God lifteth him up neither doe things wind so ill at any time that they are able to change his good intention In prosperity and adversity his heart is all one that is alwaies bent upright to God All other things hee treadeth like the Clouds under his feet hee sets his mind like the Firmament against all casualties and incursians of fortune hee beholdeth all things with a contented and chearefull eye His mind is alwaies equall and such as goes on in a pleasant course and continues in a quiet state Therefore hee commeth to that passe as to obtaine that great and God-like disposition Not to be shaken No evill shall happen to the just or as some read it Whatsoever can happen to the just shall not trouble him Prov. 12.21 6. Signe At the accomplishment of any thing to shun vaine glory and all Phantasticall conceits Who is he and wee will praise him which never applaudes himselfe privately which esteemeth not highly of his owne labour which heareth not from his owne mouth well bravely excellently who could have done better But this is nothing else then to make baskets whole weekes and when all is done Sacrifice to Vulcan to throw the worke in the fire They were vaine in their imaginations and their foolish heart is darkned Rom. 1.21 There bee some which praise their owne things onely other peoples they eondemne and passe over with silence they receive their owne praises with open mouth even at the hands of the unskilfull other mens they entertaine with a dejected looke brow eyes and when they cannot disprove them yet they never like them These people not borne for God but onely for their owne credit doe hide mighty mountaines of pride under a modest brow Nor does this pinching praise of other mens vertues proceed from any thing else then from a mind greedy of their owne honour hee which feareth that his owne commendations will be impayred by anothers is very wary that nothing slip from him wherein another deserves to be commended hee hateth equalls in the raigne of glory Annaeus Seneca here giving a touch to the purpose Keepe that yet in mind saith he which I told thee a little before It is no matter at all Take notice of how many know thy up rightnes Hee which would have his vertues to bee made a common talke laboureth not for vertue but glory Wilt thou not be just without glory but beleeve me thou oughtest to be just sometimes with infamy And thea if thou be wise an ill repart well gotten is pleasiâ—g Opinion Mala oâ—inio bene â—arta delectat Sen. Eâ—ist 113. fine The Patriarch Iacob upon his death Bed Dan saith he shall be a Serpent by the way an Adâ—er in the path that biteth the Horse heeles so that his Rider shall fall backwards Genes 49.17 The Adder being a Serpent of no great body hideth himselfe in the Sand that he may bite the Horse heeles which passeth that way to make him cast his Rider in a furious fit The Divell most like an Adder whilst wee goe in the narrower path of vertue covers himselfe in the dust of humane praise that he may sting the Horse heele that is a right intention and so overthrow it under a colour of vaine glory He which is of a good intention doth most warily avoyd this Adder and in every place continually cryeth out Not unto us O Lord not unto us but to thy name give the praise Psal 115.1 To God onely be glory the Lord of Hosts he is the King of glory 7. Signe Not to have the least touch of envy He which studieth onely for the honour of God little regardeth although he have equalls or yet superiours in skill and knowledge Arts and Sciences He desireth that nothing should bee performed by him onely nor doth hee ever wish not to bee excelled of another he never envieth one that stands above him that which is great in others he debaseth not that his owne things may be extolled Moses gave us a most worthy example of this point There came a young man to stir up his anger against others for he accused them of strange Prophecying Rare The Divine Scripture relateth the matter thus And there ran a young man and told Moses and said Eldad and Medad doe Prophesie in the Camp And Ioshua the Son of Nun the servant of Moses answered and said My Lord Moses forbid them And Moses said unto him Enviest thou
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
vile a price If yee will be Seene of men GOD will turne his eyes from you Take heed otherwise yee shall have no reward of your Father which is in Heaven Therefore be not willingly deceived the greatest honour for the least good deed is every way an unequall and unworthy reward Without doubt Seneca throughly understood this and urging the same in his Epistles The price of all vertue saith he is in themselves the reward of a thing well done is Rectè facti merces est fecisse to have done it No man in my mind seemeth to esteeme more of vertue no man to bee more devoted to it then he which hath spoiled the report of a good man least he should spoile his conscience Senec. Epist 81. A good name indeed is of very much worth but a good conscience more But thou maist say perhaps I dâ—sire not to be commended of men alone but of GOD and men together O my good friend thou hast not yet knowne God if it sufficeth thee not to bee praised of God onely The Arke of GOD and the Idole of Dagon are no more then the Arke Let God therefore be so much to thee as God and all other things together Thou knowest also that Christ and the World are not friends why therefore wilt thou be enriched or commended by the enemy of Christ neither art thou ignorant that God hath a care of thee if it may be for thy profit hee will spoile Egypt that he may furnish thee The greatest reward of vertue is that she suffereth not her friends to lye hid shee brings them forth unto glory but in her owne time In the meane space endure thou to have all hurtfull honour removed from thee and complaine not I am not honoured as I have deserved another respect would be fit me c. These are most vaine complaints Take heed yea So will not God have the favours and honours of men to bee loved of us as that he permitted even his owne Son to be called Beelzebub nor is there almost any kind of contempt or injury which the Saviour of the World did not undergoe who that he might make all humane praise most hatefull to us in that most excellent Sermon which Matthew hath described endeavouring to perswade this one thing in a manner Nesciat omninò faciat quid dextra sinistra But when thou doest thine almes saith hee let not thy left hand know what thy right hand doth Mat. 6.3 Let the countenance of a Christian turne it selfe wholly inward let it never goe curiously abroad with Dina let it not looke after a stranger with Sampson not an Egyptiâ—n with Solomòn For what reason doe we yield the wealth of our vertues to humane praises as it were to flattering Heires they carry away all by flattering Let not therefore thy left hand know what thy right hand doth Christ goes on and presseth it divers waies that every worke is to be done with a most pure intention for Gods sake nor must wee enquire here what relisheth with us what pleaseth or agreeth with our humour Let not thy left hand know Beleeve it wee loose very much of our labours whilst wee follow onely our owne taste and sence in them and doe as we call it according to our devotion If these things be wanting we rashly omit both our prayers and our duties and this and that because we have no taste of the matter but surely when this is in our mouth when that which we doe or pray or endeavour agrees with our palate this is to sacrifice to our selves not to God If Boyes will not learne unlesse they may have white bread and butter to carry to Schoole with them they will become Doctors at leasure Our workes for the greatest part have then most worth when least delectation when we drive our selves thereunto by a godly constraint when we feele a certain molestation and loathing in them but yet wee overcome it Let not thy left hand know what thy right hand doth Moreover also the very party which is succoured is to bee deceived that hee may have nor yet know from whom hee receiveth Every good man is contented with Heaven and God for his witnesse and comforteth himselfe with Iobâ— Also now my witnesse is in Heaven and my Record is on high Iob. 16.19 This is a part of our folly when to our selves we seeme to labour in vaine unlesse there bee many spectators and witnesses of our paines God O vaine people hath his Theater in the darke why doe yee so hunt after the light and open world But one may aske what hurt is it if a Servant desire to please his Master and approve himselfe to him I say let every one performe his duty even as it is commanded when he goes about whatsoever his master would have let him doe that which is to bee done as accurately as he can for his heart for the rest let him never be sollicitous whether he shall please or displease otherwise hee shall bee accounted to have served the eyes of men onely Gedeons Souldiers going to fight against the Madianites in their left hand held a Pitcher with a Lampe in it and Trumpets in the right And when it came to the point of joyning Armies and skirmish they blew their Trumpets and brake their Pitchers and gave a shout withall crying For the Lord and for Gedeon Iudg. 7.20 In like manner wee when wee breake our Pitcher and beate down our body when wee sound with Trumpets and extoll the Religion of Christ in our Churches our Lampes burne bright Excellentâ—y all this so no man cry out for my selfe and for Gedeon Not so but for the Lord and for Gedeon Not unto us O Lord not unto us but to thy Name give the glory Not to me but to Christ not for my selfe and my owne palate but for Gedeon and the safety of many others Let us seeke onely the glory of God and for God onely not for our selves being so farre from our owne that the left hand may not know what our right hand doth Peter Ravennas If he will have thee thy selfe not to know how much more another Augustine calleth love a pure intention to God the right hand an eye cast a one side upon the shadowes of false glory the left August Serm. 60. The sweet Singer of Israel If I forget thee saith he O Ierusalem let my right hand forget her cunning Psal 137.5 When wee are not mindefull of Heaven our right hand is forgetfull of us nor standeth us in any stead as good as if wee had none at all when this right hand is out of action then the left hand bestirs it selfe Doe we not reprehend little Children when they offer their left hand to one that salutes them when with their left hand they take victualls who doth not cast it in their teeth You may bee ashamed not to use your better hand Nay we dissemble not the matter in such as are
