so much what he feeles in himselfe or on what part the wind of instability bloweth but that the whole drift of his mind may make forward to the right and best end For so he shall continue one and the same immoveable Immediately when the eye of his intention being single it keepes a right course through so many various chances unto Gâ—d Straight It is the part of folly and very slender wit to measure things rather by casualâ—y of fortune theâ— reason It falls out on a sudden that diverse winds struggle onâ— against another but if the Easâ— or West wind bee highest faire weather and cleare daies hold out So in a man of a sincere intention diverse affections doe strivâ— among themselves But hee thâ— single eye of his intention beinâ— immediatly directed to God passes safe and sound through mosâ— contrary events Different and by how much his intent is more pure bâ— so much more constant is hee amids all stormes nor suffers himselfe to be drawne away from h mselfe never but throughly contented with whatsoever it please God to send So he yeeldeth alâ— things to change but his mind even as if one weareth a Head peece to day a Hat to morrow the day following handles hiâ— Spade not long after his Pen anâ— now layes himself to sleep on straw anon upon a Feathers So changeâ— his Clothes or his Bed not thâ— cheare of his brow or mind Sucâ— is a man of a sincere intention alwaies like himselfe in this onely respect hee composeth all things to Gods greater glory I sâ—y not hee feeles not adversity but over-comes it that 's the part of marblâ— this of a man If thou intendest and seekest no other thing saith the same Thomas of Kempis Imit Ch 2. 4. 1. then the pleasure of God and the profit of thy Neighbour thou shalt enjâ—y inward freedome If thy heart were right then every creature should be a Looking-glasse of life to thee and a Booke of holy instruction I addâ—d before that he can never goe astray who verily is of a right intention who lookes with a single eye because all things worke togetâ—er for the best to them that love God Rom. 8.28 And how can he erre at any time from truth and goodnes which in all things that he doth most gâ—adly embraceth God in his intention the very truth and goodnesse â—â— now the wisest men that aâ—e offend in many things I know there is no man so circumsp ct but his diligence sometimes failes him none so mature whose judgement mishap drives not upon some untimely fact None so fearefull of offences which falls not into them whilst he shuns them So Seneca lib. 3. de Ira. c. 14. But these politicke errours so we may tearme them prove many times a caution and document to the party mistaking nor lesse good to others Those three wise men out of the East werâ— in an errour when they turned aside to Herod that most capitall enemy of the new King yet because their intention was most right this errour was a benefit as well to themselves as to all Christians Jt was better so to erre that many might unlearne their owne errours No oftner will a good meaning man slip to speake in a politique way otherwise then to his owne and other mens advantage If thine eye bee single thy whole body shall be full of light Alâ— things worke together for the best to them thâ—t love God 6. Conclusion The greatest enemy of a Right Intention is the desire of humane praise and the father hereof self-Self-love never but wickedly witty We men subtile in our owne affaires are most like to Catts a Catt howsoever shee tumbles from an high place lights upon her feet and falls at last to stand So in what manner soever God dealeth with us whatsoever he threatneth whatsoever he promiseth we likewise fâ—l back to our own selves and stand upon naughty feet and evill affections Blandimenta carnis haec nostra sunt fulcimenta The blandishments of the flesh these are our props upon these pillars we insist What is sweet what pleasing what delightfull to the flesh this is most greedily sought of us It is most truely said of one Kemp. 1. 3. C. 33. In many things the eye of a pure intention is dimme for wee presently looke backe upon some delectable thing which comes in our way Yea very seldome is there found any one wholly free from the blemish of hiâ— own inquisition So the Iewes heretofore came into Bethany to Martha and Mary not for Iâ—sus sake onely but that they might see Lazarus who was raised from the dead Ioh. 12.9 The eye of the mind is therefore to be cleared that it may be simple and right and lifted up beyond all occurrences unto God Whatsoever the matter be if any enquire why thou doest so thou wilt returne no other answer then this Because it so pleaseth me because it dâ—lights and is Hony to me because it agrees with my stomacke t is my meat I am fed with it my desire waites upon it t is my pleasure and such like In this manner wee alwaies favouring our selves give order for our meales thus we speake to have our clothes made thus wee fashion our Houses thus we affect Titles thus we doe all things with a pleasing indulgence and gentle affection towards our selves Yea we play the part of Catts to a haire Illud felium feliciter imitamur They are scâ—rce ever so farre transported from home but they know how to returne home againe So wee though wee mâ—ke a discession from our selves for a while by a right intenâ—ion yet shortly wee come backe to our selves and those profits delights gainâ—s and whatsoever we account of wee seâ—ke with the same industry as befâ—re No otherwise doe wee jumpe intâ— the Proverb used by St. Iames then Hypocrites The Dâ—g is tuâ—ned to his vomit againe aâ—d the Sow that was washed to her wallowing in the mi e. Iam 7.22 When all things decâ—ive us wâ— hold that fast in our teeth so it pleaseth me and so many times are we evill o our minds sake But a faithfull man wâ—o can find Prov. 20 6. which never seeketh himselfe but GOD in all things 7. Conclusion To lift up himselfe alwaies with a right intention to God to beare all things with a contented mind to aime at the will and honour of God in all things is Heaven out of heaven or a heaven on earth and that royall Banqueting-house of eternall blisse wherein we drinke healths of the highest good Augustine Lib. 5. Hom Whatsoever GOD gives thee otherwise saith he is lesse then himselfe Colis non gratis ut aliquid ab eo accipias gratis cole et ipsum accipies Quod enim dulcius a Deo praemium quam Deus ipse Thou servest him not freely to receive something of him serve him freely and thou shalt receive him For what sweeter reward from God then God himselfe Does not
