Fructús laboris gloria Adolescens Bacchum et venerem fugiens, recta adhonoris, Et quietis metam tendit, dum vigilat currit, et Caeli ac fortuna jniurias invicto fert animo P. Stent Excudit A RIGHT INTENTION THE RULE OF All men's Actions. Converted out of Drexelius to our own proper use. By John Dawson at Maidenhead Berksh. sometime of Christ Church in Oxford. LONDON, Printed for Jasper Emery. 1655. TO Our most gracious and Dread Sovereign King CHARLES, His Royal Consort Queen MARY, The most Illustrious Prince CHARLES, And the rest of the Royal Issue, Be all gracious and glorious perfections both of this life and that which is to come, And let all that are of a RIGHT INTENTION say, Amen. THe Ornament of the Head in old time (if we give credit to Suidas) was a Tyar. A round Cap or Coronet worn by Kings and Princes in Persia. This only Kings among the Persians did wear upright, but Captains bending downward. Demaratus a Captain of the Lacedæmonians, but then an Exile, wisely counselled the most potent King Xerxes, what course was best to be taken for the success of his War. Xerxes now being taught discretion not by one discomfiture only, thanked Demaratus, that he alone had told him the truth, and gave him leave to ask what he would. He requested, that he might be triumphantly carried in a Chariot into Sardis the chief City of Asia, wearing an upright Tyar upon his Head. That was lawful for King's only. (Senec. l. 6. De benef. c. 31.) A Right Intention, most Gracious and Mighty Princes, not only showeth Kings, but also maketh them to wear an upright Crown, nor is but an Ornament of the Head, but the Head itself of all humane actions. Without this Tyar, or upright Diadam, no man shall ever enter into that blessed Kingdom in Heaven. And although a Right Intention may be not unfitly likened to this peculiar wear of Kings, an upright Diadem, nevertheless our Saviour compared it fare better to an Eye, and that A single one. This eye is like a Rule wherewith every strait thing useth to be tried. A thousand errors there be, wherewith we are involved; if we deflect our eyes but for a moment from this eye, or this line and rule. On this truly depend all things, by this all things are to be examined. For that cause very necessary every way is a most exact understanding of a Right Intention, as of our end in all things that we do. And Plato judged all Science unprofitable, without knowledge of the best end. (Plato in Th●at.) And although a great many do apprehend that all things are to be directed to God, yet it falleth out with them, as it doth with some, which perceive not that they know what they know, even as we seek for that many times which we hold in our hands: So for the most part we are not ignorant so much what a Right Intention is, as negligent to exercise the same. This was the cause which not only excited, but also constrained in a manner as the first Author to indite, so me to relate the same answerable, if I could, to our Tongue and mind, that the use of a most necessary thing might not only be perfectly known, but also exactly and daily put in practice. That man must needs offend in most things, yea even in all, which either knoweth not what a Good, what an Evil Intention is, or neglecteth to apply that to all his Actions, in all of them to abandon this. So great a matter it is, not only to do what is fit, as to aim at the right mark. The eyes of all men must of necessity be lifted up to that Allseeing Eye. He seethe nothing, or at least seethe with offence, whosoever observeth not that eye continually. Never shall he be reckoned among those Kings in Heaven, which weareth this Tyar either bended f●● 〈…〉 backward: 〈…〉 ●●n is 〈…〉 ●e the utter bane of whatsoever falleth out. Nor can that be ever termed good, which is done with an evil intention. Intention is the even Rule of all actions whatsoever. And this Rule, this single Eye, I here present with all humility to Your most Gracious eyes, as those that are intent upon their highest welfare: Would to God this present endeavour might any way prove the fit object of a look sent down from them 〈…〉 constr● 〈…〉 the purpose and matter it treats of, than the outward form can make it. But that which blusheth at its own naked limbs in another Language than it was first set forth in, takes new courage from the Front, it is revived, and put in hope by the Title which it carrieth, A Right Intention. For this only hath skill to commend even the poorest gifts. It is observed in old Histories, that Sinaetas a poor Country man brought water out of the River Cyrus to King Artaxerxes in the hollow of his Fists. This Present was received into a G lden Bottle, and reckoned for a mighty treasure. (Aelian. l. 1. Var. Hist. c. 32.) Nothing else made so slender a gift acceptable, but so Good an Intention. Conon an Husbandman presented a fair Rape to Lewis the eleventh King of France, this was likewise a most acceptable Gift, and requited with gold. (Io. a Coch. l. 2. Aphor. c. 17.) But who set this high price upon a Rape? Good Intention. For indeed neither Silver, nor Gold, nor any of those things which are accounted for mighty matters is a kindness, but the Will itself of the disposer. And this is it which hath encouraged a mean person to express his will and good desire in such a small piece of service. For it is not so much to be valued what is given, as with what mind: because a man's respect consisteth not in that which is done or given, but in the very mind of the Giver or Doer, that is, in His Good Intention. Even as also the honour of the Gods (saith the Roman Wise man) is not in Sacrifices, although they be rich and garnished with gold, but in the pious and right meaning of the Offerers. (Seneca. l. 1. De benef. c. 6.) With the very same this Rule new limned, this single Eye is here offered and devoted to your most Gracious eyes. Grant that it may enjoy their favourable aspect, which then shall not fear the night of any misconceiving eyes, when it shall be refreshed with the Daylight of such a Sacred Countenance. Vivat, Rox, Censors, Princep, ac Regia Prola●, In Spom, Rem, Columen, Fide●, Regnique, S●●que, So wisheth the humble Subject of a Right Intention JOHN DAWSON. To the Reader. I Hope Reader, thou wilt not contest with me about terms. Here often times we bid Vala adieu, or any whosoever is greedy of delicate Language. It is our purpose to discourse religiously, what matter, if less curiously? We treat of A Right Intention, this let another term the end, or scope, let him call it the meaning, or mark. Give he the thing what name or title soever he please, we regard the matter, for indeed we desire not here to learn to speak, but to know what we say. Neither are we ig●● 〈…〉 not only not to be understood, but also to be understood hardly. So we disdain not to speak less eloquently, so that we may speak plainly. And would to God Augustus Caesar's Age might return, when as yet men's words were not dangerous unto them. Sen. l. 3. De benef. c. 27. Our Discourse comprehendeth the sum of things, the Rule and principal point of all humane actions, A Right Intention. This term, though of an obscured derivation, we rehearse unto thee a thousand times, that, Luk. 11.8. as Christ giveth us notice, importunity may at least persuade, what reason cannot. A Right Intention may not be unfitly called the head and Captain, the Castle and Tower, and the Metropolis of all virtues, as that which defendeth them all with her mighty strength. But forasmuch as she is not without her open enemies, therefore we bend our forces worthily against two mighty mischiefs of mankind, Vain Glory, & Rash judgement, the most deadly enemies of a good intention. These forces Reader, whosoever thou art that meetest with this book, labour to enjoy as fully, as they are freely set forth for thy good. And that thou mayst be certified, the knowledge of a Right Intention, is an Art, which in a brief compendium teacheth, never to offend. All other Arts make for the getting of bread, but this for the gaining of heaven. Not to know this Art, is to lose heaven. Wherefore, good Reader, be careful of thine own profit, and learn to buy heaven without expenses. So much the better will be every one of thy actions, by how much the sounder is thine intention. This I would have thee to be acquainted with, & farewell. A brief Index upon the Rule of a Right Intention. The First Book. CHAP. I. What a Right Intention is. Chap TWO What the most Right Intention is. Ch●p. III. How necessary a Right Intention is. Chap. IU. That nothing which men do, is pleasing unto God, without a Right jntention where briefly concerning Vain Glory. Chap. V Wherein a Right Intention chief consisteth where somewhat is spoken of actual and virtual Intention. Chap. VI Whether a Right, that is to say a Good Intention, can make an evil work good. Chap. VII. What are the degrees of a pure and Right Intention. Chap. VIII What an evil intention is. Chap. IX. How the making of a deed known, bewrayeth an ill intention. Chap. X. How divers and manifold an ill intention is. Chap. XI. That great Herod the Ascalonite was a notable example of an ill intention. Chap. XII. What we call an indifferent, what No Intention. The Second Book. Chapter I. That a Right Intention is that Good Will, which was commended by the Angels. Chap. II. That God only is the full reward, of that which is done with a Right Intention. Ch●p. III. How much a Right Intention is opposed by the Devil. Chap. IU. That the greatest enemy which the Devil stirreth up against a Right Jntention, is Vain Glory. Chap V. Lastly what Vain Glory is, and how shamefully it murdereth a Right Intention, unless it be prevented Chap VI Certain questions concerning a R ght Intention Ch●p. VII. What Observations follow upon those things which have been spoken concerning a right intentton. Where more at large of Rash judgement. Chap. VIII. What the practice of a Right Intention is. Chap. IX. What the signs of a Right intention are. Chap. X Certain Conclusions upon a Right Intention. Chap. XI. An Exhortation to the Clergy, to Courtiers, to all sorts of men, to exercise a Right Intention Chap. XII. The Conclusion of those things whieh have been spoken of a Right Intention. The ARGUMENT Or, The Survey of both Books. Book 1. GIveth us to understand, what A Good, Evil, Indifferent, None Intention is. Book 2. DEclareth who are both the Fautors, and also the foes of a Good Intention, especially Vain Glory and Rash judgement; the Signs, Practice, and Rewards thereof. THE FIRST BOOK explains the Good, and Evil, Indifferent, or bad Intentions. CHAP. I. What a Right Intention is. Darius' the King of Persia, most famous for his own Destruction, and t●e Macedonian Alexande●s fortune, had a Sword, whose scabbard was of precious stone, which he wore effeminately girt about him in a golden Belt. Hung. (Curtius lib. 3. post initium) A gallant sword, had it light into a manly hand. Most famous in the Writings of many is the Sword of George Castriot, whom they called Scanderbag, who as report went, could cut a man in twain with one cross blow. Remarkable out of the Sacred Volumes are the Swords of Go●iah and Saul. Many other Swords of valiant men are remembered by learned Authors, Set forth. sometimes reverenced with superstitious zeal. But indeed the sword of no Commander was ever of such lasting fame, as the rod of the Hebrew Moses: that Rod the worker of so many miracles, so many stupendious prodigies. God demanded of Moses what he held in his hand? he answered, a Rod: to whom God, cast it from thee (saith he) upon the ground: he cast it from him, and it was turned into a Serpent. The Lord Commanded again, he should stretch forth his hand and take the Serpent by the tail; he put forth his hand and caught it, and it was turned into a Rod. Exod. 4.2, 3, 4. Here God fairly hath laid before our eyes, that good and evil actions proceed from us in such manner, that if we look upon the earth, and earthly things when we do them, they become Serpents; deeds of wickedness stained with poison: but if we lift up our mind to Heaven, they are Moses Rod, works aspiring to an eternal reward. So much respect is to be had, how this Mosaical Scipio is dealt with, whether held in the hand, or cast upon the ground. This Scipio, this Rod of Mose●, devoured all the rods of the Magicians; this turned rivers into blood; this melted the rock into a fountain, and out of the veins of hard Flint drew a sudden Torrent: this divided the waves of the Sea into safest walls. Moses could say, by the help of this Staff, I penetrate both rocks and seas; all things are pervious unto me. In this Staff of Moses sacred Interpreters do say, a Right Intention in all humane Actions is deciphered, to which all things are penetrable. But here, this is the first question of all, what is a Right Intention? Christ our Lord teacheth a Right Intention, 〈◊〉 single eye. Why an eye? why single? God Divines call Substantiam simplicis simam, A most simple substance, wherein is no composition or mixture; nothing taken or borrowed from any other, for there is nothing in God, which is not God. So it is called a simple Intention, and eye, wherewith nothing impure, no self-love, no foolish fear, no vain hope is intermixed, but that which is pure; not troubled with any such kind of filth, directed to God only, contented with him alone: Therefore a Right Intention is, which when it worketh, makes God the end of her work; or that which reduceth all things to the honour and glory of God. Saint Ambrose explains this in the policy of the Eagle: She about to try her implumed birds, Bastard from the right breed and to sever the unkindly from the kindly, holds them aloft within her talons, and opposeth them to the Sunbeams; they which receive the Sun with open and undaunted eyes are acknowledged for her brood, they are carried bacl to the nest, suckled and well fed; even as if the Mother should say, these are my Children, an eagle's race, worthy to be nourished. The rest which hardly admit the Sun but with trembling and twinkling eyes, she throws headlong from her Nest as degenerate, and disherits with a miserable fall as none of her stock: even so they which can throughly look upon God with a continual respect, insomuch that they direct all their deeds sincerely and wholly to his honour, follow only his heavenly will in all things; are most truly the Children of God, these have a single eye. 2. (a) There was a certain pious old man who as often as he went about any matter, Vitae patrum. stood still a while like to one in a muse: being demanded why he did so; our wo●k●s he replied are nothing of themselves, but like a misshapen post, unless they be covered and laid over with a right end, and sincere intention. And even as they which shout one against another at the Butts, let not their Arrows fly before they have taken their aim at the mark: so also I, whatsoever I am in hand with, direct my purpose to God our last end and scope: and this is it which I do, whilst I stand stiil, for this God requires of us. Saint Bernard rightly thinketh, all our obedience, and patience to be unsavoury to God, unless he be the cause of all things which we do or suffer. And even as they which for a wager shoot with Guns at some round board, and be less wide of the centre, for the most part shut their left eye, using only the right, whereby their sight may be the quicker, and more surely carried to the midst of the mark. Just so must we also shut the left eye of so many worldly respects, Coustmes so many base observations, so many vain Sciences, so that only our right eye is to be set open at large, to look upon God by a sincere Intention. This eye of base respects is that which our Saviour counsels us to pluck out, and cast from us, that it hinder us not from the true light. john 4. Mat. 8.29. Our Saviour sat by the Well weary of the way, and exhaust with hunger and thirst, and when he had ended his discourse with the Samaritane woman, his Disciples setting before him such things as they had bought, Master, say they, eat. To whom the Lord, I, saith he, have meat to eat which ye know not of. Nor yet do his Disciples give over to inquire among themselves, and hath any body say they, brought him aught to eat? At length plainly Christ, My meat● (saith he) is to do the Will of him that sent me, that I may perform his work. This in like manner is the meat of all men desiring to serve God, that they perform his work. And if we call the matter to a right account, we all eat of the same dish, master and servant, rich and poor, learned and unlearned; there is one meat of all, one only will of God, one only honour; and as well is the first and highest to be contented with his chance, as the last and lowest, when as if action of all men ought to b●e one, to aim at the one and only glory of GOD in all things. ●i●at 16. de ebriet. & ingluvic. 3. The manner of living faith Basil, in a Christian man, hath always a true end set before it, the glory of God: And it is the precept of holy Paul, serving not with eye service, as men pleasers, but as the servants of Christ, doing the will of God from the heart. And that he might imprint this deeper in the mind, with good will, doing service as to the Lord, and not unto men. Ephes. 6.6, 9 God is to be loved in taking pains, and in loving God we must take pains for God. This will appear by example: A matron of an honest life, when she receives her Husband returned from his journey, safe and sound, who whether he were living or no she knew not; from whom for a long time she received no Letters, so soon as she sees him present, sheweth wonderful tok●ns of joy: here she reputes it not below her estate to do the part of a Servant, to pull off his Boots, cle●ne his feet; she knows this to be the duty of maids or servants, yet she taking this service work upon her beforehand, will have her love and joy so testified: that service seems not vile to her, which love makes so sweet: she accounts it an honour, to be so humbled by herself. In like manner, if we whatsoever we be, attend only our own charge, business, office, Estate. fortune, easily will weariness creep upon us, and the very lightest labour will be a burden; grievously shall we complain, as often as we cannot take our ease at pleasure: But if we shall turn our eyes the other way, and look upon God, doing service as to the Lord, and not unto men, we shall account no labour neither too base nor too heavy; ease will be trouble. Tradesman when they know they work for their Masters themselves, do that with a fare greater diligence. A Taylor receives a Doublet to be mended: here the first question is, for whom? if for his Master such a one, presently other things laid by for a time, the master of the shop himself takes that work to him, which otherwise he would have given in charge to his boy. Therefore let us not attend ourselves, but the Lord, doing service as to the Lord, and not unto men. Our Intention shall be pure, saith Bernard in Sentence: If in every of our actions, we seek either the honour of God, or the profit of our neighbour; or a good conscience. Very excellently Seneca, Epist. 48. initio. Not any man saith he, can live happily, which only regardeth himself, which converteth all things to his own profits, advantages. alteri vivas oportet, si vis tibi vivere, thou must needs live to another if thou wilt live to thyself: every vice doth so lead away a man from God, that he may live to himself, wake to his own commodity, and be fast asleep to other men's: where therefore the Intention doth gape after Gold and Silver, there is no welcomer guest than money: where the Intention savours of flesh, there pleasure is numbered amongst the most intimate friends: but where the intention aspires high after honours and dignities, there with careful diligence are feathers gathered, which may advance to high matters, nor does any bring a more acceptable gift, present than he which giveth wings fit for an ambitious flight. Behold, how the eyes of such men are carried away from God after most vain things; thus they live to themselves: but he cannot live to God, which will live to himself. Therefore the eye constantly reflected upon God, this at length is simple, the Intention waiting every where upon God, nor looking upon any thing, unless withal it look upon God; this is finally both a Right and sincere Intention. By this we live to God, even as it delighted that sweet Singer of Israel to say, My soul shall live unto him. Psalm. 21.30. Secund. Hier. Hereby winning from himself that excellent saying, Psal. 101.4 I have set no wicked thing before me: or as we read, I will take no wicked thing in hand, CHAP. II. What a most Right Intention is. We direct for the most part our Intention after a threefold manner unto God. First, some m●n serveth God, and keeps himself from the greater sort of offences, for fear of punishment; he dreads Hell fire, eternal torments: such a one not long after dareth some hang, Adventureth. worthy of not only the Pr●son, or the turne-off, but of Hell ●ee adventures I say something▪ ●nd puts the matter to the hazard; for thinks he. I am not yet so ●e●r to the pit of Hell, but I may with courage enough attempt this or that; the debt which perhaps I sh ll bind myself in, I m●y lose by a penitent Confession; the guilt which by chance I shall draw upon me, I may wipe off again: let us go on therefore, we shall have time enough to return to our duty. Ah, this is not a single eye, nor if it be, is it long such; for it looks not upon God only. If the Devil and Hell were a fable, that man would build a Heaven for himself out of Heaven, and would believe himself blessed, if he might live at his pleasure; and wholly given to his belly like a Beast. This is their Intention for the most part whom Paul calleth natural men, which perceive not the things that are of the Spirit. 1 Cor. 2.14. Another way, the Intention is directed to God. Some man serveth God, because he desires to live among the blessed; Heaven is sweet to him: an eternal reward, a reward over and above great. He inclines his heart to do righteousness for retribution sake. This Intention is much better than the first, yet not the best: I say it is better, for he which coveteth the joys of Heaven, Cautions, is more regardful than he which only feareth the torments of Hell, neither feareth them always, but sometimes forgetful of his dread, runs into that which is forbidden. The third way, he directeth his Intention most rightly to God, who concludes thus in his mind, I serve God, and therefore do I serve him, because this Master is most worthy to be served of all men; and because he prevents me with exceeding and innumerable benefits: I own all things to him, I desire to please him, and for him I do all things that I do: I am not any ways solicitous of wages or reward: God I serve, and will serve whilst I live, wheresoever my recompense be. This is the most Right Intention of all, to do all things not with a respect of ones self, but of God; not of gain, but only honesty: Of this Intention the Hebrew King David making his boast: An Offering of a free heart (saith he) will I give thee, and praise thy Name (O Lord) because it is so comfortable. Psal 54.6. Here most eloquently Saint August. Why of a free heart, (saith he) because I freely love that which I praise; I praise God, and rejoice in his praise, whose praise I am not ashamed of. Let it be free, both what is loved, and what is praised, what is free? himself for himself, not for anything else. What reward shalt thou receive of God, O thou covetous man? He preserveth not the earth, but himself for thee, who made Heaven and Earth. Voluntarily will I offer unto thee: do it not then of necessity, for if thou praisest God for any other thing, thou praisest him of necessity; if thou hadst that present which thou lovest, thou wouldst not praise God. Mark what I say; thou praisest God, namely, that he might give thee a great deal of money: if thou couldst have much money elsewhere, and not from God, wouldst thou praise God at all? If therefore thou praisest God for money, thou offerest not freely to God, but offerest of necessity; because thou lovest I know not what beside him. Contemn all things, and attend him, love him of thy own accord; because thou findest no better thing which he can give, than himself. And I will confess unto thy Name (O Lord) because it is so good; for nothing else, but because it is good. What does he say? I will confess unto thy name, (O Lord) because thou givest me fruitful lands, because thou givest me gold and silver, because thou givest me great riches, and excelling dignity: not, but why? because it is good. I find nothing better than thy Name, therefore will I praise thy Name O Lord, because it is good. Augus. Tom 8. in Psal. 54. 1. Behold to serve God, for God's sake, this at length is to serve God truly, for so God both loveth us, & serves us himself, even as he promiseth by Osea. Osea. 14.15. I will love them freely, saith he, that is, merely of mine own accord. The same he justly requireth of us, for indeed he will not have us to serve him so, as a dog serves his master for a bit or a bone, for if we serve God for heaven, we make show enough, that heaven is dearer unto us then God. Most fitly to this purpose Seneca, lib. 4. the benef. c. 1. There are found some (saith he) which use honesty for advantage, and whom virtue alone pleaseth not; which carrieth no great show, if so be she hath any thing common, whereas virtue is neither invited by gain, nor affrighted by loss, nor corrupteth any man in that sort by hope or promise, treading profit under feet we must go after her, whithersoever she calleth, whithersoever she sends us, without any respect of our private gain: yea sometimes must we go on not sparing our own blood; nor is her command ever to be slighted. What shall I obtain, sayest thou, if I shall do this, which I do frankly, & freely, nothing over is promised thee, if any booty shall come in the way, thou shalt reckon it among thy veils; the price of honesty is in itself. Lodovicus Blosius comes for a convenient witness to this purpose, who m●king good this very thing: The Lord saith he, upon a time inspired a certain Virgin with these words: I would have my Elect so persuaded in themselves, that their good works and exercises do throughly please me, when they serve me at their own charge, Expenses. but they * serve me at their own charge, Tender me service. which although they taste not any other sweetness of their Devotion, yet perform their prayers, and other pious exercises as dutifully as may be: being confident of my goodness, that I will take these things willingly and well at their hands. We approve therefore of this Intention, as the best and purest, whereby a man does any thing, because it so pleaseth God, because God● will, because God for his immense goodness is most worthy that it be done to his honour: Wherefore let every man determine thus with himself. I serve God for God's sake, who is so great, that if there were neither Heaven nor Hell, is yet only most worthy; to whom all Angels, to whom mankind, to whom whatsoever is created should perform most exact service. Moreover it is easy to apprehend, whether a man conceive thus in his mind, for it falls out many times, that we rashly despise one another, and say in contempt: Scorn. What great matter hath this writing, this saying? what rare thing is in this counsel, this action, this work? let it be enjoined others, any man might do it: with these cavils a man of a Right Intention is nothing at all troubled; but with a generous spirit: O good Sir, lirtle am I moved that this displeases you, I did not this that you should praise it; let it not please you, and a thousand more, I take no care for that, so it displease not GOD only. It is the greatest praise and reward to me, to have done well. Let God approve it, though all the world say nay, truly I weigh it not a rush; I have already learned to contemn, and to be contemned. Let men know me to be such a one, whom they may offend without danger. I know what Master to call upon after my labour; I know how to rejoice within. These things the leavell of a Right Intention teacheth. Rule. But if any man, because his things are not highly esteemed by others, thinks it a great punishment, is troubled, vexed, grieved, and falls in his mind, saying: therefore hereafter all my care shall be, that these Wits may not have what to condemn: it shall be more delightful to me to be at ease, Pleasure, then to under go these perverse judgements. Lo, silly soul, here thou art taken in a burning fault, for if thou hadst a Right Intention to God, thou wouldst put amongst thy smallest accounts, not to have thyself and thy do commended by others; and to be beaten by sinister judgements and speeches: these things never move a man of a Right Intention one foot: he lightly esteems to be lightly esteemed: he hath an eye to God, to whom alone he desireth to approve himself, and his do. Alas, how miserable were we, (and truly are) which turn the judgements of other men to our own torments, believe it the greatest hurt to displease others, esteem praises flowing from the common assent to be the chiefest good; nor to take pains is ever pleasing unto us, unless when others begin to commend us, or at least to cast a favourable aspect upon our do. Or are we ignorant, that humane eyes are seldom and hardly satisfied, which only respect the deed they see, but pass by the mind in a trance? To serve God is both pleasant and easy; for God, as Gregory speaks, weighs the heart, and not the matter, Nec cogitat quantum, sed ex quanto quis operetur, nor regards how much, but out of how much a man worketh. II. The root of a Tree either makes the fruit sweet, or mars it with bitterness; for as the sap of the root is sweet or bitter, so also the fruit. If the root be holy, so are the branches. Rom. 11.16. and as the water of a stream is of the same taste with the fountain; so likewise the actions of men are of the same goodness, or ill quality with the intention, which is both the root and fountain thereof. Excellently, and briefly withal Saint Augustine, Attend not greatly, saith he, what a man doth, but what he looks upon when he doth it. August. in Psal. 31. Some man hath given a great piece of money, but a rich man, but not like to feel the want of it; another hath given, but a poor man, but ready to make away a part of his Patrimony. The sum is all one, not all one the good deed; the Intention varies it. Seneca like one of the soundest Christians, delivering most excellent instructions concerning this matter: Because indeed saith he, the praise is not in the fact, but in the manner how it is done; this he confirmeth by examples: the same thing if it be bestowed on superfluity is base, if on comeliness, is without reprehension. Some man abides by his sick friend, we approve it; but if he do this for an Inheritance, he is a Raven, he waits for the carcase: the same things are both base and honest: it killeth, wherefore or how they are done. Therefore ought there to be a fast persuasion, (we call it an Intention) belonging to the whole life: such as this persuasion shall be, such shall be our do; such our thoughts: and suc● as these shall be, such will be our life. Marcus Brutus giveth many instructions both to his Parents, and Children, and Kindred: No man will do these things, without a reference to somewhat. We must propose the chiefest good for our end, whereto we must endeavour; to which every one of our deeds and say may have respect (No Christian could express this more Christianly) we must direct our course like Sailors by some Star. Vita sine proposito vaga est, a life at random is no life (a) No fast purpose, no fast life. what could be spoken more religiously? Publius Mimus hath spoken indeed succinctly, but excellently with all: That man is to be termed evil, which is good for his own sake. Therefore not only is it lawful for me to be evil for myself, but neither also to be good for myself: all things for God. Let every thing that we do or say have respect (as Seneca speaks) to the end of the chiefest good. Wisdom guided the righteous in right paths, and shown him the Kingdom of God. Wis. 10 10. But in what kind is that true was not Paul, when he was th● Preacher of the world a just man yet by what tedious circuits, 〈◊〉 how many turn, and winding by what crooked paths was h● led to the Kingdom of Heaven? Senec. Longiss. sed aurea Epist 95. circa. med. First of all a jew, was a Discip●● of the Pharisees, most zealous o● the Sect, whereunto he wa● brought up: afterwards of a Disciple a master, an earnest Pharisee a stiff rabbin. Thirdly, he wa● made a Persecutor and tormentor of the Christians, chief of th● Officers, that if he found any o● this way, whether they were me● or women, he might bring them bound to Jerusalem. Acts 9.2 Fourthly he became a Disciple again, but of Ananias, a very good Christian. Fiftly, he himself also became a Christian, and the Orator of Christians. Sixtly, being sent by God into every coast of the World, he passed both Sea and Land, journeying * going from land to land, from sea to sea. Are not these doubtful ways? Besides, with how many chances, with how great dangers, with what almost innumerable troubles was he pressed? now the sea threatneth his death, now false brethren, now Thiefs lay wait for his life: one while the Gentiles molest him, another while the jews vex him; now within the ship, now in prison, now in the wilderness, now in the City he feels strange alterations: one while he is beaten with Rods, then pressed with stones; almost every day dying: who may not call these paths untoward? But hear my good man, this so cr●bbed a way is not the right way to Heaven. Another, not Paul, might endure as much as this, and more than Paul, and yet go wide of Heaven. Therefore Paul's straightest way to Heaven, was his most pure and sincere intent on to God, in undergoing all these things he aimed at the glory of God only. This is the exact way to Heaven, this all the Saints took, from this no just man turned into any by path: Wisdom hath guided the righteous through right paths. But those so various changes, such multiplicious troubles, such uncertain and ill events whereof our whole life is full, warn us to carry ourselves like Soldiers. In war it is no new or strange thing to raise winding Bulwarks, yea when the General intendeth to cast a Trench before the walls of a City, he lays it not strait along, but bending to and fro. This is the right way to besiege a town which is so crooked and wavering: So God leadeth us to Heaven through all kind of calamities, yet because in this so very a froward path, the intention of the just is most right to GOD, it is most truly affirmed, The LORD Conducteth the Righteous in right paths, and that which is nearest unto it: the righteous live for evermore, their reward also is with the Lord, and the care of them with the most high. Wisd. 5.15. Because they incessantly think upon this, care for this only, to please the Lord, not men: therefore they shall receive from God a most ample reward. This therefore (as Bernard speaketh, is the purity of Intention, that whatsoever thou dost, thou do it for God, and that blessings return to the place from whence they proceeded, that they may abound. Bernard in v. g. Nativit. Dom. Serm. 3. med. Mat. 6. 2●. CHAP. III. How necessary a right Intention is. IF the Divine pages were altogether silent else where concerning a right intention, The necessity of it would appear at large from this one saying of our Saviour, how necessary that is for all men, most apparently Christ: If thine eye be single, thy whole body shall b● full of light. Augustine affirmeth, that Christ our Lord d d here properly speak of a Right Intention, as he which a little before discourse● particularly of Prayer, Alms, an● Fasting; that no man therefore should choke all the force of h● prayer, Largesse pittance, fasting, in hunting after a little vain report, on Saviour adds a most wholesome instruction concerning the eye, whic● is either single and pure, Divers or vario●● and wicked. Therefore even a when the eyes are bright, clear sharp, and lively, the body hat● day within, and carries his Sunn● about with it, moveth up an● down at pleasure, and is i● light: but if the eyes be sore, an● diseased, if asquint, or purblind, bleared, or grown o'er with film, all the body is in misery, an groans under a cloudy mansion Just so if the intention be sincere and free from all shadow's o● vain glory, our prayers, alms deeds, abstinences, are clean from the dregs of vice: but if the intention be evil, all a man's actions are such. What saith Gregory, is expressed by the eye, but the intention of the heart preventing its work, which before it exercises it self in action, contemplates that thing which now it desireth. And what is signified in that appellation of the body, but every action which follows the intention as her eye going before? The light of the body therefore is the eye, quia per bonae intentionis radium, merita illustrantur actionis, because the defects of the action, are illustrated by the rays of the intention. Greg. lib. 28. mor. c. 6. prope finem. Saint Ambrose was wont to say very well, As much as thou intendest▪ so much thou dost; for surely thy labour is of such worth, as is thine eye which goes before it. If thine intention be right, right also will be thy action, without doubt in the eyes of God: for herein are the eyes of man a thousand times deceived. Of these Saint Bernard said wisely, Opera probant, quae cernunt, sed unde prodeunt non discernunt. They approve the deeds they see, but from whence they proceed they discern not. Bern. tract. de humil. grad. 5. Thus the sum, and foundation, and ground of all our actions is the intention. Hereof notably Gregory, T●e supporters of every soul are her intentions, for as the building upon the pillars, but the pillars do stay upon their bases: so our life in virtues▪ but our virtues subsist in our innermost intentions. Most inward. And because it is written, Other foundation can no man l●y, then that is laid, which is jesus Christ. 1 Cor. 3.11. then b ses are in the foundation, when our intentions are made strong in Christ (Gregory in c. 38. job. ad fin.) We are altogether such, as our intention is: we get the pra●se of virtue, o● the mark of vice, from our intention. If our intention look upon earth, we are made earthly; if heaven, heavenly: and most commonly where a virtuous end is wanting, there comes in a vain, sensual, and vicious one. Excellently Laurentius justinian: In all works saith he, whosoever desireth his soul's health, let him look to the manner of his intention, and direct it to that end, which the Divine Law commandeth: that he spend not his labour in vain. He adds: It is to little purpose, to meddle with difficult affairs, to converse familiarly with Kings and Princes, to get a famous name of sanctity and science, and to do all this with a wrong intention. (Laur. Iust. de Regim. prae●at. c. 22.) Richardus Victorinus, That, as the body is, saith he, without life, the same is a deed without a good intention. Rich. De statu inter hom. c. 7.) even as often as Christ proclaimeth that his, Attendite, Take heed, or beware, as when he admonisheth; Beware of the Scribes, Beware of the leaven of the Pharisees, Beware of false Prophets. (Luk. 10.46. Luk. 12.1. Mat. 7.15. Mat 6.1.) for the most part some grievous danger is at hand, and then we must deal very warily. In this voice Christ calling aloud to us all, Take heed saith he, that ye do not your alms before men. Have a care to your feet, there creeps a Shark behind you ready to pluck off your Cloak: as soon as you look bacl, he will fawn upon you, he will kiss your hand, he will counterfeit a thousand services. What, who is this Thief? who this Shark? Intention, but that wrong one of pleasing men, of satisfying the eyes of men, of striving for humane praises; therefore Christ significantly added: To be seen of them. Take heed that ye do not your alms before men, to be seen of them. (Mat. 6.1.) Augustine: Let them see saith he, your good works, and glorify not you, but God: for if you do good works to glorify yourselves, it is answered to you, what he himself spoke of some such: Verily I say unto you, they have their reward: (a present reward of worldly praise, not of future glory.) Therefore, thou wilt say, ought I to hid my works, that I do them not before men? I command not saith the Lord, contrary things: take heed to the end, sing to the end, see for what end thou dost them: If therefore thou dost them to glorify thyself, this I have forbidden; but if therefore that God may be glorified, this I have commanded. Sing therefore not unto your own name, but unto the name of the Lord your God. Sing you, let him be praised; live you well, let him be glorified. (August. Tom. 8. in Psal. 65.) St. Gregory expounding that precept of the Lord touching the concealing of our alms: Let the work saith he, be so in public, as that the intention may remain in private; that we may both give an example of the good work to our neighbours, and yet by the intention, whereby we seek to please God only, we wish it always secret. (Greg. Hom. 2. in Evang.) Therefore a good intention is necessary, which only knows best how to avoid these Cutpurses: Therefore take heed. 3. Amongst the ceremonies of the old Testament, which God required of the Israelites, for commending the Sacrifices, this was one of the chief; To lay the hand upon the Oblation. Thus the Lord commanded: He shall put his hand upon the head of the offering, and it shall be accepted. (Levit. 