had need bee able to swallow all kinds of invectives reproaches reprehensions dispraises bitter taunts many wry lookes and as Iuglers devour Knives by cleanly conveiance so these are constrained to indure and take downe whether they will or no many bitter and stinging words indeed They have their detracters corrivals adversaries malevolent and envious antagonists yet notwithstanding they are driven to make low congees to them to kisse their hands to reverence them with a thousand ceremonies and pleasing gestures or else to renounce the service of the world Neither yet doe they want cares vexations perturbations and troubles at home All these things taken together would be like a fat Oxe cut in pieces so that fire were not wanting so that a right intention like the coelestiall flame would licke them up But now because many beare such things but impatiently they beare but not offer them to God they suffer these things but without a right intention they suffer not for Christ but for themselves for their owne and the worlds sake hereupon no desert or reward is to be thought of in this case they beate the ayre they sow upon stones they deserve no favour from God Of these people elegantly and truely Bernard Woe be to them saith hee which carry the crosse not as our Saviour did his but as that Cyrenean another mans For they are broken with a double contrition which are of this sort both for as much as they temporally afflict themselves here for temporall glory and for their inward pride are drag'd to eternall punishment hereafter They labour with Christ but they reigne not with Christ They drinke of the brooke in the way but they shall not lift up their head in the gate they mourne now but they shall not be comforted Bern. in Apol. ad Gul. abb initio So that reviling Theefe was Crucified indeed by Christ but he did not goe with Christ from the Crosse to Paradise In like manner many take much paines but in vaine sustaine much but also in vaine they exercise vertue likewise as it seemeth but all in vaine yea with losse because they want a right intention in all these things Oseas the Hebrew Prophet deciphering these very people An Heifer Osc 10.11 saith he that is taught to tread out the Corne. They which labour without a sure and right intention are like Oxen which tread out the Corne these though they be loosed from their worke yet returne of their owne accord they are already growne perfit in this labour which also they enjoy for thereby they fill their mouths full of Provender and so willingly perpetuate this businesse and put on the yoke againe very easily No otherwise doe these Schollers of the world whom Gregory notably setting forth They willingly toyle and moyle for the glory of the world and likewise how their necks with all devotion to the yoke of hard labours And what wages have they for their worke a mouth full of Provender but not a purse so well fild with monies They bee Heifers indeed taught to tread out the Corne they labour like Beasts that draw or grinde or like blind horses in a Fullers Mill they are driven by one boy with a whip and run all day And whither doe they come at length in the evening they are in the very same place because they goe round in a Circle so they which want a right intention are starke blind and make no progresse at all in vertue this day to morrow the next day comes without any difference to them These Oxen alwaies plough in the same path and have this labour for their paines therefore they can expect nothing else from God This is the cause why Paul so contentedly exhorteth Whatsoever yee doe in word oâ— deed doe all in the name of the LORD IESVS giving thankes to GOD and the Father by him Colossians 3.17 The same Apostle as earnestly pressing it againe Whether yee eate saith hee or drinke or whatsoever yee doe doe all to the glory of GOD. All all which must so eate so drinke so doe every thing else that GOD may bee honoured no man hurt or offended Chrysostome explaining this precept of Paul Although a thing saith hee be spirituall yet if it bee not done for Gods sake it hurts him very much that doth it Chrysostome Tom. 5. Orat. Calendis dictâ And even as Masons doe carry their Rule from Angle to Angle so let that Divine saying of Paul bee our rule Whether yee eate or drinke or whatsoever yee doe doe all to the glory of God Most rightly therefore Laurentius Iustinian Let the first Word the first Thought the first Affection sound of the divine praise let it direct a Supplication inkindled with zeale to GOD. Iust de discipl et perfect Mon. c. 10. Fine A thing well begun is as good as halfe done Dimidium facti qui bene coepit haber The end of the first Booke The Second Booke declareth who are both the favourers and foes of a good intention but chiefly Vaine glory and rash Iudgment the Signes Practise and reward thereof CHAP. I. That a Right Intention is that good will commended by the Angels GOod will is the Soule of action good will it never but rich good will can doe all things The night which Christ was borne Genij the heavenly ministers sung a wonderfull Song on earth they which heard these Musitians from Heaven were Shepheards the Quire Et in terra pax hominibus bona volungat the Field the Song iâ— selfe And in earth peace god will towards men Luk. 2.15 I beseech you let us take so much time as to enquire this very thing of all those which dutyfully stood about the strawen Cradle of Christ what Good wilâ— is Let us begin first to demand of the Angels themselves O most pure and blessed Spirits why doe yee come downe in troups unto our Cottages what seeke yee in earth that can be wanting in Heaven we have no lodging worthy of you To this our question this is the voyce of all the Angels at once O mortals we know well the condition and inhabiters of the place Neither indeed doe wee seeke famous adventures rare inventions exotick Arts strange fashions nor Gold or Iewels by this our comming but Good Will which is more precious and deare to us then gold and all kind of Iewels And surely herein the Angels seeme in my mind to have done so as Great men sometimes use to doe when they come in their Iourney to a poore Ale-house For the tâ—pster when hee seeth an honourable Baron or noble Earle to bee his Guest first of all he purposeth to excuse the meannes of the house that they can find no delicates or dainties there no Beds fit enough for so great a stranger that they have bread and drinke in a readinesse but are without almost every thing else and that indeed the manner of living in the Country is no otherwise yet if hee please to stay
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
we hope to please most Herodotus l. 6. ante finem relates the Story how Agarista the daughter of Clisthenes was desired in marriage by the sundry suites of many There strove amongst the most flourishig youth of Greece Hippoclides the Sonne or Tisander who as hee perswaded himselfe was second to none in the most skilfull grace of dancing Therefore to obtaine the Bride he thought it necessary to spend all his Art upon that exercise and he exprest marvellous strange motions He displeased many especially the Father of Agarista who when the lesson was ended O Hippoclides saith he thou hast lost thy Wife by dancing When in the meane time the foolish young man tooke himselfe for the skilfullest of them all and that the maid was due to him onely So wee silly Creatures are very often deceived with a credulous perswasion when we believe we please others so exceedingly because we are so pleasing to our selves before that every one seemes a miracle in his owne eyes Some Preacher or other supposeth himselfe to have spoken notably and none was taken with it A Musitian imagineth that all will applaude him and no body praiseth him A Painter is mightily pleased with himselfe for the curiousnesse of his worke and many find fault with it A Captaine in warre expecteth Crownes and Triumphs Garlands and is scarce lookt upon with favourable eyes A Courtier dreameth mighty favours from the Prince and is at next doore to be turned out of the Court The master of a Play hopeth for I know not what applause and the Spectators shew disdaine The Parasite the Flatterer the Iester thinkes to make all merry and none so much as laugheth Some Iopas with his curled haire or Hortensius tricked up to an inch In the neatest fashion promiseth himselfe admiration and praises and all scoffe him So silly wretches wee turne their stomacks oftentimes whom we hoped to allure most of all with our fopperies We loose the Bride by dancing Demosthenes before he was famous for Greeke Oratory is said to have affected the grace of curious apparrell for he knew that a lawyer is sold by his habit Purpura But after he had obtained the renown of eloquence being contented with a meaner Gowne he used to say that he desired to be a glory to himselfe by himselfe rather then by his cloths or exquisite attire For whom his owne honour extolleth other mens basenesse presseth not downe and whom his owne basenesse throwes to the ground other mens honour lifteth not up That commendation is begged and no credit to any man which is sent for altogether abroad Make proofe hereof This I seale up in Chrysostomes words The glory of this present time is both none Chrys Hom. 3. in 1. Epist ad Tim. and also as uncertaine as the waves and if it continue for any space is at length suddenly extinguished Sequitur fugientes gloria sequentes sugit Monost Trochai Glory followes them that fly her But flyeth them that would come nigh her But it is hard thou sayest not to love not to follow glory even this which is vaine and fruitlesse All men have a strong opinion and conceit of their owne worth and there liveth in the best men that can bee the sting of I know not what glory which very seldome dyeth so fully that no seeds remaine behind which being nourished grow not up to beare leaves and fruit Ah how often doe we labour rather fot credit then conscience Ah what a company have overcome all kind of adversity which were shamefully overcome by vaine glory We returne eftsoones unto our selves and are resolved into our owne credit Men put off the desire of glory last of all And where