displease all men And albeit it be not hard to doe those workes of the first sort for Gods sake yet those workes of the second sort is hard whereas the inferiour ability of the soule and more depraved nature drawes to it with an incredible affection whatsoever it knowes gainefull and pleasant to it selfe hither it wholly hasteneth and does that of all that it may not fare ill and if left to it selfe serves its owne turne most carefully Therefore shee is to bee compelled by force Nature that she permit all those things to be done for God that therefore onely a man may bee willing to eate drinke speake sleepe because that pleaseth God all in that manner as shall bee pleasing to him And this is it which holy Paul so seriously commending Whether therefore saith he yee eate or drinke or whatsoever yee dâ—e doe all to the glory of God 1 Corint 10 31. Basil demandeth By what meanes I pray may one eate and drinke to the glâ—ry â—f God To this his owne question hee answers afâ—er this manner Let him come to the Table with a minde not to loose and gaping onely after the meate which onely may command bring away bring away the meate is my owne I dip in mine owne Platter I live at mine owne cost therefore I will take care that I may doe well and feele my selfe live We must not so speake nor so eate but resolve this in our minde I have GOD my overseer therefore I will take meate in that manner that none bee offended therewith Gods glory not diminished I will not bee the slave of my belly that here I may follow pleasure onely neither indeed doe I live that I may eate but eate that I may live and may bee sit to take paines In a word hee that will take repast without offence let him never eate and drinke but doe the same to the praise of God For thee Lord for thee will I eate and drinke thee will I seeke for mine end in all things But is this to bee our cogitation at that very time when wee come to the Table It is to bee noted here that there is one intention which is called Actuall another which is called Vertuall the Actuall is when one offers to God that which hee doth whiles hee doth it or whiles hee begins to doe And surely with this intention wee must begin every day before wee doe any thing by offering to Gods glory whatsoever wee are about to doe But it is expedient to set before God not a confuse company of workes and all on an heape but expresly and premeditately the actions of the ensuing day in this manner My God whatsoever this day I shall speake or doe yea whatsoever I sball thinke I offer wholly to thee These and these prayers that and that businesse those and these my affaires I consecrate to thee nor desire any thing else then whatsoever I shall performe this day every houre my God may wholly turne to thy honour This intention whilst it is thus conceived in the morning is Actuall for then the will is in operation With this so begun one goes into the Church into the Market into the Court or say into the Tennis-Court any place of honest Recreation nor thinks any further that hee goes hither or thither for Gods honour and then his intention which in the morning was Actuall beginneth to be Vertuall if so bee that any power thereof sticke fast in those remote actions even as a stone being flung with the hand whirling aloft through the aire is swayed and carried not with his owne weight but by force of hand Heere the perpetuall custome of the Saints is to bee noted who not contented with that matutine Resolution to congest all their deeds as it were upon an heape and so deliver them to God in grosse but as often as they take any new matter in hand so often they renew their intention alwaies repeating that with themselves Lord I will doe this for thee for thee will I labour I will think this for thee for thee will I hold my peace now and now will I speake for thee This is the perpetuall course of upright men and there are Divines which deny the said matutine intention alone to bee sufficient to consecrate all the actions of the day to God For it is necessary that the Virtuall intention at least wise perswade and promote action but what enforcement is there from the morning intention when one at noone comes to the Table being admonished by the time by hunger by custome without any remembrance of God or the Divine Honour There is not in that matutine purpose any other strength then that thereby the things be thought good which afterward are done as it were by command thereof but those things onely are put in execution which proceed from hence by a force not interrupted but that againe oblivion cogitation or diverse naturall action breaks off From hence it appeares that it is not sufficient for a righteous man so as to worke deservingly in all his actions to offer himselfe wholly to God in the beginning of the day with a purpose of doing all things to his honour but it is necessary that this purpose be effectuall hereunto a generall intention is not enough but it is requisite that it bee peculiarly set downe as for example A summe of mony to bee given to the poore which moreover by the vertue of that purpose may bee distributed This is the mind of Divines Thom. l. 2. q. 144. Art 4. Bonavent Dist 41. Art 1. q. 3. Et aliorum From hence also it is cleare why Christ to good deeds promised a reward of glory yet not without this Appendix if they bee done for his Name sake A purpose conceived in the beginning of the weeke or the day of doing all things for the love of God to his glory is truely an Act of Charity and Religion so much more excellent and of greater worth by how much the more ample and extended object it hath yet it puts not the excellency thereof upon all the actions of that day or weeke for that the workes following out of such an act may procure Gods love and heavenly glory it is necessary that they bee effects thereof out of a good intention either actuall or vertuall are the things which proceed from her power as a Tree springs out of the seed As if a man bee going some farre journy about a matter undertaken for Gods glory all actions to be exercised in the way or labours to bee endured shall bee of singular good estimation if those bee exercised these endured out of the strength and necessity of that purpose never recalled And that wee may summarily speake the worke of a righteous man gaineth eternall glory if it bee governed by the act of charity or a right intention and bee referred to GOD as to its last end either by the present act of a good intention which is to bee