1.4.) Expositors inquire, for what reason God exacteth this imposition of hand, that so the Sacrifice might be both grateful to him, and available for the offerer. Oleaster: God would have saith he, that the party about to sacrifice, should not only offer a offering, but moreover should adjoin himself, his heart, will, and intention. All this together is necessary, for beasts only are neither acceptable to God, nor beneficial to the offerer. Hence Augustine, upon that of the Kingly Prophet: In me sunt Deus vota tua. Thy vows are in (or upon) me O God. (Psal. 56.12.) enquirest thou, saith he, what thou must give unto God? not beasts offered upon Altars: out of the Cabinet of thy heart, out of the closet of a good conscience, out of thyself bring forth thyself. Even so, offer thy will, thy mind, thy heart; say unto God, in me, O my God, are thy vows; for those things which thou requirest of me, are within myself: these things th●u O Lord, demandest of me for an offering, not those outward things void of a heart and intention. August in Psal. 56. In ●he judgement of chrysostom, ●●e true Sacrifices of Christians are Almsdeeds, Prayers, and temperance: but God will not have these naked, but that a man add himself thereto, whereby it may be an offering full of marrow and fatness: for the Royal Psalmist determining thus with himself; I will offer, (saith he,) unto thee fat offerings. Psal. 66.13. What is, saith Austin, fat or full of marrow? I will hold fast thy love within, that which I tender shall be not in the outward parts, but in the marrow? then which nothing is more inward. The bones are within the flesh, within the very bones the marrow. Whosoever therefore worships God outwardly, Out side will rather please men than God: for he which hath other thoughts within, offereth not burnt offerings of fatlings; but whose marrow God beholdeth, him he wholly accepteth. Aug. Tom. 8. in dict. Psal. Those works therefore are fat burnt offerings, wherein is a good will and Intention. By no means will God have dry, starveling, sapless bones. You may find many, who frequently say their prayers, and are present at holy duties, sometimes hunger-bite themselves, give the common dole, but alas, how little marrow is in these works? these indeed are like smooth white bones, but there wants juice, spirit, a right intention, a pious affection; which should lift up these deeds to God. Amongst all the Sacrifices, the offering was chief: others made also for the good of the Offers, but this was wholly burnt to God and to his honour. And even as the offerings in times past were distinguished, so now our works. Some are also a benefit to us, as to eat, to drink, sleep, walk, read, writ, make accounts; these works be good, if well done, and as they ought. Others use to be contrived to the honour of God alone, in the manner of sacrifices, as to pray, to endure want, to wait upon divine Service, to purge one's self by hearty confession, to come to the Lords Table. Those of the first sort with most men, have seldom any marrow in them; for when the hour comes they go to their meals, and have no further thoughts; when sleep invites them, they make haste to bed, nor does any thing else take up their mind, but rest: when fair wether calls them into the field, their heart is set upon nothing else then pleasant walking: thus many eat, drink, prattle, go about their matters, and look no other way; it is enough for them that these things be done, in these they unite not their mind with God, they lift not up their meaning to God. These are not fat burnt Sacrifices, they are not: but it is more to be admired, and more grievously blamed, that the offerings themselves have no fatness; that prayer is without attention, fasting without amendment, alms without commiseration, the communion of the Lords Body without devotion: out of the lips we pour prayers, Common rates. out of the purse money for the poor, but where are the fervent affections? where the ardency of mind? where the earnest desire of pleasing God? where the marrow? Therefore you that will offer any thing grateful to the heavenly power, offer fat burnt Sacrifices. Pour out your hearts before him. Psal. 62.8. Honour God with a full and whole Intention. Cyrill of Alexandria moves the question, Why did God forbid the blood of the Victim to be eaten? in these he so answereth: The blood is the seat of the life, he which takes away the blood, takes away the life also: God hath therefore required in every Sacrifice, that the heart, will, and intention should be poured out like blood before him, not so much as a drop being reserved for other uses. When therefore we Sacrifice, when we pray or fast, thither only let the intention tend that we may please God, and reject whatsoever is contrary hereunto. From hence Eusebius Emesenus agrees upon these two things, the first, every good work whatsoever is of so much price with God, as this effusion of heart, and intention in man is The other, we ought in every good work we go about, to have the greatest care of a right intention, or good will. Emes. in c. 6. Matth. The Law formerly gave order, All thy estimation sha●l be according to the shekel of the Sanctuary. Levit. 27.25. for these only weights were void of deceit. Just so our works also are not to be esteemed or weighed according to the opinion of the vulgar, or outward show, Gloss or credit of the eyes; and oftentimes by the falsest testimonies, but by the only intention of the heart. How often are the noblest works valued scarce one groat, which by God the most equal esteemer of things are received as an hundred pound of silver? Of how small a price were the Hebrew Widows? two brazen mites believed, to that great heap of silver which was cast in by the Pharisees? and yet they did fare exceed this. Mark 12.42. How ponderous might the prayers, fastings, almsdeeds of the Pharisee, praising himself in the Temple seem? they were all scarce worth the least counterfeit jewel; Stone they might all have been recompensed with the poorest reports of men. Slightest The Devil is not ignorant of this, he understands most exactly, that all the worth comes to a work by the right intention, therefore he moveth every stone, and laboureth extremely, that either he may take away a right intention, or spoil it: skilful enough, that then we toil to no purpose, and in doing much do nothing, and in vain expect a reward, where labour so ingratefully God went before. Wounded Surely God cleanly confessing himself to be wonderfully taken with this single ey● Thou hast wounded my heart saith he, my Sister, my Spouse thou hast wounded my heart wit● one of thine eyes, and with on chain of thy neck, Cant. 4.5 In the Hebrew Idiom, Thou ha● ravished my heart. Tertullian considering this: Solomon, saith he, had respect to the fashion of women in the East, which for maintaining their honour, went abroad with their faces covered, leaving only one eye unvailed. The Spouse therefore commending this use as an argument of honesty, confesseth himself rapt so in love with this one eye. But others searching more deeply into this mystery, say that here the admirable whether union or unity of the eyes is set forth, for both ever go with equal pace, nor does this ever wander any way from that, they always behold the same thing together, nor can there be so great dissent between them, for that to look upon Heaven, this the Earth: the same also is the unity of the Hairs, when all are plaited together in that order, that they may seem one hair. The eyes of the heart are the affections, and intentions, the cogitations the hairs. Here nothing is more deformed than the disagreeing variety of these eyes; if this be carried this way, the other that way: if we desire to please God, and withal not to displease the world: if with this eye we look upon Heaven, with that unjust gain Luxury, or any unlawful thing, then is the heart wounded with love of the Divine Power, when there is the eye of man, and that fixed upon God, one intention, and that erected to God. And this did God evidently declare in Abraham's Sacrifice, wherein he was commanded to offer both Birds and other living Creatures, these namely divided and cut in pieces, those not so. Gen. 15.10. whereby is signified, that although one may impart his cares upon his Wife, Children, Household, Subjects, yet that his intention, which the Birds exemplified, is not at all to be divided. Let the Father look to his Children, let the Merchant think upon his wares, the Shepherd upon his sheep, the Consul upon his Citizens, the Exchanger upon his money; in the mind s of all these men innumerable cogitations will offer themselves thicker than the hairs of the head, notwithstanding let these hairs be united, let all these cogitations look to one thing, God, God's honour, God's Service. This one hair, one eye is necessary before all things. In this manner the heart of the King above is most sweetly wounded, in one of the eyes, and with one hair of the neck. CHAP. FOUR That no action of humane affairs is pleasing to God without a Right Intention: where strictly of vain glory. THe Vesture of Aaron the high Priest, wherein he performed Divine Offices was of such great worth and beauty, not only in respect of matter, but of art; that all the robes of Kings and Emperors cannot any way be compared with it. Beseliel, the best Artificer wrought that Garment: but it had a greater Artist than him, which dictated, which prescribed the manner of making it, and guided the master's hand himself, as it were a child's. Of this Vesture the Son of Syrach: He beautified him with comely ornaments, and clothed him with a robe of glory: He put upon him perfect glory, and strengthened him with rich garments: and again in conclusion, he set a Crown of gold upon the Mitre, wherein was engraven Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful: Before him there was none such. Ecclesi. 45.8.12. What comely thing soever in this kind even the most curious eye could desire, that it might behold in this one garment. The desires of the eyes, this robe satiated all desire, even of the greediest eye: nothing more precious, more beautiful would any man wish to see; no not in the most excellent wo●ke. This the good God would have for that end, that the chief Priest going to the Temple, should snatch the eyes of all after him: and for that cause also he commanded three hundred sixty six golden Bells to be hung at the lower Hemme of this Vestment, that the Priest with his very going should convocate all from every part to the spectacle; nor was there any which would not willingly lose his eyes in this show: yet in the mean while was it not lawful for this high Priest, which turned the eyes of all upon himself, to cast his eyes upon any body: he that was to be looked upon by all, ought himself to look upon none. For God would that the Priests eyes should go together only upon the ineffable Name of God, which therefore the Priest wore upon his forehead, engraven in a plate of gold. This is a most noble pattern of a man just to a farthing; let a man that is good in earnest show by proof in himself, whatsoever honest eyes would wish to look upon: In all things show thyself a pattern of good works. Titus 1.9. In such a man as this, let the wealthy see an example of pious liberality; the afflicted and poor, of patience; the angry and quarrelsome, of meekness; the impure and intemperate, of continency; the idle and slothful, of industry: finally let him be such, the desire of holy eyes. Let your light so shine before men, that they may see your good works. For indeed they which draw the eyes of others unto them by the example of a more holy life, must themselves by no means cast their eyes upon their spectator's, that they may please them, but that they may learn of them: Let them look● upon the honour of God alone in all things, even as Aaron kept his eyes upon his frontal only: so these contemplating God only with a steadfast look, let them refuse even praise offered, and pass it from themselves to God, and as much as they displease themselves, so much let them desire to please God only, by a true and sincere intention in all things; of which was spoke in the Chapter next before, how necessary it is: now it shall be moreover showed, how none of our actions without this can please God. Wedding Song 1. In the divine Epithalamium, the Kingly Bridegroom from Heaven doth marvellously commend the eyes of his Royal Love, but by most unlike similitudes, insomuch that a man unskilful of heavenly secrets, may not without cause demand: I pray, is not this Bridegroom beside himself, with what words commends he his Spouse? Thou hast Doves eyes saith he; and again, Thine eyes are like the Fishpools in Hesbon by the Gate of Bathrabbim. Cant. 7.4. Have Doves eyes any thing with a Fishpond? what is less like one to another then an eye and a great wide Pool? the Divine Spirit hath folded up this mystery in an elegant cover. The eyes are like Doves eyes, for to look with, compared to the Fishpools in Hesbon, to be looked upon. Hesbon, the royal City, according to Hierom, was twenty miles distant from jordane, at one of the Gates hereof were two most stately Fishponds, as clear as Crystal; hither the people upon holy days did flow in whole troops, to the spectacle of this Crystal sea: It was therefore almost a daily thing for these Fishpools to be looked upon, and from hence the Holy Ghost compareth such eyes as please him both to Fishpools, and Doves eyes; and indeed first of all he assimilate them to Doves eyes. The Dove i● the understanding of all Nations was a Symbol of the mutual fidelity of man and wife, when a one regards the other with equal faith. And this the Heavenl● Bridegroom greatly praiseth in as undefiled soul, that it hath Dovelike eyes: Thou hast, saith he Doves eyes; faithful and cha● eyes, which thou deflectest upo● me only, and which I only satisfy for indeed in whatsoever thou dost, thou respectest no other but me; and towards me is thy desire. Can. 1.10. And even as either married party turning away their eyes from the other, moveth suspicion of an adulterous mind: So the soul, if she cast the eye of her intention upon any other thing than God, maketh show that her will is to break promise, and to please others besides God: for the faithful soul doth daily ingeminate that saying; Mine heart hath talked of thee, seek ye my face: thy face Lord will I seek. Psal. 29.9. Mine eyes are both of so wide and narrow capacity, that besides thee, my God, they can receive none; nor can serve the eyes of none, but thine. For that cause such constant Doves eyes are also compared with the Fishpools in Hesbon, for God will have his lovers to be seen of all men, he will have the eyes of all men to be fastened on them, that the proud man by observing them may learn, what an excellent virtue Humility is; that the covetous person may see what liberality can do, that the dishonest may perceive, how comely Chastity is; that the wrathful may know, what meekness and placability can perform. GOD will have his friends to be like the Fishpools in Hesbon, which many may contemplate, out of which they may draw, from which they may take virtuous examples. And although these Fishpools be seen, yet let them not perceive themselves to be seen; nor let them look upon others so, as that they covet to please them, altogether as Aaron which received the eyes of all upon himself, himself daring to send forth his eyes upon none. Therefore let him not covet to please others, who covets to please God; nor let him fix the eye of his intention upon any created thing, who desires to stir up the love of the Creator towards himself. Here is the principal matter, that man continually observe God, the end of all his actions. Surely the duty of a Christian is not to be measured by the beginnings; one may go out of the meanest Cottage to London into the King's Court, again he may from hence take his way to the poorest Country house, and by these bounds of the way both that, and this journey is to be esteemed. But as a Traveller about to go to London, hath his mind continually running upon London, museth with himself day and night on London, dreams of London, this cogitation forsakes him not going to bed, nor rising, for London is the utmost bounds of his way: so in all our actions let us ever set before us our end: let every man say to himself daily, whither do I go? what do I seek? for what do I weary myself? This intention is as necessary for him that will live godly, as it is necessary for him to draw his breath, that will live naturally; and that for a twofold cause. The first to drive away vain glory: the other to increase good deserts. Vain glory a vice most dangerous and also most subtle, so diversely treacherous, that it can be hardly avoided. Other vices lay wait for us on earth, but this sets traps almost in heaven itself; it invades him on all sides that is busied in virtues: Yea the more holily one liveth, by this it takes to itself the more liberty, and rushes on so much the bolder, by how much the more defence it sees against itself; it increaseth, and gets strength from our virtues. Every sort of Vermin, as Frogs, Mice, Moths, Beetles, Worms, and such kind of Creatures are bred of putrid matter out of the earth: But this most filthy worm, vain glory, proceeds out of a fresh and generous seed, out of large alms, out of rigid fasting, out of fervent prayers takes her birth, and spareth, as Hierome speaks, No State, Order, or Sex, and being overcome riseth up more vehemently against the Conqueror. Vain glory is a strong Hectic sucking up the marrow, and scarce ever, if it have possessed a man, forsaking him, the first and last vice we have to overcome, in Augustine's opinion. How sweet was it to the Prophet jonah, to repose at noon under his shady Gourd? one little worm confounded all that amenity. After this manner our good works flourish, like a tree spreading forth his fruitful arms, but as soon as the worm of Pride bites this Tree, all things in a moment whither. This little worm knows how to hid herself so, so privily to gnaw, that they themselves which swell with vain glory, not only take no notice of it, but not so much as believe him which notes, and gives them warning of it: This worm suffers itself to be driven away, and giveth place to the Charm, but presently returns. It is not sufficient that vain glory hath once flown away, she returns a hundred times, a thousand times she returns, and often with the greater assault. Therefore this venomous Serpent is daily, and more often to be laid at with sacred Enchantments. A true Charm 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 we live, as Bernard admonisheth, Let not this Sacred Charm of the Hebrew King go out of our heart and mouth. But who is so cheerful to sing this always? He which in all things is of sincere and right intention: this exciteth, and makes quick, this teacheth to do 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 avoid vain glory; which rightly Cyprian calleth a most subtle evil, which penetrates the more hidden secrets of the heart, and infuseth itself insensibly in more spiritual minds. Cypr. De ●ent: et ieiun: initio. elegantly Peter Chrysologus, Vain glory, saith he, is a secret poison, the stain of virtues, the moth of sanctity. Chry. Sermon 7. Excellently john Chrysostom: O strong kind of calamity, saith he, O this furious disturbance, what the Moth cannot corrode, nor the Thief break into, those things vain glory quite consumeth. This is the Canker of the heavenly treasure, this is the Thief which steals eternal Kingdoms, which takes away from us immarcessible riches, which like a contagious disease corrupteth all things So because the Devil foresees it to be an inexpugnable Fortress, as well against Thiefs and Worms, as other warlike Engines, he subverts it by vain glory. Ch●y. in c. 22. Mat. Hom. 27. Behold even Heaven is not safe from these worms. Christ persuades: Lay up for yourselves treasures in Heaven. Matt. 6.20. and yet neither so indeed are the things altogether secure, which are laid up there; vain glory creeping behind with a thievish pace, privily a sporteth the treasures already laid up in Heaven, unless a right intention be set for their Keeper, which yet may not go a nails breadth from the riches committed to her trust: what good soever we have done at any time, whatsoever we shall do hereafter, let us fence on all sides with a most right intention, unless it delight us to spend our labour in vain. The most difficult, as also the most excellent works are of no moment, unless a good intention accompany: all labour is vain, which a right intention commends not. This God looks upon in all our actions, to this he will aim the reward. Scarcely is there a greater or more memorable design, then for one to spend his life for another. But although one cloth a hundred Gibbets with his body, put on six hundred torturing Wheels, purple a thousand Axes, and die a thousand times, unless that be done for Christ, in God's cause, with a holy intention, he may die, but he shall never be a Martyr; that shall profit him nothing unto heavenly glory. Not pain, 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 turns into a beast, if a beasts heart be planted in him; a beast turns into a man, if a man's heart be added to him. God would have Nebuchadnezer the King to be made a Beast, and to live among them as one of them: therefore he commanded, Let his heart be changed from man's, and let a Beasts heart be given him, Dan. 4.16. but GOD would that this Beast should again be changed into a man; it was done: and, it stood upon his feet as a man, and a man's heart was given to it. Dan. 7.4. Such is the intention, the heart of all things, which we do. Consider me here I pray you, the same sentence pronounced in two Courts. In the Court of Jerusalem, Caiphas the High Priest being Precedent, in a full assembly of Senators it was said: It is expedient for us that one man die for the people, and that the whole Nation perish not. joh. 11.50. This the chief 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 die for the People. But this same decretory Sentence, was indeed in the Counsel of Jerusalem a thing of greatest folly and injustice; in the heavenly Counsel of greatest Wisdom and justice: there the Savage heart of Caiphas, and the Senators by his malice and envy 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 work of man can be termed 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 marvellous thing of two heartless Sacrifices. julius Caesar the same day which he fell in Court, before he went into the Senate, made the accustomed Offering: the beast opened, there was no heart. The Soothsayer Prophesying, I know not what of the Emperor's death, julius laughed, and commanded another to be brought, and this also wanted a heart. Marvellous indeed, twice marvellous. Cicero l. 2. de Divin. And by what means 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 be, a Beast offered in Sacrifice without a heart, was a sure messenger of Death; so also a work without a right intention, is a dead work; unprofitable, none. Therefore keep thy heart above all keeping, for out of it are the issues of life. Prov. 4 23. Therefore how often soever we undertake any business, either about to pray, or to hear divine Service, or to give alms, or to do any other thing; let us care for this only, and before all things, that such a heart as this be not wanting to us in these actions, that by a right intention we may do all things for God's honour. It is not virtue, nor any right deed, whereunto the best part of all, a right intention is deficient. Look to yourselves that ye lose not the things ye have wrought, but that you may receive a full reward. joh. Epist. 2.8. CHAP. V Wherein a Right Intention chief consisteth; where somewhat of the Act and habit of Intention. A Strange kind of Covenant, and almost incredible, if one should thus agree with another: We will enter into friendship, but for the establishment of a mutual League, I will have thy Nose cut off: thy Nose shall be to me instead of Bonds, and Seal, and subscription. Yet this bloody and barbarous Covenant would be more tolerable than that of Naash King of the Ammonites, with the men of jabesh Gilead, which requested they might be taken into League, and so would serve the King. To whom Naash the Ammonite: On this condition saith he, will I make a Covenant with you, that I may thrust out all your right eyes. 1. Sam. 11.2. The cruel King would make the poor wretches wholly unfit for War, for the left eye was covered with a Buckler, the right he would have thrust out. This therefore he did, that not only they should not know how to overcome, but also to fight. Lucifer the King of Hell, enters into friendship with man upon no other condition, then that he suffers the right eye of a good intention to be thrust out of his head, that single eye, to be directed unto God. As soon as this League is admitted, Satan sounds a triumph; he overcomes a man very easily, and makes him his Vassal, for he wants that, which only is to be used against the enemy. Of this right eye, which Christ calleth Single, hath hitherto been entreated, how necessary, and how without this nothing can please God. Now moreover we will explain, what is most agreeable with this eye, wherein chief a right intention consisteth. There was a cause why Christ should reprehend his Disciples, wherein they seemed not at all to have deserved reprehension. The seventy, saith Luke, returned again with joy, saying: that even the Devils are subject unto us. Luk. 10.20. for indeed they had performed their parts with credit, and also had done miracles; were they therefore to be sorry, or weep for this? but yet Christ replies to their story. Notwithstanding in this rejoice not: Your do O my Disciples, I mislike not; but this truly is not to be looked upon in your deeds, let not your intention tend hither, nor indeed is this fountain of joy pure enough, although this be a rare and great gift, admirable and magnificent, this power over evil spirits, yet this work is not yours, but my Grace, nor does it belong to your safety that the spirits are subject, but to others. Others there be, and more excellent gifts, in respect whereof you may sound rejoice; you are to make most of this one thing, that you are in good esteem with my Father: but rather rejoice, that your names are written in the book of life. Luk. 10.20. at this let all your actions, your joy leavell at this. Behold how the Heavenly Physician hath wiped the ill-moystened eyes of his, and dried the flux of their not commendable intention. An ill intention always looks upon some frail and vain thing, and with that is viciously contented. A good and pure intent desires not but everlasting things, and if it be the purest, only God. We said in the second Chapter, that to beware a fault only with that mind, left the fault may be punished in flames, is an intention not to be condemned, but by no means pure; nor of so great price in God's estimation. And even as that Citizen is not of so good note, which precisely keepeth that Civicke law of not making Feasts out of the City, yet not for reverence of the Law, but for love of his money; he spares his purse, not his credit; for he should drink so much dearer than another in Country Taverns, therefore he rather Gormandiseth in the City: so neither is that altogether the purest intention, to obey God's Law for that end, that it may be lawful to lead a life eternal in joys: It is good indeed, and better than the former, but it savours of some self-love. It is the best and purest intention, and a truly Single Eye, which looks upon God, only so steadfastly, as that he which hath this eye, may pronounce most sincerely of himself: I will serve God, for God. In this sense the Hebrew King heretofore cries out; And, whom have I, saith he, in Heaven, but thee? and there is none upon earth that I desire in comparison of thee: My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. Psal. 73.24, 25. For thee only, O my Lord, will I willingly eschew all things, which thou hast commanded to be eschewed; gladly will I do and suffer all things, which shall come in my way to be done or suffered. That only thing, For thee Lord, for thee; O my Lord, for thee, is still, still six hundred times, and still a thousand times, yea continually to be ingeminated. Let no day pass, nor yet hour, wherein we readily submit not ourselves to labour, and even to any trouble, with a fervent repetition of this very thing in our mind: For thee Lord, for thee; both to abstain from this, and sustain that: I am ready to do this, and to endure that; but for thee Lord, for thee. For thy sake are we mortified all the day long. Psal. 44 22. Rightly Bernard, Bern. Sermon 83. Pure love, saith he, is not mercenary. It is not ignorant that reward will follow the work, but it never aims at that, nor therefore speaks well, that it may be well fed; nor therefore does holily, that it may be copiously repaid. Pure Love sets God before it for a Pattern, which made all things for himself, and for his own glory: Prov. 16, 4. It is altogether equal, that man should refuse to do or suffer no thing for this same Lord and Maker: such was that heavenly Spouse, which saith that She kept all manner of pleasant fruits, both new and old for her beloved Cant. 7.13. The fruits new and fresh are, those which spring from the Grace of God in the new Law, such as are to love God, to believe and hope in God, to pray, to undergo watch, fasting, and other asperous things for God; and this is to Crucify the old man with the affections and lusts, and these are those new and redolent fruits. The old fruits are those works of nature, to eat, to drink, to repose, to talk of Affairs, and such like, which yet are to be offered together with the new; that even when we are to do these things, we should never but say, For thee Lord, I will eat and drink, for thee will I rest, for thee will I do all things, that I may please thee alone, although I displease all men. And albeit it be not hard to do those works of the first sort for God's sake, yet those works of the second sort is hard, whereas the inferior ability of the soul, and more depraved nature, draws to it with an incredible affection, whatsoever it knows gainful and pleasant to itself; hither it wholly hasteneth, and does that of all that it may not far ill, and if left to itself, serves its own turn most carefully. Therefore she is to be compelled by force, Nature. that she permit all those things to be done for God; that therefore only a man may be willing to eat, drink, speak, sleep, because that pleaseth God; all in that manner as shall be pleasing to him. And this is it which holy Paul so seriously commending: Whether therefore saith he, ye eat or drink, or whatsoever ye d●e, do all to the glory of God. 1 Corint. 10 31. Basil demandeth, By what means (I pray) may one eat and drink to the gl●ry ●f God? To this his own question he answers af●er this manner: Let him come to the Table with a mind not to lose, and gaping only after the meat, which only may command; bring away, bring away, the meat is my own, I dip in mine own Platter, I live at mine own cost, therefore I will take care that I may do well, and feel myself live. We must not so speak, nor so eat, but resolve this in our mind: I have GOD my overseer, therefore I will take meat in that manner, that none be offended therewith, Gods glory not diminished: I will not be the slave of my belly, that here I may follow pleasure only; neither indeed do I live that I may eat, but eat that I may live: and may be sit to take pains. In a word, he that will take repast without offence, let him never eat and drink, but do the same to the praise of God; For thee Lord, for thee will I eat and drink; thee will I seek for mine end in all things. But is this to be our cogitation at that very time when we come to the Table? It is to be noted here, that there is one intention which is called Actual, another which is called Virtual; the Actual is, when one offers to God that which he doth whiles he doth it, or whiles he gins to do. And surely with this intention we must begin every day, before we do any thing, by offering to God's glory, whatsoever we are about to do. But it is expedient to set before God not a confuse company of works, and all on an heap, but expressly and premeditately the actions of the ensuing day in this manner: My God, whatsoever this day I shall speak, or do; yea whatsoever I sball think, I offer wholly to thee: These and these prayers, that and that business, those and these my affairs I consecrate to thee; nor desire any thing else, than whatsoever I shall perform this day, every hour, my God, may wholly turn to thy honour. This intention whilst it is thus conceived in the morning is Actual, 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 he goes hither or thither for God's honour: and then his intention which in the morning was Actual, beginneth to be Virtual, if so be that any power thereof stick fast in those remote actions, even as a stone being fling with the hand, whirling aloft through the air, is swayed, and carried not with his own weight, but by force of hand. Hear the perpetual custom of the Saints is to be noted, who not contented with that matutine Resolution, to congest all their deeds as it were upon an heap, and so deliver them to God in gross, but as often as they take any new matter in hand, so often they renew their intention, always repeating that with themselves: Lord, I will do 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 speak for thee. This is the perpetual course of upright men; and there are Divines which deny the said matutine intention alone to be sufficient, to consecrate all the actions of the day to God. For it is necessary, that the Virtual intention at least wise persuade and promote action: but what enforcement is there from the morning intention, when one at noon comes to the Table, being admonished by the time, by hunger, by custom, 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 only are put in execution, which proceed from hence by a force not interrupted: but that again oblivion, cogitation, or divers natural action breaks off. From hence it appears, that it is not sufficient for a righteous man, so as to work deservingly in all his actions, to offer himself 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 effectual, & hereunto a general intention is not enough, but it is requisite, that it be peculiarly set down, as for example: A sum of money to be given to the poor, which moreover by the virtue of that purpose may be 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 clear, why Christ to good deeds promised a reward of glory, yet not without this Appendix; if they be done for his Name sake. A purpose conceived in the beginning of the week or the day, of doing all things for the love of God to his glory, is truly 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 week: for, that the works following out of such an act, may procure God's love and heavenly glory, it is necessary that they be effects thereof; out of a good intention either actual or virtual are the things, which proceed from her power, as a Tree springs out of the seed. As if a man be going some fare journey, about a matter undertaken for God's glory, all actions to be exercised in the way, or labours to be endured, shall be of singular good estimation, if those be exercised, these endured out of the strength and necessity of that purpose never recalled. And that we may summarily speak; the work of a righteous man gaineth eternal glory, if it be governed by the act of charity, or a right intention, and be referred to GOD, as to its last end, either by the present act of a good intention (which is to be actually referred) or by the fore passed, from whence it may proceed as from the moving cause, which is to be referred virtually. Therefore, if we desire to imitate the examples of the righteous, if we do out of virtue, if to consecrate all our actions to God, let us by no means be weary of this not laborious endeavour, but with a matutine purpose renewed oft through the day, and with an actual intention (which goeth with a surer foot than the virtual) let us direct all things to God. How often do mechanical Work men examine their work by a true square, jevell, rule? how often in a day doth the Carpenter, or Pargetter with his rule prove the lengths, with his square Angles, with his plummet the altitudes? how often doth the Statuary, Mason, Stone-cutter apply his Compass? how often do Architects, Picture-drawers, Mathematicians measure all things, every way by their Wand or Line? so let Christians examine all their do by the plumbe-rule of Gods holy will, that they may not be deceived or err, and lest some obliqne intention creep in, and deprave all their goodness. It is most grateful to God, in all and every action, to apply the line of his Divine honour after the aforesaid manner. Blosius reports of a holy Virgin admonished by Christ, Pertude that she should consecrate all her do one by one to him, not only her reading in general, or writing, but the words she was to read, the Characters she was to write; nor only the meat or drink which she was to take, but the morsels which she was about to eat, all the words she was ready to speak, all the steps she was to go, all the breath which either sleeping or waking she was to draw, she should offer with a singular affection. Blos. instit. spir. c. 9 What other thing is this, then to require that a hundred pieces, which are owing to another man, should be told bacl by every half penny and farthing? But why doth God require such a strict reckoning of us, as we note in that speech of Christ, that men shall give an account in the day of judgement of every idle word. Mat. 12.36. It is not for us to ask, why God would have this or that, (for who can say, why dost thou so?) job. 9.12. But yet the reason is at hand: God will have men to be tightly careful of his service, vigilant, industrious, and to be attended upon his whole worship, which may perform that they ought not loosely, perfunctorily, or in a gaping sort, which may never halt in their duty, halt before their best friend, and do nothing dissolutely, but look to all things most studiously and diligently, which day and night may do nothing else, then seek how to please their Lord, which strive with all their pains and abilities, to approve themselves to him, whom they desire to please. This contented industry of man, is acceptable to God, even in the smallest things. Palladius Bishop of Helenopolis, of himself a young man, On a certain day, saith he, I came to Macarius of Alexandria very pensive, and said unto him: what shall I do, father, my cogitations afflict me daily casting in that: Palladius c. 20. thou dost nothing, get thee gone, all thy deeds are in vain. To these Macarius answered: say thou to thy imaginations, I keep the walls for Christ. What I beseech you is more easy then to keep walls, which not only not run away, but not so much as can be stirred out of place? and yet this very keeping of the walls is greatly to be esteemed, for that single eye sake which is cast upon Christ. Turned. T●ere are two things in every sin, Aversion, and Conversion, or turning away, and turning to. He which doth against reason, Conscience, God's Law, turns himself away from God, as a degenerous untoward Son from his father standing against it, and reclaiming with a loud voice: stay son, stay at home, stay: He nevertheless running out of the house thrusts himself into some Tavern forbidden him by his Parent. This refractory young man is a double delinquent: he gets him gone from his father, and goes into the forbidden Stews. The very same reason is of all more grievous offenders. He to whom his own lust, or dignity, or purse is of more regard than God's Law, very easily contemneth Gods Commandments, he will not be driven from the door of that he loves, therefore he turns him away from God, and runs after unlawful th', ngs; this man forsooth after money that man after a Harlot, the third after other forbidden pleasures. But which of the two is more grievous in the offence of he rebellious son, whether his running out from his father, or his going into a noted House? surely this flight from his Father seems more grievous, as it were the cause of his fault following: even so in every sin, Aversion from God is the greatest evil, and the Original of the evils proceeding from thence. After the same manner plainly in every virtue there are two things to be respected. Let the example be pious liberality to the poor, wherein is seen, both a bountiful hand towards the needy, and a mind turned to Christ, whom it desires to please, and whose Law he wisheth to perform, which is liberal to the poor in that manner, but yet this conversion to Christ is of more worth than that other, and procureth very much grace to every action. As much therefore as thou intendest, so much thou dost. CHAP. VI Whether a good or Right Intention can make an evil work good. GOd giving a Sacrifice in command to Abraham: Take me, (saith he) an Heifer of three years old, and a she Goat of three years old, and a Ram of three years old, and a Turtle Dove, and a young Pigeon. Genes. 