I pray maist thou find them which turne their backes to all Glory All of us openly detest pride yet we heare Songs in our owne praise without any wound in our eares And our eares are never wounded The love of vaine glory is approved by no body when in the meane time this sticks fast to all which all are displeased with And many times while we forbid our selves to bee praised we silently invite that he which began should not so quickly give over It is a hard matter to abhor glory to make no account of praise nor favour of him that praiseth is hardest of all No man was ever refractory against his owne glory Herein yet farther Chrysostom agreeth to my mind How therefore saith hee shall we be freed from this hard servitude If we shall affect another glory namely that which is true glory For even as those that are led with fleshly desires another fairer face being seene doth separate from the former so likewise those that are deepely in love with this glory that faire heavenly glory if it bee lookt upon can draw away from this A man covetous of vaine glory is like to them which endure tempests Are weather-beaten alwaies trembling alwaies jearing and waiting upon I know not how many Masters But he that is out of this slavery is rightly compared to them which being set in the haven doe now enjoy their full liberty But the other not so but to as many as hee is knowne so many Masters he hath being constrained to serve them all Chrys Hom. 17. in Epist ad Rom. circa finem Vniversis singulisque servit servus gloriae He that waites on Glories Throne Serveth all and every one Vetus Troch Amongst these one that was no small Lord in Court I name him not but Floresta who writes of him Hee met with a certaine man of the Kings House to whom with a disdainefull countenance Sirrah quoth he what speech of me in the Court The other blushing at it None quoth he my Lord neither which maketh to your praise nor against it This heard the man most greedy of glory which believed that every ones mouth was taken up with him and scorning to be noted by them that stood and lookt on presently began to Cudgell the fellow thinking no hurt after the blowes he commanded that fifty pieces of Gold should be given him Aureis whereunto hee addeth these words himselfe over and above Now thou hast matter both of praise and d spraise make use and apply it in the Palace Wilt thou call this man Lord of himselfe hee serveth a thousand masters whosoever glory Nay he is all mens servant whosoever is glories For Gloriae servire mentis non nisi abjectissimae est Gloriae servus nihil rectè inchoat nil perficit To serve glory is the kind Of no other then the basest mind Who on glory doth attend Nothing begins nor rightly brings to end Rightly least the end should not be answerable to his beginning One thing therefore saith Chrysostom let us have an eye unto onely to that let all our intentions be directed even which way wee may deserve to be praised at Gods mouth Does not that or that man praise thee thou loosest nothing thereby and if
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
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
of ripe age when we observe them to be Scaevolaes much rather in things concerning the Soule to use the left hand and goe a hunting after the speech of people is farre baser and not onely carrieth basenesse along with it but mischiefe But as Children have their left hand tyed that they may be apter with the right so he which noteth his intention to bee untoward in many things let him tye it up with the consideration of the exceeding and eternall damage which ariseth from thence Very daintily Peter Chrysologus The righteousnesse saith he which placeth it selfe in humane eyes expecteth not the heavenly Fathers reward It would be seene and it is seene it would please men and hath pleased them it hath the reward which it would it shall not have the reward it would not Chrys Serm. 9. And how congruously Seneca to the Christian Law Let us apply that peace saith he to our soules which good deeds will apply and a mind intent upon the onely desire of honesty Let the conscience be satisfied let us not labour at all for fame let it even fall out to bee ill so long as thou deservest well Senec. lib. 3. de ira c. 41. Doth not Saint Paul often inculcate the very same But now a daies in all places which Pliny noteth Many are affraid of their credit Multifamam conscientiam pauci verentur but few of their conscience Most take no heed how well they doe themselves but how well others thinke of them how readily they applaud them so they be in the mouthes of men so they be praised how praise worthy they behave themselves this is the least care that troubles their heads The heavenly Spouse farre otherwise His left hand saith she is under my head and his right hand shall embrace me Cant. 2.6 Hâ—re are an hundred mysteries but ours is this The left hand under the head cannot be seene but the right hand embracing seeth he which is embraced The Spouse therefore beholdeth not the left hand but the right shee beholdeth In the Bridegroomes left hand are riches and glory but such as shall perish with time in his right hand is length of dayes most blessed eternity Hereupon the faithfull Spouse affirmeth that she fastneth her eyes upon eternity but riches and honours as the left hand are not beheld of her What therefore Christ commandeth let not thy left hand know This also the Bridegroome gives in charge Let my left hand bee under thy head my right in thine eyes Moreover even as he is a faithfull Servant which paieth many millions of Florens to his Master with so great trust that not so much â—s a farthing stickes to his pitchy fingers ends so hee dealeth most truely with God who whatsoever humane praise he receiveth payeth it all backe againe to this his Lord nor reserveth the least part thereof to himselfe Whereof notably Chrysostome It is the greatest vertue saith he for a man to ascribe all to God to esteeme nothing his owne to doe nothing for his owne glory sake but to have his sight perpetually cast upon the Will of God For this is he which will call for a reckoning of our life spent But now a dayes the course is altered and we feare not him greatly which is to sit Iudge and take account but we are sore affraid of them which shall stand at the Barre and be judged with us Chrysost Hom. 5. in Epist 2. Ad Cor. It falleth out sometimes that Letters are delivered not to the right Owner whom they are written to but to another these if some wiser body receive as soone as he lookes into the superscription presently these Letters will he say belong not to mee this titulary Preface speaketh not to me nor doth so high a stile befit my person Iust so doth he which acknowledgeth praises to bee due not to himselfe but to God who deriveth all glory to God from himselfe this man at length is a faithfull Servant serveth God sincerely his left hand knoweth not what his right hand doth But so let thy left hand not know what thy right hand doth not as though we may doe nothing in publicke nor will have any of our workes to be seene of others but so as not to be commended of others It is not ingratefull almes to God saith Chrysostome which shall be seene of men but which is done therefore that it may bee seene Chrysost in Mat. Hom. 9. Nay let them which beare an eminent and publicke person doe some things publickely and with that example animate others to attempt the like Nor in this case let them bee of a fearefull and dastardly mind for as Augustine nobly If thou fearest Spectators thou shalt not have followers thou oughtest to be seene but not doe to this end that thou maist bee seene publicke the worke the intention secret August Tom. 9. Tract 8. in Epist Sancti Ioann That they may glorify your Father which is in heaven Matt. 5.6 But hee which is weake in vertue must be made acquainted with that of properties Learne to stay at home Disce manere Domi. Prop. l. 2. Eleg. which Gregory also very well remembring But it is the part of those Property saith he that are very perfect so to seeke the glory of God by a demonstration of theâ—r workes that they know not how to expresse any inward joy to themselves for praises offered by others For then onely a laudable deed is presented faultlesse unto men whâ—n the mind truely scorneth to accept of commendation for it Which because all such as are weake overcome not by perfect contemning it remaineth necessary that they keepe close this good which they worke For many times they seeke their owne praise from the beginning to shew a worke and many times in the full shew of it they desire to lay open the Authors glory but being taken up with favours they are wrapt into desire of their owne renoune and when they neglect to examine themselves within they know not what they doe being outwardly dâ—splayed and their deeds march for their owne advancement and this service they imagine they performe in favour of the Great giver And indeed this threefold observation is to be kept of these men First let them cast the eyes of their mind upon GOD as every where present whether they doe any thing privately or publickely Let them wish to please GOD alone as if God onely were in the world although it bee hard fot these weaker ones not to loose God abroad The other Let them set out no signes of their good deeds to cry vertue about the streetes is to make it nothing worth This publication is a Trumpet calling Spectators together which may looke on and praise it Christ prohibiting this When thou doest thine almes saith he doe not sound a Trumpet before thee Mat. 6.2 So also will hee have our fasting to bee covered least they be described as it were in the countenance But thou when thou