Lord plainely for that and with this very intention will I serve thee as long as I live and set all my veines to worke uppon this that I may spend all my desire and my selfe wholly upon thy service because thou canst not but please me This is a sincere and pure intention indeed this is Midas his rod turning all it touches into gold But this intention because so pure therefore also so delicate and impatient of all mixture Gardiners know that some fruits are spoiled onely with a fall to the ground scarce any faire Apple or Peare falleth from the Tree but it gets some scarre and shewes it selfe hurt A sincere intention is a tender fruite and is marred but with one dash against the earth To serve God for feare of eternall punishment is not a thing forbidden nor is this feare evill but yet it is servile unlesse it were good David had not well said My flesh trembleth for feare of thee and I am affâ—aid of thy judgements Psalm 119.120 Notwithstanding Divines say that hee should sinne which should thinke in this manner if there were no Hell I would commit this offence for such a thought would proceed from a perverse will To serve God in hope of an eternall reward is a better mind then tâ—at before yet not the best I have inclined my heart to keepe thy Statutes alway even unto the end Propter retributionem for great is the benefit thereof according to Hiercmes Translation oâ— as we finde it Psalm 19.11 In keeping of them there is great reward To serve God for Gods sake this is the best and purest intention of all O give thankes unto the Lord for hee is gracious because his mercy endureth for ever Psal 118.1 This last intention is continually to bee inculcated by all men for the greatest respect is to be had with what minde one doth all things at this point lyeth the eternall exceeding great recompence of reward There was one which was about to counsell his very good friend did first demand of him Hast thou I pray any silver which is pure and unmixt I have saith hee five hundreth Florens more or lesse Hee againe If thou wilt heare me saith hee Doe not turne it into cash but prepare it for some other present Should I give it for a present saith hee my meanes will not beare this He once againe My deare friend saith hee thou shalt give it in this manner and grow riâ—h by giving Beleeve mee to bestow fitly is the way to bring encrease This â—hou shalt doe by my advice thou shalt get a Bason and Ewer made of thy silver and give to the Prince the first weeke after five thousand Philips will returne to thee together with thankes and ample favours I engage my house if it come not so to passe This Lord can endure nothing lesse then for any thing to bee given him gratis and hee recompences all liberality towards him with so great interest as a man would esteeme the present ten times of more worth then it is Therefore give unto him if thou wilt encrease thy estate by venturing The party gave his friend infinite thankes and promised hee would use his counsell Have yee understood this The Intention is after the very same manner Some serve God and like vile and abject soules they feare torment they stand in awe of hell very Drudges Others do like Pensioners which that they may get a place of publike maintenance lay out all their money for so these shall be ever provided for So very many serve God in hope of reward for heaven as their wages pâ—oper servants Others in conclusion serve God for love as children a most loving parent A son under age when his father makes a feast standeth amongst the servitours and ministreth to the guests yet thinks upon no recompence for he is the son which often heareth that sweet one from his father Sonne thou art ever with mee and all that I have is thine Luk. 15.31 Such O Christians such altogether let us likewise bee not slaves not servants but Sonnes since God himselfe vouchsafeth so great honour to us wormes and no men for behold what manner of love the father hath bestowed upon us that wee should bee called the Sonnes of God 1 Ioh. 3.1 Doth not a Servant also which is any thing ingenuous account it a great matter that his master is pleased with him and likes well of his service this is dearer to him then Gold May not the Sonne therefore repute it the greatest riches to please his Father Chrysostome Requirest thou saith hee another reward yet besides this very thing that thou hast desered to please him thou knowest not at all how great a good it is to please the Lord Chry. l. 2. de compunct cord Be yee therefore followers of GOD as deare Children Ephes 5.1 Let it delight you not to sell but to give all the silver of good workes to GOD nor to require wages or reward for them so there will returne not onely a thousand Florens for an hundred but also so many and more for a farthing Chrysostome fitly admonisâ—ing Let us not thinke saith he that we shall want our reward if wee lâ—bour not for reward yâ—â— for this very thing our reward shall bee greater Chry. Hom. 5. in Epist ad Rom. For every worke by how much lesse it aimes at the gâ—ine of the doer hath so mucâ— the purer intention and is it selfe the more perfect If wee bee Câ—ildren then Heires Heiâ—es of Gâ—d and joynt heires with Chrâ—st Rom 8 17. God is more â—eâ—dy to â—ender gift for gift then to set up 〈◊〉 Brokers Shop and put mony to exchange The Daughter of Pharaoh King of Egypt hired Moses his mother for a summe to bring up the little one for her but she not pâ—râ—waded with the mony but induced wâ—th motherly love very readily did what shee required Such eyes as these such a loving intention as this will God have for they which serve God for hope of reward or feare of punishment seâ—ve him so as wee doe meate and drinke not for themselves but for our owne sake Here immoderate selfe love intermixeth it selfe which Christ setting forth in his owne colours Yee seeke me saith he not because yee saw the miracles but because yee did eate of the loaves and were filled Ioh. 6.26 The Divell in this case tryeth every way how hee may either corrupt the intention or that which hee cannot corrupt hee may at least wise affright Two certaine men lived in a solitary place rather to God then themselves in great unity and no lesse proficiency The fiend envying them these treasures of life in so great poverty and that hee might let a trappe in their way puts on an Angel of a glorious shape so appearing to the elder that he might deceive them the better I am a Messenger saith he of no good newes to thee or surely to thy Associate for that young man thy fellow Souldier