15 9 God will not have a Pigeon alone, unless a Turtle Dove be joined with it, to wit, that Bird which belongs to the kin: he admits not a Vulture, not a Lapwing, not a Hawk, into the Society, but a Turtle Dove; for indeed God requireth, that to all things which we offer unto him, we adjoin the Dove, a sincere Intention: but if any one to this Dove join a stinking Lapwing, he shall offer a most ingrateful Sacrifice. Let the Turtle be with the Pigeon, let a deed every way not evil be with a good intention: otherwise the Pigeon and the Lapwing are joined in unequal marriage. A good intention, and an evil work, is a hateful Sacrifice to God. From hence it is manifest how unwelcome a gift comes to the Almighty from him, who takes from some to give to othe●s, or as we say, robs Peter to pay Paul, which clothes the poor, but steals cloth and leather for these Garments. This is nothing else, then to thrust the Pigeons and the Lapwing into one Sacrifice, to go about to an evil work with a good intention, which is nothing so. But thou mayst not without cause ask the question: why can not a good intention make an evil work good, when as an ill intention may make a good work evil? From whence I pray hath an evil intention so much force, that it can corrupt even the best work, whereas a good intention is not of so great strength, that it can heal an evil work? A good work is contaminated with an ill intention, and how comes it to pass that an evil work cannot be amended by a good intention? if fasting out of covetousness be of no worth, why is not the stealing of Bondmen out of mercy a thing of some desert? most clearly Christ: If thine eye (saith he) be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. It seemeth therefore in equal right, that a good intention should be able to perform in an evil work, what an ill intention can in a good work. We answer, according to Saint Bernard's meaning: Two evils are stronger than one good: where a good intention is not, although the work be good, there are two evils, namely an ill intention, and deceivable error. For example's sake: I abstain in a manner three days from drink, and take it very sparingly▪ for there is to c●me to me a notified inker, that I may answer him at his own weapons, for the present I drink less: that afterward I may drink more largely. Here is a double evil: the first, an Ill Intention. I suffer thirst for drunkenness sake: the other, an error of Faith, which persuades me to believe that this temperance of liquor will not displease God. And here is a good work joined to a double evil, Intention, and Error, which elegantly Bernard: That the eye saith he, be truly single, there is required charity in the intention, and truth in election. Bern. De Precept. et dispens.) But now where there is an evil work with a good intention, the intention is the only good, all the rest are naught. Hereupon though this leaven be good, it is not of such strength, as to penetrate and change an evil lump into better. It is well known, In asymbolaes, such as are Fire and Water, Things void of any likeness. the Transmutation is not easy: to think well and do ill, are Asymb●laes in the highest degree. It is not sufficient to a good action, to think that it is good; it is also necessary that there be no error or deceit in it: To an evil action it sufficeth that one only part thereof be evil. Most divulged is that of Saint Denis. Bonum constat ex integrâ causâ, malum verò è quovis defectu: Good consisteth of an entire cause, but evil out of every defect. Which Seneca confirming, Add now hereunto, saith he, that nothing is done honestly, but with what the whole mind hath been present and intent upon, what it hath gainsaid with no part of itself. Senec. Epist. 82. prop. finem. To walk well, saith Hierome, men must go in the middle and beaten path: to do good with an ill intention, is to bend too much to the right hand; to do ill with a good intention, is to decline too much to the left hand whether of these be done the Divel● greatly cares not, so either of them be done, so the Traveller be led out of the mid way, whereas that is ever the course of virtue; that which exceeds doth as bad, as that which faileth. Gregory Nazianzen confirming what hath been spoken: who may doubt saith he, that it is a thing of greater skill, to restore health to the sick, then to take it from the sound; that it is harder for bitter liquor to become sweet, then sweet Wine to become bitter; for to this there need but a few drops, to that a huge Tub is scarce sufficient. It is a Rule in Logic: The conclusion followeth the weaker part, where a good intention, and an evil work is, the whole conclusion is naught. So it is a trick and mee●● cozenage, to go about to set forth an action of itself naught under a good end, to desire so to cover vice with a good intention, as that God may take it for virtue. Excellently Gilbertus, What when a good deed is pretended, saith he, and not good indeed, but the contrary is wholly intended, shall this eye be called dark all over, or dim in part; To me indeed it rather seemeth quite blind: For although light be deputed in the work, yet none is acknowledged in the intention. But how is the intention good which wisheth not good? or how single, Ma●keth which hideth itself under a bare show of goodness? Gilbert Serm. 22. in Cant. D. Bernardo in hoc labore succenturiatus. He which recalls to memory the state of former years, and weigheth the horrible troubles of the Christian World, and the most grievous rebellion of so many Provinces, will perhaps favourably descend to that opinion, as to suffer himself to be persuaded, that many of the rebellious were deluded with a most honest end. Purpose How great a clamour was there of the parties calling to Arms, and animating one another with mutual encouragements, but for what end, with what intention? what store mightest thou have heard say: That the Word of God may grow, that the Gospel may be propagated. Many I doubt not, deceived themselves with most holy words, which had this one thing in their mouth: We fight for God and the Gospel. But O good ●irs, if indeed ye fight for God and the Gospel, why do ye rise up against the lawful Magistrate? why without apparent cause, do ye so cruelly bend your forces against these and these? This is against God, against God's Word, this the Gospel forbids. The Word of God is not pleased with Seditions, not with tumults, not with rebellions: neither is any evil to be committed, that any good may come of it. Therefore let go the most specious Titles, you shall never cloak as you think, a most wicked work with a good intention. A good end and a naughty means are ill joined together: the Lapwing and the Dove are no pleasing Sacrifice to God. To take by main force from one what thou mayst give to another, is a thing forbidden. A good intention shall never put true honesty upon an evil deed. In like manner, did not they which murdered the Apostles, purge the deed with an excellent intention? Christ premonishing in a most clear Prophecy. The hour cometh saith he, that whosoever killeth you, will think that he doth God service. joh. 16.2. For indeed therefore were the Apostles killed, that religion should not be innovated, neither strange worships brought into the Provinces. Thus they overlaid a most grievous crime with a most virtuous Title, for there is scarce any kind of unrighteousness, which may not be covered with a mantle of honesty. This is to be most apparently seen in Saul King of Israel: one would have sworn that the King was reprehended by Samuel the Prophet, more out of passion than reason, that Saul dealt providently and with a good mind. The matter went thus. It was commanded Saul, Go and smite the sinners the Amalekites, and utterly destroy all that they have. God required that men and Beasts together should be put to utter destruction. 1 Sam. 15.3. But Saul, and the people spared Agag, and the best of the Sheep, and of the Oxen, and of the fatlings, and the Lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they utterly destroyed, v. 9 Samuel therefore comes to him, And what meaneth then saith he, this bleating of the Sheep in mine ears, and the lowing of the Oxen which I hear? To whom Saul: They have brought them from the Amalekites, saith he, and the people spared the best of the Sheep, and of the Oxen, to sacrifice unto the Lord thy God, and the rest we have utterly destroyed. What harm I pray is here? is not this a very good intention, to Sacrifice them to the Lord thy God? Is not this to do wisely, to spare the best things for use of the Sacrifice, and to consume all the rest that was refuse? But notwithstanding Samuel weighing this fact in another Balance, Wherefore saith he, didst thou not obey the voice of the Lord, but didst fly upon the spoil, and didst evil in the sight of the Lord? Yea, I have obeyed the voice of the Lord, saith Saul, and have gone the way which the Lord sent me. To whom Samuel, Hath the Lord as great delight in Offerings and Sacrifices, as in obeying the voice of the Lord? Didst thou fear the people? but God thou oughtest more. Hast thou offered these things to the Lord? but obedience is better than sacrifice. Didst thou think that God's Commandments are to be taken in a more favourable sense? but Rebellion is as the sin of Witchcraft. Didst thou imagine God not to command that so strictly? but stubbornness is as iniquity and idolatry. The sum of sums is this: Thou hast done foolishly my Saul: disobedience cannot be defended with a good intention. To steal Leather closely, and to make shoes of it for the poor, is alms worthy of a halter. Of the same kind is this: The Master calleth presently for his Servant, which then being drunk, and not able to stand on his legs, another of the Servants to excuse him; Master, says he, he is not well: Here he lieth, as he thinks honestly. But is this lawful? not at all, a lie is the enemy of truth, it is a fault, although thou cast the cloak of a good intention upon it. It is true indeed which Bernard gives us to understand: A good intention excuseth a word or deed which is not so very good, Si non a toto, saltem a tanto, if not wholly, yet at least in part; to make it be the less fault in him, which loves the right, and does the wrong unwittingly. Bern. l. de precept. In how great a strait was the most chaste Susanna, when she was taken alone in the Garden by the two Elders lying in wait for her? the loss of good name and life was present before her eyes, nor yet that she might not lose her good name and life, could she be drawn to commit Adultery, and forgo her right intention to God. Daniel 13. After the same manner does one seek recreation of mind: he seeks here a thing not unlawful, a good intention, but if he set two together by the ears to fight, or wrangle, he shall never defend his ill deed with a good intention. He doth the same, which keeps wild Beasts to hunt for lawful sport, but this is to the damage of his Neighbour, and divers others, whose Corn he treads down, and spoils their grounds: here indeed is a good intention, but an evil action by no means excusable, just like a stolen Hide, and shoes given out of it for an alms. Augustine confirming all this elegantly. There is much respect to be had, saith he, for what cause, for what end, for what intention a thing is done; but those which we know apparently to be sins, we must not do with any pretence of a good cause, not for a good end as it were, not as if with a good intention. And to distinguish works good of themselves from others, which are neither good of themselves nor evil, he adds; Because those works of men, even as they proceed of good or evil causes, are now good, now evil; which of their own nature are not sins. But whereas the works themselves are sins, as Thefts, Whoredoms, Blasphemies, or such like, who is it that can say, These things must be done for good causes, either to make them no sins, or which is more absurd, to make them righteous sins. Who is it may say, that we may have somewhat to give the poor, let us steal from the rich, or let us sell false Otho's, especially if the harmless be not hurt thereby, but the wicked thrown down the rather by the sentence of the judge? for two conveniences are wrought by the sale of this one lie, that so both money may be got to sustain the poor with, and the judge deceived, that a man may escape punishment. Why do we not suppress, although we can, true Wills or Testaments, and put false in the place? that unworthy people may not have Lands or Legacies, which do no good out of them, but rather they by whom the hungry are fed, the naked are clothed strangers entertained, captives redeemed, Churches reared? why may not those evils be done for these good things sake, if for these good things sake, neither are those things evil: Who may say these things, but he which endeavours to turn the world and all rights and customs upside down? August. Tom. 4. l. Contra mendac. c. q. ante med. Therefore in Augustine's judgement, no evil must be done, although we hope a manifold good will come of it. But Augustine making this Objection to himself: Some man, saith he, will say, therefore any Thief whatsoever may be compared with that Thief which stealeth with an intent of mercy. Who can say this? but not any of these two is therefore good, because one is worse, for he is worse which steals for covetousness, than he which steals for compassion: but if all theft be sin, we must abstain from all theft. Lib. antedict. c. 8. After the very same manner we may say with Saint Austin. If every lie be a trespass, we must avoid every kind of lying, whether it be the lie of Honour, or the lie of Office, or the lie of compassion. Service For witness the same Saint Austin, If we lay open this way to sins, to commit lesser, that others may not commit greater, all vices will enter in and reign without bounds or limits, an infinite compass. To be wise in this manner, what is it else, but to play the fool, or rather the mad man? How ill therefore do Parents provide for themselves and their Children, whiles they gape after all kind of gain, that they may not leave their issue in a mean estate. A good end, to increase their children's living, but an evil deed, to steal out of the poor man's Box, to rob the Spittle, to hunt after all kind of advantage. In the year nine hundred forty nine, Thuis King of Hungary with a mighty Army invaded Italy. King Berengarius cast about how to free the Italian Coast, and to repel the enemy; a good end, a very good intention, so he had used a good means in the business: but surely he took no good course, he did so pill the Temples and Houses of the Commonalty, that from all parts he shaved a mighty treasure, out of which the Hunger could easily measure ten bushels of money, whatsoever remained he kept to himself, being made richer even by means of his enemy. Luitprand. Ticin. l. 5. Hist. c. 15. So also when one desires to be cured, and made well of his disease, a very good end: but he sends to Fortune-tellers, and Prophets, to Diviners, and Wizards; to Conjecturers, and Magicians, this now he doth very ill, neither shall he clear his offence with an honest end. So one sues for an Office, Calling, Dignity; he desires to rise, an end in itself not evil. If a man desire the Office of a Bishop, he desireth a good work. 1 Tim. 3.1. but if he go about this, lest a poorer, though a fit man than he come before him, if he be free of his money and gifts, if after much bestowed he promise more, and so climb high by Silver stairs, or if otherwise he remove another out of his place, that he may succeed into it himself, they are naughty deeds, although that which he affecteth be not evil. So some body else desires an end of a suit at Law, surely he longs for a good thing, but because he anoints these and these men's hands with silver, and draws them with bribes to his side, therefore he corrupts and destroys a good end with base liberality. Evil is not to be done, that good may come of it: I may lawfully go into a Chamber, but not through the windows. So all actions which are destitute of Christian Prudence, shall never put on the credit of true virtue, although they be done with the best intention. Without Prudence no act is good. Be ye wise as Serpents. Math. 10.16. Nor does it excuse to say: I thought it was to be done so, I thought not this hurt would have followed, I thought this man was to be punished. He was as thou sayest, worthily to be corrected, but not to be defamed, not so rigorously handled. Many have the zeal of God, but not according to knowledge. Rom. 10.2. The jews were carried with that fervency to the Law of Moses, that wheresoever they could, they went about to extinguish the honour of Christ: behold under the great zeal of the Law, did lie their hate of the Law Maker. But if a good intention cannot throughly correct an evil action, what will it be to add an evil work to an evil intention? if to use good things ill be evil, to use evil things ill will be worst of all. The heavenly Spouse is praised for the comeliness of her cheeks. The cheeks are comely. Cant. 1.10. No body is beautiful, in Bernard's estimation, which hath one cheek blobbed, or is like wax, it is necessary that both of them smile with a lovely colour. Study saith he, to have both these cheeks of thy intention beauteous. Bern. Serm. 40. in Cant. post med. For it is not enough that the intention be good, but beside this a good action is required, or at least that which is not evil. We must aim at this mark, to do all things with a most sincere intention. Nor let us love to be deceived with such specious pretences. Howsoever I am of a good meaning I have reasons and cause's for that matter; I did this and that out of this or that inducement. I pray let us not deceive ourselves, we shall not get credit to our actions by words, he is good to small purpose, which is good but from the teeth outward. A●d truly it is to be feared, that many times there is little virtue, besides that flattering conceit which b●guileth us. Affection too too frequently overswaies our judgement. And as often as we are driven upon this or that, either by custom, or some sudden motion which is not good, notwithstanding we vainly give out that: to God's glory. Therefore examine thyself, I pray good Christian, whether indeed the glory of God hath moved thee to this? or whether some thing else were the cause of it? or whether custom or thine own affection lead thee hereunto: And how comes it to pass that thou canst make such haste, yea and run to the Table, to gadding, to sport; but to those things which are thy duty, and the part of virtue, scarce go or creep. Is this to go about all things with an even pace for the glory of God? Believe me, such manner of speeches as these are commonly mere pretexts, whereby we shall never excuse our evil deeds to GOD. What I said I say again: GOD will have the Turtle to be joined with the Pigeon, not the Lapwing. A work every way not evil to be with a good intention; not directly contrary, no obliquely, but just for his glory. CHAP. VII. What are the degrees of a pure and Right Intention. EXperience teacheth, that water which floweth from an high place, although it take the course by divers turn and wind, meander-like, yet at length ascends to the height of the first fountain, and is equalled with the original Spring, as is to be seen in divers Conduits. The very same in a manner we may observe in the actions of men, which all flow from the intention, this is the sowrse and fountain thereof, for whereas no man doth with reason, which doth without intention; by how much higher than the intention is, by so much also the action: for truly our actions do sometimes let down themselves into a deep Gulf, and run headlong into a profound valley, and as it were quite lose themselves. And that there have been some religious men, which being delicately brought up, accustomed to no other than precious garments, to no other than dainty fare, only to honourable affairs, would have thought it a terrible trespass before, to handle a Bosom, to sweep a floor, to make clean but one little Pot. But when they have taken a religious life upon them, accounted it an honour and a pleasure, to do all those things, and fare base very readily. So Saint john Damascene formerly the King's chief Praefect of his Court, afterward a ragged Monk, was found by a great man making clean very Sinkes. Scouring Behold into what a profound depth did this water precipitate itself! but like as a Torrent falling from some steep place, recurs to his fountain, so these actions also though the vilest, because they have a lofty Original, because they are undertaken for God's sake (for from this intention they issue) therefore they come home to their Original, and return to their first fountain, they take their end and reward both from God, from whom they took their beginning. So mu●h it maketh for advancing the most contemptible actions to greatest dignity, to have the highest intention, which is God himself. And hereof we have spoken hitherto, It remaineth to show certain degrees therein, and those three; to ascend the uppermost and loftiest of all these, will not be hard to him that is willing These degrees I now assign in order. The first is, in all things so to attend the honour of God only, that all affection to these transitory things may be put to death, by earnestly respecting that only which may please the Lord. He which in hot weather comes home weary of long travail, suffers all the burden of his Garments to hang lose about him, At random. puts off his Hat, throws away his Cloak, openeth his Doublet, undoes his Choler and his Girdle, so exposeth himself to take the cool air. In like manner whose heart is inflamed with God, he easily puts off the affection, which formerly he bore 〈◊〉 these sading things. Bernard of the inner house, For how saith he, dost thou perfectly love, or art loved unless thy mind be carried upward in desire of true goodness? Bern. 1. a●tedict. c. 69. sine. Collect thyself to thyself, and rest in the only desire of God. And here the saying of Saint Austin is most true. He loves thee the less. O Lord, which loves any thing beside thee. Esther that mighty Empress, which had Assuerus reigning over an hundred and s●ven and twenty Provinces in her power, which might have flowed (if she would) in all kind of pleasures, yet notwithstanding: Thou knowest O Lord, saith she, that I hate the glory of the unrighteous, and abhor 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 departed from the love of created things. The second is, A departure from ones self. This teacheth by what means one may not be mindful of himself, but account it the only pleasure, to be satisfied with the Will of God only. 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 itself as it were with a still foo e, Without stumbling. nor any thing any where to be found, which can resist his divine purpose. Yea which is most to be admired, that pleasure does not so affect them, because they possess goods which cannot be lost; as th●t God is most benevolent towards them, bears a special respect to them, and doth very much favour their joys. And this is it which David the King of Israel cries out: O give thanks unto the Lord, for he is good. Psal. 118.1. O give thanks unto the Lord, not because he hath made me of a Shepherd a King, not because he hath made me of a poor man a rich man; nor therefore because he hath promised to give me so great things besides. But confess 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 dost well unto them. Psal. 49.18. In this degree therefore one forgets and forsakes himself, which is not so ready at hand with all men: for it is not hard to forgo one's goods, but very hard to forgo one's self. This forgetfulness of ones self consisteth in virtue. The third is, when a man serveth God, not only 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 he vouchsafeth to accept of our endeavours, and showeth himself to be taken and contented therewith, The divine Psalmist, I will go forth in the strength of the Lord God: and will make mention of thy righteousness only, Thou O God hast taught me from my youth up until now: therefore I will tell of thy wondrous works. Psal. 71.14, 15. I truly am a man unlearned, for I have not known Literature, but I do so well understand God's Omnipotency and justice, 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 he, and spotless purpose of the Will, and indeed so much the more spotless, as there is left in it no mixture of her own. Sic affici deificari est: Qualified to be so affected, is to be 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 me? This now I do, that I may commend the care of my Office to thee, and commit my sheep to be fed, but thou canst not execute this duty, and undertake my part, without a most pure intention. Therefore my Peter, lovest thou me? neither did Christ before assign this charge to him, than he had three times plainly 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 do so much please thee, and thou wilt serve me for mine own sake, now I commit my Flock unto thee. Feed my Sheep. joh. 21.15. O Prelates, O Bishops, and Archbishops: O Princes, O Magistrates▪ and Precedents, O judges and Guides of the people, take heed whither your eyes, whither your mind and intention is carried; see what ye seek, whether yourselves and a prey of your subjects, or else the safety and good of your Subjects: Mark whether ye plead rather your own cause, or the Common Wealths: consider, I pray, whether ye look after God and his glory, with a most pure intention in all things. Be wise now therefore O ye Kings: be learned ye that are judges of the earth. Psal. 2.10. The Emperor Augustus in times past dismissed a young man from the War, which carried not himself like a good Soldier, and when the young man required, what answer he should give his Father at home? Augustus to him again, Tell him, saith he, that I do not please thee. He would have said, T●ou dost not please me, therefore I can very well be without thy service. We Christians, let us do so with God, that every one may think thus for his own 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 Lord, plainly for that, and with this very intention will I serve thee, as long as I live, and set all my veins to work upon this, that I may spend all my desire, and myself 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. Gardiner's know that some fruits are spoiled only with a fall to the ground; scarce any fair Apple, or Pear falleth from the Tree, but it gets some scar, and shows itself hurt. A sincere intention is a tender fruit, and is marred but with one dash against the earth. To serve God, for fear of eternal punishment, is not a thing forbidden, nor is this fear, evil, but yet it is servile: unless it were good, David had not well said, My flesh trembleth for fear of thee, and I am afraid of thy judgements. Psalm. 119.120. Notwithstanding Divines say, that he should sinne, which should think 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 eternal reward, is a better mind than t●at before, yet not the best. I have inclined my heart to keep thy Statutes always even unto the end. Propter retributionem, for great is the benefit thereof, according to Hiercmes' Translation; o● as we find it Psalm. 19.11. In keeping of them there is great reward. To serve God for God's sake, this is the best and purest intention of all. O give thanks unto the Lord, for he is gracious: because his mercy endureth for ever. Psal. 118.1. This last intention is continually to be inculcated by all men, for the greatest respect is to be had, with what mind one doth all things: at this point lieth the eternal, exceeding great recompense of reward There was one which was about to counsel his very good friend, did first demand of him: Hast thou I pray any silver which is pure and unmixed? I have, saith he, five hundreth Florins more or less. He again: If thou wilt hear me, saith he, Do not turn it into cash, but prepare it for some other present: Should I give it for a present, saith he? my means will not bear this. He once again: My dear friend, saith he, thou shalt give it in this manner, and grow ri●h by giving. Believe me, to bestow fitly, is the way to bring increase This ●hou shalt do by my advice, thou shalt get a Basin and Ewer made of thy silver, and give to the Prince: the first week after five thousand Philips will return to thee, together with thanks and ample favours. I engage my house, if it come not so to pass. This Lord can endure nothing less, then for any thing to be given him gratis, and he recompenses all liberality towards him with so great interest, as a man would esteem the present ten times of more worth than it is. Therefore give unto him, if thou wilt increase thy estate by venturing. The party gave his friend infinite thanks, and promised he would use his counsel. Have ye understood this? The Intention is after the very same manner: Some serve God, and like vile and abject souls they fear torment, they stand in awe of hell, very Drudges. Others do like Pensioners, which that they may get a place of public 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, proper 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 servitors, and ministereth to the guests, yet thinks upon no recompense, for he is the son, which often heareth that sweet one from his father; Son thou art ever with me, and all that I have is thine. Luk. 15.31. Such, O Christians, such altogether let us likewise be, not slaves, not servants, but Sons, since God himself vouchsafeth so great honour to us worms and no men, for behold what manner of love the father hath bestowed upon us, that we should be called the Sons of God. 1 joh. 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 Son therefore repute it the greatest riches to please his Father? chrysostom: Requirest thou, saith he, 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. the compunct: cord. Be ye therefore followers of GOD, as dear Children. Ephes. 5.1. Let it delight you, not to sell, but to give all the silver of good works to GOD, nor to require wages or reward for them: so there will return not only a thousand Florins for an hundred, but also so many and more for a farthing. chrysostom fitly admonishing: Let us not think, saith he, that we shall want our reward if we labour not for reward; y●● for this very thing our reward shall be greater. Chry. Hom. 5. in Epist. ad Rom. For every work by how much less it aims at the g●ine of the doer, hath so muc● the purer intention, and is itself the more perfect. If we be Children, than Heirs, Hei●es of G●d, and joint heirs with Chr●st. Rom 8 17. God is more ●e●dy to ●ender gift for gift, then to set up 〈◊〉 Brokers Shop, and put money to exchange. The Daughter of Pharaoh King of Egypt, hired Moses his mother for a sum, to bring up the little one for her, but she not persuaded with the money, but induced w●th motherly love, very readily did what she required. Such eyes as these, such a loving intention as this will God have: for they which serve God for hope of reward, or fear of punishment, se●ve him so, as we do meat and drink, not for themselves, but for our own sake. Here immoderate self love intermixeth itself, which Christ setting forth in his own colours: Ye seek me, saith he, not because ye saw the miracles, but because ye did eat of the loaves and were filled. joh. 6.26. The Devil in this case tryeth every way how he may either corrupt the intention, or that which he cannot corrupt, he may at least wise affright. Two certain men, lived in a solitary place, rather to God than themselves in great unity, and no less proficiency. The fiend envying them these treasures of life in so great poverty, and that he might let a trap 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 news to thee, or surely to thy Associate, for that young man thy fellow Soldier and companion in this holy conflict, being fore known of God, is already destined to eternal flames, therefore what ever he doth never so well, he doth all in vain. The old man was astonished at these speeches: O terrible news saith he! therefore must this young man's so excellent pains and endeavours come to nought! ah, my soul pities it. Here again the Angel from Hell: I knew, saith he, that thou wouldst hear this not without sighs and groans, but yet the Divine Decrees cannot be rescinded: So vanished out of his sight this most beautiful Bugbear. By this means the old man could never look upon the young man his Companion without a deep sigh, presaging his grief. At length the young man noted it, nor deferred to ask, what the cause w●s, that, as often as he looked upon him, did withal fetch a sigh? whereat the old man again, showing the same pitiful expression: why dost thou enforce me, saith he, to repeat mine ineffable sorrow? thou mayst wish me to hold my pe●ce here, rather than speak. This same tergiversation of the old man greatly stirred up the young man to extort his answer. The old man therefore wearied with many entreaties, Speak out that he would declare whatsoever it were, at length not without groaning. It is signified unto me, saith he, that thou art to be damned and strivest in vain for Heaven. Here the young man with a singular alacrity: o my Father, saith he, let not this trouble or afflict thee: Hitherto I have served GOD not as a mercenary for Heaven, but as a son out of duty, because he is the chiefest good, to whom I own myself wholly, whatsoever he may finally determine of me. The elder admiring so sincere Intention of mind; let us serve GOD saith he, to the uttermost of our strength: that good Father cannot put off a Father: he hath care of us. Neither did GOD defer to show his fatherly affection towards such obsequent Children. Shortly after he sent down his true Angel to persuade the old man, not to believe the Tales of that cheating Devil, that the young man was ordained by God to eternal rewards, and that he was singularly well pleased with such a generous mind in his service. God will therefore be served of us, not to that end that we may escape the bottomless dungeon, nor to that end that we may inhabit the heavenly Temple; but because he is most unworthy of the duties of all men and Angels: wherefore the greatest reward of good deeds is, To please GOD. For indeed GOD is of so great goodness and liberality, that he doth not reject the homage even of Slaves fearing Hell, or servants hoping for heaven, but they which serve a plainly voluntary and free servitude; these he embraceth as truly loving Children, to every one of these answereth that lovely saying: Son, all that I have is thine. CHAP. VIII. What an ill intention is. THe Wasp is a little Creature, but that member which it hath struck, how doth it ache, and beat, and burn? The Gnat is a much smaller Fly; how slender a Nebb hath it? yet therewith as with a Gimlet it draweth blood, and the part which it hath wounded, presently swelleth. More subtle What is thinner than the sting of a Scorpion? the eye can scarce perceive it, yet therewith as with an invisible Dagger the whole man is stabbed to death. How great a lump of Dowe doth a little Leaven pass through in a few hours? one little measure of Vinegar, or a drop of Gall, spoileth a whole Vessel of generous Wine. An ill intention is so strong and cruel a Poison, that it depraveth any good action whatsoever. We have hitherto entreated of a good intention, what it is, and how necessary. Now moreover we will discourse of an evil one, and declare how this Leaven, how this filthy poison infecteth the best things: how this subtle sting of a Scorpion killeth without more ado. The Statue appearing to King Nabuchadnezer, was a prodigy for price, matter, and magnitude; an incomparable Tower of Gold, Silver, Brass, Iron. But because the lower part thereof was not firm, because the feet were of Earth and Clay, therefore one little stone did so shiver this precious heap, that not so much as a Tile was left fit for use. Then was the Iron, the Clay the Brass, the Silver, and the Gold broken in pieces together: and became like the Chaff of the Summer threshing floors, and the wind carried them away. Dan. 2.35. Even so an ill intention doth so batter a good work whatsoever it be, that it leaves it not the least goodness behind. That which hath an evil end, is itself also evil. Those two hundred and fifty seditious Princes of the assembly offered incense; every one of these had his Censer. Thou wouldst have said there had been as many Priests, as there were heads of this Function. Over-against them stood Aaron by himself. So on both sides they did the same thing, as if they had striven who should better execute this Office: which part therefore overcame? which did more please the Lord? God was extremely against them all, not because their Censors were little worth. For Aaron's Censor was of the purest Gold, but these men's Brazen. Vide jacob. Salianum Tom. 2. Annal. vet. test. Anno Mundi. 