desirest thou to know this examine thine owne conscience Doe but weigh what manâ—er of intention thou hast how sincere and pure for how much the more sincere and pure this is how much the more conformable and nearely knit to the Will of God so much better thou art so much the more acceptable and dearer to God never doubt it Or knowest thou not whatsoever men doe intention judgeth them all It is not possible that thou shouldst be of a sincere intention and good mind towards God and yet not please God unlesse thou wouldst make God unjust It is the voyce of God I love them that love me Prov. 8.17 and I doe not conteine nor can otherwise choose but embrace them againe with a benigne affection which are so well affected towards me Thou therefore good Christian have especiall care of this alwaies most readily to attend the divine pleasure in every thing Let Gods Will be both thy Will and Deed. In this manner thou shalt wound the heart of God with the golden dart of Love For this gaines such an interest in Gods favour that wee may procure very much not onely by speaking and doing but also by omitting and making holy day Lodoviâ—us Blosius a truely pious Writer If any one saith he resisteth his owne will even in the smallest matters for Gods sake hee performeth a thing more acceptable to God then if hee should raise let it be marked many dead men to life So it is necessary that he bee ready prepared in all other matters which would be of a Right Intâ—ntion that it hee know any thing thaâ— God desireth he also may desire the same how â—pposite soever it be to his owne Will To which purpose as Blosius instructeth let him frequently say with himselfe Fâ—r thy sakâ— O Lord I will 〈…〉 â—hat thing when it is not necessary that I should see it in respect of thee J will not heare that I will not tast that I will not speake that I will not touch that Lord if my Cloathes if my Dyet if my Affaires Labours or that which I am in hand with displease thee I refuse not to bee covered with a course clout to live with Bread and Water to put away these and these things farre enough from me But we O how often doe wee both speake and doe a great deale otherwise you may heare him many times that saith I am at mine owne pleasure and disposing what Controller need I feare I am wont thus to doe this is my custome this cost is out of my Purse I feed upon mine owne Trencher what doe I regard others I will have it to be in this manner no body shall appoint mee what to doe in this case c. This is not to carry himselfe answerable to the Will of God Happy Therefore O thrice blessed hee which with a most sincere intention followeth the one and onely pleasure of God in all things This man of all others escapeth the eyes and clawes of the ever-waking Dragon and whatsoever he doth hee sends before hand with safe conduct to God and to his Throne CHAP. IIII. That the greatest enemy which the Divell rageth against a Right Intention is Vaine Glory THis Enemy of a Right intention is worthily to bee feared of all men Vaine Glory steales away the rewards of all vertues and turnes them to most grievous punishments Herod Agrippa no degenerous Impe from the wickednesse of his Fore-fathers slew James the Sonne of Zebedee a most holy man God passed by that Hee cast Peter in Prison neither was hee punished of God for this hee added more outrages to the former neither yet did God revenge that But when he made an Oration glittering in Royall Apparrell not to instruct the people but for his owne ostentation sake and the multitude gave a Shout The voyce of a God and not of a man immediately the Angell smote him because he gave not GOD the glory and hee was eaten of Wormes and gave up the ghost Hee hath him sure enough Hee tooke away a mans life and God held his peace hee would have stollen the glory from God and here God riseth in his owne defence and he was consumed of Wormes and gave up the ghost He paid so deare for Wind. Augustine rightly pronounceth against Herod Loâ—d hee that will be praised because of thy gift and therein seeketh not thy glory but his owne although for thy gift hee bee praised by men yet hee is discommended by thee because that out of thy gift he sought not thy glory Aug in Medit. But he which is praised of men when thou rebukest is not defended by men when thou Iudgest nor shall be delivered when thou condemnest There are two speciall things to be found in all the Workes of God Vtility and Dignity God would have the Vtility to come unto man the Dignity hee hath reserved to himselfe Even as a famous Painter easily yeeldeth the Picture which hee made to another accounteth that onely to be his which hee writeth underneath Prâ—togenes invented it Timander made it Apelles drew it So likewise God and for that cause also hee ordained that the Offerings in times should bee made in this wise that Flesh Fruites Bread and pure Incense should be offered together which hee parted so liberally that what profit soever was herein it should turne to the benefit of the Sacrificers he required the perfume of the Incense onely for himselfe And even as when two Merchants become partners both of them layeth out upon Trafficke what their meanes afford Or say that one findeth all the expences another the paines sometimes equall portions either of mony or Wares the gaine which commeth by Trafficke they divide it is wholly due to neither of them Iohn the eye of the Lord affirmeth that the Saints have fellowship with God This fellowship is entred into for that end Iohn 1.7 that eternall blessednesse may be obtained thereby as it were gaine Not God alone maketh this Merchandise nor man alone That saying of Saint Austia is well knowne Qui fecit te sine te non salvabit te sine te Hee truely which made thee without thee will not save thee without thâ—e God bestoweth all the charges towards this tr fficke For it is God which worketh in us both to Will and to doe of his good pleasure Philip. 2.13 Man bringeth his industry onely what gaine soever commeth by this dealing is to be divided betweene God and man God is contented onely with the honour and glory whatsoever wealth or happinesse there is he assigneth unto man Let a good division therefore be made Let glory be to God in the highest to man peace and the possession of all good things He now that arrogates to himselfe what is due to God dealeth most unjustly and deserveth to be turned out of this fellowship and deprived of all his goods God Created all things for himselfe Prov. 16.4 This Great Maker of all things requiring honour as
quà m qui humilitatem then hee which hath no humility Greg. l. 21. Mor. c. 14. The Grecian and holy Oratour Chrysostom Shewed himselfe who was most eloquent against this plague and lashing very often at it in the Chaire And how saith hee can it bee other then extreame folly to seeke after the praise of men which are so corrupt in mind and doe all things rashly whereas we ought to have recourse to that eye which ever waketh Give attendance and to speake and doe all things with respect to the appointment of that For these although they commend neverthelesse can helpe us as good as nothing But he if those things which we doe bee pleasing unto him maketh us both of good report and illustrious here and in time to come bestoweth ineffable benefits upon us Chry. Hom. 12. in 1. Ep. ad Cor. Fine His also are these wherefore if thou desirest to obtaine glory refuse glory but if thou huntest after it thou shalt goe without it And if you please let us sift out this speech also in those which follow this promiscuous course of life For doe we call any in question of their credit Is it not those which greatly desire it Therefore they especially are the men which want it as those which suffer innumerable reproofes and are despised of all men Againe say I pray doe wee respect or commend any Is it not those that contemne and account nothing of it Therefore these are they which inherit glory For even as hee is rich indeed not which wanteth many things but nothing so he is truely famous and honourable not which burneth with desire of glory but contemneth and maketh light of it For this glory is but a shadow of glory And indeed no body which seeth a piece of bread painted will lay hold on the Picture To eate it although he be ready to starve a thousand times After the same manner therefore stirre not thou at all in pursuit of a shadow for to follow a shadow is the part of one out of his senses Wit Chrys Hom .29 in 2. ad Cor. It is not possible that any man can be Great Noble and Valiant which carrieth not himself free from vaine glory Grovell but he must needs creepe upon the ground and bring much to ruine whilst he waiteth on this wicked Mistris and more cruel then any Barbarian For what I pray can bee more truculent then shee which then raves and rages most of all when she is most of all reverenced and observed Not so much as Beasts are of this disposition but grow tame by much gentle usage Handling But quite contrary vaine glory for she is quiet being contemned but starke mad when she is honoured and takes Armes against him which beares respect to her Chrys ibid He which is brought in bondage to vaine glory can neither see what is profitable for others nor yet for himselfe And that Chrysostom may confirme all this that he hath spoken Hom. 35. in Ep. ad Cor. Vaine glory saith he is the Mother of Hell and doeth exceedingly kindle that fire and feed that deadly Worme and setting downe the reason hereof Other vices saith he are brought to an end by death this obtaineth strength in the dead also Becomes of force Hom. 17. in Epist ad Rom. Looke upon a Tombe extraordinary sumptuous and you shall perceive with what a subtile blast it breathes forth vaine glory O foole what doeth so ambitiously desired memory profit thee if where thou art tnou art reviled and praised where thou art not No lesse elegantly Saint Valerian Bishop of Massilia It it a kind of folly saith hee that when thou owest to another the benefit of life thou shouldst ascribe to thy selfe the ornaments of vertue Behold this man is puffed up with honour another flattereth himselfe in the proportion of his body this man imputeth wealth to his labour that man assigneth his skill in learning to his studies O silly people all humane industry staggereth Faileth where Gods helpe is not sought for It is our part to desire good but Christs to bring it to perfection Hee hath lost all that ever he did which hath ascribed the fruit of holines to his own vertues Valerian Hom. 11. Fine hujus serm The case standeth even so although thou hast all the excellencies that can be Learning Eloquence Wit Wisedome Munificence Fit for an Emperour a countenance beseeming Majesty if thou season so great things as these with vaine glory as it were with Salt thou maist imagine drops of Hony to run out of an invenomed pipe to the end that all beauty opinion love of former things might perish by the onely vanity of glory as it were by a confection made to poison one Although thou bee a good Singer a good Scribe a good Painter a good Champion a good Poet a good Oratour c. yet if thou be an