obtaineth a mighty encrease of Gods love and favour Mary Magdalen pardon of her sinnes Iudas Hell From whence is this so great inequality in a mother Disciple Servant kissing the very same man The Mother did this out of most chast love Magdalen with a most religious affection Iudas with a most wicked desire of betraying him That which hath an evill end is it selfe also evill The same is to see in many other things one stayeth by his sicke friend not because he is a good friend and mindfull of his duty but because he is an insinuating companion yea because he is a Raven which from the next hill spieth Cattell fainting sick and ready to kicke up their heeles he waiteth for death and expecteth a Legacy Loe how an ill intention doth most filthily corrupt a good action In like manner both Herod and Zacheus desired to see Christ the action of both was all one but unlike the intention The Chirurgeon binds a sicke party very fast hee wounds his arme cutteth off his hand saweth off his legge yet thankes are given him and Gold for his paiment A Thiefe likewise maimeth a man but the Gallowes is due to him for his reward and the reason is hee addresseth his weapon that hee may cure the hurt but this man that he may hurt the sound After the same manner a godly man takes up a stone that hee may lay it unto the building of a Church an angry man also takes up a stone himselfe but that hee may throw it at him whom hee stomacks Two men goe together to an eminent City the one in some religious behalfe the other to kill his enemy a reward from Heaven belongs to the one to the other from Hell Intention maketh a difference of reward There was one which intending to doe another a mischiefe would take upon him to cut open a great swelling was hee therefore to bee thanked or receive a recompence for this because he launced an Impostume which the Chirurgions hand feared and cured him by a desperate adventure whose destruction hee longed for perceive you how there is not any great matter in the action it selfe but in the intent of the doer so he seemeth not to have conferred a benefit which did good with an evill mind for the benefit came by chance an injury by the man Vide Senec. l 2. Debenef c. 1â— initio Ciceron l 3 de Nat. Deor. Valer. Max. l. 1. c. 8. Plutarch De utilitate ex inimâ—c capiend A fault out of forgetfulnesse neglect errour deserveth not so many stripes But when there commeth intention and a will to resist this shall scarce bee expiated with a hundred blowes For this of stubbornesse and contumacy is as the sinne of Witchcraft Excellently and truely Bern. The pride saith he of the contemptuous and obstinacy of the impenitent even in the least Commandements maketh no little fault Bern. l de praecept disp Heere wee must bee very cautious least in any kind of offence to negligence heedlesnesse in obedience there come pride contempt pertinacy for by this meanes vices doe wonderfully multiply themselves and grow beyond measure And for as much as those which I sayed are lurking faults an evill intention addeth an abhominable weight to them with marvellous celerity Therefore the Divell cares not so much what good or evill wee doe so hee can obtaine this that wee may doe good with an ill intention Gregory of this craft of the Divell He seeth the whole Tree saith hee to bring forth fruite for him which he hath infected in the root with his venemous tooth And in Bernards judgment a naughty intention doth quite Condemne a good man Christ himselfe most apparantly If thine eye saith hee bee evill thy whole body shall bee full of darknesse But there is a sort of Vizards in the world to bee found all about whom GOD will never admit into Heaven namely good workes clad with an evill intention It may be said of these Divels elfes A wolfe playes the Thiefe in Sheeps clothing vice goeth in the habite of vertue Satan looketh like an Angel of light Iob. Mine owne clothes saith hee shall abhorre me Iob. 9.31 I am so filthy and full of lothsome corruption that mine owne Garments detest mee as if they scorned to touch a man so impure The Garments are externall good workes these doe abominate condemne contemne him which inwardly and in mind is so ulcerous and flowes with evill intentions even as if they grieved that a man should bee so faire without and foule within If thine eye bee evill thy whole body shall bee full of darknesse although thou put a sheep skin about it or a cloake of vertue or an Angels Garment Gregory When even any right thing is done with a perverse meaning although it bee seene to shine bright before men yet it is proved darke by the examination of the secret Iudge Greg. l. 28 mor. c. 6. And this God evidently shewed on a certaine time The same holy Writer relates a marvellous thing in this manner Fortunatus Bishop of Todi a man of wonderfull sanctity by Prayer cast out a Divell which possest a man the Divell being driven out of his Lodging that hee might make up his injury God so permitting put on the habite of a Traveller whom counterfetting out of subtiltie he came into the City about twilight and like a poore exile began to cast out complaints against Bishop Fortunatus and Loe saith hee what a holy man is Fortunatus your Bishop see what hee hath done hee hath excluded a man which is a stranger and over-taken by ill fortune from his Lodging Whither shall I goe there is none that may receive mee into his house Whiles hee maketh this lamentation a Citizen heareth it sitting by him the Fryer with his wife and little Child and by and by with an envious curiosity he enquireth more narrowly what wrong the Bishop had offered him As soone as hee heard the complaints of the subtile stranger freely offered his owne house for an Inne not so much that hee might shew courtesie to a stranger as that hee might traduce the Bishop whom hee wished very ill So drew the counterfeit Divell along with him to the Fyer side Heere when they had had much discourse his Guest suddenly leaping out a doores takes up the Child and with all violence throwes him into the fire and killed him Greg. l. 1. Dial. c. 9. Alas wretched Parent confesse at length either whom thou receivedst into thy House or whom your Bishop roosted out of his Lodging Hospitality is a most laudable vertue but if an evill intention deprave it it degenerates from vertue to vice To entertaine strangers was a most commendable thing even in that great Abraham but if a good meaning bee wanting a Divell is as soone received as an Angel All other vertues are in the same manner whereunto if a wicked intention insinuate it selfe the evill spirit findeth an open Inne which hee may take up