3547. n. 1 Numb. 16. or because their Incense was less fragrant, but because their intention was the worst, whereby they endeavoured to draw Moses and Aaron into hatred with the people. Wherefore they were all swallowed up by the revengeful earth, And they went down alive into the pit, and the earth closed upon them, and they perished from among the Congregation. Their Censers were mad● broad Plates for a covering of the Altar; that it might be a perpetual monument to the Israelites, whereby they might be put in mind, that God beareth not respect to the action, but to the intention. That whi●h hath an evil end, is itself also evil. How great things have been done in all Ages, and are at this day done in the world, which to humane eyes may seem most excellent, most holy, whereas the all discerning eyes of GOD, condemn the same as stark naught? And note me I beseech you, the Royal young man Absalon, how humane, how obsequious, and how modest was he? First he stood early in the morning at the King's Gate like a Porter, and when any one came to do him obeisance, Absalon put forth his hand, and took him, and kissed him. 2 Sam. 15.5. Who ever saw a young man of the Royal Blood equal to him in courtesy? for if any one came about business to the Court, he called him unto him in a friendly sort, ask from what City he came; which as soon as he understood, most familiarly cheers up the man: thy matters saith he, seem to me good and right; but there is no man deputed of the King to hear thee. O what a clement and benign Lord is here, and how fit will he be hereafter to fit at the stern of the Kingdom, and bear rule! for saith he, O that I were made judge in the Land, that every man that hath any Suit or cause, might come unto me, and I would do him justice. Behold a mighty friend, both of labour and justice. But who may not see that under this stone lieth a Scorpion, which most subtly poisoneth all the deeds of Absalon? For to what ●nd is all that mildness, and prolix courtesy? to what end are so many Complementing services? to what end riseth he so early in the morning, taketh comers and goers by the hand and kisseth them, promiseth himself a judge, but that he may strike off the Crown from his Father's head, and set it on his own? That which hath an evil end, is itself also evil. Besides, what is more holy then to vow to God and pay? this very thing did the same righteous, I may so say, deceiver Absalon: he vowed a Sacrifice and Pilgrimage, and for that cause requesting leave of his Sovereign Father to be gone: I pray, saith he, let me go and pay my vow, which I have vowed to the Lord in Hebron, for thy Servant vowed a vow, while I abode at Geshur in Syria saying, If the Lord shall bring me again indeed to Jerusalem, then will I serve the Lord. Is not this an excellent act, what is better than the same? I vowed a vow, saith he, and will Sacrifice to the Lord. All this seemeth very worthy of praise: but what is the drift of all this? deceitful, perverse, impious. That he might thrust a good Father out of his Throne, and reign himself, he invented all these things, all tended hither. From hence was it a wicked vow, a wicked journey, a wicked Sacrifice. That which hath an evil end, is itself also evil. Of the same painted wickedness was that Galilean Fox Herod. This King also counterfeited a Pilgrimage, to go to worship the new King of the jews: That I, saith he, may come and worship him also. Matt. 2.8. Had not this I pray been a holy journey? yes truly: but with what intention had he come? that he might murder the little Infant newly borne in his Cradle. That which hath an evil end, is itself also evil. But how frequent is this in Prince's Courts? what a daily thing almost, to cog, and dissemble, to kiss the hands, and stretch them out at length, to bow down at other men's knees, to act a thousand pleasing tricks, to omit no ceremonies, to promise all humble service, to feign himself an entire friend, to drop words sprinkled with Sesamum and Poppy, to speak mere honey. But where is the heart and intention? The tongue is in honey, but the heart in gall. The hands indeed are benevolent, the mouth full of humble services, the countenance promiseth friendship, but the intention whispereth the contrary. This many times wisheth the Gallows, the Rope, the Devil, and all the crew of ill fortune to take him. The tongue indeed saluteth very kindly; there is not any one, my Brother, that I had rather see, than you: the intention addeth, but upon the Gallows. The tongue, as it is taught, very readily prates: I desire nothing more, then to serve my Lord; the intention suggesteth: but for mine own profit. The tongue most efficiously wisheth: I would I could gratify my very good friend in some great matter: the intention shows how, but without my pains. O Herod, O Fox, how fare different is this, to say, and think the contrary to what thou sayest? It is easy to vent words, but to add a good intention to every word and deed, this is virtue. Tightly Publius Mimus: Look not, saith he, how full hands one offereth unto God, as how pure. For a testimony hereof, I propose two Suitors together, Ezechias, and the Pharisee, who out of the same kind of Petition do supplicate the Divine Majesty. King Hezechias: I beseech thee O Lord, remember now how I have walked before thee in truth, and with a perfect heart: and have done that which is good in thy sight. 1 King. 20.3. The Pharisee: God I thank thee that I am not as other men are. What else is this then to say, That he had walked before GOD in truth, and with a perfect heart? which also Ezechiah spoke of himself. The Pharisee goes on: I fast twice in the week, I give Tithe of all that I possess. Luk. 18.11, 12. Both of them commendeth himself, the Prayer of both is the same in substance: Why therefore did his please, but this man's displease? Saint Gregory resolving this doubt: It falleth out many times, saith he, that the just and unjust have words alike, but yet always an unlike heart: and out of what speeches the Lord is offended by the unjust, in the same manner also he is well pleased of the just. Behold the Pharisee justifieth himself in deed, Ezechiah in affection: why therefore doth he offend, and this please? Almighty God weigheth every man's words by his thoughts, and they are not proud in his ears, which proceed out of an humble heart. But I propose other two, doing very like one another with fare different conceits. Thomas Aquinas, a holy man, and the Trojan adulterer Paris, Saint Thomas, as they remember of him, sitting at meat, cast his eyes very steadfastly upon a beautiful woman, being demanded the cause of it by one that sat near somewhat offended thereat: I admired saith he, the Creator of the World: for if there be so much beauty and comeliness in created things, the Maker and Creator himself must needs be infinitely more comely and beautiful; if frail men do so excel in favour in this Pilgrim state, what shall the blessed bee after the resurrection in Heaven? Vide specula p. joan: David. spec. 9 pag. III. So Thomas Aquinas risen from the Table with a free conscience and good intention, and increased in the love of God. And perhaps this holy man did no less out of virtue, then Pior Abbas, which did the contrary, which would not so much as look upon his own sister, a sickly old Widow woman but presented himself to her with his eyes shut. Like unto Thomas Aquinas in fact, but not in mind, was the lascivious younker Paris, which did not much otherwise at Menelaus his Table, where he continually beheld Helena none of his wife, but with unchaste eyes, but to his own and the perpetual infamy of his friends, for he thought upon Rape, lewdness, adultery. That which hath an evil end, is itself also evil. I propose three other Persons, Christ's mother, Christ's Disciple, but whom he called a Devil, and Christ's Hostess, whose Action was in a manner all one, but their intention most unlike. The mother of Christ a thousand times saluted her Son in his swaddling bands with a reverend kiss. Magdalen kissed the Lords feet with like reverence, when Simon the Pharisee was reprehended for neglecting this duty: but even judas Iscariot also fastened a kiss on his Master's mouth. Here is as unlike desert, as intention. His mother obtaineth a mighty increase of God's love and favour. Marry Magdalen pardon of her sins, judas 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 chaste love; Magdalen with a most religious affection; judas with a most wicked desire of betraying him. That which hath an evil end, is itself also evil. The same is to see in many other things, one stayeth by his sick friend, not because he is a good friend, and mindful of his duty, but because he is an insinuating companion, yea because he is a Raven, which from the next hill, spieth Cattles fainting sick, and ready to kick up their heels; he waiteth for death, and expecteth a Legacy. Lo 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 sick party very fast, he wounds his arm, cutteth off his hand, saweth off his leg, yet thanks are given him, and Gold for his payment. A Thief likewise maimeth a man, but the Gallows is due to him for his reward: and the reason is, he addresseth his weapon, that he 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 he may lay it unto the building of a Church; an angry man also takes up a stone himself, but that he may throw it at him whom he stomaches. Two men go together to an eminent City, the one in some religious behalf, 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 do another a mischief, would take upon him to cut open a great swelling; was he therefore to be thanked, or receive a recompense for this, because he lanced an Impostume, which the Surgeon's hand feared, and cured him by a desperate adventure, whose destruction he longed for? perceive you how there is not any great matter in the action itself, but in the intent of the doer: so he seemeth not to have conferred a benefit, which did good with an evil mind; for the benefit came by chance, an injury by the man. Vide Senec. l 2. Debenef. c. 1●. initio. Ciceron. l 3 de Nat. Deor. Valer. Max. l. 1. c. 8. Plutarch: De utilitate ex inim●c. capiend. A fault out of forgetfulness, neglect; error, deserveth not so many stripes. But when there cometh intention and a will to resist, this shall scarce be expiated with a hundred blows. For this of stubborness and contumacy, is as the sin of Witchcraft. Excellently and truly Bern. The pride, saith he, of the contemptuous, and obstinacy of the impenitent, even in the least Commandments, maketh no little fault. Bern. l de precept. & disp. Hear we must be very cautious, least in any kind of offence to negligence heedlessness, in obedience there come pride, contempt, pertinacy, for by this means vices do wonderfully multiply themselves, and grow beyond measure. And for as much as those which I said, are lurking faults, an evil intention addeth an abominable weight to them, with marvellous celerity; Therefore the Devil cares not so much what good or evil we do, so he can obtain this, that we may do good with an ill intention. Gregory of this craft of the Devil: He seethe the whole Tree, saith he, to bring forth fruit for him, which he hath infected in the root with his venomous tooth. And in Bernard's judgement, a naughty intention doth quite Condemn a good man. Christ himself most apparently: If thine eye, saith he be evil, thy whole body shall be full of darkness. But there is a sort of Vizards in the world to be found all about, whom GOD will never admit into Heaven, namely, good works clad with an evil intention. It may be said of these Devil's elves: A wolf plays the Thief in Sheep's clothing, vice goeth in the habit of virtue. Satan looketh like an Angel of light. job. Mine own clothes, saith he, shall abhor me. job. 9.31. I am so filthy, and full of loathsome corruption, that mine own Garments detest me, as if they scorned to touch a man so impure. The Garments are external good works, these do abominate, condemn, contemn him, which inwardly and in mind is so ulcerous, and flows with evil intentions, even as if they grieved, that a man should be so fair without, and foul within. If thine eye be evil, thy whole body shall be full of darkness, although thou put a sheep skin about it, or a cloak of virtue, or an Angel's Garment. Gregory: When even any right thing is done with a perverse meaning, although it be seen to shine bright before men, yet it is proved dark by the examination of the secret judge. Greg. l. 28 mor. c. 6. And this God evidently showed on a certain time. The same holy Writer relates a marvellous thing in this manner: Fortunatus Bishop of Todi, a man of wonderful sanctity, by Prayer cast out a Devil which possessed a man, the Devil being driven out of his Lodging, that he might make up his injury, God so permitting, put on the habit of a Traveller, whom counterfeiting out of subtlety, he came into the City about twilight, and like a poor exile began to cast out complaints against Bishop Fortunatus, and, Lo, saith he, what a holy man is Fortunatus your Bishop; see what he hath done, he hath excluded a man which is a stranger, and over-taken by ill fortune from his Lodging: Whither shall I go? there is none that may receive me into his house. Whiles he maketh this lamentation, a Citizen heareth it, sitting by him, the Friar 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 soon as he heard the complaints of the subtle stranger, freely offered his own house for an Inn, not so much that he might show courtesy to a stranger, as that he might traduce the Bishop whom he wished very ill: So drew the counterfeit Devil along with him to the Fire side. Hear when they had had much discourse, his Guest suddenly leaping out a doors, takes up the Child, and with all violence throws him into the fire, and killed him. Greg. l. 1. Dial. c. 9 Alas wretched Parent, confess at length, either whom thou receivedst into thy House, or whom your Bishop roosted out of his Lodging. Hospitality is a most laudable virtue, but if an evil intention deprave it, it degenerates from virtue to vice. To entertain strangers was a most commendable thing even in that great Abraham, but if a good meaning be wanting, a Devil is as soon received as an Angel. All other virtues are in the same manner, whereunto if a wicked intention insinuate itself, the evil spirit findeth an open Inn, which he may take up at his pleasure, and maketh a man an Idolater, that he may adore his own belly, his own money, his own Treasure Chest, or the Table whereon he eats, which is seen to be the course in every deadly sin. If thine eye be evil, thy whole body shall be full of darkness. Ah, how circumspectly must we attend here, that we weary not ourselves in vain, and throw away our pains, lest we lose all the reward to be obtained by good deeds, by an intention that is not good. Therefore with the sweet Singer of Israel, we must continually pray: Create in me a new heart O God▪ and renew a right spirit within me, that so I may desire to serve, and please thee in all things. Psal. 51.10. CHAP. IX. How the Publication of a work may discover an evil Intention. THe Hebrew Spies, sent by josua Captain of the Wars, having entered the City Hiericho, took Rahabs' house the H●rlot for their Inn. She received them, hide them, fed them: They, that they m●ght requite the kindness of their Hostess, after thanks, promised a matter of great moment, but upon that condition: If, say they, ye utter not this our business: but if thou utter this our business, than we will be quit of thine Oath which thou hast made us to swear. josu. 2.14.20. The men were wise enough to know it could hardly come to pass, that they should be altogether indescryed. And indeed the Neighbour smelling the business as close as it was, presently brought it before the Magistrate. But josuahs' men required no more than this very thing: Do not thou betray us, for if it be revealed by thee, that we are here, we will not pay thee a farthing for our entertainment, we will not stand to our promise. Good works are Spies, and Letter-carriers to heaven, which being strangers in this world are hated of all the Citizens. The world reckoneth Cozenage, Iniquity, Vice, Deceit among her Citizens. Moreover those Spies do promise us rewards, which neither ear hath heard, nor eye hath seen, to be given then by that great josua Christ, when he shall come to burn Hiericho, that is, this World. But they require that condition: If thou utter not our business. When thou dost thine Alms, Christ admonisheth, do not cause a Trumpet to be sounded before thee. Mat. 6.2. virtues vanish in a flourish. For indeed boasting and vain glory is so full of tongue, that there is nothing which it doth not at once betray, and bewray. Speak and spill. This prating Monster therefore must have not only her mouth, but her feet and hands tied, that it may not be able to give any token of the heavenly messenger, good Works undiscovered. It is often up with that precept of Christ: Take heed that ye do not your Alms before men, to be seen of them. When yet in the same Sermon he commands: Let your light so shine before men, that they may see your good works. In what sort these agree, and who is the betrayer of good deeds? now we will dispatch. One of Jobs friends demandeth of him: Can the Rush grow up without mire? or can the Flag grow without water? job. 8.11. Bulrushes are green in Marshes and Ponds, nor indeed can the Rush prosper without mud, nor the Flag without water: But these stalks yield no fruit, no Figs are gathered from hence, nor any thing which is fit for humane uses. So you may find many, whose outward habit is neat and trim, which say and do many things daintily, but therefore because they have both Auditors, and Spectators, therefore they grow up and flourish, whilst they are seen and praised; this maketh the Rush lusty, the mire of humane praise: when such men as these leave off to be commended, they leave off likewise to be in their fresh Colours. For because, saith Gregory, He studied to do rare things without right meaning thoughts, he shows that he flourished without a root. Greg. l. 8. mor. c. 24. ante finem. Which the same holy man much lamenting It is great idleness, saith he, to perform laborious matters, and gape after the air of praise, with strong endeavour to follow the heavenly precepts, but seek for the reward of an earthly retribution. Greg. ibi. c. 25. initio. For that I may so say, He which for the virtue he expresseth, desireth the favours of men, carries a thing of great worth to be sold for a mean price. He asketh the money of a little transitory speech, for that which might gain him the Kingdom of Heaven. He selleth his work therefore at a sorry rate, because he doth great matters, but hath small come in. Plato, when he had invited some of his more noble friends to Supper, and had commanded the Banqueting room to be dressed up after the best fashion; in rusheth Diogenes the Cynic, and with his beastly and dirty feet began to trample the Carpets. Plato entering with his Guests: What dost thou, saith he, O Diogenes? I tread upon Plato's pride, saith he: Thou treadest upon it answered Plato, but with another greater pride. There was certainly a more unbridled kind of state in the mind of Diogenes, because he was poor, then in Plato's, who presented all that bravery to the eyes of his friends▪ not too himself. So you may find very many, both proud and poor together, which in their own eyes seem better and holier than other men, which are rich only under this colour, because they have nothing: as if the Lord had commended a low estate, not a lowly mind; and as though it were virtue to want, and not rather to take want in good part. That same Diogenes suffered many things hard to be borne, but with that mind, that he might draw every bodies eyes to look upon him. Therefore when in the deep of Winter he went into the cold water to wash himself, and the people came in abundance to the spectacle; and some also pitying the man, did as well entreat that he would spare himself. Plato among the lookers on cried out: Si vuitis misereri, ●bite. If ye will have pity upon him, get you gone. Plato knew the quality of this disease, which is then forsaken of its own strength, when it wants the eyes and ears of others. Take heed that ye do not your Alms before men, to be seen of them: as much as others do seek the eyes of men, so much do you avoid them. Aristotle truly accounts him magnanimous, which will have neither more nor less honour bestowed upon him, then is fit, Arist. l. 1. mor. c. 25. But in the Academy of Christ this precept is exploded. Christ judgeeth him magnanimous, which can despise all honour, and himself moreover. Surely no honour whatsoever shall be a reward worthy enough for virtue. Honour is a light and inconstant possession, and plays the runagate like a stranger, nor is in the power of the honoured, but of the honourer. Therefore Christ pitying our childishness, so carefully warneth: Take heed that ye sell not your virtues at too vile a price: If ye will be Seen of men, GOD will turn his eyes from you. Take heed, otherwise ye 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 unequal and unworthy reward. Without doubt Seneca throughly understood this, and urging the same in his Epistles, The price of all virtue 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 esteem more of virtue, no man to be more devoted to it, than he which hath spoiled the report of a good man, lest he should spoil his conscience. Senec. Epist. 81. A good name indeed is of very much worth, but a good conscience more. But thou mayst say perhaps, I desire not to be commended of men alone, but of GOD and men together. O my good friend, thou hast not yet known God, if it sufficeth thee not to be praised of God only. The Ark of GOD, and the Idol of Dagon are no more than the Ark: 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; he will spoil Egypt, that he may furnish thee. The greatest reward of virtue is, that she suffereth not her friends to lie hid; she brings them forth unto glory, but in her own time. In the mean space endure thou to have all hurtful honour removed from thee, and complain not: I am not honoured, as I have deserved, another respect would be fit me etc. These are most vain complaints; Take heed, yea, So will not God have the favours and honours of men to be loved of us, as that he permitted even his own Son to be called Beelzebub; nor is there almost any kind of contempt or injury, which the Saviour of the World did not undergo, who that he might make all humane praise most hateful to us, in that most excellent Sermon, which Matthew hath described, endeavouring to persuade this one thing in a manner: Nesciat omninò faciat quid dextra, sinistra. But when thou dost thine alms, saith he, let not thy left hand know what thy right hand doth. Mat. 6.3. Let the countenance of a Christian turn itself wholly inward, let it never go curiously abroad with Dina, let it not look after a stranger with Samson, not an Egyptian with Solomòn. For what reason do we yield the wealth of our virtues to humane praises, as it were to flattering Heirs? 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 ways, that every work is to be done with a most pure intention for God's sake; nor must we inquire here, what relisheth with us, what pleaseth, or agreeth with our humour: Let not thy left hand know. Believe it, we lose very much of our labours, whilst we follow only our own taste and sense in them, and do, 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 do, or pray, or endeavour agrees with our palate; this is to sacrifice to ourselves, not to God. If Boys will not learn, unless they may have white bread and butter to carry to School with them, they will become Doctors at leisure. Our works for the greatest part have then most worth, when least delectation, when we drive ourselves thereunto by a godly constraint, when we feel a certain molestation and loathing in them, but yet we overcome it. Let not thy left hand know what thy right hand doth. Moreover also, the very party which is succoured is to be deceived, that he may have, nor yet know from whom he receiveth. Every good man is contented with Heaven and God for his witness, and comforteth himself with Iob● Also now my witness is in Heaven, and my Record is on high. job. 16.19. This is a part of our folly, when to ourselves we seem to labour in vain, unless there be many spectators and witnesses of our pains. God, O vain people, hath his Theatre in the dark, why do ye so hunt after the light and open world? But one may ask, what hurt is it, if a Servant desire to please his Master, and approve himself to him? I say: let every one perform his duty, even as it is commanded: when he goes about, whatsoever his master would have, let him do that which is to be done, as accurately as he can for his heart; for the rest, let him never be solicitous, whether he shall please or displease, otherwise he shall be accounted to have served the eyes of men only. gedeon's Soldiers going to fight against the Madianites, in their left hand held a Pitcher with a Lamp in it, and Trumpets in the right. And when it came to the point of joining Armies, and skirmish, they blew their Trumpets, and broke their Pitchers, and gave a shout withal, crying: For the Lord, and for Gedeon. judg. 7.20. In like manner we, when we break our Pitcher, and beat down our body, when we sound with Trumpets, and extol the Religion of Christ in our Churches, our Lamps burn bright Excellently all this, so no man cry out: for myself, 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 myself, and my own palate, but for Gedeon, and the safety of many others. Let us seek only the glory of God, and for God only, not for ourselves; being so fare from our own, that the left hand may not know what our right hand doth. Peter Ravennas, If he will have thee thyself 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 shadows of false glory, the left. August. Serm. 60. The sweet Singer of Israel: If I forget thee, saith he, O jerusalem, let my right hand forget her cunning. Psal. 137.5. When we are not mindful of Heaven, our right hand is forgetful of us, nor standeth us in any stead, as good as if we had none at all: when this right hand is out of action, than the left hand bestirs itself. Do we not reprehend little Children when they offer their left hand to one that salutes them, when with their left hand they take victuals; who doth not cast it in their teeth? You may be ashamed, not to use your better hand. Nay, we dissemble not the matter in such as are of ripe age, when we observe them to be Scaevolaes'; much rather in things concerning the Soul, to use the left hand, and go a hunting after the speech of people, is fare base, and not only carrieth baseness along with it, but mischief. But as Children have their left hand tied, that they may be apt with the right: so he which noteth his intention to be untoward in many things, let him tie it up with the consideration, of the exceeding and eternal damage which ariseth from thence. Very daintily Peter Chrysologus: The righteousness, saith he, which placeth itself in humane eyes, expecteth not the heavenly Father's reward. It would be seen, and it is seen; 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 souls, which good deeds will apply, and a mind intent upon the only desire of honesty. Let the conscience be satisfied, let us not labour at all for fame, let it even fall out to be 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 days in all places (which Pliny noteth) Many are afraid of their credit, Multifamam, conscientiam pauci verentur. but few of their conscience. Most take no heed how well they do themselves, but how well others think of them; how readily they applaud them: so they be in the mouths of men, so they be praised, how praise worthy they behave themselves, this is the least care that troubles their heads. The heavenly Spouse fare otherwise: His left hand, saith she, is under my head, and his right hand shall embrace me, Cant. 2.6. H●re are an hundred mysteries; but ours is this: The left hand under the head cannot be seen, but the right hand embracing seethe he which is embraced. The Spouse therefore beholdeth not the left hand, but the right she beholdeth. In the Bridegroom's left hand are riches and glory, but such as shall perish with time; in his right hand is length of days, most blessed eternity. Hereupon the faithful Spouse affirmeth, that she fasteneth 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 Bridegroom gives in charge: Let my left hand be under thy head, my right in thine eyes. Moreover, even as he is a faithful Servant, which payeth many millions of Florins to his Master with so great trust, that not so much ●s a farthing sticks to his pitchy fingers ends: so he dealeth most truly with God, who whatsoever humane praise he receiveth, payeth it all back again to this his Lord, nor reserveth the least part thereof to himself. Whereof notably chrysostom: It is the greatest virtue, saith he, for a man to ascribe all to God, to esteem nothing his own, to do nothing for his own 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 days the course is altered; and we fear not him greatly which is to sit judge, and take account; but we are sore afraid of them, which shall stand at the Bar 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 soon as he looks into the superscription, presently: these Letters, will he say, belong not to me; this titulary Preface speaketh not to me, nor doth so high a stile befit my person. Just so doth he, which acknowledgeth praises to be due not to himself, but to God, who deriveth all glory to God from himself, this man at length is a faithful 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 do nothing in public, nor will have any of our works to be seen of others, but so as not to be commended of others. It is not ingrateful alms to God, saith chrysostom, which shall be seen of men, but which is done therefore that it may be seen. Chrysost. in Mat. Hom. 9 Nay let them which bear an eminent and public person, do some things publicly, and with that example animate others to attempt the like. Nor in this case let them be of a fearful and dastardly mind: for, as Augustine nobly, If thou fearest Spectators, thou shalt not have followers, thou oughtest to be seen, but not do to this end, that thou mayst be seen; public the work, the intention secret. August. Tom. 9 Tract. 8. in Epist. Sancti joann. That they may glorify your Father which is in heaven. Matt. 5.6. But he which is weak in virtue, must be made acquainted with that of properties:— Learn to stay at home. Disce manere Domi. Prop. l. 2. Eleg. which Gregory also very well remembering: But it is the part of those, Property. saith he, that are very perfect, so to seek the glory of God by a demonstration of the●r works, that they know not how to express any inward joy to themselves, for praises offered by others. For than only a laudable deed is presented faultless unto men, wh●n the mind truly scorneth to accept of commendation for it: Which because all such as are weak overcome not by perfect contemning, it remaineth necessary, that they keep close this good, which they work. For many times they seek their own praise from the beginning to show a work, and many times in the full show of it, they desire to lay open the Author's glory, but being taken up with favours, they are wrapped into desire of their own renown: and when they neglect to examine themselves within, they know not what they do being outwardly displayed, and their deeds march for their own advancement, and this service they imagine they perform 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 do any thing privately, or publicly: Let them wish to please GOD alone, as if God only were in the world: although it be hard for these weaker ones not to lose God abroad. The other: Let them set out no signs of their good deeds: to cry virtue about the streets, is to make it nothing worth. This publication is a Trumpet, calling Spectators together which may look on, and praise it. Christ prohibiting this: When thou dost thine alms, saith he, do not sound a Trumpet before thee. Mat. 6.2. So also will he have our fasting to be covered, lest they be described as it were in the countenance: But thou when thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast, but to thy Father which is in secret, and thy Father which seethe in secret shall reward thee openly. Ibid. v. 17, 18. So let our goodness look inward. The third: Let such men as these, eat not only the open world, and hid themselves from eyes to be their praisers, but let them shun themselves, and forget what they did, lest happily they become selfe-pleasers. Let not thy left hand know what thy right hand doth. Very well job. Though I were perfect, yet should not my soul know it. job. 9.21. Let a spirit, Christian friend, let a good and upright spirit know what thou art about to do, this will direct thy deeds; nor let it much deliberate with the flesh about them, otherwise thou shalt be entangled with a thousand reluctances, and stubborn humours, and innumerable other intentions, smelling of flesh and earth will intermix themselves, thus thou shalt rather seek thyself then God. Therefore so perform thy work, that the flesh may not be conscious of it, and look after this one thing: To will what God will. Let not therefore thy left hand know what thy right hand doth: Let thine alms, and thy other good deeds be most secret, and void of all ostentation. But thy hand is then as it were conscious of thy benevolence, when it is made a chief actor in bestowing it. Wherefore if it be sufficient that thy right hand should know it, let not the left also be used. Be thou so fare therefore from all love of ostentation, and this desire of Hypocrites, which lay their deeds in open view, that thou, for thine own part, wouldst have thy do utterly concealed, nor look after any witnesses, nor wouldst so much as take any notice of what thou dost well, nor remember the things any longer than thou art about them, and mayst presently put in oblivion what thou hast performed, lest thou shouldest be taken up with selfe-admiration, Self conceits. forgetting those things which are behind, and reaching forward unto those things which are before. Pbilip. 3.13. But if we be possessed with a greater estimation of ou● own deeds then is fit, if our mind be carried up and down with the matter, we shall be rapt up with ourselves for spectators, admirers, and praisers of that which we have done, which is nothing else, then if the other hand be employed without any need. Negligentiorss facit, et in arrogantiam tollit, chrysostom plainly to the matter: Nothing saith he doth so much frustrate and spoil good works, as the remembrance of those things which we have done well, for it begets two evils▪ it maketh us more negligent, and sets us on the wings of pride. Chrysost. Hom. 12. in Epist. ad Philip. God in times past gave charge that his Altar should be built not of hewn Stones: And if saith he, thou wilt make me an Altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exod. 20.25. Is there so great Religion in this? much truly. Stones are hewn, that they may be looked upon, those that are to be placed within side the wall, need not any polishing of Tools. So God in the Soul of man as it were an Altar built to him, approves those virtues, which are practised out of a pure and simple intention: but such as are therefore practised, that they may be seen, are like hewn stones not fit for this Altar. It is enough and enough to all good minded men, that their righteous deal shall in the last day of judgement be known of all both men and Angels. This at length shall be true honour, to have done well, and to be commended for it by the whole World. CHAP. X. How divers and manifold an ill intention is. THe Salamander is no great Beast, but a little Creature of a speckled and bright spotted skin, like a Lizard, but it carries so much poison about with it, that if it touch the root of a Tree, it killeth all the fruit in the root, and takes away all life from the Tree. The Devil, that Orcinian Serpent, the most true Salamander, Hellish to be consumed with no fire, if he set his teeth into the root of a fruitful Tree, corrupteth it all over. The root of all our do is our intention, if the Devil do but touch this, and infect it with the poison of an ill intention, the whole tree becomes unfruitful; every venomous deed whatsoever is made unprofitable, perverse, poisonous, which is hurt by this trick of the subtle fiend. It is a known saying: when the intention which goes before is untoward, every deed which follows after is naught. If thine eye be evil, thy whole body shall be full of darkness. We shown in the Chapter next before how near a Kin it is to an evil intention, for a man to proclaim his work: now we must express how various an ill intention is, and how from many several fountains this kind of poison issueth. Scarce any thing springs out of the earth, which doth so fortify and enwrap itself against winter, as an Onion: seven Coats are not enough for it; but moreover it fasteneth the head under ground. Shoots Not unlike to these Coated Onions are the eyes of those, whereof the Son of Syrach. A fool's eyes are manifold▪ Oculi insipientium septemplices. Eccles 20.14. They have many Coats like an Onion. Such eyes are not single at all, as Christ would have them. Most like to these eyes, and these so well clothed Onions is an ill intention: if thou take away one coat from her, there is another at h●nd: dost thou take away this also? another is presently to be seen. And even as Onions do hid themselves, so likewise an ill intention: no mortal man can sift her out sufficiently, and search deep enough that way. An evil intention, will not seem evil; she wants no kind of colours or pretences. Christ reprehended the Pharisees, for causing a Trumpet to be sounded before them, when they went to give alms, they casting the Coat of a very honest excuse upon the matter: We do not these things, said they, to set forth our liberality, but to call the poor together, not that others may call us bountiful, but that the needy may come all about to the Dole. Fool's eyes look sundry ways at once: an ill intention is manifold, of a speckled, and changeable coloured skin, like the Salamander. All of us by nature long to know, but how divers and multiplicious is the intention in this only desire of knowing? Curiously Bernard: There be some, saith he, which desire to know, for that end only, that they may have knowledge, and this is idle curiosity. There are, which desire to know, that they may be known, themselves, and this is filthy vanity: be sure these people shall not escape the scoffing Satirist, reading this Lesson to such as these: Scire tuum nihil est, nisit escire hoc scia● alter. A Pin for that skill, which no man was ever the better for but thyself. Persius, Sat. 1. And there are, which desire to know, that they may sell their knowledge, namely for money, for honours; and this is filthy gain. But there are some also which desire to know that they may edify, and this is charity. And some likewise there are which desire to know, that they may be edified, and this is discretion. Of all these the two last only are not found in any abuse of knowledge; for as much, as they labour to understand only for this end, that they may do good. Bern. Serm. 36. in Cant. med. Lo, how manifold an ill intention is in one thing: lo, how many study not for their life, but for their purse! and what a number vanity and pleasure, gain and curiosity draws to their books. Seneca observing the same: Some, saith he, come not to learn, but to hear, as we are led to a Play for pleasure sake, to delight our ears with speech, Language Conceits or voice, or merry ●ests. You shall see a great company of Auditors, which make loiterers Inn of the Philosophy School; they do it not, that they may put off any of their vices there, that they may receive any rule of life, according to which they may square their manners, but that they may find sport for their ears. And yet some come with Table Books, not that they may note matters, but words, which they may learn as well without profit to others, Senec. Epis●● 108. post init. as hear without their own. The intention of those is in a manner as divers, which come to Church to hear a Sermon. Some draw nigh, not that they may learn, nor that they may become better, but only for to hear. Others that they may pass away the time, and feel their stay the l●sse till dinner: others that they may do according to custom, these that they may sleep, and take a sweet nap before noon; the Preacher is instead of a Minstrel to them, softly lulling them asleep. Moreover others are present at Sermons that they may prattle, and maintain a talk sometimes with this body, sometimes with that: others that they may obey their Master's command, because they cannot otherwise choose; whether they will or no, they are driven to this kind of duty. If any one now inquire: From whence I pray after so many Sermons, after such loud cries, after so many serious exhortations, doth not the world put on a new face of honesty? Another it is easy to answer. Very many come not at all to Sermons, too many others, although they come, a good intention is wanting; they are drawn by curiosity, by custom, by necessity; for many, if they had the Law in their own hands, would stay out altogether, and of those very people which frequent Sermons: who is it for the most part which brings a mind