ill prizer of all these things thou hast spoyled all but now hee priseth these things ill which contaminates them with vaine glory And although vices sometimes bewray themselves in that manner that they cannot possibly be denyed yet there is some colour left which wee may daube over our credit no body in this case is so slow of utterance but he can readily put out that man limpeth stammereth Awry goeth wrong failes in sight more then I is blacker So wee thinke our selves beautifull Creatures if wee bee not reckoned among the most deformed For all Honour and glory which men have bestowed upon them is wholly to bee returned to God as to the first Author and last end of it After the people of Israel were brought out of Egypt they set up the Golden Calfe which they had wickedly devised to be worshipped for GOD giving a shout withall These bee thy Gods O Israel which brought thee forth out of the land of Egypt Exo. 32.4 Not much otherwise doe they which looke round upon themselves with a stately brow as Masters of their owne workes and whatsoever they effect by Counsell Art or industry they will have accounted as it were for Gods O Idolaters To God onely be honour and glory proclaimeth Paul 1 Tim. 1.17 To God onely onely onely bee honour and glory The utility of good workes is ours the dignity Gods Agasicles was driven into exile by the people of Halicarnassus Sparta because he did not Consecrate the three footed Stoole which hee won in their games to God Apollo but carried that gift home with him Herodot l. 1. All the glory of every thing that is well done is from God and to bee given to God onely Dijs te◠minorem quòd geris imperas Huc omne principium huc reser exitum Horat. l. 3. ode 6. Thou raign'st because thy deeds to God doe yeeld Bring thy attempts and Acts both to this field Notwithstanding wee are more Baby-like then any Baby for even as Children doe so verily take
the crafty enemy doubt but tâ— wound her mind not fearing thiâ— weapon with a stroke that she should never feele Therefore iâ— was his pleasure after the manneâ— of the Parthians to attempt thâ— Victory by flight that whom bâ— standing he could not he mighâ— overcome by running away Foâ— that cause the Orcinian sprite appeared openly to her and as if now he purposed to bee gone without hope of victory began to cry out with a horrible voice Thou hast overcome me Sarah thou hast overcome thou hast overcome me But the maid not ignorant how to avoyd this weapon also Not I saith she have overcome thee but my Lord Iesus This is true glory to transferre all glory to God as a thing not belonging to us No body romiseth himselfe a booty from hence without offence The Hawke as Fables tell derided the Wren that Bird which useth the water side that whereas it was not unlike him in colour yet had such a degenerous stomacke that it had rather live upon Wormes and sorry victuals then feed upon the sweet flesh of other birds To whom the Wren There is no reason saith he that thou shouldst so much as rejoyce my Brother for the good cheere which is none of thine owne and which thy unjust prolling gets thee I that am contented with meaner dyet enjoy greater peace then thou and the time will come perhaps when you shall pay deare for your dainty belly and shall repent too late that ever you tooke up these hunting sports without right or reason This Bird might have seemed to bee a Prophet For not many dayes after the Hawke in the very midst of his game was taken by a Country man whose Pidgeons he pursued hanged out at a high Tower in the manner of other birds for a terrour to the rest The Wren saw the Corpse hanging in the aire a great way off and presently flying unto it O my Brother saith he how much better hadst thou provided for thy life to gather Wormes for thâ— meat as I doe then to follow other mens Fowle and be made a laughing-stocke to all birds Iâ— thou wouldst not have gone a hunting thou mightst have beene alive still Mutato nomine de te Fabula narratur O wretch O vaine Glory hunter Change but the name and the Fable is told of thee Thou art that Hawke but why doest thou hunt after flying reports and rumors why applauses and gratulations why favour and credit why flattering speeches and commendations why popular fame and specious Titles No Law permits thee O Hawke to fly at this Game This is not glory which thou seekest it is not thou followest after shadows of Glory and indeed false and that to thy destruction How much happier were it for thee to imitate the Wren and to feede upon wormes I say those which thy Sepulchre Grave whither thou art ready to goe encloseth Thinke thou of these wormes Let these Wormes fill up thy thoughts and thou shalt easily despise other folkes birds the praises of men Most remarkably Austin It is better saith he to thanke God but for a small gift then thy selfe by other courses for a great one Aust Epist. 32. ad Paulinum Dost thou hope for any thing truely great or everlasting in this world here is no continuall possession Honour gotten by armes by learning by wealth by industry by deceite yea by vertue it selfe vanisheth sooner in a manner then thou canst fully enjoy it All the glory of man is but like the Solstitiall Flower Floris Solstitialis To what purpose doest thou heape sweat upon sweat so fugitive and inconstant is all praise and favour it is not held by the body nor so much as by the wing and cannot likewise be stayed by force no more then the swiftest To rent Why therefore dost thou let fly thy thoughts upon credit and commendations knowst thou not that all things which mortals possesse are unstable and how much the more thou hast obtained so much the more brittle and dangerous thy estate is Vitam agit leporis quicunque vanus auceps gloriae est Hee lives in feare most like a Hare Which gapes to bee vaine glories Heire And although the event be answerable to thy wishes and fortune put thee in possession of the things thou hopest for how great will these be and for how long perhaps to morrow perhaps to day perhaps this very houre thou shalt be laid along for a tale to posterity and a prey to wormes Pliny reporteth that on the utmost borders of Jndia there inhabite the people called Astomi having no mouth their body all hairy clothed with the soft downe of Trees Cotten leaves living onely by breathing and the smell which they draw at their nostrils Plin. 9. nat Hist c. 2. propius finem The Cenodoxall or people desirous of vaine glory have no mouth where-with either to render due thankes to God or seriously to commend well deserving men they are starke naked from the ornaments of true honour and have nothing besides haires and leaves that is the refuse of humane praises they live onely by breathing even by the aire of a little vaine glory which they draw in at their nostrills forasmuch as they want a mouth and never fare more daintily to their mind then whilst they are commended Others which have a mouth and face doe then blush and shew signes of bashfulnesse most of all when this aire is set before them most aboundâ—ntly 〈◊〉 their dyet Very well that truely religious Writer He that desir◠〈◊〉 saith he everlasting and true glory careth not for temporall And hee which seeketh for temporall glory or contemneth it not in heart is manifestly proved to beare the lesse love to heavenly That man enjoyeth great tranquillity of mind which regardeth neither praise nor dispraise Tho. de Kemp. l. 2. c. 6. n. 2. Gloriae umbra est parva magnis pusillis maxima Si compendio asse qui vis gloriam contemnito Monost Trochaic Great to the little little to the great That shadow seemes which waites on glories seat Wilt thou obtaine all praise in one The most praise is to covet none Thou art in an empty Theatre and that a very narrow one why dost thou expect applause here lift up thine eyes to that high and most ample Theatre of Heaven and thou wilt scorne these extreame cold applauders Auctior redit spreta in tempore gloria That glory growes to greater head Which under foote in time wee tread Is it not because as by rash judgement so by vaine testimonies men offend very frequently with whom this is a customary errour Solennis to dispraise things worthy to be commended and to commend things worthy to bee dispraised Thereupon the Christian wise man I will not bee praised saith he by them whose praise is discredit neither doe I feare to bee reprehended by them whose reproach is praise Is it not because many times we please them least of of all whom
any one discommend thee thou art not a jot hurt for whether it be praise or dispraise it receiveth gaine or losse onely from God As for all humane things they are utterly vaine Truely most vaine This was the mind this the Doctrine of our Saviour Iesus Christ whose learning when the Iewes wondred at and said How knoweth this man letters having never learned Hereunto the true Master of Humility My Doctrine quoth he is not mine but his that sent me Ioh. 7.16 So when he wrought Miracles and healed men of most desperate infirmities For the most part hee charged that they should tell no man This was done for our instruction that If we would glory wee should glory in the Lord for not he that commendeth himselfe is approved but whom GOD commends 2 Cor. 10.18 Therefore a Seneca very excellently hath admonished Let the conscience be discharged let us take no paines aâ— all for Fame And accordinglâ— Annaeus compelling himselfe here unto Nihil opinionis causa omnia conscientiae factam I will doe nothing saith he for love of opinion all things foâ— conscience sake Sen. l. 3. de Ir c. 41. et devit beat c. 20 Bernard confirming these things iâ— fuller tearmes Our Intention saith he shall be pure if in everâ— thing that we doe we seeke eitheâ— the honour of God or the profit oâ— our Neighbour or a good conscience God in times past decreed undeâ— paine of death a thing at first sight of small moment that none should burne perfumes appointed for the service of God in any prophane use Ordained You shall not make to your selves according to the composition thereof It shall be unto thee holy for the Lord. Whosoever shall make like to that to smell thereunto shall even be cut off from the people Exod. 30. ver 3.9.38 Glory is a precious perfume but it is due to God and to him onely What man soever thou art beware to touch these Odours it is a matter of death To God onely be all honour and glory With a vigilant care therefore saith Gregory in all