finds a hole open Triumpheth at whiâ—h it may escape for it is most subtile but let us demonstrate the matter by examples First of all for worldly respects alas how much good is usually omitted and how much evill committed who almost is there which gives not heed rather to others then himselfe nor weigheth so much what his owne duty is as what other mens opinion How many which being reasonable honest men in the rest should yet use more meanes to helpe others forward in a right way but are hindered with these very respects and what say they would this and that man speake of it how would such and such dislike it what louring eyes would they cast upon mee A thousand such things there are whereupon variable eyes are continually shot Oculi septemplices A single eye respecteth the one and onely honour of God Hee which hath a single eye this saith hee to himselfe is my good meaning and this is my conscience this my care and this my duty whatsoever this or that body objecteth whether it please him or the other I stand not upon that this ought to bee done and therefore no care is to bee taken whether they like it or no. I regard God not men whatsoever mortall people say if the King immortall command otherwise I follow him Againe and which is to bee noted in the second place What strange things are not done onely for a little gaine Lucre Worlds end the Merchant to fly poverty runs to the Indies I passe by innumerable Slaughters and Robberies Pauperiem fugiens Mercator currit ad Indos Lucri odor bonus est ex qualibet te â—t quolibet modo It is the common rule of the world the smell oâ— gaine is sweet out of any thing or any way Wee doe infinite matters onely for a little lucres sake which if we did with a right intention for the love of God should not lose its reward Hee said very true Men run a great way for a small living but many will scarce lift one foot from the ground for eternall life Wee seeke for that which is nothing worth there is sometimes filthy striving about a poore farthing and we thinke it nothing to let our mind run day and night upon a small promise and that which never comes to passe Thom. a Kemp. l. 3. c. 3. n. 2. Iethro in old time reproving his Sonne in Law Moses The thing saith hee which thou doest Stulto labore consumeris is not good thou wilt surely weare away Exod. 18.17 18. The very same is to bee uttered againe and againe to all those Cormorants which live upon the catch every one of these must have this Item What dost thou O Man thou wilt surely weare away thou wilt make a foole of thy selfe the thing which thou doest is not good but to make it good use a good intention that thou maist be a gainer let goe gaine especially all which is not honest or which useth to runne away from a good conscience Thirdly how much is endured in respect of pride it is most true either bee not proud or be patient Many dissemble when they are a cold that they may not spoyle the grace of their fine cloths they will not put on good thicke Coats and soundly lined like Farmers So the shooe be neat and sit close to their foote without wrinckles although it wring it is no matter H s Coller pincheth this proud man his Dublet that Anotheâ— that hee may shew the strength of his pride Expresse the spirit refuseth not to be loaded with Garments this body that hee may goe according to the fashion is ready to starve himselfe Nay forsooth we have got a tricke to eate pâ—int Cretam that we may bring our faces to a dainty white colour What should I say of other Torments of this madnesse these and other things more then can be uttered pride beareth patiently but she beareth them for her selfe and her owne ends which if they were undergone with a Right intention for Gods sake how highly would his goodnesse reward them Such a Vassall of pride as this hath also this lesson rightly played to him Thou wilt make a foole of thy selfe at last Stulto labore consumeris Sir Thomas Moore a man as religious as learned by chance lookt in upon a maid in her Chamber standing before the glozing judge her Looking-glasse which platted her haire with great labour and paine to make her a broad fore-head and laced her stomacher very strait that shee might seeme slender Sir Thomas Moore to her Vnlesse God saith hee reward thee with Hell for this mighty paines certainely he shall doe thee great injury And hee did seriously affirme hee was verily perswaded That many in this life did get Hell with that trouble with one halfe whereof they might have purchased Heaven For want of what must wee thinke this commeth to passe but onely of a good intention Fourthly what is not done to gaine retaine and encrease favour heere no labour is spared no trouble refused nothing thought intollerable to waite whole daies in presence of great men is accounted no paines Some religious men in times past stood divers yeares together upon Pillars and from thence tooke their name Simon the Stilete Daniel the Stylite Alipius and Theodulus the Stylites These men stood day and night to worship the Lord and keepe downe their bodies This Sect of Stylites standing certaine yeares continually had an end but theirs not so which stand upright many houres together and expect a little favour onely which notwithstanding is placed upon a slippery stone and ready to turne up the heeles and may farre sooner be lost then gotten Ioseph the Viceroy of Egypt Protex was in mighty grace with his Pharaoh next unto him in power but another King succeeded which refused to know Ioseph How deare to Darius was Daniel and yet all the favour of Darius could not deliver Daniel from the Denne of Lyons Tâ—â—anta Achitophel Absolons Iewell was a Counsellour in greatest Grace but this grace put not a Gold-chaine about his necke but a Rope to hang him Haman most high in favour and almost another Assuerus yet by these golden stayers of favour hee went up to the top of a stately Gallowes And what was Belisarius under Iustinian a Generall most renowned for so many Victories hee lost at length not onely his favour but both his eyes also being tumbled downe to extreame poverty Who was Seianus under Tiberius ere while another Tiberius in a manner was dispoiled of his reputation and life also being drawne with an Iron Dragge and cast into the River Tiber. The day would sooner end then I could expresse even the Titles onely of these Tragedies Let Argus have a thousand eyes no man can deny that favour hath a thousand wings to fly away withall And yet this light and inconstant Gossip is pursued with such earnest desire and entreaties is gone