free from other thoughts? which aboundeth not with innumerable fantasies, which giveth his mind seriously to what he heareth, which in conclusion will be the better? You shall hardly find an Auditor wholly composed to hear. Here is the grief of it, because a good intention goes not along with them to Church, or is changed into another by the way, and very easily is bend into an evil one. Excellently Senec: He, saith he, which waits upon the Schools of Philosophers, let him carry away some good thing every day, let him return home either the better indeed, or the better to be wrought upon. Aut sanior, aut sanabilior. Either sound or in better case. Senec. Epist. antedict. The very same I shall say of the Sermons of Christians: he which comes to Church to hear the Preacher, let him always carry away some good with him; let him return home either the better indeed, or the better to be wrought upon. But he shall so return, whosoever will, for that is the power of Christian erudition, Teaching. that it becomes a very great help to all Auditors of a sincere intention. whosoever cometh into the Sun, Quia in selem venit etc. although he come not to that purpose, shall be Sunne-burnt. They which have sat in an Apothecary's Shop, and stayed there any long time, carry away the smell of the place with them. And they which have been with the Preacher, must of necessity have got somewhat, which had profited even the negligent. Mark what I shall say; negligent, nor obstinate. What therefore? do we not know some, which have sat many years under the Pulpit, and got not so much as one look like it? such as these, would never reap any profit, but only hear. Attalus both a subtle, and eloquent Philosopher was wont to say: Idem & docenti, et discenti debet esse propositum: ut ille prodesse velit, hic proficere. The Master and the Scholar ought to be both of one mind; he to be willing to profit, this to proceed. Hereupon let no body marvel that he hath received no benefit by so many Sermons, but let him marvel that he would receive none. This is the business of a good intention, and earnest endeavour. But let us proceed farther. Self-love knows how to insinuate itself in the finest manner almost into all actions, and whiles by degrees, and closely it withdraws a good intention, it puts an ill in the place. Self-love is a friend to all pleasing affections, and teacheth this one thing throughly, to seek one's self. This is the very fountain, this the Original and root of all evil intentions. Every man hath his pleasure: Trahit sua quemq. vo●●●tas. there is none but is a favourable judge in his own cause, which can endure nothing less than to hate himself. An ill intention always seeks after either delights, or riches, or dignities, but not eternal ones. For this is the difference between a good and evil purpose: the good never but hath an eye to some eternal thing; the evil is contented with such as are transitory and vain; this takes up all her time, to look upon herself and her own commodity. And this forsooth is a subtle kind of Idolatry, and most privy adoration, to be found in all deadly sins, Maine when the furthest end is placed in the Creature, which should be reposed in the Creator only. But there is scarce an offence so grievous, so it be secret, whereupon that spotted and speckled Salamander cannot put a false dye of innocency. An ill intention hath her pretences, colours, names, titles, shapes, Masks wherein she can feign herself beautiful. And where I pray doth not Avarice set forth itself un●er a Cloak of Parsimony? Frugality The pomp of apparel, and excess of diet, and all kind of intemperance, advanceth itself under the name of necessity: Ambition creeps forth under the scheme of Office, duty, assistance. Envy applauds itself in the title of most just indignation. An ill intention ever finds a hole open, Triumpheth. at whi●h it may escape, for it is most subtle: but let us demonstrate the matter by examples. First of all for worldly respects; alas how much good is usually omitted, and how much evil committed? who almost is there, which gives not heed rather to others than himself, nor weigheth so much what his own duty is, as what other men's opinion. How many which being reasonable honest men in the rest, should yet use more means to help others forward in a right way, but are hindered with these very respects: and what, say they, would this and that man speak of it, how would such and such dislike it, what louring eyes would they cast upon me? A thousand such things there are, whereupon variable eyes are continually shot. Oculi septemplices. A single eye respecteth the one and only honour of God. He which hath a single eye: this, saith he to himself, 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 aught to be done, and therefore no care is to be taken whether they like it or no. I regard God, not men; whatsoever mortal people say, if the King immortal command otherwise, I follow him. Again, and which is to be noted in the second place: What strange things are not done only for a little gain? Lucre World's end the Merchant to fly poverty runs to the Indies. I pass by innumerable Slaughters and Robberies. Pauperiem fugiens Mercator currit ad Indos. Lucri odor bonus est ex qualibet, te ●t quolibet modo. It is the common rule of the world: the smell o● gain is sweet out of any thing, or any way. We do infinite matters only for a little lucre's sake, which if we did with a right intention▪ for the love of God, should not lose its reward. He said very true: Men run a great way for a small living, but many will scarce lift one foot from the ground, for eternal life. We seek for that which is nothing worth; there is sometimes filthy striving about a poor farthing: and we think it nothing, to let our mind run day and night upon a small promise, and that which never comes to pass. Thom. a Kemp. l. 3. c. 3. n. 2. jethro in old time reproving his Son in Law Moses: The thing, saith he, which thou dost, Stulto labore consumeris is not good: thou wilt surely wear away. Exod. 18.17, 18. The very same is to be uttered again and again 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 wear away; thou wilt make a fool of thyself: the thing which thou dost, is not good: but to make it good, use a good intention, that thou mayst be a gainer, let go gain, especially all which is not honest, or which useth to run away from a good conscience. Thirdly, how much is endured in respect of pride? it is most true: either be not proud, or be patiented. Many dissemble when they are a cold, that they may not spoil the grace of their fine ; they will not put on good thick Coats, and sound lined like Farmers. So the shoe be neat and sit close to their foot without wrinkles, although it wring it is no matter. H s Coller pincheth this proud man, his Doublet that. Another that he may show the strength of his pride, Express the spirit refuseth not to be loaded with Garments, this body that he may go according to the fashion, is ready to starve himself. Nay forsooth, we have got a trick to eat p●int, Cretam. that we may bring our faces to a dainty white colour. What should I say of other Torments of this madness: these and other things more than can be uttered pride beareth patiently, but she beareth them for herself and her own ends, which if they were undergone with a Right intention for God's sake, how highly would his goodness reward them? Such a Vassal of pride as this hath also this lesson rightly played to him: Thou wilt make a fool of thyself at last. Stulto labore consumeris. Sir Thomas Moor, a man as religious as learned, by chance looked in upon a maid in her Chamber, standing before the glozing judge her Looking-glass, which plaited her hair with great labour and pain, to make her a broad forehead, and laced her stomacher very straight, that she might seem slender. Sir Thomas Moor to her: Unless God, saith he, reward thee with Hell for this mighty pains, certainly he shall do thee great injury. And he did seriously affirm, he was verily persuaded, That many in this life did get Hell with that trouble, with one half whereof they might have purchased Heaven. For want of what must we think this cometh to pass, but only of a good intention. Fourthly, what is not done to gain, retain, and increase favour? here no labour is spared, no trouble refused, nothing thought intolerable: to wait whole days in presence of great men, is accounted no pains. Some religious men in times past, stood divers years together upon Pillars, and from thence took their name, Simon the Stilete, Daniel the Stylite, Alipius and Theodulus the Stylites. These men stood day and night to worship the Lord, and keep down their bodies. This Sect of Stylites, standing certain years continually had an end, but theirs not so, which stand upright many hours together, and expect a little favour only, which notwithstanding is placed upon a slippery stone and ready to turn up the heels, and may fare sooner be lost, then gotten. joseph 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 joseph. How dear to Darius was Daniel, and yet all the favour of Darius could not deliver Daniel from the Den of Lions. T●●anta. Achitophel Absalon's jewel was a Counsellor in greatest Grace, but this grace put not a Gold-chaine about his neck, but a Rope to hang him. Haman most high in favour, and almost another Assuerus, yet by these golden stairs of favour he went up to the top of a stately Gallows. And what was Belisarius under justinian, a General most renowned for so many Victories? he lost at length not only his favour, but both his eyes also, being tumbled down to extreme poverty. Who was Sejanus under Tiberius? ere while another Tiberius in a manner, was despoiled of his reputation and life also; being drawn with an Iron Drag, and cast into the River Tiber. The day would sooner end, than I could express even the Titles only of these Tragedies. Let Argus have a thousand eyes; no man can deny that favour hath a thousand wings to fly away withal. And yet this light and inconstant Gossip is pursued with such earnest desire, and entreaties, is gone about with so many labours, is sought for with such sweeting, with so many solicitous thoughts and cares, is scarce after all, and very hardly obtained: to hold her when she is obtained, no less labour and care is bestowed, the mind being always fearful, and troubled every way, lest what is purchased with so great charge, may be all dispersed with one little blast. So you may see these Hunters, for favour always trembling and doubtful, ever solicitous, and fearing the loss of credit, as the greatest hurt that can happen; the sound of a shaken leaf chaseth them. Levit. 26.36. They sleep in a manner like Hares with their eyes open, they do so shake at every blast of favour. For (which is a great evil) they begin now to have need of fortune: their life following is doubtful, suspicious, fearful of chances, and hanging upon the Moment's of Time. They never set their virtue on a sure foundation, but bid her stand a side in a slippery corner. Mark these things I beseech you Courtiers, mark them other people. And what a hard servitude is this, In unius gratiae gratiam. to do and suffer these things day and night for favour, only of favour? H●e which should do and suffer these things with a good intention, for God's sake, how much advantage should he bear away? But now whiles this man and that, and another and another neglecteth this, every one of them must have this Lesson played him: The thing which thou dost is not good; Stulto labore consumeris thou wilt make a fool of thyself in the business, a very fool, a most egregious fool, for thou dost this, that thou mayst hurt thyself with a great deal of pains and trouble. Fiftly, what do not others out of Court endure, both men and maid Servants? They must swallow many times not only words, but also blows. How often doth a Master, or a Mistress cry out when they are moved, rogue, hangman, fool, beast, sl●ve, ass, villain; after these Thundering words many times followeth lightning coming from the hand, Cudgels fly about, and whatsoever weapons anger and madness bring in play. And what gain have the poor wretches by this? a little wages, some slender fare, and for the m●st part out of season, and most commonly cold. Whosoever beareth these things for that end only that he may live, wears out himself also like a fool, a very fool in the business. But if a Maid or man Servant offer these things with a generous mind to God, and saith; Lord, for thy sake I will suffer myself to be wearied and vexed, for thy sake, my Lord I will endure all these things: for I know very well that thou art a more gentle and liberal master▪ then he to whom I am enthralled; of thee, my God, I will expect my reward. He truly is wise which selleth his pains so, as Saint Paul excellently instructeth such kind of people in these: Not with eye service as men pleasers, but as the Servants of Christ, doing the Will of God from the heart. Ephes. 6.6. Sixtly, what misery do not Mechanical workmen endure? They return early in the morning to their hard labours, and follow the same till dark night, yet many times they rub out scarce one brown Loaf for themselves and their family: they suffer heat, stinks, frost, very many inconveniences for a little gain, who is poorer than many of these, if we look only upon the body? and who again is richer than these people, if any one of them shall likewise say in his mind: My God, I pour these drops of my sweat into thy hand, I offer all my labours to thee, for thy sake I am wearied, Good Lord, thou art that rich Housholder, which never but surpassest the pains of thy Servants in liberal payment, nor sufferest any thing to be done gratis for thee, more than to do it: thy rewards infinitely exceed our poor endeavours. I therefore consecrate and present to thee all my sufferings, together with thine own Sons: of such as these bringing all their matters to God in this manner, Saint Paul truly, That in every thing, saith he, ye are enriched by him, in all utterance. 1 Cor. 1.5. If we cast our eyes round upon all estates and orders of men, surely we shall find many things to be endured in all of them. And even you yourselves, whom we salute as rich and blessed, and adore after a sort, have you not your shares of troubles and vexations? which of you complaineth that you want somewhat to endure? it sounds of virtue when every good man, although most afflicted, dares say with a generous spirit: O Lord give more, send harder things for me to suffer. The case standeth very well with this man, such a request as this is a clear sign of a pure intention. But you others, O fortunes darlings, O great ones, and abounding with all kind of wealth, and how do you bear your afflictions? I doubt not at all but you are perplexed many ways, although ye say nay, which in this case are not to be credited: nay I am verily persuaded, that you are often more grievously, though more secretly tormented then any men of the strictest Orders, whose life is a mere act of penitency: You have softer Beds indeed then those poor men, but it may be a question, whether you, or they sleep quieter, for we do not go to Bed that we may lie well, but that we may take our rest well: I cannot not deny the time of your rest to be longer than theirs, but I know not whether I may believe it to be sounder and sweeter: there be very many things which disturb your sleeping, which do not theirs one jot. You have much more variety of meats and fare better, but it may be a question again, with whom they relish better, neither indeed do I doubt, that to many which are kept to their stint, their Salads and Oatmeal, Pottage, boiled Barley and Lettuce taste more pleasant, Barley pudding than Capons to you, fed with nothing but white bread and butter, and the very brains of jupiter do. You have more and more curious Clothes than they, but here also let me ask the question, who have the fittest, they which suffer the least cold in them, and are least pinched? Their shoes seldom hurt poor people, but you more commonly. You have greater leisure, and more holy days, but perhaps many labour with more case▪ then you play. Lastly you have freer liberty then poor people, but many vices accompany your liberty, Rend the remorse of mind, and deep wound of conscience. Now therefore, observe, I beseech you, whether ye come to Bethany for Christ's sake, or else to see Lazarus; whether ye sustain those things which ye ought to sustain, with such a mind as is fit. Two men hung by Christ on either side upon mount Golgotha, both of them Thiefs, both Crucified, both died by this one and the same punishment, but one was received in●● Paradise, the other into Hell. What I pray made such an unequal division between them equally guilty, and having equal execution? Intention. Besought He desired Christ to accept of his submission; the other turning away from Christ, ended in impatience. This is the way from the very like cross, to contrary Kingdoms, if the intention be so different. Therefore we must take great heed, that we be not the World's Martyrs, the Devil's Confessors, the Disciples of Mammon, and the Scholars of Venus. Self-love finds out a thousand cunning tricks, she most smoothly persuadeth what she list, and takes for he scope private judgement, Determination. curiosity, self-will; this it doth, that it may make intention, wrong, unsound, fare from God, and such from which God justly turns himself away. If you offer one that is very hot and thirsty the best Cream that can be to drink, yet if it be out of such a Cup wherein a great many flies are swimming, do you think you shall do him a courtesy? who will presently drink, although he be sore a-thirst? the snowwhite liquour invites him indeed, but the Creatures that swim up and down make him afraid: first throw out the little black birds, Bugs afterward bring the milky Nectar to him. So good works, like a white and sweet potion, like the daintiest Dishes, shall for all that never be pleasing to God, if Vain glory, self-will, curiosity, covetousness, Self-love and conceit defile them. Dead Flies spoil the Apothecary's 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 Innkeeper, which inviting a stranger into his Tavern, with most gallant words: Good Sir I pray turn in hither, I have very rich and delicate wine indeed, but that it is a little sour? Out upon you with this your delicate wine, which is either sour, 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 be spoken of many: This deed of his, these works, this service of his, this industry, this endeavour would be good wine, unless it were mingled with the water of an ill intention: when the intention which goeth before is untoward, every work which followeth after is wrong, although it seem to be right. Greg. l. 1. Dial. c. 9 In the old Law, when any person that had the Leprosy was to be made whole, Cleansed the tip of his right ear, and the thumb of his right hand, and the great toe of his right foot, were to be anointed with Oil. Levit. 14.17. What doth God more commend unto us by this observation, then when we are about to use the oil of mercy, or give alms, or perform any deed of Charity and Religion, that we touch nothing that belongs to the left side, that no ambition, no boasting, or wrong intention intermix itself. Let not thy left hand know, what thy right hand doth. Two Women strove about a Child before Solomon's judgement-seate, both of them indeed had a Child, but one a living Child, the other a dead; for she had ove●-laid it in her sleep. This contention instructeth us, if we mar●e it. We indeed pray, give alms, assist with counsel and hand, use abstinence and other things; good Action begets these Children as it were, but unless we watch over all these things, unless a most sincere intention always defend these Infants, we over lay them with careless sleep, our prayers, our Almsdeeds, our abstinence, and all kind of suffering we destroy with drowsiness, 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 soul, the same is an action without a good intention. Victor. tract. 1. De statu inter Hom. If therefore these Children of ours be dear unto us, if we will not labour in vain, let us always labour so, as to do 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 aim at the one and only honour of God in all things, wherein it refu●eth to err. Let God be the cause, why we do these things, avoid the other, endure those things. If now, as it falleth out many times, they be more slack in recompensing our pains, 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 be 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 evil Intention. Precedent IVo, a man learned and religious, of the Order of Saint Dominicke, was sent Ambassador 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 certain place, carrying a Pitcher full of water in one hand, and a Copper Vessel full of fire coals 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 Coals saith she, that I may set Paradise on fire with them, and burn it up: I carry water, that I may quench the infernal flames and destroy Hell. And now Ivo wondering more at such a desperate answer, demandeth farther, to what end she went about such things, and for what good? That hereafter saith she, all intention which is not right and pure, may cease, that no man may be righteous only in hope of Heaven and reward; no man also may hate sin for fear of punishment and horror of Hell, but for the only 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 journey as well in Herod's 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 we 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 fear of punishment intermixed itself; nor indeed is there any mention made either of Heaven or Hell: the only end of the Bethlemiticall Voyage, is Divine Worship and Adoration. As well Herod as his Guests seem to agree upon this truly sacred intention. The Worshippers are ready. They are ready to go to worship, being provoked neither by any fear of punishment, or hope of reward. And who can say Herod determineth not the same, as those pious strangers? But now we will demonstrate, that there is as much difference between the intention of Herod and his three Guests, as is between Heaven and earth: And Herod shall appear to be an egregious Idea of an ill intent. It is the common saying of Philosophers: Vitimum in actione, primum est in intention. The last thing in action, is the first in intention: the end is that to which all things are referred. That is manifold by daily experience, one taketh upon him divers kinds of labours; this week he bringeth in Lime, the next Tiles and Stones, the third Sand, the fourth Board's, afterwards he deliberates with his friends; one while he measureth this, another that; now he turneth about his Compasses, and then he telleth his money; one while he talketh with Carpenters, than he sends for Masons; now he hireth a Glazier and a Smith, and wherefore all this? For a House. A House is the end of all this, the first indeed in intention, but the last in action. Matthew reporteth of three great Lords taking their journey from the East towards jerusalem; Dynasta●. this journey was long, difficult, laborious, and of great expenses. But what is the the end and scope of this our journey? The adoration of the new King. And we are come to worship him. All the way they meditated upon this: Appointed We are come to worship him. This intention of theirs set the voyage, this laded them with divers gifts, this prescribed necessaries for the way, this brought them to Jerusalem the Metropolis of judea, this sought the entertainment of Herod, this most faithfully obeyed the conducting Star: the end did dictate all these things, truly a most excellent and laudable end, And we are come to worship him. But Herod also saith the same, and that with the same words: That I, saith he, may come and worship him a●●o. Who would not believe Herod and his Royal Guest to be of one mind, of like purpose, of the very same intention? But see I pray, as much as Heave● and earth differ, so much the mind, purpose, intention of Herod, and the three Sages disagreed. Their end was the best that could be, none worse than his. Hereof these are most clear arguments. First of all, When Herod the King had heard these things, Mat. 2.3. he wa● troubled. The matter is suspicious already, and behold the first Argument of an evil intent, to be troubled. A man of a good meaning is never wholly troubled, howsoever the business goeth, although all things fall out in the foulest manner, he altereth not, he is like himself. There shall no evil happen to the just. Pro. 12.21. For he cannot fall from the good intention which he hath: Hero● therefore was troubled, because he feared to be thrust out of hi● Kingdom. But from whence is this fear? being too great a friend to himself, he loved and sought himself so fervently. In the year 1414. there were three Popes, (that was the stain of the Age) john, Blemish Gregory, Benedict. In these troubles, johannes Dominicus, one of the purpled Fathers, Cardinal's a very sincere man, could not dissemble his truly honest mind and intention For though he alone could do all things with Gregory, and by him also had been raised to that state, yet notwithstanding he failed not to advise Gregory, that he should descend of his own accord from so high a Throne, whereinto he had entered by a negative and unlawful w●y Gregory obeyed one so sincerely admonishing The other two were removed by force from this Sea. Which done, johannes Dominicus the purple Senator, endeavouring to reduce himself also into order, went to the Counsel of Constance, To reform put off his purpose for another that should be more worthy, and placed himself below Bishops. See, how many ways and how happily a right intention triumphed over ambition. Herod because he was so ambitious, therefore also so troublous. If a man had blowed into his ears day and night, that the Messiah was borne, but nevertheless would do not the least hurt, nor that he came to take away Kingdoms, but to give; Notwithstanding Herod in this most troublesome state would have feared daily, nor cast any thing else in his mind then the speedy slaughter of the Infant King. But if one little vein of Herod had flowed with a right intention, he would have reasoned thus with himself: If the Child be borne which is the Messiah and Christ indeed, God will be with him; but if otherwise, I trust God will stand on my side. But the wicked King gave place to no such honest thought, his mind run upon this one thing: Let this Child die, let him die; and although I must stab him through a thousand, Smite although through fourteen thousand bodies, let him be stabbed, let him be slaughtered, let him die. That so many Children were slain, is the assertion of the best authors. And yet covering this Parricides mind with such pious words and countenance; That I, saith he, may come and worship him also. The first sign that betrayed evil thoughts under a fair spoken tongue, was disturbance. And when Herod had heard these things, he was troubled. Secondly, And when he had gathered all the chief Priests, and Scribes of the people together, he demanded of them, where Christ should be borne. What was the intent of Herod in this? To know the place where the Child was borne. What hurt I pray is this? This forsooth, because there is no good at all therein. To desire to know, is of itself indeed, as they call it, an indifferent intention, which is neither good nor evil; hereunto if an evil action be joined, ne●ther of them can be termed good. And why would Herod know the Country where Christ was borne? whether that he might salute, present gifts, adore him? That he might murder him. This was his mind, this was his intention. Thirdly, Then Herod when he had privily called the Wise men, enquired of them diligently what time the Star appeared. Neither is this a sign of a good intention. To call the Wise men, was no evil; to call them privily, was little goodness, and next door to evil▪ For every one that evil doth, hateth the light, neither cometh to the light, lest his deeds should be reproved. john. 2.20. This is a sure sign of no good meaning in any one, if he labour so much to hid, cover, keep close a thing, that it may be no ways known of others: this: person hates the light, and desireth that not himself, but his faults may lie hid. Many things without question are done in private, which are never so much as spoke of; the Court hath her secrets, and so the Camp, and yet in these very places, no body feareth to have his witness, if he know it to be necessary. How much alms is given privately by some, when the Author is known scarce to one, many times to none? Religiously this, holily, and to the mind of Christ. If yet they which give, did understand it to make for the greater honour of God▪ that they should be known, it is like they would not suppress these speeches: I am the man, it is I that give. Vices are not after the same manner: for there are private places and corners, where they play, where they drink, where they steal embracements▪ where they take unlawful pains. These fly Merchants, these Players, these good fellows, these Lovers will be known by no means. What Orator can persuade such as these? 〈◊〉 will b●e for God's honour that it should be known, who they a●e themselves, and who their companions They hear nothing, but they bind every one with threatening, either hold thy peace, Aut file 〈◊〉 peri. or pay dear for it. There is none of them from whom thou canst wring this speech: I am a Gamester, I am a Companion, I am a Wencher, and a Spendthrift. These things use to be done by stealth & privily. But this same privily, is an evident token, that all these things are done with no good meaning: Things carried in secret, are for the most part not without suspicion Herod therefore while he privily sendeth for the Wise men, Tecta p●●num●. suspecta. maketh himself openly suspected of an ill intent. From this corrupted root, there sprang up such branches. Whatsoever Herod did here, he did viciously. When the intent which goes before is perverse, every deed which follows after is naught. As soon therefore as he had privily called the Wise men, he enquired of them diligently the time of the Star, he sent them away to Bethlem, commanded every thing to be narrowly sought out, and tidings thereof returned him: all maliciously and with harm enough, for he added a most deceitful and wicked intention: That I may come and worship him also. Behold a Devil▪ but a fair one, and trimmed up in the habit of an Angel. An Angels Plumes O most subtle Fox! our Saviour not without cause gave that name to the Herodian breed. They trusted to cover a bloody, inhuman, mischievous mind with a Foxes cunning. wiliness But Herod's sacred Senators, and privy Counsellors, of what mind and intention were they? Of a divers: For when the Counsel was called out of course, it is credible that there were some of them which said: What Devil hath brought these Outlandish men from the East Country, as if we had not enough to do without them? You might have heard another say: I would have these Idolaters, to stay at home, and not come and disturb our peace. Another cursing them, said perhaps: Let these fellows go with a mischief, they have made us ashamed of ourselves. Must they know these things in Arabia, and must we be ignorant of them in judea? Others, a little more modestly: We own this out of duty to the King, to whom we have obliged ourselves for performance of this matter, therefore it behoves us to go to our Books and search, which is the native Country of Christ. But neither were these men of so praiseworthy an intention. For a good intention seldom puts men on, when force and necessity constrain. It is no virtue to say to him which gives a good thing in charge: I will when I needs must Indeed I will not, but I ought. Although we search Herod's Court all over, we shall searce find any right intention therein, and which followeth, no good action. For all those things, to come together, to inquire, to examine Books, to give answers, are a thing of policy, and indifferent actions, Adiaphorae whereunto if a good meaning be not joined, they obtain no heavenly reward at all. Moreover that disturbance of Herod, Perturbation consultation of the Rabbins, astonishment of the City, might have made those three Kings of the East very doubtful, have drawn them into error, and persuaded them to return without performing their businesse· For they had occasion enough to say, What children are we, & worthy to be laughingstocks for Kings. Behold in the very midst of judea, they know nothing of this King of the jews, whom we seek for, and we so rashly following a dumb star, Mutum ignem. forsaking our own Countries h●ve cast ourselves upon these foreign Coasts: we have troubled King Herod, and made work for his Counsellors of Estate, we have raised the City of Jerusalem to no purpose, wh●t vanity have we sought for by this journey? They let in none of these thoughts, they let in none; but with what foot they began, with what intention they set forth, with that they went on constantly, they gave no other answer to all men than this: We are come to worship him. If any one had questioned them in the Cave at Bethlem: Stable And what do these gifts of yours mean, what this humble carriage of men prostrating themselves, what this bowing of your bodies to the ground? they had never answered any thing else, than this: We are come to worship him, neither fear, nor force, or any necessity drove us hither, no hope of gain constrained us, this one business brought us out of doors. We are come to worship him. And what is he, O men, whom you are come to worship? The very same, say they, whose Star we have seen, whom the Stars obey, which hath brought a Torch for us from Heaven, him we are come to worship. Hunc venimus adorato. At length they obtained their end, and fell down flat and worshipped him. Every one might have said for his own part: I have not sought mine own glory, but his that is borne King of the jews; I give my mind to this, for that cause I undertook this journey, for this end I brought these Gifts: they had all one mind and one voice. We are come to worship him. Being brought at last, by the Conduct of a Star, to the meanest Cottage, to a house for Beasts, to a poor little Infant, nor having any God like Book, nevertheless They fell down and worshipped him. Behold, good Christian, what an evil, what a good intention teacheth: Behold how dissembling and fearful that is, how constant and erect this, and how both bewray themselves every way by their own marks! Discover Herod though he were an abstruse and concealed man, and knew how to dissemble his truculent mind in cunning!, yet he gave apparent tokens enough of his wicked intent. The three Wise men from the East did go astray something, when they sought Herod's lodging, but this very error proved some good to them, for their good intention, it was a help so to err. Whereas therefore they were carried to the Cradle of Christ new borne, with a very good intention, they had not only a star for their Guide, but also an Angel for their Guard, which most faithfully instructed them, carefully to shun their treacherous Lodging, not to return to Herod, but depart home another way, that they might not deprave the excellent intention, wherewith they came. Neither indeed did the Wise men follow the Star with any other mind, then that they would wholly submit themselves to his will and pleasure, which had sent the Star for their Conduct. This is a true, and pure intention indeed, To follow the Will of GOD in all things. Hereof a Divine of our Age: He which is so minded, saith he, that he desireth nothing else, then to fulfil the Will of GOD, God can never forsake that man. Tymp. in Spec. Epist. Signo. 117. A mighty promise. Le● this therefore be the intent of a Christian man in all things that he doth, to say daily to himself with a sincere heart: Lord, I do all things for thine honour, I desire to obey thy Will in all things, whether they be easy for me to do or hard, whether sweet or sour. I come to worship thee, not as Herod, but as the three Kings out of the East, I desire to adore thee Lord always, and in all my actions; for that cause I live, therefore I eat, drink, rest, labour that I may serve thee, please thee, obediently follow thy Will every where, always, in all things: will so live, so die. CHAP. XII. What we call an indifferent intention, what None. ALthough there be no voluntary Action, which is not derived from some Intention; for whatsoever we do willingly and wittingly, we do with desire of obtaining some end or other: notwithstanding we perform many things so doubtfully, most things so gapingly, loosely, and heedlessly, that in many things we may seek to have an adiaphorous or indifferent Intention, in most none at all. But what intention we call Indifferent, what None, now we will plainly express. It is called an ●ndifferent intention, or Adiaphorous, which in itself is neither good, nor evil, nor maketh any thing to honesty or dishonesty, and hath commonly mere natural Actions for her end, such as are, to eat, Go up and down to drink, to walk, to sleep. Seneca comes for a good light to this purpose, who in a plain Christian sense: Indifferent things, s●ith he, I term to be neither good, nor evil, as sickness, pain, poverty, banishment, death; none of these is glorious by itself, yet nothing without these: For not poverty is commended, but he whom poverty dejecteth not, nor ma●es him steope. Banishment is not commended, but he which taoke it not heavily. Grief is not commended, but whom grief hath nothing constrained. No body praiseth death, but him whose spirit death sooner took away then troubled. All these things by themselves are not worthy, nor glorious, but whatsoever virtue hath enterprised or exploited by reason of these, it makes worthy and glorious. They are placed between both: This is the difference whether wickedness or virtue lay hand on them. Senec. Epist. 82. Med. And that we may clearly know, what indifferent, what good, what evil is, Annaeus addeth. Every thing receiveth honour which had none before, when virtue is joined with it We call the same Chamber-light, which in the night is all dark: day puts light into it, night takes it away. So to these which are termed indifferent and ordinary things of us, Riches, Strength, Beauty, Honours, Rule: and on the contrary Death, Banishment, Sickness, Grievances, and other things which we fear less or more, either Wickedness or Virtue giveth the name of good or bad. A piece of metal which is neither hot nor cold of itself, being cast into the Furnace becomes hot, being thrown into the water grows cold again. Idem ibid. Therefore, only virtue is good, only wickedness evil. Indifferent things are neither good, nor evil by themselves: use giveth them their name, when either virtue, or vice comes to be joined with them. So Wit, Art Science, Health, Strength, Riches, Glory, Nobleness, be things indifferent, because they be natural, nor rise any higher than whither a good intention lifteth them, which also if she contains herself within the bounds of nature, nor mounteth up to God, continueth indifferent, and without reward. Hereupon to go, to stand, to sit, to run, to speak, to labour etc. are not good, no● gain the name of a good desert but only from a good intention, which extolleth a small action although the least and vilest, to a very high degree of honour; which that we may throughly understand, Lodovicus Blosius instructeth us excellently after this manner: Those things which are to be done (although when it behooveth us to take meat and drink, to give ourselves to rest, or to apply any other nourishing comfort to our bodies) let this consideration go before, that thou desire to do these very things purely for God's honour For even as a matter which seemeth of itself t● be weighty and of great moment, is wholly displeasing to God i● the intent of him that death be impure: so ad●ed which of itself is accounted poor and of no importance, death very much please the Lord, if the intent of the doer be right. And this can a good intention do, but an indifferent intention can do none of these things, but makes the action wherewith it is coupled neither worse nor better, as we will show more at large hereafter. That ●s called No Intention of us, when one doth this or that lightly out of custom, and proposeth to himself no end of his doing, and l veth as it were by chance▪ This is ● great abuse of life, and privy gulf devouring all our pains. Seneca most justly complaineth heretofore: And it must needs be, saith he, that chance should prevail much in our life, because we live by chance. As often as thou wilt know, what is to be avoided, or desired, look unto the chiefest good, and purpose of the whole life, for whatsoever we do, aught to be agreeable to that. None will set every thing in order, but he which hath already resolved upon his end. No body, although he have colours ready, will make a Picture, unless he know before hand what he meaneth to paint. Therefore we offend, because we stand all upon the part of life, but none deliberates upon his whole life. He ought to know what he Arrow: which will let fly his aims at, and then to direct and rule the Weapon with his hand. Our devices go astray, because they have no end, whereat they should be directed. Ignoranti quem portum petat, nullus suus ventus est. No wind fits for him, which understandeth not to what Po●t he saileth. Senec. Epist. 