things that we doe we must weigh our intention that it may aime at nothing Temporall in whatsoever it performeth but fixe it selfe wholly upon the solidity of Eternity least if the building of our Actions have no foundation to stay it the earth may sinke and bring it to confusion Greg. l. 28. Mor. c. 6. propius finem Whosoever loveth a good intention must needs hate vaine glory or else he makes no great account of Heaven We have treated at large concerning this plague of a Right Intention Rancour But the malignity of this disease which is so obstinate and common every where requireth that we discourse farther of the very same in the Chapter following CHAP. V. Finally what Vaine Glory is at how shamefully it murdereth a Right Intention unlesse it be prevented VAine Glory is a huge Rocke upon which there are scarcely any men but either suffer shipwracke or at least damage What Marriner is there so skilfull which can take heed enough not to split his Vessell upon this Rocke And looke how diverse vaine glory is in her selfe so many severall names she hath obtained of ancient Writers Basil Let us beware saith he of that sweet Spy of spirituall Workes that pleasing enemy of our Soules that moth of vertues that most fauning robber of good deeds and that some paintresse of poison in a hony colour Basil de constit Mon. c. 11. Fit Titles for us to bestow The sweet Spy saith he of spirituall Workes like to treacherous Delilah which with soothing blandishments bereaved Sampson of his strength and delivered him to his enemies The Soules pleasing enemy and killeth the more cruelly the more it delighteth and as Cyprian aptly Whilst it lifteth up Dum extollit emollit et puln git cum ungit it pulleth downe and woundeth when it healeth The Moth of Vertues Vaine Glory And withall as out of the more precious Garment Salveth is bred the stronger Worme which teares and gnawes about her Parents so out of the nobler vertue proceedeth the vainer glory and more pernitious the death of her mother The most flattering robber of good workes She allureth and delighteth shee provoketh and perswadeth that she may murther and despoile the soule of 〈◊〉 goods The Painter of Poyson Ah! what man is so religious and holy that hee can espy and beware of all her treacheries But how audacious and hurtfull this vice is above the rest egregiously Chrysostom There is nothing saith he secure from this enemy which like a contagious disease corrupteth all things Christ our Lord exhorted that wee should lay up our treasures in heaven whither neither Thiefe approacheth and where the Moth maketh no spoyle Neverthelesse vaine glory reacheth up thither and many times the things which one had treasured up in Heaven through the fruit of good workes one assault of vaine glory destroyeth consumeth and utterly confoundeth Chrys Hom 72. in Mat In the very same manâ—er Basil Vain Glory saith he is a crafty Deceiver and even in the very closure of Heaven Contriver of plots a placer of wiles againsâ— us Basil in Constitut Mon. c. 11. Peter Chrysologus no lesse eloquently of this mischiefe It is saith he a subtile evill a secret poyson hidden venome the staine of vertue the moth of Sanctity All adverse things contend with their owne strength fight with their owne Weapons impugne openly whereby they are both as easily avoyded as seene but this by cruell Art heweth vertues asunder with the sword of vertues killeth fasting with fasting In pieces emptieth the force of prayer by prayer overthroweth mercy with pitty this vice of remedies creates diseases and of medicine maketh longer infirmities Eleazar the Hebrew that jewell of Noble men that hee alone might overcome a whole Army tooke upon himselfe to slay the Kings Elephant for Hee supposed that the King was upon it 1. Mach. 6.43 Therefore taking his Dagger he ranne most couragiously under the Beast and thrust him into the belly where it is softest so that withall he fell downe under the Elephant which hee had slaine and remained as Ambrose speaketh buried in his owne Triumph Triumpho suo sepultus A marvellous exployr We also bestir our selves in Battell but vices stand and fight against us with diverse manner of assaults Here the first and greatest labour is to overthrow the Elephant of our flesh But alasse poore wretches that we are whoâ— many times the Victory it self oppresseth and destroyeth whilsâ— we fall downe under the enemâ— which we overcome We suppresâ— the wantonizing flesh with fasâ—ings watchings and other rigorous courses but are overthrown and buried in this our very Trâ—umph being slaine not by thâ— flesh but by vaine glory Toâ— much selfe-conceit and that 〈◊〉 we have by nature of admirinâ— and esteeming our selves and oâ—â— owne things cuts our throates after we are Conquerours A pâ—tifull exploit Epictetus heeâ—
sweetly producing a noble example Even as the Sun saith hee expecteth not prayers and entreâ—ties to make him rise but presentâ—â— shineth and is joyfully received 〈◊〉 all So neither doe thou expect applauses nor stirs or praises 〈◊〉 make thee doe good but doe well 〈◊〉 thine accord and thou shalt likewisâ— be as welcome as the Sunne Stobaeus de Magistrat The Ostritch a notable embleme of folly is a Bird foâ— bulke of body not incomparable to a Camell in which respect it is also called a Camell-Ostritch Struthio Camelus but the head small like a Ducks it hath large wings like an Hawk but never flyeth in the manner of a foure-footed beast It bringeth forth eggs in marvellous aboundance yet preserveâ—â— not many of them but leaveth them in the dust to be troad upon by Passengers She loveth the Chickens mightily when they bee hatcht but cruelly neglecteth the same He that sueth for the praises of men is not inferiour to the Ostrich in folly it hath wings very like a Pelican The winges of holy men where-with they are advanced on high are prayers almes-deeds fastings watchings which those Ostriches want not but they are not lifted up on high with them they cleave close to the earth nor covet any thing else then To bee seene And although they bring forth young pious actions which they love also themselves and esteeme very much and would have to bee loved and esteemed of others neverthelesse they commit these deare Children to places not covert and without security and expose the things they doe to opeâ— sight They long to be publicke They love to pray standinâ— in the Synagogues and in the corners of the streets to bee seene 〈◊〉 men They disfigure their faces that they may appeare to men tâ— fast Matt. 6.5 and 16. Thaâ— Caine by envy Abiram by pride Zambri by luxury Iscariot by covetousnesse the Purple-cloathe Glutton by excesse should ruâ— headlong to Hell was no marvell this is a marvell and morâ— then a marvell that there bee noâ— a few which by prayers abstinence almes-deeds and mosâ— worthy goe to the Infernall Pit O most foolish Ostriches Therefore Let us not be desirous of vainâ— glory Gal. 5.26 Chrysostom If thou lovest glory saith hee rather love that which is from God Hom. 2. and 28. in Iohan. How foolish is that Champion or Fencer which hath the King and all his Royall Traine to bee Spectators of his Combat and for his reward sâ—es a Crowne prepared all set with Iewels he not withstanding asketh a poore blind Begger Played his part whether hee did well and for the prize of his valour requireth of him Scarabaeus a shining Beetle or a painted Bead. Wee also are within the listes as many as are alive being made a Spectacle to the world to Angels and to men 1 Cor. 4 9. but fooles and mad men how well we have behaved our selves we enquire of them which can no way perceive the Acts of hidden vertue and also greedily re eive a few cold praises at their hands in the place of a reward But is not this most egregious folly to performe great matters as Gregory speaketh Greg. l. Supra cit maxime l. 8. Moral and gape after the aire of praise with strong endeavour to attend the heavenly precepts and looke for the reward of an earthly recompence Whose hope shall be cut off and whose trust shall be a Spiders Web. Iob. 8.14 The Spider runs about hither and thither and marvellously wearieth her selfe and goeth backward and forward sixe hundred times draweth threads oâ— of her belly Scio alio aliter sentire and maketh a toile to ensnare the poorest little creatures spreading it abroad in thâ— manner of a Net This woaveâ— worke of the Spider is a thing oâ— much labour and marvellous subtilty but to bring this to utter confusion there is no need of Hammers or Axes or Guns a littlâ— stronger blast then ordinary carrieth it all away Looke I pray uppon the sweating and running abouâ— of busie people how they struggle how they strive to the utmost how they goe to it Omnibus ut decitur ungulis and that with their whole body and with all foure as they say they breake and exhaust themselves with diverse businesses goe into shops have recourse to places of Iustice take notice oâ— Schooles Offices looke into Princes Courts and thou wilt wonder at the miserable industry of many So many months and likewise so many yeares labours come to naught often in a moment of time for where a Right Intention is wanting all labour vanisheth into wind the aire of humane favour carrieth away all things And his trust shall be as a Spiders Web He reporteth which gave credit to his eyes That he saw an Earle of great renowne Noble-man who being very grievously offended by his Sonne whereas he esteemed it not fit to take any revenge for the present invented this kind of punishment Looking by chance upon his Sons Picture hee tooke it downe from the wall and without delay tore it in pieces making this the most favourable argument of a fathers indignation Hee desired his Sonne should have so much discretion as to confesse at last of his owne accord that himselfe did owe the punishment which his picture payed Hierom. Nuza Tom. 1. Tract 2. par 2. They say also that the Persians when they are to punish a great man doe plucke off his Robe and the tyare from his head Tiaram and hanging them up doe beate the same as if it were the man himselfe Christ our Lord inflicted a judgement not much unlike this upon such as are desirous of vaine glory Our Saviour saw in the way a Fig-tree full of leaves but bearing no fruit therefore giving severe sentence against it and bereaving it of all life Let no fruit saith he grow on thee henceforth for ever and presently the Fig-tree withered away Mat. 21.19 This Tree so beautifull for leaves but empty of fruit is a right resemblance of them which serve for outward shew but want a Right Intention These that Christ might terrifie whilst hee spared them pulled their picture in pieces with execrations that the displeasure which they had deserved they might behold in their Image Wee wonder that our first parents of all were so grievously punished for tasting of but one Apple For what Dioclesian or Phalaris for a few Figgs or two or three little flowers or onely for an Apple ever sent a thousand men to the Gibbet Why therefore did God condemn not a thousand men but innumerable millions of men to eternall death not for plucking up one little Tree but despoyling it of an Apple and thâ—t onely one That might have seemed saith Theodoret a childish Precept and fit for Infants Eate thou nâ—t of this Tree Why therefore is the transgression revenged with such continuall severity Worthily without question because this most easie charge and not troublesome for Children