pray made such an unequall division betweene them equally guilty and having equall execution Intention Besought Hee desired Christ to accept of his submission the other turning away from Christ ended in impatience This is the way from the very like crosse to contrary Kingdomes if the intention be so different Therefore wee must take great heed that we be not the Worlds Martyrs the Divells Confessors the Disciples of Mamon and the Schollars of Venus Selfe-love finds out a thousand cunning trickes shee most smoothly perswadeth what she list and takes for hee scope private Iudgement Determination curiosity selfe-will this it doth that it may make intention wrong unsound farre from God and such from which God justly turnes himselfe away If you offer one that is very hot and thirsty the best Creame that can be to drinke yet if it be out of such a Cup wherein a great many flyes are swimming doe you thinke you shall doe him a courtesie who will presently drinke although hee bee sore a-thirst the snow-white licour invites him indeed but the Creatures that swim up and downe make him affraide first throw out the little blacke birds Bugs afterward bring the milky Nectar to him So good workes like a white and sweet potion like the daintiest Dishes shall for all that never be pleasing to God if Vaine glory selfe-will curiosity covetousnes Selfe-love and conceit defile them Dead Flyes spoyle the Apothecaries Ointment Eccle. 10.1 So all intention which is not right and sincere corrupteth and destroyeth the most excellent deeds that can be who would not laugh at that Inne-keeper which inviting a stranger into his Taverne with most gallant words Good Sir I pray turne in hither I have very rich and delicate wine indeed but that it is a little sower Out upon you with this your delicate wine which is either sower or water-washt or dull GOD in times past makes this very complaint by the Prophet Esay Thy Wine is mixed with water Esay 1.22 The same may bee spoken of many This deed of his these workes this service of his this industry this endeavour would be good wine unlesse it were mingled with the water of an ill intention when the intention which goeth before is untoward every worke which followeth after is wrong although it seeme to be right Greg. l. 1. Dial. c. 9. In the old Law when any person that had the Leprosie was to bee made whole Clensed the tippe of his right eare and the thumbe of his right hand and the great toe of his right foot were to be anoynted with Oyle Levit. 14.17 What doth God more commend unto us by this observation then when we are about to use the oyle of mercy or give almes or performe any deed of Charity and Religion that wee touch nothing that belongs to the left side that no ambition no boasting or wrong intention intermixe it selfe Let not thy left hand know what thy right hand doth Two Women strove about a Child before Solomons Iudgement-Seate both of them indeed had a Child but one a living Child the other a dead for she had oveâ—-laid it in her sleepe This contention instructeth us if we marâ—e it Wee indeed pray give almes assist with counsell and hand use abstinence and other things good Action begets these Children as it were but unlesse we watch over all these things unlesse a most sincere intention alway defend these Infants wee over lay them with carelesse sleepe our prayers our Almes-deeds our abstinence and all kind of suffering wee destroy with drowsinesse and so take away what life and strength soever was in them before For as Richardus Victorinus excellently That which the body is saith he without the soule the same is an action without a good intention Victor tract 1. De statu inter Hom. If therefore these Children of ours bee deare unto us if wee will not labour in vaine let us alwaies labour so as to doe those things not because it so pleaseth and agreeth with our humour nor because it is the fashion or because it is done of others but because it pleaseth God so Let a single eye aime at the one and onely honour of God in all things wherein it refuâ—eth to erre Let God be the cause why wee doe these things avoyd the other endure those things If now as it falleth out many times they bee more slacke in recompencing our paines upon whom it is bestowed we have God for our Surety and Pledge what God said to Abraham let all that are of a good intention account the same to bee spoken to them I am thy Shield and thy exceeding great reward Gen. 15.1 CHAP. XI That Great Herod the Ascalonite was a notable example of an evill Intention President IVo a man learned and religious of the Order of Saint Dominicke was sent Embassadour by Lewis King of France to the Sultan of Damascus A marvellous thing happened to him in his journey and as is credible was done on purpose for the instruction of many in this manner An old Woman met Ivo in a certaine place carrying a Pitcher full of water in one hand and a Copper Vessell full of fire coales in the other Burning Ivo wondering at the strange approach of the old Wife bearing fire and water enquireth what these things meant to whom the old woman I carry Coales saith shee that I may set Paradise on fire with them and burne it up I carry water that I may quench the infernall flames and destroy Hell And now Ivo wondering more at such a desperate answer demandeth farther to what end shee went about such things and for what good That hereafter saith shee all intention which is not right and pure may cease that no man may be righteous onely in hope of Heaven and reward no man also may hate sinne for feare of punishment and horror of Hell but for the onely love of God and desire to please him There came three great Princes from the East to the Manger and strawye Cradle of the Babe Christ In all their Iourney as well in Herods House as other places Palace they were heard to answer things so frequently Readily Et venimus adorare eum as that of a most right intention And wee are come to worship him Mat. 2.2 But Herod also pronounceth the very same with sober mouth That I may come and worship him also Earnest ibi v. 5 Here no hope of reward or feare of punishment intermixt it selfe nor indeed is there any mention made either of Heaven or Hell the onely end of the Bethlemiticall Voyage is Divine Worship and Adoration As well Herod as his Guests seeme to agree upon this truely sacred intention The Worshipers are ready They are ready to goe to worship being provoked neither by any feare of punishment or hope of reward And who can say Herod determineth not the same as those pious strangers But now wee will demonstrate that
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