71. init. All very excellently; and he is truly ignorant to what Port he applies himself, which wearieth himself in vain with No Intention. Rudis indigestaq. moles, Where an action hath no sure end and scope, there is confusion, and a rude and indigest Chaos over all. God gave charge in times past. All the fat, saith he, shall be the Lords, by a perpetual Statute for your generations, throughout your habitations. Levit. 3.16. What marvel saith Isychius, that GOD so straight required the fat of the outward and inward parts: This fat is a Right Intention, to be directed to God in all things; God leaveth this for no body. But he which setteth no intention before his do, he takes away the best of the Sacrifice from God. Such a one as this, whatsoever he performs, he doth either out of inclination, or custom, for he knows not why he doth it, or to what purpose, or for whom. This sort of people are in a most miserable estate, which after a great deal of pains can hope for no certain reward. Who is more restless than Children at three or four years old? they run whole days to and fro, nor ever stand still long in one place: now they think they are riding, Play with than they toss a Shuttlecock into the air, anon they build houses, by and by they leap up and down upon stools so they weary themselves off of their legs, being never idle in nothing but idleness, and when they have worn out the whole day, and beat themselves out of play, at length wh●t is all their pains and weariness? t●ey have dealt with trifles, they have chased away flies, they have drawn water with a Sieve, they have sowed in the water, with baby-like and fruitless pains. Very like to these babies are all those, which govern their do with no intention, they scarce ever lay hold upon any great matters, or if they touch them, they run over them with a sl●ght hand, and rather nibble upon the top, then search to the bottom. Reach cunning. The Cloudy Satirist fitly enquireth of these people: Est aliquid quò tendis, & in quod duigis a●cum? An passem sequeris corvos testaque lutoque, Securus quò pes ferat, atque ex tempore vivis? Persius Sat. 3. What goest thou after with thy bended Bow? Or dost thou follow every wand'ring Crow? With Stones, and Clods, not looking to thy way, But stayest upon a course, that knows no stay? Hast thou any certain end whither thou referrest all things? or livest thou for a day without purpose, without providence, as nature persuades thee? Suggeste●● And what is that Carrier, who to one that asketh, Whither travelest thou? should reply, indeed I know not myself. O fools head return home, silly fool return, and think first whither thou goest, before thou goest forth. In this life, O Christians, we must not play the idle Gossips, and run a gadding whither our foot leads us: every hour must our last hour be thought upon, and journeys end, a Right Intention must be renewed almost every minute. Very great respect is to be had, how we affect things, whether for love of goodness, or of ourselves; to set forth naked works is nothing praiseworthy. And indeed where the intention is not right, there it is either evil, or none. The disposition which thou replenishest not with virtue, lies free for vices, even as a field which thou shalt cease to Till, for fear of over-loading it with crops, will of its own accord eat itself out with unprofitable weeds. So for the most part as soon as we cease, to do well, we begin to do evil. Hereof likewise exceeding well Seneca: Let us imagine some body, saith he, to do that which he ought: he will not do it continually, he will not do it equally, for he knows not why he doth it. Some things will come forth right, either by chance, or continual doing, but there will not be a rule in the hand by which they may be squared, which he may believe that the things he did are right. He will not promise himself such for ever, because he is good by chance. Moreover it may be Statutes will tell thee what thou oughtest to do; but they will not tell thee how to do, in that manner as thou oughtest: and if they perform not this, they bring us not home to virtue. He will do, I confess, what he is charged: but that is a small matter, because indeed the commendation is not in the fact, but in the manner how it should be done. Senec. Epist. 95. Med. Most excellently every way, and according to the rule of God's sacred Word. Truly the commendation is not in the fact but in the manner how it should be done. It is not sufficient not only to do, nor yet to do well, unless this very thing be done with a good intention. So much therefore let us account of a single eye at all times, and every where to lift it up to GOD But are we not often more foolish than every Child, whose sight faileth us in so great light, nay we make all things darkness to us, and by that means we see nothing at all, neither what is hurtful, nor what expedient; we run up and down all our life, nor stand still for all that, or set our foot the more circumspectly. But who knows not how furious a thing violence is in the dark? Impetus But surely we do it, that we may be called bacl the farther from home: and when we understand not whither we are carried, we run lightly hither and thither, at last any whither, with blind haste. God most faithfully warning us by the Prophet Aggee: Set your hearts, saith he, to consider your ways, ye have sown much, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink ye you, but there is non● warm: and he that earneth wages, earneth wages to put i● into a bag with holes. Thu● saith the Lord of Hosts, consider your ways. Agge. 1.5, 6, 7 Lo, how God presseth that matter: Consider, call your ways to account. How would he have i● thought upon, which way an whither we go; Lo how every where he requireth a good intention. Siminastit multum, et intulistis parum. But all that are negligent hereof have this lesson sun to them: Ye have sown much and brought in little. There be some that sow money, so much money forsooth they bestow upon their Table, so much upon cloth s and householdstuff, so much upon recreations, plays, banquets, so much also for the hearing of news, so much upon divers creatures, so much upon Books, which they neither read themselves, nor suffer to be read by others, but keep them as a Dog doth the manger. So much money they spend over and above upon fawning companions, jeasters, jugglers, Parasites, Fools; to say nothing of other base kind of people; so much also they lay out upon curious conceits, Devices and many times pernicious, so much upon other most idle fooleries, so much in conclusion they give away upon alms and benevolence, if so be th●t be done with a sound intention. These people believe it, sow very much money, thou mayst rightly say of every one of these, He hath dispersed, but not, given to the poare, but to them that were rich before; or he hath given to tailors, he hath given to Cooks, Comfit-maker Clawback's, morris Dancer Tale-carriers: he hath given to these, and those, and the other, that he might draw them to hi● side, that he might corrupt them and buy their mouths for himself. But what has he given wit● a good will to religious uses, so the maintenance of truth? O wretches I Ye have sown much and brought in little, because ye● have sown not with a due intention, hereupon your harvest is s● mean, so none: Ye have eateth but ye had not enough; ye hav● drank, but ye were not filled wit● drink. There be some whic● may eat and drink, there be● which may hear many and excellent things of Divine matters they are divers ways persuade to goodness: and as Cook's us● to do which serve in sometime boiled meats, sometimes roasted sometimes baked: now dry, now laid in broth; now cold, now hot and smoking, that they may whet the stomach to eat: so virtue must be commended with a lovely variety to these fastidious hearers of holy things, they hear, Mealy mouthed and as it were eat that they hear, they show themselves greedy, but presently they long for something else, they bury what they heard in speedy oblivion, and turn their mind another way: they become neither in better state nor stronger for it, for they give ear to sacred admonitions not with that intention, that they may grow better and more holy. O silly wretches! Ye have eaten, but ye are not satisfied. Ye have clothed yourselves, but there is none warm. There be some which now and then take virtue's part, they frequent the Church, they pray, they arm themselves with confession of their sins, with the Sacrament of the Eucharist, and yet are not warm for all that, partly because they direct not these things to God by a sincere and servant intention, partly because they presently expose themselves again to the cold; they are scarce gone out of the Church, from prayer, from holy duties, but they return to their former wallowing in lust, they take up their ancient course of cursing and swearing, they avoid no ill occasions; so they never put off their old manners, they stand still benumbed in their accustomed vices, as before. O silly wretches! Ye have clothed yourselves, and there is none warm. And he which earneth wages, puts it into a bag full of holes. God is most liberal in bestowing gifts, which we put up into our bag, but such a one many times as hath holes. Our mind like a bag hath so many slits, Grace's through which the gifts of God may fall out, as it avoideth not occasions, which invite unto wickedness. Bernard comprising all this daintily: He soweth much, saith he, to his own heart, which knoweth much of the divine Commandments by hearing, or reading but b●ing forth little fruit by negligent practising He eateth, and is not satisfied, w●ich hearing the Word of God, coveteth the gain or glory of the world. But he is well said not to be satistied, which eateth one thing and longeth for another, he drinketh, and is not filled, which listeneth to the voice of preaching, but changeth not his mind. Greg. l. 1. in Ezech. Hom 10. God in times passed to Ezekiel: Son of man, cause thy belly to eat, and fill thy bowels with this role that I give thee. Ezek 3 3. But what else, saith Gregory, are the bowels of the belly but the treasures of the mind, a Right Intention, an holy desire, an humble affection towards G●d, and pitiful towards our neighbour. Let us weigh, my beloved brethren, how godly this promise is. For many re●d, and are hungry, as soon they h●ve done reading. Many hear the voice of p●eaching, but go away empty after the hearing of it. Who see bowels are not filled, although their belly eateth, because though they perceive with their mind the meaning of God's Words, by forgetting and not keeping the things which they heard, they lay them not up in the bows of their hearts. Greg. l. 1. in Ezech. Hom. 10. post init. O poor souls! Ye earn wages, but ye put it into a bag with holes. Here the same Gregory: We see, saith he, when money is put into the torn bag, but we see not when it is lost out. They therefore which look how much they bestow, but weigh not how much they steal, put their wages into a bag with holes: because forsooth they lay it up looking upon the hope of their confidence, but they never look when they lose it. Greg. par. 3. Curae pastoral. c. 22. sine. Thus in conclusion we labour in vain, which take no care for the soul of labour, intention. We set the good which we do before our eyes, but we make no account of the right intention, whi●h we neglect: ●o we earn wages, and put it into a bag with holes. There is no more troublesome labour, then labour in vain, and without effect. No body would willingly lose their pains. Some forsooth labour like Asses, they take many and heavy burdens upon them, and place all the credit 〈◊〉 that, to undertake great matters: Issachar is a strong Ass etc. he bowed his shoulder to bear, and became a servant to tributes. Gen. 49.14. But these labour not for themselves, but others, when they want that intention which should commend their labour to God. Some moreover suffer like Martyrs, but it shall not be sung of them: The noble army of Martyrs praise thee, in Angli. Liturg. Te Deum. Men in a pitiful case indeed, and so much the more to be lamented as they be more in number. Ah, how many are there which make a great profession of bearing the cross, and yet go on scarce a foot in the way to Heaven, for want only of intention. They suffer mighty matters, but therefore because they are constrained to suffer them. They hang bacl for certain, they beat themselves miserably, they resist as much as they can, but because they cannot shake off the cross which is laid upon them, they go on in a recling manner. This is not to suffer for Christ; this is to row up and down in the air, to set in into a cold Oven, to build upon the sand Baalims' Priests what pains I pray did they spare, that they might excel Elias in sacrificing? They called upon their God from morning even until evening, continually crying out, Baal ●eare us, O Baal hear us etc. And ●hey leapt upon the Altar which was made. And when it was noon, Elias mocked them, saying, cry aloud. And they cried aloud, and out themselves after their manner with Knives and Lancers, till the blood gushed out upon them. 3 King. 18.27. Nevertheless there was no voice of Baal, no spark of fire, no success of the matter shown itself. Kindled The mad Priests should first have stirred up fire in their minds (as Elias d d) have roused their intention to God, and by this means they had called fire out of Heaven. The world as it were another Baal, doth trouble, weary, vex his own divers ways, these it draws to all wickedness, those to any slavery whatsoever. The wretches are disturbed with going, standing, running. They are exercised many times with odious, difficult, troublesome, wicked, mad, unworthy labours. Businesses They which serve the world, had need be able to swallow all kinds of invectives, reproaches, reprehensions, dispraises, bitter taunts, many wry looks: and as jugglers devour Knives by cleanly conveyance, so these are constrained to endure and take down whether they will or no many bitter and stinging words indeed. They have their detractors, corrivals, adversaries, malevolent and envious antagonists, yet notwithstanding they are driven to make low congees to them, to kiss their hands, to reverence them with a thousand ceremonies and pleasing gestures, or else to renounce the service of the world. Neither yet do they want cares, vexations, perturbations and troubles at home. All these things taken together would be like a fat Ox cut in pieces, so that fire were not wanting, so that a right intention like the celestial flame would lick them up. But now because many bear such things, but impatiently, they bear, 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 own and the world's sake, hereupon no desert or reward is to be thought of in this case: they beat the air, they sow upon stones, they deserve no favour from God. Of these people elegantly and truly Bernard: Woe be to them, saith he, which carry the cross, not as our Saviour did his, but as that Cyrenean another man's. For they are broken with a double contrition, which are of this sort, both for as much as they temporally afflict themselves here for temporal glory; and for their inward pride are dragged to eternal punishment hereafter. They labour with Christ, but they reign not with Christ. They drink of the brook in the way, but they shall not lift up their head in the gate: they mourn now, but they shall not be comforted. Bern. in Apol. ad Gul. abb. initio. So that reviling Thief was Crucified indeed by Christ, but he did not go with Christ from the Cross to Paradise. In like manner many take much pains, but in vain; sustain much, but also in vain: they exercise virtue likewise, as it seemeth, but all in vain, yea with loss, 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 Corn, these though they be loosed from their work, yet return of their own accord; they are already grown perfect in this labour, which also they enjoy, for thereby they fill their mouths full of Provender, and so willingly perpetuate this business, and put on the yoke again very easily. No otherwise do these Scholars of the world, whom Gregory notably setting forth: They willingly toil and moil 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 work? a mouth full of Provender, but not a purse so well filled with moneys. They be Heifers indeed taught to tread out the Corn, they labour like Beasts that draw or grind, or like blind horses in a Fuller's Mill, they are driven by one boy with a whip, and run all day. And whither do they come at length in the evening? they are in the very same place, because they go round in a Circle: so they which want a right intention, are stark blind, and make no progress at all in virtue this day: to morrow, the next day comes without any difference to them. These Oxen always plough in the same path, and have this labour for their pains, therefore they can expect nothing else from God. This is the cause why Paul so contentedly exhorteth: Whatsoever ye do in word o● deed, do all in the name of the LORD JESUS, giving thanks to GOD, and the Father by him. Colossians 3.17. The same Apostle as earnestly pressing it again: Whether ye eat, saith he, or drink, or whatsoever ye do, do all to the glory of GOD. All, all which must so eat, so drink, so do every thing else, that GOD may be honoured, no man hurt or offended. chrysostom explaining this precept of Paul: Although a thing, saith he, be spiritual, yet if it be not done for God's sake, it hurts him very much that doth it. chrysostom, Tom. 5. Orat. Calendis dictâ. And even as Masons do carry their Rule from Angle to Angle, so let that Divine saying of Paul be our rule: Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. Most rightly therefore Laurentius justinian: Let the first Word, the first Thought, the first Affection, sound of the divine praise; let it direct a Supplication enkindled with zeal to GOD. Just: de discipl. et perfect. Mon. c. 10. Fine. A thing well begun, is as good as half done. Dimidium facti, qui bene coepit, haber. The end of the first Book. The Second Book declareth who are both the favourers and foes of a good intention, but chief Vain glory, and rash judgement; the Signs, Practice, and reward thereof. CHAP. I. That a Right Intention is that good will commended by the Angels. GOod will, is the Soul of action, good will it never but rich, good will can do all things. The night which Christ was borne, Genij the heavenly ministers sung a wonderful Song on earth; they which heard these Musicians from Heaven were Shepherds; the Choir, Et in terra pax, hominibus bona volungat. the Field; the Song i● self, And in earth peace, god will towards men. Luk. 2.15. I beseech you, let us take so much time, as to inquire: this very thing of all those which dutifully stood about the strawen Cradle of Christ, what Good wil● is? Let us begin first to demand of the Angels themselves. O most pure and blessed Spirits, why do ye come down in troops unto our Cottages, what seek ye in earth that can be wanting in Heaven? we have no lodging worthy of you. To this our question, this is the voice of all the Angels at once: O mortals, we know well the condition and inhabiters of the place. Neither indeed do we seek famous adventures, rare inventions, exotic Arts, strange fashions, nor Gold or jewels by this our coming, but Good Will, which is more precious, and dear to us then gold, and all kind of jewels. And surely herein the Angels seem in my mind to have done so, as Great men sometimes use to do when they come in their journey to a poor Alehouse. For the t●pster when he seethe an honourable Baron, or noble Earl to be 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 drink in a readiness, but are without almost every thing else, and that indeed the manner of living in the Country is no otherwise: yet if he please to stay, at his Masters command he will be ready to bring forth whatsoever he hath in custody over all the house. Is M of The Earl courteously and pleasantly to encourage the man: I know, saith he, my good friend, what house I am come into; if thou shalt bring me a couple of Eggs and a cup of thy Beer, thou hast provided enough for this mean; neither did I come hither to feast myself, an unknown Guest that desire to be private, and to leave thee the richer. Dost thou like this? The Host full of joy, and with a cheerful countenance: What else, saith he, O my Lord, what else but this, with all my heart? Charge, call, command; I, and mine will do what you require to the utmost of our powers. This forwardness of mind, this most ready will, the Angels those great Powers from above did seek in this inferior world, and that for our profit, Pax Hom. bonae voluntatis. that they might leave us fare richer than they found us. And in earth peace, good will towards men. So Otho the Emperor taking occasion to visit Romualdus, would not only go into his Cell, and taste of his victuals, but also in his poor and hard Bed would so great a Majesty lie. Hier. Plat. l. 2. de bon. stat. rel. c. 37. So other Kings and Prince's turning sometimes into most desert Cottages, have made use of the fountain only, and bread almost as hard as stone for their Diet, not without pleasure. And so Angel's delight amongst us, is good will, and a right intention. But let us inquire of joseph also, with what intention he came to Bethlem. O religious Housholder, most chaste Joseph, what seekest thou in this journey, so long, so difficult, especially the time so contrary? why travelest thou to Bethlem? all the Inns every where are taken up, not so much as a corner is empty for thee, thou art every way an excluded man; thou mayst go to a thousand houses to look bed and bo●rd, a thousand bars will keep the doors shut, none will let thee and thy wife come in: Therefore rather go bacl again, and dwell at Nazareth. Here no body will bid thee welcome, much less entertain thee with a cup of Wine. joseph full of most holy resolution: It is no matter, saith he, that no habitation of men is free for me, therefore we will make hold with Cattles, neither truly did we take our journey hither, to dwell conveniently and at ease, but that we might obey the divine pleasure, we bent all our mind to this, that which we seek, is obedience, thither will we follow, whithersoever the Will of God shall call us But by your favour, Threshed O good joseph, you seem to be beside the matter: Thi● is not the Will of God, but the pride of the Roman Emperor. It may be Augustus Caesar desired to know his strength and power, therefore he troubleth all Kingdoms and Provinces, that he may understand how great he is, and be more proud by this occasion. On the contrary joseph: God, saith he, findeth this very pride of an Idolater, to be a fit instrument to accomplish his own Will. It is the Lord: let him do what seemeth good in his fight. 1 King. 3.18. Forasmuch therefore as Augustus Caesar, the supreme Magistrate, hath by God's Providence made a Decree throughout the whole World, that every one should repair to the City of their own Tribe: therefore we also undertook this journey, that we might show our obedience to this Edict: This is mine, and the Virgin's intention committed to my trust, which we can as conveniently perform in the poorest Cottage, in the vilest corner, in a Stable, as in the Palace of King Herod, or Annas the High Priest. But ask we likewise the Blessed Virgin herself concerning the same matter. O most Blessed Virgin, if I shall call thee the Mother of God, Give thee all due praise I shall lay all praise upon thee. Thou art that truly worthy Mother, at whose maiden Travel the Angels should descend from Heaven. What I pray, divine Virgin, look'st thou after in the native place of thy Lineage: or art thou ignorant? there is none acknowledges poor Kindred. And it is much to be feared lest thy journey be taken in vain, for the richer sort of David's stock have taken up every Inn of the City before hand: you must either live abroad in the streets, or else return. Never think that those that be of your race will give place to you, there is none of them will come to see you, we will send meat and drink to entertain you, which will bestow any honour upo● you. None will be known 〈◊〉 your alliance, all courtesy banished from hence already nor any little Inn will receipt you: They which be poor as despised, though they be nev● so good. Mortuus vivos frequentat, pauper inter divites. A●d it is truly said: poor man amongst the rich, com● as welcome as a Ghost to the ving. Vet. monast. Trochaic. Wherefore, O most entire Virgin, ●ther the open street must be t● house, or thou must take the sa● way again, which thou came Hereunto the Childbearing Virgin: My joseph, saith she, and seek not after our Kinsfolk, a● the honour of our Parentage, 〈◊〉 a convenient place to lodge i● but the one and only Will God, which God hath declar● unto us by Augustus Caesar. B● O most blessed Mother, g● leave to a word, this seemeth 〈◊〉 to be the will of God, but of man which is an enemy to Go● for that the poor are burdened miserably and without cause done by command of Cyrinus t● Precedent, Wearied this is the man which disquiets and disturbs all Syria, this is he which calleth all men hither, and thither out of their dwellings. Whereunto the Virgin: But who, saith she, hath permitted Cyrinus to do that? I may think, say I, Augustus Caesar. The Virgin again: Hath any permitted Augustus Caesar? God verily, I have answered. Here at last the heavenly Virgin: Therefore saith she, we follow God's permission of this man, we obey his pleasure, with this intention we undertook this journey: We are not troubled with conceit of our Inn: God will provide. Gen. 22.8. If men deny us place, perhaps beasts will not refuse us. God's Will be done. But let it please us, to inquire this of the most divine Infant himself. O Infant wiser than any Solomon, O king of Angels, what seekest thou, may we presume to ask, amongst poor exiles which thou mayst not find a thousand times better among thy Citizens the Angels? What does it please thee for thy mind sake to taste of strange and country far, what does it delight thee to change thy Heavenly Tempe for this most horri● wood? Rude forest. O Lord, the world doth not know thee, and unl●sse tho● discover thyself some other way it will tread upon thee with al● kind of contempt. Hereunto th● child Christ, either with a sign only of his eyes, Nutu Wink or with tear alone, gave answer enough t● this sense: I seek not honours nor pleasures, nor desire any daintin● of Diet, My meat is, to do th● will of him that sent me, that may perform his work. joh. 4.3 It will be easy for me to want a other kind of meat, but that mos● pleasant meat, that meat whic● is truly mine I long for with 〈◊〉 greediness, this I seek: this is 〈◊〉 end, this my intention. But as no● ye see me lie in the Manger, 〈◊〉 one day ye shall see me upon t● Cross. And all this shall be do● according to the rule of my Father Will. For as now my Father useth the pride of the Roman Emperor and discourtesy of my Kindred to that end, that I may be thrust low into this filthy Cave, so he will use the envy of the Hebrew Priests, that hereafter I may be lifted up upon an ignominious piece of wood. My meat is to do the Will of him that sent me, because I seek not mine own will, but the Will of him that sent me. joh. 5.30. Because I came down from Heaven, not to do mine own will, but the Will of him that sent me. joh 6.38. This is the answer of Christ to us. What therefore is that Good Will, whereunto the Angels give a blessing of peace? Saint Leo very rightly to this demand: A Christians true peace, saith he, is not to be divided from the Will of God. We must say unfeignedly every hour: Thy Will be done, O Lord, both in me, and in all men most perfectly, at all times, as it is in Heaven. This, O Christians, is Good Will, to desire this one thing in all things with all the heart: O Lord, thy Will be done. This Will, this intention of mind the Angels commend. Truly hereof Saint Gregory: No richer thing, saith he, is offered, then Good Will. Hom. 5 in Evang. This will begets true peace. This will the Shepherds brought along to the Cradle of Christ. They would go and seek, they went and sought out that very Infant, whom the Angels persuaded them to seek, from hence grew their mutual consultations: Let us now go even unto Bethlem, and see this thing which is come to pass, which the Lord hath made known unto us: And they came with haste. This will that most crafty Fox, Herod the Ascalonite wanted altogether, which promised that he would both come, yea and worship him also. Forsooth he had come to cut the Child's throat, not to kiss his knees. Lastly, in this good will and Right Intention consisteth true peace and quietness. Do whatsoever thou canst, O Christian, thou shalt find a thousand troubles in all things else? there is nothing any where so quiet as it should be without this good will. Distemper and innumerable disturbances by the body, by the mind, by friends, by Kindred, by Children, by Subjects, by Servants, by Office, by Business; troubles at home, abroad, at Church, in the world, in the waters, in the woods; troubles in recreations and pleasures themselves, abundance of troubles will environ thee on all sides. And though thou composest all things for peace, notwithstanding thou shalt find peace no where but only in this good will, which tieth itself to the will of God in an insoluble Band. And this is Heaven out of Heaven, or the gate of Heaven. Entry Peace to men of a good will, good, constant, safe peace; true peace, and that none needs to repent. One may use that speech of the Vulgar in many other things: I had rather have a good quarrel then an ill quarter: A good staff than an ill stool if the spirit will make a league with the flesh, obey the lusts thereof, cover every fault of stubbornness; a very bad peace, and fare worse than War and discord. Therefore there can be no good or safe peace to any, but only to men of a good will and Right Intention. CHAP. II. That the deed of a Right Intention can be recompensed by God only. Act THe rule over the Celestial Spheres and Stars, over all orders of Angels, doth not equal the dignity of an Action coupled with virtue. For example, a half penny given to a Beggar, but with a sound and right intention, how highly suppose you, is it esteemed in Heaven? Put all Kingdoms of the world together, both Turkish, and Indian, and Persian; Spanish, and French, with all their wealth, yea with all their pleasures, and yet thou hast not pitched upon the full price of that half penny. The reason hereof is most evident: all those things as they had a beginning, so they shall draw to their end, they are kept in with close bounds on both sides. But that half penny bestowed upon a poor Beggar hath amounted to an eternal value. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 2 Cor. 4.17. What canst thou call less, then that which is light and but for a moment? So one sight for God, one groan in earnest for our former offences, a cup of cold water offered to the thirsty (can I speak any thing less● 〈◊〉) do obtain an eternal reward, Meaner and great above all measure: The woe ke an eternal weight of glory. The gold of all the Kings in the World brought together into one place, may all be easily examined by the Scales in the space of a week, nor indeed can it make an infinite heap: But now that increase or a half penny, which we spoke of, cannot be weighed throughout all eternity, it is infinite. But how comes it to pass that this half penny is so precious? By the grace of God, Et cum Deus coronat merita nostra, nihil aliud coronat quam munera sua. which August most truly affirming, saith: Grace only worketh all our worthiness in us, and when God crowneth our deserts, he crowneth nothing else then his own gifts. Aug. Epist. 105. ad sextum. The grace of God maketh a marriage between God and the Soul. Assuerus the mightiest of Kings, which was Emperor of an hundred and seven and twenty Provinces, was yet pleased to take Hester a poor Orphan maid, the kinswoman of a captive jew to his wife, and made her a Queen: Nor inquire thou the cause. This was his pleasure. Who now can deny the Children of Assuerus and Hester to be Heirs of the Kingdom. Our Soul being most poor of itself (when as we are not sufficient of ourselves to think any thing as of ourselves, 1 Cor. 3.5.) yet God makes choice of her for his Bride through the admirable benignity of his grace. From hence the Inheritance of a Kingdom is derived to our Children, that is, to our actions, from hence we shall hereafter Be partakers of the divine nature. 2 Pet. 1.4. For the spirit itself beareth witness to our spirit, that we are the Children of God, and if Children; then Heirs. Rom. 8.16, 17. Therefore GOD only can fully pay the reward of that half penny which we said, nor will by any other payment, but himself. 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 thanks for you, making mention of you in my prayers, That the God of our Lord jesus 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 enlightened: that ye 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 wisdom and revelation, how that such a reward is assigned by God to every right action, as all the wisdom of Philosophers cannot comprehend. Whosoever shall give to drink to one of these little ones, a cup of cold water only in the name of a Disciple, verily I say unto you he shall in no wise lose his reward. Mat. 10 42. The Lord proposeth here the most despicable persons, and the meanest thing, a cup of water not warm, for it could not be warmed without cost, but cold as it runs out of the spring. He shall in no wise lose his reward, which may rejoice him for ever. They were very great gifts which two Kings did promise, but amongst their cups. Assuerus in the heat of wine: What is thy Petition Queen Hester, and it shall be granted thee? and what is thy request, and it shall be performed even to the half of the Kingdom? Hest. 7.2. Herod assured the same in a manner to the Damsel which danced before him: Whatsoever thou shalt ask of me, saith he, I will give it thee, though it be to the half of my Kingdom. Mark, 6.23 Behold here the greatest gift of a King, the half of his Kingdom, but such as shall not endure. God who is a more bountiful King, is ready to bestow his whole Kingdom which shall never have an end, even himself, for a reward of the least good work that can be, of one half penny. He hath called us unto his Kingdom 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 fruits of the ground, by his Ministers the Angels. But hereafter, When he shall have put down all rule, and all authority and power, 1 Cor. 15.24. than the Ministeries of all created things shall ce●se, than God shall exhibit all kind of pleasure, to the blessed in himself, for a reward of their good deeds. He shall be all in all. Therefore Saint Chrysostom judgeth him to be a cruel tyrant against himself, which can be contented with an other reward, than God. Chrysost. Hom 21. in Mat. And surely such a one as this is more foolish than he, which exchangeth the noblest Diamond for five farthings, or a few Apples. If therefore for every good action there be a reward decreed which is infinite, eternal, inexplicable, God himself: or that I may speak more plainly, if for every, even the least good deed an everlasting Guerdon is to be expected: no marvel then that Steven would not sell his stones neither to vain glory, nor to violence, nor to any of those Huckstresses, for none could pay a price worthy of them, but only the Father of that Infant, whose Cradle was the Manger and Straw at Bethlem. But we most silly Babies (I have said little) most cruel tyrants against ourselves do sell so many worthy deeds for a poor apple, for an Oystershell, for a broken piece of Glass, or a few painted trifles, yea for the short smoke of a little glory, for the light breath of favour, either to the eyes, ears, or tongues of those whom we desire to please. Thus all the wages is, to be seen, to be heard, to be praised. How truly Saint Gregory: He that for the goodness saith he, which he showeth, desireth the favours of men, carrieth a thing of great and mighty worth to be sold for a sorry price: He asketh the rate of a little transitory speech, for that whlch might gain him the Kingdom of Heaven. Greg l. 8 Mor. c. 28. ad finem. For that cause Saint Paul so seriously exhorteth, saying: Servants obey in all things your Masters according to the flesh, not with eye service as men pleasers, but in singleness of heart fearing God. Whatsoever ye do, do it hearty as to the Lord, and not as to men, knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord. Christ. Colos. 