requiâ— punishments Thus the Counseâ— of Bernard is to revive a rigâ—â— intention very often in the daâ— that which we have already demonstrated before Christ by tâ—â— mouth of Mathew Hee whâ— receiveth a Prophet saith he iâ— the name of a Prophet shall receive a Prophets reward and 〈◊〉 that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Math. 10.41 Christ will not onely have entertainement afforded but a sure intention to bee joyned with it For what great matter dost thou if thou settest open thy doores to a Stranger and shuttest up thy heart from whence we may gather how profitable and necessary it is for one that earnestly desireth heavenly gaine commonly to revive a good intention for to entertain a Prophet is not so worthy of reward as to have done it with an excellent intention But if any man desire to know the direct houre to renew intention I esteeme it five times in the day especially to be observed The First is after our rest in the morning The Second at noone before meales and after it The Third before Prayers but especially before divine Service The Fourth before labour or any businesses The Fift before we goe to sleepe At these set times of the day chiefely let the mind bee at his own command and betake it selfe tâ— it selfe let it take breath as iâ— were to adore his Maker anâ— so renew a right intention Nâ— man is so full of busines but hâ— may performe that very easilâ— and with conveniency all thâ— matter â—s dispatched onely iâ— three words GOD hath easiâ— waies to come to him and then is no minute of the night or day that he denyeth free accesse Leâ— him therefore that is about to renew his intention repeâ—t some oâ— these sayings with a ready mineâ— Lord for thy sake for thy honouâ— Lord In regard of thee To thâ— glory In thy Name For love tâ— thee For thee my God I will doâ— this I will utter this I will endurâ— this for thee all things It is wonderfull to be spâ—ken how much thiâ— commendeth our Actions how mucâ— also it enricheth them And the more often recalled intention will stop the passage against a great many vices which otherwise are ready grievously to assaile us and withall turneth that vanity to flight which smoothly insinuates it selfe into all things by the onely desire of pleasing God 8. Briefe Question How may an Elephant be made of a Fly If sins otherwise of a lighter degree be committed with no lightly wicked intention A most apparant witnesse hereof was the hunter Esau who was so greatly condemned for eating red pottage as if hee had met with I know not what Apicius-like dainties What hurt I pray is it to sup the broth of lentles especially when hunger so provoketh But Esau like an hound did so greedily devour the boiled lentles that Gluttony getting the upper hand there was no place for reason that for a sorry messe of Pottage he sold his Birth-right and which is more reproachfull made little account that hee had sold it Genes 25.34 Even so the greedy appetite of some men transgresseth more in the meanest fare then the temperance of otheâ— in the most exquisite delicates and sometimes there lurketh more pride under the courseâ— Coate then under a gowne oâ— Gold The mind and intention is herein respected not the victuals or Garment And even as hâ— prayeth with more commendatâ—on which prayeth in feweâ— words but yet more fervently then he which poureth out most prolixe prayers but without anâ— fire Devotion So many times he offendetâ— more grievously which is set upon a thing although of smalâ— moment otherwise yet witâ— mighty heate and violence theâ— he which commeth into the iâ— society of a fault faintly Within the compasse and aâ— if his mind were about somewhat else 9. Briefe Question How manifold is the profit 〈◊〉 a Right Intention Wee have shewed in diverse places before how pleasant profitable necessary a right intention is In this place briefly and summarily a sevenfold emolument commeth into account The first is By this meanes we endeavour as farre as we are able to reconcile our selves to God Wee understand that paines and punishments are due to our sins and these one day to be certainely payed These we helpe to avoid as often as wee lead away our minds as it were by a good intention from transitory things and lift them up to God looking with penitent eyes upon the time past and carefull upon the time to come Another There commeth a great improvement to vertue and a mighty encrease of Grace not onely from the exercises of piety but also from the daily tenour of life Course A man of a Right Intention never lâ—boureth in vaine for whether he writeth readeth heareth whether he buyeth selleth travelleth is about businesse whether hee eateth drinketh sleepeth finally whatsoever he doth so long as hee determineth upon the honour of God in all things he alwaies maketh most honeâ—â— gaine A sincere intention is verely the beginning of salvation The third A right intention addeth marvellous force to oâ—â— prayers For this is that sweeâ— tongued Mediatresse whiâ—â— knoweth how to pacifie God and make him yeeld to the Petâ—tioners request Encline A right intention understandeth not onely hoâ— to pray but also to prevaile Hitherto have yee asked nothing iâ— my Name Ask and yee shalâ— receive Ioh. 16.24 The mainâ— string of Prayers is Right Intention Nervus They call diligence in heâ— proper kind the most fruitfull oâ— all vertues I may worthily reporâ— the same in a manner or more oâ— a right intention A right intention is both the most fruitfull oâ— all vertues and best Oratour before God The fourth a good intention doth knit man to Goâ— in a marvellous union Hereoâ— excellently Rusbrochius A single intention saith he is that which looketh upon nothing but God and all things in relation to God She is the end beginning glory and ornament of all vertues She driveth away all fiction hypocrisy and double dealing helpeth and collecteth the dispersed powers of the soule in unity of spirit And combineth the spirit it selfe unto God She presseth downe and treadeth Nature under foot and preserves all vertues in safety and giveth peace hope and confidence in God both here and at the day of Iudgement Wherefore thou oughtest to use diligence that thou retaine and regard her in all thy actions Rusbroch in farrag Instit apud L. Blos A right intention is a vast and endlesse treasure to an earnest affection The fift Him that earnestly desireth A right intention deriveth a perpetuall current of grace from God to man and that appeareth then especially when adversity is to bee endured Good or bad Leather shâ—weth it selfe chiefly in raine a good or evill man in adversity How patient and observant of God an upright man is so impatient and stubborne against God is a wicked man
chast cogitations least the enemy be sound to have over come it before hee was perceived tâ— lay siege to it For every houre It is a most profitable exercise indeed and of great moment to commend ones selfe every houre to God and his gracious protection to thinke upon the end of his life and so to revive a Right Intention For which end it will be very convenient every houre with a fervent affection to repeat the Lords Prayer or some other sweet ejaculation of holy men exemplified in Divine Scripture For indeed how can God of his aboundant goodnes but grant that man a happy end of his life which hath desired the same diverse yeares every houre True it is GOD who is no mans Debtor can most justly deny this if it be his pleasure although one had requested the same every houre for a thousand yeares together But Thinke yee of the Lord with a good heart or as some read it in goodnes Wisd 1. â— Your heavenly Father shall give the holy Spirit to them that aske him Luk. 11.13 All things whatsoever we shall aske in Prayer beleeving we shall receive Maâ— 21.22 He therefore that will obtaine true happines at the last houre of his life let him earnestly beg the same of God every houre To promote this most commodious piety he shall doe very well Rightly whosoever to that before shâ—ll adjoyne these thâ—â—e short Petitions Blessed be God for ever Have mercy upon me O God according to thy great compassion O my Lord and my God I offer my selfe unto thee with respect to thy good pleasure in every thing This therefore is to be added because the study of a good intention is then especially renewed when a man committeth himselfe all wholly to the pleasure of God Lodovicus Blosius testifieth that a holy Virgin being excited hereunto by inspiration Saint Gertrudo pronounced these words three hundred threescore and five times together Not mine but thy will bee done O most loving Iesu Blos Monil spirit c. 11. This may be imitated of every man and that with praise as the same Blosius excellently There is saith he no better prayer then for a man to aske that the good pleasure of GOD may be fulfilled both in himselfe and in all others In Instit Spirit c. 8. Who so useth no such exercise as this with him houres and dayes run on with him weekes and moneths and yeares passe away wherein there is seldome any remembrance of God scarse is God ever thought upon and but very slenderly which is not onely an unchristian and inhumane thing but also brutish But if any man would willingly square all his actions by a generall intention as it were by a Rule this brief forme we give him of the best intention Patterne O my most gracious God I entirely desire to conforme