as a most subtile and cunning Theefe in the Art of stealing Therefore Take heede All goodnesse which is openly shewed out of a desire of commendation is enslaved to the power of this lurking enemy saith Greg. l. 8. Mor. c. 30. Spoliari vult quisquis ab hominibus vult videri He desiâ—eth to be robbed of all whosoever will be seene of men CHAP. VI. Certaine Questions concerning a Right Intention TO Serve GOD is agreeable not onely to all Lawes and all reason but also is the most noble and best Office in thâ— World and a thing altogetheâ— necessary for the obtaining 〈◊〉 Heaven Moreover that sweetneâ—â— of solace which many feelâ— thâ—â— doe serve God is honey froâ— Heaven and a thing very pretâ—ous Neverthelesse to serve Gâ—â— for that end to gaine this sweeâ—nesse of mind is little praise woâ—thy and this intention was aâ—waies accounted vitious by mâ— of a more holy judgement Sâ— delicate a thing is Pure Intentioâ— and never but an enemy to selfâ—-love which way soever it mâ—â— insinuate it selfe But selfe-love the friend of all delights aâ— even of them which are esteeme in no wise prophane Are in no prophane estimation And becauâ—â— God cannot otherwise choose bâ— drop some of this honey froâ— Heaven for his more faithfull seâ—vants private love suddenly takâ— it up and for this very tast profereth it selfe to be at greater seâ—viâ—es But this is not to seeâ— God but ones selfe nor to taâ—â— paines for the Givers but the gifâ— sake which is esteemed a thinâ— not throughly free from sin and indeed is no other then if a Man-servant or Maid should goe into a Victualers service because he hopeth for tit bits either of gift or by stealth and relicks more ordinary of his Masters Dishes or if one became bound to an Apothecary or Comfit-seller or one that dresseth Feasts that hee may have sweet scraps to licke more usually This self-self-love worketh so privily for it is a most suttle Artificer that sometimes so close an imposture Can may not bee found out a great while even of a man that is very industrious Circumspect Yet may it bee found out and then especially when prayers and paines when whatsoever is vertuous beginneth therefore to be in disdaine because that honey faileth And if you should demand of such a one why dost thou not pray why dost thou not labour as thou didst lately he will answere because it relisheth not I loath it prayer is an unpleasant thing I am weary of labour But now he that is of a sincere Intention is nothing moved with the things although he be wearieâ— labour yet he holds out to 〈◊〉 paines although he distast pâ—â—er yet he ceaseth not to pray though troubles be heaped up him yet he endureth them 〈◊〉 indeed hee serveth God not 〈◊〉 Heaven but for God And 〈◊〉 is the property of a pure and â—â—â—cere intention which seemeth to be expounded more through therefore now we will propoâ—â— some short questions concernâ— this very point 1. Briefe question What can God require lesse more easie of us then this veâ—â— thing a Right Intention Tâ— speak truly he desireth that 〈◊〉 us which no man of what staâ—â— order or seâ—e soever how poâ—â— or sick soever hee be can deâ—â— what can a creditour demand leâ—â— of his debtor then this particâ—lar thing that he should be williâ—â— in earnest to pay the debt Gâ—â— asketh the very same of us aâ—â— thou willing to pay what thou owest thou hast already payed the greatest part for with me but to be willing is to doe And who hath not free leave to be Willing this treasury of Will every one that is sickest and poorest this he that is most afflicted hath in his power God in times past worthily complaineth against them which refused to performe but this most gentle Charge This Commandement which I command thee this day is not hidden from thee neither is it farre off neither is it in Heaven that thou shouldst say Who shall goe vp for us to Heaven and bring it unto us that we may heare it and doe it Neither is it beyond the Sea that thou shouldst say Who shall goe over the Sea for us and bring it unto us that wee may heare it and doe it But the Word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it Deuter. 30.11.13 14. The very same may be said of a Right Intention It is very nigh thee that Intention is in thy mouth and in thy heart but what is nearer unto thee theâ— thy mouth and thy heart Aâ— thou not able to cloath a pooâ— body give two halfe penieâ— adde thereunto a mighty and eaâ—nest desire of releeving all thâ—â— are in want for Gods sake aâ— thou hast cloathed the poore Is beyond thy strength to poâ—â— forth long prayers doe whâ— thou art able but withall adde strong desire of praising God aâ—waies and thou hast prayed 〈◊〉 him as long as can bee I brinâ— Chrysostom before thee for a compleat witnesse in this poynt whâ— elegantly confirming the same These things saith hee are noâ— provided by cost nor labour noâ— sweat it is enough to bee willing and all things are discharged Chrysost Hom. 24. in Epist â— Hebr. fine 2. Briefe Question Can a man exercise diverse good Actions at one and the same time he can absolutely and with small trouble onely by intention It is not easie indeed for all men to finish two white walls with one Tray of Morter to seeth diverse broths together in one Pipkin to take severall colours out of the same Shell But it is very easie for a good intention to over lay not onely two but ten walls with the same Vessell of plaister It is very commodious indeed at the beginning of every worke to set before one diverse ends or intentions Let this bee for example I goe to Divine Service and to the Church 1. Out of obâ—dience to my Master whom by place I ought to accompany as the Court Nobility her Prince 2. I will have my respect to be sincere I will not onely conduct my Master a long as it is the fashion of some presently they withdraw themselves and at the end stand before their Master againe as if they had been alwaies present Such an hypocrite will I not play 3. Out of obedience to the Church to which I owe this upon Sundayes and Holydaies 4. Out of a gratefull minde to God that I may give him thankes for so many benefits received 5. Wherâ—as it is cold weather to day aâ— very sharpe season I will exert patience 6. Whereas they â— not wanting that cruelly hate 〈◊〉 J will earnestly entreat the â— mighty for these mine enemies 7 will trust in God Without cause I might indâ— find businesse enough at home 〈◊〉 God will recompence this abseâ—â— from home with a secret advâ—â—tage Behold here seaven Intâ—â—tions at once or seaven Acts Vertue of double obedienâ—â—