3, 22. Therefore let us especially take heed of this, that we go not about to approve our endeavours unto men alone, and serve their eyes and presence only, but rather fulfil all the parts of our duty with a certain singular Candour of mind, coupled with the fear of God. In which respect whatsoever we do, let us do truly and hearty, certainly persuading ourselves, that we perform service not to men, but to God, the Author and Lord of all good things. And because we ought to be sure and certainly acquainted, that the everlasting seat of the blessed is proposed as a Crown, reward, and recompense to our labours and good endeavours, it is very meet, that all our intention be directed to Christ only, that these eyes of ours be bend 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 Devil. THat apocalyptical Angel Saint john, saw a woman clothed with the Sun, shod with the Moon, crowned with Stars, and this woman in travail. Before her stood a Dragon with seven heads, waiting while she brought forth, that he might take away her Child and devour it. But he waited in vain 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 Wilderness, where she had a place prepared of God. Apoc. 12.5. So the hungerbitten Dragon was deceived of his booty. It is wonderful to be thought, how much the Devil that wakeful Dragon laboureth, what subtle devices he useth about this one thing, that he may turn a good intention into an evil or unprofitable one: here the gaping Beast waiteth, whiles the young one is brought into the world, that he may presently devour it. Christ had scarce given a new Charge to Peter to execute his Office, when straightway Peter turning him about, said: Lord, and what shalt his man do? joh. 21.20. O Peter what I pray do these things concern thee? have a diligent care of thyself, look to thyself. There is one which lies in wait that he may interrupt the course of thy duty: What is that to thee, follow thou me: Let thine eyes wait upon mine, let thy feet cleave close to mine, follow thou me. That therefore we may defend a good intention from the power of this seaven-headed Dragon, we must now unfold the vision of Saint john, and show withal, how diversely, and how solicitously the evil spirit bestirs all his veins in this matter, that he may either take away or corrupt a Right Intention. The woman which john saw great with Child, signifieth the Soul, which is in favour with God. All things do service to this Soul, the very Stars wait upon it, the Sun and the Moon obey it, Transcription. Heaven is made subject unto it. Such a Soul is never but in travail with good desires, of serving God more faithfully and respectfully; neither only is she in travail, but hath issue also, and brings her holy purposes to effect, she is happily delivered, and gives the world a fight of most excellent deeds in all kinds. And as a great-bellied woman is of a very dainty stomach, and loathes many times those things that before seemed mere Honey to her, and longs for those that before were in her conceit like gall: So the mind of man great with chaste desires, abhorreth all the pleasures of the flesh, all the world; but in the mean time it embraceth all adverse things whatsoever, and the whole provision of patience with great affection. Hear the seaven-headed Dragon watcheth, and layeth wait every moment, that he may infect that mind, either with secret pride, or subtle avarice, or blind envy, or privy luxury, or again with godliness, but glozing, or with any other faire-seeming, but sinister intention. So the Hell-armed Serpent stands gaping before the woman, ready to be delivered. What therefore must the Soul do in this case, if even by the least token a wrong intention bewray itself, what resistance must be made? Let the Child be snatched up to GOD and to his Throne, let the intention advance itself to the Creator by these wings of prayer. My Lord, I have done, and am about to do this for love only of thee. And let the woman fly into the Wilderness. Let the Parent of this Child say: I desire not, my Lord, to be seen to be known, I affect not to be praised: I will not have it proclaimed in the Market, I will not have it commended for a mighty and rare thing, I would have this done so, as if I had done it in the remotest desert, in the most desert Wilderness: So thou, my GOD, knowest it, as thou knowest all things: thou only art a Theatre large enough for all my actions. Cornelius the Centurion, that approved Soldier to God above, sent all his Sons and Daughters, that is, all his good works before him into Heaven. Therefore the Angel most courteously spoke unto him, saying: Thy prayers and thine almsdeeds are come up before God for a memorial. Acts 10.4. For he was a devout man, and one that feared God, and prayed to God always. Thus all his Children were caught up to God, and to his Throne, that Stygian Dragon being deluded, which exceedeth all Thiefs, Pirates, Robbers by many degrees. For this roving Thief is never but in hand with his wiles, he observeth a Traveller before he passeth by, and also in his very passage. The Devil is weary of no labour, many times in the beginning of an action, sometimes in the middle, very often in the end he endeavoureth to pull a Right Intention in pieces, which Gregory eloquently setting forth: For we must understand, saith he, that the old enemy pursueth our good works three manner of ways, that the very same thing which is done right before men, may be spoilt in sight of the inward judge. For sometimes in a good work he polluteth the intention, that every thing which followeth in action, may for so much not come forth pure and clean, as he distempers it in the very Original. But sometimes he is not able to corrupt the intent of a good work, but opposeth it in the action itself as it were by the way side, Subiuncto latenter vitio, quasi ex insidiis perimatur. that when one makes account he goeth out more secure, by setting vice privily to dog him, he may be killed as it were by treachery. But sometimes he neither corrupteth the intention, nor supplanteth by the way side, but entraps a good work in the end of the action, and how much farther he feigns himself to be gone from the house of the heart, or the passage of the deed, he waiteth so much more craftily to disappoint an action at the journey's end: and by what means he makes every one that is not wary secure by thinking him fare enough off, thereby he suddenly runs them through with a harder and more incurable wound. For so he contaminates the intention in a good work, because when he perceiveth the hearts of men easy to be deceived, he presents the air of transitory favour to their desires, that in these things which they perform right, they may be inclined by the strength of intention, to covet base matters: whereupon it is rightly said by the Prophet under the similitude of judea, of every soul which is caught in the trap of a wretched intention. Facti sunt hostes eius incapite. Her enemies are the chief. Thren. 1.5. As if it were apparently said: When a good deed is undertaken not with a good intent, the adversary spirits are chief over it from the very first thought, and possess it so much the more fully, as they have also dominion over it by the beginning. Greg. l. 1. Mor. c. 19 initio. Yea, as chrysostom hath moreover noted, The Devil sometimes by an evil intention distaineth works even now already committed to God's custody. Laid up in And if he be not able to hinder a deed by casting difficulties before it, he provoketh the intention, and endeavoureth to defile it. Nor yet doth his policy prevail; he sets upon it with divers engines to disturb it. Meither so indeed doth he effect what he would? he studieth to pervert the end of the action. Chrysost. Hom. 1. in illud. vidi dominum. Horace telleth of a most importunate fellow, whom that he might send away from him, he pretended divers businesses to be dispatched here and there. — Vsque sequarte: Nil habeo quod agam, et non same ●iger: usque sequar ●e. But he most importunately answered this one thing, I will ever follow thee. I have nothing to do, and I am not idle: I will ever follow thee. Horat. l. 1. Serm. Sat. 9 So the Devil which hath nothing else to do, then to impugn and vex us, and is truly no sluggard, He like an individual companion, continually mutters that— I will always follow thee, ever and ever will I pursue thee; ever will I hold and follow thee close: I will not be quiet, I will not cease, I will not give over, till I turn aside thine intention another way, that it may not go so right to God; I will ever follow thee. Surely he doth so, whom he cannot delude by vain glory, them he deceiveth by anger, or by sorrow, or impatience, or else by joy, or immoderate desire, or too much longing. There be a thousand ways to hurt. If pains succeed ill, it puts out of courage: what will be said of the matter? thou shalt be nothing esteemed, thou shalt be a laughingstock to all, this will certainly be great hurt to thee. But if the matter fall out according to wish, Hellish the Orcinian Fox is at hand again. Behold the practitioner, behold his device! very well, excellently, passing well, he could not have done better, what has this or that man done like it? there is none that can come near this deed, all men will commend it. So the blind body seems such a proper fellow in his own conceit, pleaseth himself so admirably: he carries his ears listening every where like a Boar what people think of him, to hear how they praise him: forsooth it is a great matter in the sorry judgement of the man, and a brave thing to be pointed at, and have it spoken, Et pulcrum est digito enonstrari et dicter hic est. Top this is the man. Pers. Sat. 1. v. 28. O poor Soul! His enemies are the chief, indeed. The beginning and head of a work is the intention. The Devil aims at this mark, he throws right against this forehead, as David did to Goliath. If this head be hurt, if a good affection to God be corrupted or extinct, all the rest of the building tumbles down. David greatly rejoicing that he kept this head safe: O Lord God, saith he, thou strength of my health, thou hast covered my head in the day of battle. Psal. 140.7. Pliny reporteth, that the Pelican a most crafty bird, lives by roving upon the waters after this manner: She flieth unto those birds which swim in the Sea, Dive, dip themselves and catcheth at their heads with her Bill, till she plucketh up her prey. Plin. l. 10. Nat. Hist. c. 40. Righteous men not much unlike to birds, have their habitation indeed on high, but they fly down to the waters for their food, and dip themselves therein: they refuse not to undergo cares, vexations, labours, divers troubles; they carry these waves upon their backs, for no otherwise are good works made evident; there is need of sweeting and industry. No body endureth want with virtue, unless his body feel it. No man prayeth so as he ought, unless he watch, and excite his mind to attention. In this manner the godly get the nourishment of their souls. But the Devil, like a Pelican assaulteth the head of these birds, Intention. Doth he see one praying? he plucks away the rule of a right intention, and, many, saith he, look upon thee; let them go now and say if they can that thou art not a lover of Prayer. Does he see money in the hand for the poor? he snatcheth away the eyes after spectators of the alms, or draweth the ears to the beggar's importunate cries, that whiles he gives alms, he may give a reproach with it, and say look here shameless Dog, cease to bark. Most men will proclaim every one his own goodness: but a faithful man who can find? Prov. 20.5. Doth he perceive in thee some charity, patience, obedience? presently he seeks letters of commendation, he takes up the least words of them that praise thee, and drops into thine ears: lo, thou art of a good report, thy submission hath pleased this Lord; in good troth this is to be reckoned among thy praises. This hellish Pelican fasteneth a thousand such gripes, whilst he wounds the head, Till and kills a right intention. Therefore in all actions, let that be diligently observed of the mind: To God, and to his Throne. Otherwise we shall not escape the Stygian Pelican, unless every one of our Children, ●ll our good actions, be caught up to God, and to his Throne. It is to be admired which is remembered among the acts of St. Severine Bishop of Coleine. (Surius Tom. 5. die 23. Octobris. Severinus flourished about the year 40●) There was in the time of Severinus the Bishop an Hermit descended of a princely stock, brought up in his youth to all kind of delights, who when he was grown of ripe years for a wedded estate, took a Bride not unequal to him in means and blood. And now Hymen sounded over all the Court, and now the nuptial Bed called upon the new married Couple, when ●n a sudden the Bridegroom being taken with great fear, saw a young man in a most beautiful shape standing close by his side, which spoke to him with a cheerful Countenance, and said: If I should surely promise thee greater d lights, Betrothe thee with and fare more illustrious beauty, wouldst thou follow me whither I go? I would, saith the Bridegroom, if thou promise things excelling these To whom the Angel in a man's shape: More than this I promise thee, saith he, heavenly delights, and immortal glory, if so thou be a man, and knowest how to contemn these in respect of those. The Bridegroom forthwith filled with greedy ambition to enjoy these promises, and taken with love of the promiser: Surety Behold the man, saith he, pass thy word, and lead me whither it listeth thee, I am ready to follow. He said, and did it: neither earned away any thing else with him of all his treasure beside a wooden Bottle. The Angel having brought him following so courageously into a place remote from all company of men: Here, saith he, be free to God and thyself: forbear to care for any thing else. So withdrew himself out of sight Upon this Stage did this new Actor play the part which he undertook exceeding well a long time, where God and Angels being Spectators, he followed his austere course of life very close for divers years together, exhaust in a manner with continual prayer, watching and fasting. At length a desire invaded the men to know, who should receive an equal reward with him in Heaven, for he l●●d a life almo●● imitable. H● was answered from Heaven. That the Bishop of Colein should be like him in the year of the B●●ss●d The Hermit wondering at this equality of reward in such an unequal state of life, H●e beseecheth therefore very earnestly, that this man may be showed unto him. Might h ve a sight of And without delay, he very same which h●d conducted him thither, stood before him, and shown the way whereby he should c●me to the very pl●ce where this Bishop was. The Hermit thus instructed, upon a solemn day came to Colein, and was present at divine Service, after Church he was admitted into the room where the Bishop dined, to look on. Here the Anchorite saw a feast, although not according to the profuse Genius of our Age, Genium saliare. yet sumptuous and liberal. This the Bishop gave to the chief men of the City of Colein. The plenty of Dishes, the variety of dainties, the great richness of Plate to serve in, was in that age accounted an example of rare prodigality. Here this same devout Spectator began in mind to confer with himself: Have not I therefore with my Can of water, saith he, with a piece of dry bread, with unsavoury roots and herbs, by daily fasting, almost continual prayers, and forsaking all this bravery of mine own accord, deserved more favour at God's hands, than this Bishop in so great excess? What do I, if I do no more, than this prelate which aboundeth so much with riches and delights? O my very good Anchorite, thou mayst reason perhaps discreetly, but not holily; hear I pray, and suffer an answer of the Angel that guideth thee, whose words are these: This Bishop, whom thou seest, is less delighted with all his pomp of dainty Dishes, than thou with thy wooden Platter. Understandest thou this? That man is truly great, which useth earthen Vessels so, as if they were Silver, and useth Silver so, as if it were earth. Sen Epist. 5. Here the discreet Palmer acknowledged, how that God would weigh not so much the deeds, as the intents of the doers, nor value how much every one did, as with what respect. Right so it is:— Qui quid agant homines, intentio judicat: Omnes. Intention is the judge to try, What all men do, when, how, and why. And lo, how the Acherontic Pelican, could not by all stately abundance extort from Severinus, his Love and good intention to God. This Bishop of Colein sent all his Actions, as it were his Children before him, to God, and to his Throne. And in this Stratagem, he delivered from that most watchful Dragon, whatsoever piety he exercised. But whom may we find imitating it? It shows rare virtue indeed, not to be corrupted in the midst of riches, and pleasures, when the most rigid poverty that is, may find some occasion or other to offend a good meaning. For this other which betook himself to the Wilderness, being every way else an holy man, and of a most commendable life, nevertheless had let fall some of his good intention, and better affection into his wooden Tankard. We do after that sort even in the smallest things, let go or gain no small mat●er, according as our intention leaneth either to the Creator, or things created. Satan hath very many snares and almost not to be descried, which he placeth closely under foot to entrap a Right Intention. Our dainty-mouthed senses, and too much self-love offer themselves of their own accord to be entangled in these Nets: it is sweet to them to be so taken. What action soever therefore of ours is not at the very first sent up to God, and to his Throne, is presently caught and devoured by the most nimble Dragon. The Hebrew Prophet Ezechiel, saw four living Creatures, whose wings and heads were lifted up towards Heaven: Their faces and their wings were stretched upward. Ezek. 1.11. The upright both looks and flight of these Creatures, put us in mind of no other than th●s very thing, that nothing whatsoever is safe enough from th●t Dragon, which flieth not up instantly to God. It perisheth, Preserveth whatsoever withdraws not itself by this means from the Dragon's claws. Thereupon Richardus Victorinus calls him, which performeth good works yet with an ill intention, a murderer of his own Children. Here we meet with two things worthy to be noted. Let the first thing in question be, wherein doth the sap, kernel, strength and force, Nervus. Main drift or the Master-veine of a good intention consist? whereat must we principally aim in this point, or what man ever had a good intention indeed? Christ the repairer of mankind, of whom his Father pronounced from Heaven: Hear him. Mark, 9.7. This Master of ours, had chief three intentions. The first was of Obedience. This Commandment saith he, have I received of my father. joh. 10 18. For the first moment that he put on man in the Virgin's Womb, his Father's Sentence was objected to him. Thou must be Crucified, thy Father gives such charge. Christ most obediently submitted himself to this Decree of his Father. Hereupon it may be truly said, The Saviour of the world did hang upon the Cross four and thirty years. For the intention of Christ went all his life long toward the Cross, did cleave to the Cross: This Commandment he received of his Father. The Second was of Respect to his Father's honour: For I, saith he, seek not mine own glory, but I honour my father. The third was, of Love and affection to his fath●rs Will. I saith he, do those th●ngs always which are pleasing to him, because so it seemed good in thy sight Nevertheless, not as I will, but as thou wilt, thy Will be fulfilled. This threefold intention is almost ●he very same in substance, but yet it may be perceived also in that difference. For it is one thing to do any matter therefore, because it is so commanded; another, because it maketh for the honour of another, and another thing yet, because it so pl●aseth another. He which is of this mind, to observe another's will, and be also at his b●ck, and offers himself freely, may say: What need have I to be hidden? I am none of th●m that are to be compelled by force, or power, or Law; I will do this of mine own accord, upon this persuasion only, because I know it pleaseth him that is in authority, his desire is set upon it. And therefore I am as ready to do, as he to wish, his Will is to me instead of a thousand Commands. And this, I take it, is the top and highest point of every Right intention. And this was the intention of Christ our Lord in his life, in his sufferings, in his death; in all things: His fathers Will Even as the father gave me Commandment, so doe ●. joh. 14.31. The father which sent me, he gave me Commandment, what I should say and what I should speak. And I know that his Commandment is life eternal: whatsoever I speak therefore, even as the Father said unto me, so I speak. joh. 12.10. Hereupon let that never depart either from our mouths or hearts: O my Lord, and my God, I offer myself, and all that I have to thee, to thy good pleasure in every thing. Or that: Even so Father, for so it seemed good in thy sight, even so Father, even so Father. Or this. Nevertheless not as I will; but as thou wilt, thy Will be fulfilled. The other thing also in question is, and that most frequent amongst men of a doubtful conscience, Fearful whom it troubleth and vexeth divers ways Thou mayst hear many saying. So I knew in what manner my case stood with God, that I were in favour, and Gods dear servant, whether my actions pleased that most wise searcher of hearts, so I were throughly acquainted herewith, most willingly would I perform whatsoever is required of me. O my good Christian, desirest thou to know this? examine thine own conscience: Do but weigh what man●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 nearly 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 do, 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, unless thou wouldst make God unjust. It is the voice of God. I love them that love me. Prov. 8.17. and I do not contain, nor can otherwise choose, but embrace them again with a benign affection, which are so well affected towards me. Thou therefore, good Christian, have especial care of this, always 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 gains such an interest in God's favour, that we may procure very much not only by speaking and doing, but also by omitting and making holy day. Lodovi●us Blosius, a truly pious Writer: If any one, saith he, resisteth his own will even in the smallest matters for God's sake, he performeth a thing more acceptable to God, then if he should raise (let it be marked) many dead men to life. So it is necessary that he be ready prepared in all other matters, which would be of a Right Intention, that it he know any thing tha● God desireth, he also may desire the same how ●pposite soever it be to his own Will. To which purpose (as Blosius instructeth) let him frequently say with himself: F●r thy sak●. O Lord, I will 〈…〉 ●hat thing, when it is not necessary that I should see it: in respect of thee I will not hear that, I will not taste that, I will not speak that, I will not touch that. Lord if my , if my Diet, if my Affairs, Labours, or that which I am in hand with, displease thee, I refuse not to be covered with a course clout, to live with Bread and Water, to put away these and these things fare enough from me. But we, O how often do we both speak, and do a great deal otherwise? you may hear him many times that saith: I am at mine own pleasure and disposing, what Controller need I fear? I am wont thus to do; this is my custom: this cost is out of my Purse; I feed upon mine own Trencher: what do I regard others? I will have it to be in this manner; no body shall appoint me what to do in this case etc. This is not to carry himself answerable to the Will of God. Happy Therefore O thrice blessed he, which with a most sincere intention, followeth the one and only pleasure of God in all things. This man of all others escapeth the eyes and claws of the everwaking Dragon, and whatsoever he doth, he sends before hand with safe conduct to God and to his Throne. CHAP. FOUR That the greatest enemy which the Devil rageth against a Right Intention, is Vain Glory. THis Enemy of a Right intention is worthily to be feared of all men: Vain Glory steals away the rewards of all virtues, and turns them to most grievous punishments. Herod Agrippa, no degenerous Imp from the wickedness of his Forefathers, slew James the Son of Zebedee, a most holy man, God passed by that: He cast Peter in Prison, neither was he punished of God for this, he added more outrages to the former, neither yet did God revenge that. But when he made an Oration, glittering in Royal Apparel, not to instruct the people, but for his own ostentation sake, and the multitude gave a Shout: The voice of a God, and not of a man, immediately the Angel smote him, because he gave not GOD the glory, and he was eaten of Worms, and gave up the ghost. He hath him sure enough He took away a man's life, and God held his peace; he would have stolen the glory from God, and here God riseth in his own defence, and he was consumed of Worms and gave up the ghost. He paid so dear for Wind. Augustine rightly pronounceth against Herod. Lo●d he that will be praised because of thy gift, and therein seeketh not thy glory but his own, although for thy gift he be praised by men, yet he 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 judgest, nor shall be delivered when thou condemnest. There are two special things to be found in all the Works of God, Utility, and Dignity: God would have the Utility to come unto man, the Dignity he hath reserved to himself. Even as a famous Painter easily yields the Picture which he made to another, accounteth that only to be his, which he writeth underneath, Pr●togenes invented it, Timander made it, Apelles drew it. So likewise God: and for that cause also he ordained that the Offerings in times should be made in this wise, that Flesh, Fruits, Bread, and pure Incense should be offered together, which he parted so liberally, that what profit soever was herein, it should turn to the benefit of the Sacrificers, he required the perfume of the Incense only for himself. And even as when two Merchants become partners, both of them layeth out upon Traffic what their means afford: Or say that one findeth all the expenses, another the pains, sometimes equal portions either of money or Wares, the gain which cometh by Traffic they divide, it is wholly due to neither of them▪ john the eye of the Lord affirmeth that the Saints have fellowship with God This fellowship is entered into for that end, john 1.7. that eternal blessedness may be obtained, thereby as it were gain. Not God alone maketh this Merchandise, nor man alone: That saying of Saint Austia is well known: Qui fecit te sine te, non salvabit te sine te. He truly which made thee without thee, will not save thee without th●e. God bestoweth all the charges towards this tr fficke, For it is God which worketh in us both to Will, and to do of his good pleasure. Philip. 2.13. Man bringeth his industry only, what gain soever cometh by this dealing, is to be divided between God and man: God is contented only with the honour and glory, whatsoever wealth or happiness 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 himself, 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 himself. Prov. 16.4. This Great Maker of all things, requiring honour as it were Tribute of all his Works. My glory, saith he, will I not give to another. Esay 42.8. This revenue a Right Intention most truly payeth unto God, the very same vain glory most unjustly taketh from him. Can any man likewise endure another most vainly boasting of that which he built, which yet never came out of his own purse. Why braggest thou proud fellow, which bestowedst not so much as a stone of thine own towards this Structure, Broughtest any man may easily build at another man's costs In like manner why do we poor wretches boast of our actions and good deserts, as it were of great buildings? all the charges wherewith we build come from God, for our use, not for our report. Most apparently Christ: Without me, saith he, can ye do nothing. job 25.5. Why therefore do we brag? we are permitted to inhabit the building, the honour which followeth the fabric of the House, is only GOD'S. Therefore, Take heed that ye do not your good works before men, to be seen of them, otherwise ye shall have no reward of your father which is in Heaven. Mat. 6. ●, And therefore Christ so solititously adviseth us, because this vice of Cenodoxy, or vain glory, is both very subtle, and also very hurtful by this her subtlety. Climachus: Cenodoxie, saith he, hath an hand in all devices. For example, Do I fast? I take a pride in it. If I break off my fast, because I would not have it known, again I am proud as it were of mine own policy, if daintily apparelled, Peste I am overcome of that disease. If I be poorly clad, again I take a pride in it. If I speak, she vanquisheth me If I hold my tongue, again I am vanquished. Bryer Which way soever thou throwest this Bramble, it standeth with the prickles upward. Clim. Grad. 21 the Cenodox initio. But such a vain glorious man as this, is a true worshipper of Idols, which seemeth indeed to worship and serve God, whilst he studieth to please not GOD, but men. I said before that this vice is most subtle, and even so it is. Glory is despised ●●ry often, that it may be gotten, and from the very contempt of glory vain glory springeth and sometimes assaileth those most strongly, which seem to have cast off all glory long ago. I will determine nothing in this case out of mine own judgement, A man of great repute, 〈◊〉 Divine of our age, discourseth of this point as followeth. Hieron. Bapt. de la Nuza. Tom 1. Tract. 2. part 2. de recto affectu in Deum. It faileth one not seldom, that a gallant Lady taketh not so much delight in all the bravery of her Sex, or a Knight in all his gorgeous attire, as a poor ragged Monk sitting close in a corner of the meanest Monastery, pleaseth and applaudeth himself, in his sorry , in his torn and mish●pen Hood, his naked Feet, in his empty Cell, Bare and his very victory over all kind of Pomp. O wretch indeed, whom Vain Glory was not able to deceive with honours, she deceiveth by humility itself. Thus vain glory spareth no body, it invadeth all sorts of men: but, as Saint Basil saith. It infecteth every good work softly, sweetly, pleasantly, insensibly, and before it be seen, and spoileth all the beauty thereof. Defaceth Vain glory is a sweet kind of thing to the unskilful, a sweet robber of Souls. Basil. de Constit. Mon. Cap. 11. Many do privily seek themselves in the things which they do, and know it not. Kempis. l. 1 c. 14. v. 2. And oftentimes, saith Gregory, whilst the praise of men meets with a good work it changeth the mind of him that doth it, which t●ough it were not sought for, yet it delig●teth being ffered With the pleasure whereof when the mind of him that performeth well is let lose, it is quite dispersed from all vigour of the innermost intention. For he which doth good things, and hereby desireth not to please God, but men, turneth the face of his intention downward. Greg l. 1. Mo. c. ●9. For that cause the holiest men that we●e, have defended themselves most vigilantly against it. Laurentius ●urius reporteth, and, When as on a time, saith he, Pachomius sat among the Seniors of his Order, a Monk brought two Mats which he had made that day, Scoreas and set them over against the place where they sat, that they might easily behold them for he hoped that he should have heard of Pachomius. Behold the diligence of our Brother, whic● h●th doubled his daily task, and hath finished two Mats, whereas others make but one in a day. But on the contrary, Pachomius expressing great sorrow for his vain hunting after praise in this m●nner: Fathers, saith he, this our Brother hath wrought very hard from break of day to this time, but he hath dedicated all his labour to the Devil, for indeed he hath preferred humane praise before Divine. Therefore calling the man unto him, and chiding him in grievous terms, When others, saith he, go to Prayers, take thou thy mats upon thy shoulders, and cry: I beseech you Fathers and Brethren, entreat God for me miserable wretch, which have made more of two Mats then Heaven. He did as he was commanded. Pachomius afterward gave charge, that when others were called to Supper, this man that was more busy than needed, should stand with his Mats supperless in the midst of the room. Neither yet Pachomius thinking this to be satisfaction enough, he commanded that the man should be shut up in his Cell, and sparingly fed five months together only with Bread, Salt, and ●ater: and prohibited that any should go to ask how he did all the time of his confinement. c. (Sur. Tom 3. Die. 14 Maij) With such engines as these vain glory must be beaten down, Battered a mischief otherwise almost invincible, and which groweth out of virtue itself. Rig tly Climachus: The sp●●it of d speration, s●ith he, rejoiceth when it seethe vi●e to be multiplied, but vain glory when it seethe virtue to increase. Perceive Observed diligently, and thou shalt see th●t wicked blemish to follow thee close even to thy death and grave. Clim. D. l. Grad. 21. d● Cenodox. He saith moreover: He which grows p●oud of the natural part wherein he excelleth, imagine apprehension cunning Reading, pronunciation, wit, and all other things which come unto us without our pains, he shall never enjoy the blessi gs which are above nature, for he which is unfaithful in a little, will be unfaithful also in much. And surely such is the servant of vain glory. Gregory said excellently to this sense: Whosoever extolleth himself, for his beneficence to another, incurreth a greater fault by boasting, than he obtaineth a reward by giving, and is made naked whilst he cloaths the naked, and whilst he thinks himself the better, becometh so much the worse. Forasmuch as he is less poor which hath no , Minus inops est, qui vestem non habet, quàm qui humilitatem. than he which hath no humility. Greg. l. 21. Mor. c. 14. The Grecian and holy Orator Chrysostom, Shown himself who was most eloquent against this plague, and lashing very often at it in the Chair: And how, saith he, can it be other then extreme folly, to seek after the praise of men, which are so corrupt in mind, and do all things rashly? whereas we ought to have recourse to that eye, which ever waketh, Give attendance and to speak and do all things, with respect to the appointment of that. For these although they commend, nevertheless can help us as good as nothing. But he, if those things which we do, be 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 obtain glory, refuse glory, but if thou huntest after it, thou shalt go without it. And if you please, let us sift out this speech also in those which follow this promiscuous course of life. For do 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 reproofs, and are despised of all men. Again, say I pray, do we respect or commend any? Is it not those that contemn and account nothing of it? Therefore these are they which inherit glory. For even as he is rich indeed, not which wanteth many things, but nothing: so he is truly 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 seethe a piece of bread painted, will lay hold on the Picture, To eat it. although he be ready to starve a thousand times. After the same manner therefore stir 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 vain glory, Grovel but he must needs creep upon the ground, and bring much to ruin, whilst he waiteth on this wicked Mistress, and more cruel than any Barbarian. For what I pray can be more truculent than she, 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 vain glory, for she is quiet being contemned, but stark mad when she is honoured, and takes Arms against him which bears respect to her. Chrys. ibid. He which is brought in bondage to vain glory, can neither see what is profitable for others, nor yet for himself. And that Chrysostom may confirm all this that he hath spoken: Hom. 35. in Ep. ad Cor. Vain glory, saith he, is the Mother of Hell, and doth exceedingly kindle that fire, and feed that deadly Worm, and setting down 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. Look upon a Tomb extraordinary sumptuous, and you shall perceive with what a subtle blast it breathes forth vain glory, O fool, what doth so ambitiously desired memory profit thee? if where thou art, tnou art reviled, and praised where thou art not. No less elegantly Saint Valerian, Bishop of Massilia: It it a kind of folly, saith he, that when thou owest to another the benefit of life, thou shouldst ascribe to thyself the ornaments of virtue. Behold this man is puffed up with honour, another flattereth himself 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 help is not sought for: It is our part to desire good, but Christ's to bring it to perfection. He hath lost all that ever he did, which hath ascribed the fruit of holiness to his own virtues. Valerian. Hom. 11. Fine hujus serm. The case standeth even so, although thou hast all the excellencies that can be, Learning, Eloquence, Wit, Wisdom, Munificence, Fit for an Emperor a countenance beseeming Majesty, if thou season so great things as these with vain glory, as it were with Salt, thou mayst imagine drops of Honey to run out of an envenomed pipe, to the end that all beauty, opinion, love of former things might perish, by the only vanity of glory, as it were by a confection made to poison one. Although thou be a good Singer, a good Scribe, a good Painter, a good Champion, a good Poet, a good Orator etc. yet if thou be an ill prizer of all these things, thou hast spoilt all: but now he prizeth these things ill, which contaminates them with vain glory. And although vices sometimes bewray themselves in that manner, that they cannot possibly be denied, yet there is some colour left, which we may daub 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, fails in sight more than I, is blacker. So we think ourselves beautiful Creatures, if we be not reckoned among the most deformed. For all Honour and glory which men have bestowed upon them is wholly to be 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 Calf which they had wickedly devised, to be worshipped for GOD, giving a shout withal: These be thy Gods O Israel, which brought thee forth out of the land of Egypt. Exo. 32.4. Not much otherwise do they, which look round upon themselves with a stately brow as Masters of their own works, and whatsoever they effect by Counsel, Art, or industry, they will have accounted as it were for Gods. O Idolaters! To God only be honour and glory, proclaimeth Paul, 1 Tim. 1.17. To God only, only, only be honour and glory. The utility of good works, is ours, the dignity Gods. Agasicles was driven into exile by the people of Halicarnassus, Sparta. because he did not Consecrate the three footed Stool which he 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 be given to God only. Dijs te● minorem quòd geris, imperas. Huc omne principium, huc reser exitum. Horat. l. 3. ode 6. Thou reign'st because thy deeds to God do yield. Bring thy attempts, and Acts both to this field. Notwithstanding we are more Baby-like than any Baby, for even as Children do so verily take themselves for others in their new clothes, that they are persuaded the best acquainted eyes be deceived by their fine apparel: So we Children of fifty or an hundred years old, do put on ambition upon the most trifling and vilest things that can be. That man boasteth, because he knows how to use neater Compliments, another because he is a dainty Carver of meat, this man because he goeth more upright than others. There be infinite sorts of ostentation. Nay we fall to d shonesty and shameful tricks, and take a pride in our baseness: Malus numerat sceleste facta in gloriam. Vet. jamb. The wicked counts the story, Of all his heinous facts a glory. That man makes his brags that he only can carry most Wine of all the company, another avoucheth himself to have excellent skill in all kind of play: Games he professeth himself a master of villainy. Infant's indeed, Babies but most wicked ones, and which Sacrifice to Zabulus. Zabulus is reported to have first found out the die. He did not only set up a stately Image in honour of himself, in the lap whereof a pair of Tables was to be seen, but also would have Sacrifice done to him by Dice-players, before they went to their game. (Cyprianus de Aleatoribus) In that manner the ungodly, not only devise how to work mischief with a cursed kind of industry, but triumph therein when they have the way of it, And rejoice greatly to do evil. Prov. 2.14. Others take themselves to be a little wiser, and offend with more modesty, out of whose mouth you may hear these reports: This Counsel was mine, it had never happened so well to those Blockheads. This was my providence, my earnest care: Had it not been for me, this business had never seen an end: they have reason to thank me, I brought this to effect: this is a point of policy indeed; but out of mine own head: I know, if any man else doth, how to play my part, I can tell very well, there is none like me in this kind: I am sure enough how much need they have of my help. There is that cryeth with a loud voice: I defy all that handle a Sword in this quarrel: That man, and I against all Counsellors: He, and I to all Doctors. This man, & I all knights that bear Arms: Another, and I dare all workmen to the contrary. O vanity, O quantum est, in rebus inque! O idle dreams, O how much folly is in things! What is more vain, than the love of vain glory? very well the Son of Sirach concerning these idle boasters: The hopes, saith he, of a man void of understanding are vain, and false, and dreams lift up fools. Ecclesiast. 