my selfe and all that belongs to mee to thy most holy Will in all thinge This one comprehendeth all good intentions whatsoever nor is there any thing that sooner bringeth a man to true tranquillity and happines then in all things to will the same that God willeth Whosoever commeth to this perfection is above all dangers and in the next place to Heaven Before Prayer either private or publicke examination of Conscience Communion He which is about to pray let him determine thus in his mind 1. I will pray that I may honouâ— worship and magnifie God 2. That I may please God and offer a gratefull Sacrifice unto him and so keepe my selfe in his favour 3. That I may give my God thankes for his liberall and and innumerable benefits towards me 4. That I shay shew contrition for mine offences 5. That I may crave such things as are necessary both for body and soule Procure strength health right understanding of mind the knowledge of my selfe 6. That I may obtaine increase of vertue in this life and of glory in that which is to come 7. That I may unite my will more and more with the Will of God He which shall prepare himselfe thus seriously to prayer shall not pray in vaine Blosius commendeth this short Prayer to be said by a Minister before divine Service which may very well accord with the devotion of all men Lord â—esu for thy honour sake I humbly desire to obey and serve thee faithfully and sincerely to praise thee without thee I can doe nothing as sist me by thy grace He that is about to examine his conscience let him say thus before hand 1. I will call my conscience to account Vse these premisses that I may learne to know my selfe 2. That I may obtaine purity of conscience 3. That I may the more diligently avoid such often relapses into former crimes 4. That I may continue in favour with God and thereby have my doings accepted 5. That by this meanes I may prepare my selfe to make Confession of my sins Hee that loveth purenesse of heart for the grace of his lips the King shall be his friend Prov. 22.11 He which is about to confesse his sins let him advise thus with himselfe 1. I stedfastly purpose to lay open my mind fully 2. I will shew submission by accusing my selfe 3. I have a longing to returne inâ—o favour with God 4. I would faine be freed from the filthy burden of my sins 5. I desire to obtaine tranquillity of conscience and a more fervent spirit in holy duties He that is about to receive the Sacrament of the Lords Supper Eucharistian let him meditate upon these things 1. I will approach to this heavenly Banquet that I may stir up the remembrance of the Lords passion within me as Christ himselfe commanded Doe this in remembrance of me Luk. 22.19 2. That I may bee partaker of so great a Mystery wherein I firmely beleeve that the Body and Bloud of Christ is received verily and indeed of the faithfull 3. That I may be very nearely knit to my Christ in the bond of love 4. That I may arme my selfe against all the temptations and treacheries of the Divell 5. That I may truely become most humble and obedient to God 6. That I may obtaine all manner of grace and increase of all vertues especially of humility patience and charity Before any vertuous Action whatsoever He that is about to doe a good turne for another especially that hath not so well deserved let him consider thus with himselfe 1. I will performe this kindnesse O God for this man in respect of the singular love which I beare to thee and that I may imitate thee my Lord to the uttermost of my power which wast most kind to all even thine enemies 2. That I may grow in favour with thee here and attaine thy promise of glory hereafter 3. That I may be obedient unto thee which hast so much commended and commanded mee to use Charity towards all even mine enemies He which is about to give almes let him make these his ends 1. I will deale
the most munificent God deale very lovingly with us which thus invites us to his service By how much greater wages thou askest the dearer servant thou art to me but thou canst aske no more then my selfe the chiefest good this very thing I will not deny thee if so be thou dispose thy actions hereunto How sweetly would it allay our desires if one would promise us five pieces of Gold for every houre so that every houre twice or thrice one would confesse in earnest that what he does he does it meerely for the gold sake O yee Christians doe we then at length perceive this every houre may we earne not five pieces of gold but the chiefest but all but infinite good so that what we doe every houre we refer to the honour of the highest good but with one onely briefe cogitation of this sort My God I doe this for thy honour Lord for thee all things Whilst wee follow the warfare of this life we must continually cry For the Lord for Gedeon Iudg. 7.18 To God and his divine glory To God and his heavenly Will So much briefly for your quicke discerning of a single eye or Right Intention in 9. conclusions going before Now a word or two to men of all sorts for the better influx or drawing light into the body thereby CHAP. XI An Exhortation to the Clergy to Courtiers to all sorts of people for the exercising of a Right Intention To the Clergy WHereas a Right Intention is the Rule of all humane Actions whatsoever there is nothing more to be taken heed of then that it be not thrust awry For it falleth out for the most part that the more delicate a thing is so much the sooner it is infected the more tender so much the more easily hurt the more excellent so much the more grievously imâ—ugned A Right intention when she is in her perfect kind is most deliâ—ate evâ—ry way most tender and excellent hereupon shee is so quickly infe ted so easily hurt and so grievously impugned Religion indeed her selfe teacheth them that waite upon her charge to perform all things with right intention but alas how easily and prone a thing it is to goe out of the right way and nothing for the most part asketh lesse trouble then to deceive ones selfe Vgly In this case let no man trust his habit but let him search deeper into himself and look to his intention with most vigilant eyes There is nothing more usuall with the Stygian Lyon then to cover his terrible maine with a holy garment There be 3. things of a lurking disposition saith Bernard unlâ—wfull dealing a deceitfull intention in unchast affection Bern. in Ser. b ev Serm. 2. Although thou avoydâ—st unlawfull dealing and an unchast affection thou canst not so easily beware of a deceitfull intention which knowes how to conveigh it selfe at a thousand doores into the closest receptacles of the heart And mark I beseech you with what encroaching policy a false intention wandereth all about What is more commendable in a religious man then to be alwaies in action and to be exercised one while in teaching the ignorant an other while in comforting such as are troubled in mind sometimes in making Sermons then in admonishing the sick But with what secret malignity doth a wrong intention insinuate it selfe into these very actions that are most religious For oftentimes we desire nothing more then to bee doing but not so much that wee may doe as that we may rouse our selves a litâ—le We desire to become publicke not that wee may pâ—ofit many but bâ—c use wee have not learned how to be privat We seek for diverse imployments not that we may avoid idlenes but that we may come into peoples knowledg It is not onely a pâ—infull but also a religious thing to preach but â—o measure all the fruit of a Sermon not by the endeavour but the event to despise a small number of hearers or such as are poore simple and rusticall to let fly their endeavours at more eminent chaires though not in apparant pursuit yet to make way thereunto by secret courses and to discourse of those things in the Pulpit which are more for admiration then instruction which may make the auditors more learned not more holy is a plain argument of a corrupt intention Of the same kind it is to disdaine to visit meane people or at least-wise not to be so ready as when there is occasion to visit men and women of high degree It tends to the same purpose to teach in the Schooles not without pompe and lofty straines to shew himself excellent in Sciences to looke big upon others as it were out of a Chaire of Estate to set all their care upon this that none or very few may carry the victory praise away from them moreover to take most things in hand rashly lightly and unadvisedly to doe almost all things for applause nor to think any musick sweeter then to heare this is that most eloquent Rhetorician this is that great Preacher that acute philosopher that profoundly learned Divine O yee that wait upon Religion O Ministeâ—s of God this is to sell most transcendent wares at a very low rate nay to cast them into the fire Observe you whose manners Chrysostome deploreth in these very words So now likewise it is growne common in the Church The fire devoureth all things We seeke for honours of men and are enflamed with the love of glory We have let goe God and are become the servants of honor We can no longer reprehend those that are governed by us when wee our selves also are taken with the same disease we want Physick likewise our selves whom God hath appointed to cure others But what hope of recovery is there now left when they themselves that are Physitians doe want other mens helpe Chrys Hom. 10. in Ep. ad Ephes Moses twice dissolved the Rock into a fountaine and commanded whole streams to issue out of the hard flint by the stroke of his Scipio but he did not please th Divine Power in his fact at boâ— times And what caused the difference for in both places there wâ— a mighty Miracle in both places â— struck the Rock at Gods commanâ— in both places he wounded the stâ—ny rocke so that rivers gushed ouâ— The reason of the difference was this In that first Miracle whilst Moses laid his Rod upon the rocke he fastened his eyes most intentiveâ— on God For God promised sayinâ— I will stand there before thee upon tâ— Rock in Horeb and thou shalt smiâ— the Rock and there shall come watâ— out of it that the people may drink Exod. 17.5 But in the second Miracle thâ—s self same Moses had hiâ— eyes fixed not upon God onely buâ— upon the people of Israel For Hearâ— now saith he yee Rebells and unbeleevers must we fetch you water oâ—â— of this rocke Moses did not pl a e in this as before The Lord was incensed against him and