sincerity a gratefull mind Pâ—â—ence Charity Trust in GOâ— There might bee added so maâ—â— more also For this verily is â— Pillar of smoake perfumed wâ— Myrrhe and Frankincense tâ— with all Powders of the Merchaâ—â— Cant. 3.6 But thou wilt 〈◊〉 perhaps It is too hard for 〈◊〉 to multiply so many Acts and it were with one breath to inteâ— so many things in my mind Tâ— Counsell therefore I give theâ— good friend embrace the oâ—â— and onely Will of God in thâ— mind and whatsoever thou doest alwaies premit this For thy sake O Lord I will performe both this and that and the other and all things For thy sake O Lord for thy honour for thy pleasure for thee especially it is done whatsoever is done of me But hee which will follow the steps of those familiar men with God hath a Leader which can shew them the way unto this more lofty wisedome The most holy King David undoubtedly joyned these intentions together in his actions and the government of such a mighty people for those that were committed to the tuition of his care and Scepter Whom he received into c. he fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Psal 78.72 What meaneth this have hands also understanding yes many waies even such as David endued his hands with For so the most wise and vertuous King in his Actions which hee calleth hands did combine diverse kinds of most excellent affections towards God What else are the sacred verses of this King then the quintessence of most noble affections the treasure of most holy Intentions What did King David more frequently breathe in sighes then this O that I might please thee Lord that I might rightly governe the people committed to my charge that I might propagate thy Worship over all the earth would to God I might never but praise thee would to God all my members might become tongues to warble out thy praises My lips will bee faine when I sing unto thee Psal 71 20. My song shall be alway of the loving kindnesse of the Lord. Psal 89.1 I refuse not to instruct the very wicked that they may returne unto thee O my God Let me be the vilest and most regardlesse so I may bee in thy House my Lord. Let the enemies of God let all them that hate God come to nought But let it beâ— well with the Servants well with the friends of God well with all that love God Vnderstanding Loe what excellent skilfulnesse of hands is here a thousand such things did the soule of the Hebrew Monarch breathe forth Truely Mind according to the skilfulnesse of his hands he guided the people like Sheepe he solicited Heaven with innumerable good intentions This is that holy violence to bee offered valiantly unto Heaven Hee taketh Heaven by force he over-commeth God which in this manner so often assaulteth Heaven and God with desires 3. Briefe Question What doth very much defile a Right Intention Selfe-love To speake in a word when one deriveth all things in a sweet current to himselfe and maketh this all his thoughts This pleaseth me this agreeth with my tast this is for my good my benefit this is done according to my fancy and liking this is pleasant and delightfull to mee to conclude this maketh mee a man This self-selfe-love is a Savage Bull a filthy Monster it pusheth against a Right Intention with foure Hornes The first is the Horne of honour Titles greedâ—nesse of Praise which holds thâ—â— in great estimation to be eminenâ— and observed before other meâ— The second Horne is greedineâ— of delight which teacheth to receive meat and drinke not sâ— much for necessity as pleasure nor to sit downe at meales tâ— asswâ—ge hunger but to pacifâ— the Gut The same course it keepeth in other refections of thâ— body The third horne is Gredinesse of wealth which layeâ— on many and grievous labouâ— in that respect onely that thâ— Purse may swell bigger and begger The fourth Horne is Greedinesse of other mens hurt thâ— being furnished with manifoâ—â— deceit speaketh and doeth thâ— which may endamage others â— least which may prove a troublâ— which an offence which distaâ—â— to them and yet doth it not aâ—waies endeavour the destructioâ— of others by open assault it many times it practiseth evill sâ— finâ—ly A loose off and with such a compasse that it may seeme to desire nothing lesse then to hurt them whom it hateth A daily and pernitious mischiefe to Princes with whom they that are gracious under pretence of ayding or giving advise doe glut their envy and sometimes highly extoll them that are in the way of favour that afterward they may be more readily beleeved when they bring accusations Thus Selfe-love is an horned Beast which buts and throwes downe all good intention with this fourfold horne take heed The desire of private advantage Pessimum veri affectus venenum est sua cuique utilitas is the deadly poyson of all true affection Therefore Selfe-love aimeth at this that every where it may be well in flesh it feedeth it selfe looketh to it self and doeth as he in times past of whom Gellius reporteth When one that was corpulent and shined with fat had a leane Horse that was nothing but skin and bones being demanded what might be the cause that he looked far better then his Horse Shewed answered it ought to seeme no wonder if he were in better plighâ— then his Horse forasmuch as he himselfe was his owne keepeâ— but his man Statius his Horse Gell. l. 4. Noct. Attic. c. 2â— Even so Selfe love whatsoever reputeth not its owne that it other puts off to others or veâ—â— lightly regardeth to labour tooâ— and naile for privâ—te gaine thâ—â—t supposeth its owne duty Assâ—redly good intention goeth â— wracke so much the more lamentably as self-Selfe-love groweth â— greater prosperity 4. Briefe Question Why in the Sacred Leaves aâ— so many things otherwise of veâ—â— small â—ccâ—unt so much aggravâ—â—ed as the more unwary touching of the Aâ—â—e â—tâ—â—â—s gâ—thereâ— on the Sabbath day tâ—e multâ—â—â—â— of Subjeâ—ts numbred givinâ— a â—up of cold water laâ—civioâ—â— lookâ—ng upon a woman c. Mâ—es 〈◊〉 time proclaiming Aâ— this is the offering saith he whicâ—â—â—e had take of them Goâ—d aâ—â— Silver and Brasse and blew and purple and scarlet and fine linnen and goates haire c. Exod. 25.3 That Gold and Silver should be reckoned among gifts is no marvell But of what valew amongst these is Goates haire a gâ—ft without all dignity Are such small and despicable things also deare to God What a great matter was an handfull of meale and a little Oyle bestowed in courtesie upon Eliah 3 King 17.12 What were the Widowes two little pieces of mony did they require so greâ—t commendations as they obtained As Christ was sitting and intent as it were upon some serious spâ—ctacle he beheld the company which east mighty gifts into the holy