34 1. All the praise, favour, grace, honour, commendation of men, what else is it, than wind, air, a blast, a bubble, smoke, vanity, a mere dream? For if any man thinketh that he is something when he is nothing, he deceiveth himself. Gal. 6.3. When the honey is to be taken out, Cum exiguntur mella, fumo abiguntur ape●. the Bees are driven away with smoke. Vain glory is a smoke, which the Devil overspreadeth, to carry away the dropping honey of good works, as Basil said truly. The hate which Bees bear to smoke, signifieth, that they which make honey for God, are offended with nothing so much as the smoke of humane praises Basil. in Ascet. To that purpose said Isidore: Pomp, and Pride, and Vain Glory have no agreement with heavenly light. Isid peleusiot. Epist 197. At the last day of all, these things not only shall not profit, but shall do very much hurt to many. For thou wilt bless the righteous. Psal. 56 13. Upon which words Chrysostom: For what damage, saith he, doth he receive, if men despise him, and all the people of the world, when the Lord of Angels commendeth and extolleth him. Even as, if he bless not, though all that inhabit the Earth, and Seas commend, it profiteth him nothing. For even holy job, sitting upon the Dunghill, and smitten all over with filthy sores, and flowing with whole streams of Worms more than could be numbered, and enduring that reproachful usage, as he that was spitted on by his Servants, and had snares laid for him by his friends and enemies, and by his Wife, and was brought to that extreme poverty and hunger, and despetate sickness, was the happiest man alive, because God blessed him, saying, job. 1.8. A perfect and upright man, one that feareth God and escheweth evil. Chry. Tom. 1. in Psal 5. propius finem. Divinam minime assequitur, qui humanae servit gloriae. Esse quaeris gloriosus? gloriam omnem despice. He gains not God's report, which man's applies. Wilt thou be glorious? glory quite despise. It was not the custom with Christ our Lord, to provoke his Auditors to laughter, and merry gesture, much less to persuade them to excess, yet notwithstanding he permitted, nay he commanded, for privacy when men fasted, to use Ointments after the fashion of the Country: Anoint thine head. Mat. 6.17. that with the sweet smell and pleasant countenance thy fasting may be hid. That thou seem not unto men to fast. The Pharisees when they used to fast, did interdict themselves all signs of cheerfulness, that they might make it apparent to all, how they were despisers of pleasures, and applied themselves to hard and severe fasting. Our Saviour commands to the contrary, that we should alter nothing in the ordinary course of our life, to show we fast, but rather after the manner of the place be of a merry, cheerful, pleasant countenance, Fasting to conceal our abstinence, that we may receive the reward of a secret and sincere work at GOD'S hands. That therefore others may not commend our continency, let us rather use this outward alacrity: for it is better to be anointed and appear beautiful, then to make a show of abstinence, Pretend and desire to be seen, insomuch that many times to publish virtues Offices is to spoil them. The praises of them that look on, are flatteries, they are not praises. Pliny reciting amongst other wonders: We found, saith he, a Vine and a Pomegranate Tree, growing without leaves, which bare fruit upon the Stock, not upon the boughs or branches. Plin. l. 17. Nat. Hist. c. 25. Good men, and devoted to humility do in this manner, they keep close their fruits, that is, their pious deeds, and take special heed that the rumour of them run not abroad, Spread So their virtue is safer, and less obnoxious to the treachery of Devils, which run desperately all in a Troop to the breaking up of wares. Wilt thou advance thy virtues? bewray them not. Disclose Live to thyself, and be fare from desire of a great name. Vive tibi, & longè nomina magna fuge. Travellers, that what Gold they carry they may keep, do they not sow it up in their shoes, or hose, in their doublet, girdle, cap, or put it into a hollow staff, nay after all use tricks to lay it up in their bellies, as the jews formerly did at the siege of Jerusalem? is there any need to hid such precious metal in this manner? for this very reason it is never free from enemies, because it is precious; that it may be kept, it is kept close: Gregory: There is no other way, saith he, for him which feareth to be rob in his journey, then to hid the wealth which he carrieth. (Greg. l. 8. Mor. c. 30.) In the very same sort it is extreme dangerous to expose the pious actions which one goes about, I will not say to other men's eyes or ears only, but even to his own. So Ezechias the King of judah, lost his treasures, because he shown them. Hierome very excellently admonisheth: and, Let every man, saith he, call his own heart to account, and he shall try by experience all his life long, how rare it is to find a faithful soul, which doth nothing for desire of glory, and vain reports of men. Nor indeed doth every one that fasteth, presently fast for God, or that stretcheth out his hand to the poor, lend to God, vices are at the next door to virtues. It is a hard matter to be contented with God only for the judge. Hier. Contra Lucif. c. 6. With Hierome agreeth johan. Sarisberiensis, Bishop of Chartres, Exceedingly a man extraordinary learned, who describing the pedigree of vain glory: If vain glory, saith he, set spurs to any man, he must needs run headlong through most dangerous vices. This is that forsooth which is accounted a noble vice, and doth so flatter the frail disposition of men, that it is scarce a stranger to generous minds, for it cometh also of noble descent, and knoweth not how her expenses go on, until she fall headlong from that height, which she aimed at. For so vices proceed one of another. But now vain glory fasteneth her Original root in virtue itself, for wherein every one is more excellent than others, therein, unless Grace sit Moderator, he takes the more easy occasion to be proud. Yet there is scarce any which insisteth not upon vain glory, and coveteth not that praise, which is of men. Hereunto some take their way by virtue, some by a show of virtue, others by the help of nature or fortune. Sarisb. l. 8. Natures or Fortune's benefit Polycrat. c. 2. The ambition of glory, is the disease of men in prosperity. That Light of the Church, Gregory the Great, lamented this disease privately with himself, nor deploring the same without tears: Whilst I look exactly, saith he, upon the very root of mine intention, than I know thereby that my desire is chief to please God. But with the same intention whereby I study to please God, the intention of humane praise, by stealth I know not how, intermixeth itself, which when not till afterwards and slowly I perceive, I find myself to do otherwise, that which I know I meant otherwise at first. For so many times whilst our intention is rightly begun in the sight of God, the intention of humane praise over-takes it, following close by undiscovered, and as it were laying hands on it by the way. Even as meat is taken indeed for necessity, but in the very eating, whiles greediness creepeth upon us unawares, a certain delight is joined with our eating. Whereupon it falleth out for the most part, that the refection of body, which we received for health's sake, we turn to gluttony for pleasures sake. Wherefore we must confess, that our Right Intention which striveth to please God alone, an intention which is less right doth sometime accompany by subtlety, which out of God's gifts, endeavoureth to please men. So that if we be strictly examined from above concerning these things, what place of salvation remaineth among the same, forasmuch as our evils are pure evils, Goodness and the good things which we believe ourselves to have, cannot by any means be purely good. Greg. l. 35. Mor. c. 16. et ult. Thou mayst object: Why therefore did God give man a desire of glory, if all glory must be refused by man? Why do men of great worth take such pains to obtain glory, if to obtain her be a heinous offence? My friend, we condemn not all glory, but that which is inordinate, and unlawful, which insinuates itself every where with a pleasing, but thievish behaviour, doing this, that the man which is covetous of glory, may seek to get glory by the virtue which he wanteth, or by any other thing, whereunto such a reward belongeth not. As thou knowest; Glory is the shadow of virtue, Gloria umbra virtutis est, invitos etiam comitatur. and followeth men whether they will or no. Senec. Epist. 79. Fine. But we hunt after this shadow too carefully, and embrace too greedily we expect glory not of God, bu● of men, and convert the sam● when it is gotten, not to God honout, but our own. Seneca sai● most truly: O how ignorant are m● which covet glory, What is it, how to be sought for? Senec. ● 95. Fine. And tell I pray, in wh●● part of the world, and amo●● what people desire of honour to be found every way moderate A rare thing indeed— and far rarer than a white Crow. Corvo quoque rarior albo— It easier utterly to refuse glory, th●● to seek it rightly. So this air hath some tim●● blown upon even the holiest m●● and women, but it hath blow● upon them only, not infecte● or cast them to the ground. Surely Dominick, Familia (that illustrious St of his most ample Order) d● strive manfully against this pestilent air. For when at Tolouse h● hath turned many unto Chris● yet he rather settled his abode Carcosia. Being demanded th● cause thereof: Because, saith h● many honour me there, but here all contest with me. The holy man believed that it was safer dwelling in the midst of people's hate, then among blandishments and fair reports, and had rather expose himself to be slain with the darts of vexation, Wounded then vain glory. (Vita ipsius. l. 4. c. 10. The repulse of honour, is great eminency of glory. It shows rare virtue, for a man to do great matters, and not know himself great, that the sanctity which is manifest to all men, should lie hid only from the Author. There is nothing harder than to spurn at all glory. Yet for all that it hath been nobly triumphed over by women also. Sarah a Prioress of holy Virgins, being a maid of marvellous sanctity, was assaulted thirteen years daily, by an unclean spirit, nor would Satan in this lascivious humour be otherwise satisfied, then that she should confess herself a woman, and yield to be sweetly wounded. But the Virgin most stoutly resisted him, nor ever admitted the enemy within her doors, always keeping saf● the fortress of her chastity. Th● Devil therefore plotted to work his purpose by another stratagem that whom he could not by lasciviousness, he might undermine a● leastwise by vain glory. Nor di● the crafty enemy doubt, but t● wound her mind not fearing thi● weapon, with a stroke that she should never feel. Therefore i● was his pleasure after the manne● of the Parthians to attempt th● Victory by flight, that whom b● standing he could not, he might overcome by running away. Fo● that cause the Orcinian spirit appeared openly to her, and as if now he purposed to be 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 avoid this weapon also: Not I, saith she, have overcome thee, but my Lord jesus. This is true glory, to transfer all glory to God, as a thing not belonging to us. No body romiseth himself a booty from hence without offence. The Hawk, 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 stomach, that it had rather live upon Worms, 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 rejoice, my Brother, for the good cheer which is none of thine own, and which thy unjust prowling gets thee. I that am contented with meaner diet, enjoy greater peace than thou, and the time will come perhaps, when you shall pay dear for your dainty belly, and shall repent too late that ever you took up these hunting sports without right or reason. This Bird might have seemed to be a Prophet. For not many days after, the Hawk in the very midst of his game was taken by a Country man, whose Pigeons he pursued, & hanged out at a high Tower in the manner of other birds, for a terror to the rest. The Wren saw the Corpse hanging in the air 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 Worms for th● meat as I do, then to follow other men's Fowl, and be made a laughingstock to all birds. I● thou wouldst not have gone a hunting, thou mightst have been alive still. Mutato nomine de te Fabula narratur. O wretch, O vain Glory hunter! Change but the name and the Fable is told of thee Thou art that Hawk: but why dost thou hunt after flying reports and rumours, why applauses and gratulations, why favour and credit, why flattering speeches and commendations, why popular fame, and specious Titles? No Law permits thee, O Hawk, 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 feed upon worms; I say, those, which thy Sepulchre, Grave whither thou art ready to go, encloseth. Think thou of these worms, Let these Worms fill up thy thoughts and thou shalt easily despise other folk's birds, the praises of men. Most remarkably Austin: It is better, saith he, to thank God, but for a small gift, than thyself by other courses for a great one. (Aust. Epist. 32. ad Paulinum) Dost thou hope for any thing truly great, or everlasting in this world? here is no continual possession. Honour gotten by arms, by learning, by wealth, by industry, by deceit, yea by virtue itself, vanisheth sooner in a manner, than thou canst fully enjoy it. All the glory of man is but like the Solstitial Flower. Floris Solstitialis. To what purpose dost thou heap 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 than the swiftest To rend. Why therefore dost thou let fly thy thoughts upon credit and commendations? know'st thou not that all things which mortals possess 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. He lives in fear most like a Hare, Which gapes to be vain glories Heir. 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 hour thou shalt be laid along for a tale to posterity, and a prey to worms. Pliny reporteth, that on the utmost borders of Jndia there inhabit the people called Astomis, having no mouth, their body all hairy, clothed with the soft down of Trees, Cotten leaves living only 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 vain glory, have no mouth, wherewith either to render due thanks to God, or seriously to commend well deserving men, they are stark naked from the ornaments of true honour, and have nothing besides hairs and leaves, that is, the refuse of humane praises; they live only by breathing, even by the air of a little vain glory, which they draw in at their nostrils, forasmuch as they want a mouth, and never far more daintily to their mind, then whilst they are commended. Others which have a mouth and face, do then blush and show signs of bashfulness most of all, when this air is set before them most abundantly 〈◊〉 their diet. Very well that truly religious Writer: He that desire 〈◊〉, saith he, everlasting and true glory, careth not for temporal. And he which seeketh for temporal glory, or contemneth it not in heart, is manifestly proved to bear the less 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 seems, which waits on glories seat. Wilt thou obtain 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 scorn these extreme cold applauders. Auctior redit, spreta in tempore gloria. That glory grows to greater head, Which under foot in time we tread. Is it not? because as by rash judgement, so by vain testimonies men offend very frequently, with whom this is a customary error, Solennis. to dispraise things worthy to be commended, and to commend things worthy to be dispraised. Thereupon the Christian wise man: I will not be praised, saith he, by them, whose praise is discredit, neither do I fear to be reprehended by them, whose reproach is praise. Is it not? because many times we please them lest of of all, whom 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 suits of many. There strove amongst the most flourishig youth of Greece Hippoclides, the Son or Tisander, who, as he persuaded himself, was second to none in the most skilful grace of dancing. Therefore to obtain the Bride, he thought it necessary to spend all his Art upon that exercise, and he expressed 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 mean time the foolish young man took himself for the skilfullest of them all, and that the maid was due to him only. So we silly Creatures, are very often deceived with a credulous persuasion, when we believe we please others so exceedingly, because we are so pleasing to ourselves before, that every one seems a miracle in his own eyes. Some Preacher or other supposeth himself to have spoken notably, and none was taken with it. A Musician imagineth, that all will applaud him, and no body praiseth him. A Painter is mightily pleased with himself, for the curiousness of his work, and many find fault with it. A Captain in war, expecteth Crowns and Triumphs, Garlands and is scarce looked upon with favourable eyes. A Courtier dreameth mighty favours from the Prince, and is at next door, to be turned out of the Court. The master of a Play hopeth for I know not what applause, and the Spectators show disdain. The Parasite, the Flatterer, the jester thinks to make all merry, and none so much as laugheth. Some jopas with his curled hair, or Hortensius tricked up to an inch, In the neatest fashion promiseth himself admiration, and praises, and all scoff him. So silly wretches we turn their stomaches oftentimes, whom we hoped to allure most of all with our fopperies. We lose the Bride by dancing. Demosthenes before he was famous for Greek Oratory, is said to have affected the grace of curious apparel: 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 Gown, he used to say, that he desired to be a glory to himself, by himself rather, then by his or exquisite attire. For whom his own honour extolleth, other men's baseness presseth not down, and whom his own baseness throws to the ground, other men's honour lifteth not up. That commendation is begged, and no credit to any man, which is sent for altogether abroad. Make proof hereof This I seal up in Chrysostom's words: The glory of this present time is both none, Chrys. Hom. 3. in 1. Epist. ad Tim. and also as uncertain as the waves: and if it continue for any space, is at length suddenly extinguished. Sequitur fugientes gloria, sequentes sugit. Monost. Trochai. Glory follows them that fly her, But flieth them that would come nigh her. But it is hard, thou sayest, not to love, not to follow glory, even this which is vain and fruitless. All men have a strong opinion, and conceit of their own worth, and there liveth in the best men that can be the sting of I know not what glory, which very seldom dyeth so fully, that no seeds remain behind, which being nourished grow not up to bear leaves and fruit. Ah, how often do we labour rather for credit then conscience? Ah what a company have overcome all kind of adversity, which were shamefully overcome by vain glory? We return eftsoons unto ourselves, and are resolved into our own credit. Men put off the desire of glory last of all. And where I pray mayst thou find them, which turn their backs to all Glory? All of us openly detest pride, yet we hear Songs in our own praise without any wound in our ears. And our ears are never wounded The love of vain glory is approved by no body, when in the mean time this sticks fast to all, which all are displeased with. And many times while we forbidden ourselves to be 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 own glory. Herein yet farther Chrysostom agreeth to my mind: How therefore, saith he, 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 seen, doth separate from the former: so likewise those that are deeply in love with this glory, that fair heavenly glory, if it be looked upon, can draw away from this. A man covetous of vain glory, is like to them which endure tempests, Are weatherbeaten. always trembling, always jeering, 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, do now enjoy their full liberty. But the other not so, but to as many as he is known, 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 waits 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) He met with a certain man of the King's House, to whom with a disdainful 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 one's mouth was taken up with him, and scorning to be noted by them that stood and looked on, presently began to Cudgel the fellow thinking no hurt; after the blows, he commanded that fifty pieces of Gold should be given him, Aureis. whereunto he addeth these words himself 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 himself? he serveth a thousand masters, whosoever glory. Nay, he is all men's 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 than the basest mind. Who on glory doth attend, Nothing gins, nor rightly brings to end. Rightly, lest the end should not be answerable to his beginning. One thing therefore, saith Chrysostom, let us have an eye unto only, to that let all our intentions be directed even which way we may deserve to be praised at God's mouth. Does not that or that man praise thee? thou losest nothing thereby: and if any one discommend thee, thou art not a jot hurt: for whether it be praise or dispraise, it receiveth gain or loss only from God. As for all humane things, they are utterly vain. Truly, most vain. This was the mind, this the Doctrine of our Saviour jesus Christ, whose learning when the jews wondered 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. joh. 7.16. So when he wrought Miracles, and healed men of most desperate infirmities, For the most part he charged that they should tell no man. This was done for our instruction, that If we would glory, we should glory in the Lord, for not he that commendeth himself, 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 pains a● all for Fame. And accordingly Annaeus compelling himself here unto: Nihil opinionis causa, omnia conscientiae factam. I will do nothing, saith he for love of opinion, all things fo● conscience sake. Sen. l. 3. de It: c. 41. et devit. beat. c. 20 Bernard confirming these things i● fuller terms: Our Intention saith he, shall be pure, if in ever● thing that we do, we seek either the honour of God, or the profit o● our Neighbour, or a good conscience God in times past decreed unde● pain of death, a thing at first sight of small moment, that none should burn perfumes appointed for the service of God in any profane use: Ordained You shall not make to yourselves 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 only. What man soever thou art, beware to touch these Odours, it is a matter of death: To God only be all honour and glory. With a vigilant care therefore, saith Gregory, in all things that we do, we must weigh our intention, that it may aim at nothing Temporal, in whatsoever it performeth, but fix itself wholly upon the solidity of Eternity, lest if the building of our Actions have no foundation to stay it, the earth may sink, and bring it to confusion. (Greg. l. 28. Mor. c. 6. propius finem.) Whosoever loveth a good intention, must needs hate vain 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 Vain Glory is, at how shamefully it murdereth a Right Intention, unless it be prevented. Vain Glory is a huge Rock, upon which there are scarcely any men, but either suffer shipwreck, or at least damage. What Mariner is there so skilful, which can take heed enough, not to split his Vessel upon this Rock? And look how divers vain glory is in herself, so many several names she hath obtained of ancient Writers. Basil: Let us beware, saith he, of that sweet Spy of spiritual Works, that pleasing enemy of our Souls, that moth of virtues, that most fawning robber of good deeds, and that some paintresse of poison, in a honey colour. (Basil. de constit. Mon. c. 11.) Fit Titles for us to bestow. The sweet Spy, saith he, of spiritual Works, like to treacherous Delilah, which with soothing blandishments bereft Samson of his strength, and delivered him to his enemies. The Souls 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 down; and woundeth, when it healeth. The Moth of Virtues, Vain Glory. And withal as out of the more precious Garment, Salveth is bred the stronger Worm, which tears and gnaws about her Parents, so out of the nobler virtue, proceedeth the vainer glory, and more pernicious, the death of her mother. The most flattering robber of good works. She allureth, and delighteth, she provoketh, and persuadeth, that she may murder, and despoil the soul of 〈◊〉 goods. The Painter of Poison. Ah! what man is so religious and holy, that he can espy and beware of all her treacheries? But how audacious and hurtful 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 we should lay up our treasures in heaven, whither neither Thief approacheth, and where the Moth maketh no spoil. Nevertheless vain glory reacheth up thither and many times the things which one had treasured up in Heaven through the fruit of good works one assault of vain glory destroyeth, consumeth, and utterly confoundeth. Chrys. Hom 72. in Mat In the very same man●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 against us. Basil. in Constitut. Mon. c. 11. Peter Chrysologus no less eloquently of this mischief: It is saith he, a subtle evil, a secret poison, hidden venom, the stain of virtue, the moth of Sanctity. All adverse things contend with their own strength, fight with their own Weapons, impugn openly, whereby they are both as easily avoided, as seen: but this by cruel Art heweth virtues asunder with the sword of virtues, killeth fasting with fasting, In pieces emptieth the force of prayer by prayer, overthroweth mercy with pity: this vice of remedies creates diseases, and of medicine maketh longer infirmities. Eleazar the Hebrew, that jewel of Noble men, that he alone might overcome a whole Army, took upon himself to slay the King's Elephant, for He supposed that the King was upon it. 1. Mach. 6.43. Therefore taking his Dagger, he ran most courageously under the Beast, and thrust him into the belly, where it is softest, so that withal he fell down under the Elephant which he had slain, and remained, as Ambrose speaketh, buried in his own Triumph. Triumpho suo sepultus, A marvellous exployr! We also bestir ourselves in Battle, but vices stand and fight against us with divers manner of assaults. Here the first and greatest labour is to overthrow the Elephant of our flesh. But alas poor wretches that we are, who● many times the Victory itself oppresseth and destroyeth, whils● we fall down under the enem● which we overcome. We suppress the wantonizing flesh with fastings, watch, and other rigorous courses, but are overthrown and buried in this our very Triumph, being slain not by th● flesh, but by vain glory. To● much self-conceit (and that 〈◊〉 we have by nature, of admiring and esteeming ourselves and o●● own things) cuts our throats after we are Conquerors. A p●tifull exploit! Epictetus' hee● sweetly producing a noble example: Even as the Sun, saith he expecteth not prayers and entreaties, to make him rise, but present●● shineth, and is joyfully received 〈◊〉 all: So neither do thou expect applauses, nor stirs or praises, 〈◊〉 make thee do good, but do well 〈◊〉 thine accord, and thou shalt likewise be as welcome as the Sun. Stobaeus de Magistrate. The Ostrich, a notable emblem of folly, is a Bird fo● bulk of body not incomparable to a Camel, 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 flieth; in the manner of a fourfooted beast. It bringeth forth eggs in marvellous abundance, yet preserve●● not many of them, but leaveth them in the dust to be troad upon by Passengers. She loveth the Chickens mightily when they be hatched, but cruelly neglecteth the same. He that sueth for the praises of men, is not inferior to the Ostrich in folly, it hath wings very like a Pelican. The wings of holy men wherewith they are advanced on high, are prayers, almsdeeds, fastings, watch, 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 be seen. And although they bring forth young, pious actions, which they love also themselves, and esteem very much, and would have to be loved and esteemed of others, nevertheless they commit these dear Children to places not covert, and without security, and expose the things they do to ope● sight, They long to be public. They love to pray standing in the Synagogues, and in the corners of the streets, to be seen 〈◊〉 men: They disfigure their faces that they may appear to men t● fast. (Matt. 6.5. and 16. Tha● Cain by envy, Abiram by pride Zambri by luxury, Iscariot by covetousness, the Purple-cloathe Glutton by excess should ru● headlong to Hell was no marvel: this is a marvel, and mor● than a marvel, that there be no● a few, which by prayers, abstinence, almsdeeds, and mos● worthy go to the Infernal Pit O most foolish Ostriches! Therefore Let us not be desirous of vain glory. Gal. 5.26. Chrysostom: If thou lovest glory, saith he, rather love that which is from God. (Hom. 2. and 28. in johan.) How foolish is that Champion or Fencer, which hath the King, and all his Royal Train, to be Spectators of his Combat, and for his reward s●es a Crown prepared all set with jewels, he not withstanding asketh a poor blind Beggar, Played his part whether he did well, and for the prize of his valour requireth of him, Scarabaeus a shining Beetle, or a painted Bead. We also are within the lists, as many as are alive, being made a Spectacle to the world, to Angels, and to men. (1 Cor. 4 9) but fools and mad men, how well we have behaved ourselves, we inquire of them, which can no way perceive the Acts of hidden virtue, 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 perform great matters, as Gregory speaketh, Greg. l. Supra cit. maxim l. 8. Moral. and gape after the air of praise, with strong endeavour to attend the heavenly precepts, and look for the reward of an earthly recompense? Whose hope shall be cut off, and whose trust shall be a Spiders Web. job. 8.14. The Spider runs about hither and thither, and marvellously wearieth herself, and goeth backward and forward six hundred times, draweth threads o● of her belly, Scio alio: aliter sentire. and maketh a toil to ensnare the poorest little creatures, spreading it abroad in th● manner of a Net. This woave● work of the Spider, is a thing o● much labour and marvellous subtlety, but to bring this to utter confusion, there is no need of Hammers or Axes, or Guns, a littl● stronger blast then ordinary carrieth it all away. Look I pray upon the sweeting and running abou● of busy people, how they struggle, how they strive to the utmost, how they go to it, Omnibus, ut decitur, ungulis. and that with their whole body, and with all four, as they say! they break and exhaust themselves with divers businesses, go into shops, have recourse to places of justice, take notice o● Schools, Offices look into Prince's Courts, and thou wilt wonder at the miserable industry of many. So many months, and likewise so many year's labours come to naught often in a moment of time, for where a Right Intention is wanting, all labour vanisheth into wind, the air of humane favour carrieth away all things, And his trust shall be as a Spider's Web: He reporteth which gave credit to his eyes, That he saw an Earl of great renown, Nobleman who being very grievously offended by his Son, whereas he esteemed it not fit, to take any revenge for the present, invented this kind of punishment. Looking by chance upon his Son's Picture, he took it down from the wall, and without delay tore it in pieces, making this the most favourable argument of a father's indignation. He desired his Son should have so much discretion, as to confess at last of his own accord, that himself did owe the punishment, which his picture paid. Hierom. Nuza. Tom. 1. Tract. 2. par. 2. They say also that the Persians, when they are to punish a great man, do pluck off his Robe, and the tyare from his head, Tiaram, and hanging them up, do beat the same, as if it were the man himself. Christ our Lord inflicted a judgement not much unlike this, upon such as are desirous of vain glory. Our Saviour saw in the way a Figtree 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 Figtree withered away Mat. 21.19 This Tree, so beautiful for leaves, but empty of fruit, is a right resemblance of them, which serve for outward show, but want a Right Intention. These that Christ might terrify, whilst he spared them, pulled their picture in pieces with execrations, that the displeasure which they had deserved, they might behold in their Image. We 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 only 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 eternal death? not for plucking up one little Tree, but despoiling it of an Apple, and th●t only one? That might have seemed, saith Theodoret, a childish Precept, and fit for Infants: Eat thou n●t of this Tree. Why therefore is the transgression revenged with such continual severity? Worthily without question, because this most easy charge, and not troublesome for Children the First of mankind refused to perform. Protoplasti. If God had commanded any great and difficult matters, they might have had some excuse for their fault. But whereas most free liberty was granted them over all the Trees of Paradise, one only excepted, it was an intolerable offence, and worthy of so 'gree t a punishment, that they would not abstain their hands so much as from that one, which was so seriously forbidden them. From hence then it appears, how much also God detesteth those, which go about most unjustly to forestall him of his glory, which he will have to be only due unto himself: God hateth all sinful people, but he also resisteth the proud and arragant. (●am. 4.6) even them, whom this vice which is near kin to Idolatry hath infected. The truth itself standeth for a witness: and, How, saith he, can ye believe, which receive honour one of another, and seek not the honour which cometh from God only, joh. 5.44. O wretches, a Theatre is set up for you in Heaven, and yet ye gather Spectators upon earth. Chrysost. in Epist. ad Rom. Hom. 17. ante finem, ubi plura huc facientia licet videre. Augustine struck at the rabble of old Philosophers, with the weapon which he took from them, after this manner. They set up an Image of this fashion A Queen, having neither attire nor countenance befitting that dignity, yet sat in a high Chair of Estate, the Queen's name was Pleasure. Close by her stood a troop of noble Damosels, The Virtues, like Hand maids ready at every back of their Mistress. These the wanton Lady tired with divers commands, and now she gave charge to Prudence, now to Fortitude, now to Temperance, what they should perform in her service. Well, saith Austin, did the Philosophers express, what they pleased, in this picture, but plainly to prove the desire of Glory, Praise wherewith they themselves were exceedingly possessed. Therefore let us draw a Table like to that before, but in the room of Pleasure let us place Vain Glory, upon whose command the Virtues may wait in that manner, that Prudence may provide nothing, justice distribute nothing, Fortitude endure nothing, Temperance moderate nothing, but what is enjoined by Vain Glory, and hoped will please the eyes of others. And what I pray is more unreasonable than this wicked Government? That the most filthy monster, that antic shadow of true Glory, should triumph thus over. Most Royal Queens, the virtues and make them subject whether they will or no, to her full detestable power? even thus the case standeth, men live after this manner, in this sort they spend their service, these are the spectacles of the world, these the miracles thereof very weighty, I confess, and oftentimes of much sweat and trouble, but not hard to the greedy appetite of praise, all things come flowing under the lovely dominion of Vain Glory; Virtues themselves degenerate into this sweet affection, and will not have their generous stoutness to be much assaulted in this point, but readily yield to the pleasure of counterfeit Glory. But, Verily I say unto you, they have their reward Math. 6.2.5.16. The Romans which were Lords of the World, how bravely did they perform many things, how excellent were they in peace and war? how praiseworthy their justice, Notable how exquisite their Prudence, how famous their Clemency, how invincible their Fortitude, their Temperance how illustrious, how pure and impenetrable their Chastity, how admirable their Constancy? But they had their reward. Augustine being a most plentiful Witness: The honour and glory, saith he, wherewith God made the Romans most illustrious, was the wages of the good works they did, nor have they any cause to complain of the justice of the great and living God Aug. l. 5. De Civit. c. 1●. Their works were singular, but they had a reward fit for them. They were ambitious of glory, and surely they obtained it. The bounds of the Roman Empire were, the compass of the earth, and the Ocean, so that whatsoever was convenient or worthy to be won they overcame. Therefore they made the East and West their borders, except a few places without access or inhabitants, or else of no regard. They had their reward The most upright God let's pass no vice, nor yet virtue without punishment or reward. Whereupon to those better Actions, which yet his Will is not to endue with Heaven, he assigneth a recompense proportionable, and out of Heaven: they have their reward, Receive but so that they may not have an eternal one. Ah, how much pains is taken every where, but these pains are nothing to Heaven. I beseech you, let us but look only into Prince's Courts, of what a divers kind are services here, of what exact industry, of what fine patience, of what curious trust, of what active policy? to stand whole days, and many times all ●●ll night, or to run to and 〈…〉 weariness, to endure the envy of many, to be ready 〈◊〉 all points ●f service, is the daily use there And there are which parforme all these things with m●st 〈…〉 of carri●●e, but they desire nothing else 〈…〉 and favour. They have their reward For they took no thought how dear they ●hould be to God, but how dear to the 〈◊〉. Others that are dep●●ed to busin●●es and the subtlety of cares in Princes Courts, send forth most vigilant eyes every way, that no detriment happen to the King's Treasures or honours, but often these good men, whilst they look to all things with most attentive carefulness, they reckon not their own soul among the things to be cared for; so they stuff their purses, so they lose not the Prince's favour, they think it lawful, in the mean while to be negligent of themselves and Heaven, and scarce ever call themselves to account, they confer with their own conscience very seldom, and no otherwise then by chance, they examine not their intention in the things they go about: Of all other matters they know how to confer sweetly, but very hardly endure to hear one discoursing for an hour of Heaven. At a word, They use not to be present at home, and speak with their own persons, being more faithful to all other than themselves. And these likewise Have their reward, the air of humane favour, and gold a piece of shining earth, alas an inheritance, that endures no longer than we stay here. Therefore, Look to yourselves (O Courtiers, O whatsoever others) that ye lose not the things which you have wrought, but that ye may receive a full reward. joh. 2. Epist. v. 8. Be ye industrious and diligent in your places? this is well indeed: But because you will have notice taken of your diligence, Be noted for this now is ill: nay this now is worst of all, that many times ye take no care how diligent and industrious you are, as how ye may seem to be. Look therefore to yourselves, lest you also hear in time to come: Receberunt mercedem suam. They have their reward. jephthaes' Daughter in times past went out to meet her Father returning from War, to sing the praises of a most loving parent, and withal to congratulate his victory and Triumph. jephtha heard with what glorious terms the maid extolled her Father, but yet for reward of her praises, he slew her that set them forth, although against his own will. judg. 11 39 A wonderful adventure, and to be imitated of us as near as we can. We also are in War, and never want enemies: should the Devil give over his fierce assaults, yet the flesh alone which is never but refractory, Stirreth up wageth continual War: After we have behaved ourselves like Conquerors in this fight, this daughter of ours cometh forth to meet us, with stately Eulogies in our commendation. This is, as Origen explaineth, Orig. Hom. 5. in Ge●. ad s. Vain Glory, which then appeareth most of all furnished with praises, when the matter is carried happily and with good success: When thou hast given means to an Hospital, when thou hast built a Church, when thou hast been long at prayers, when thou hast endowed a poor maid, when thou hast bestowed more liberal alms, when observed a stricter fast, than that flattering daughter presents herself by the way, with full mouth, commending whatsoever is done, and like a sweet Song, ingeminating these or the like words: How excellently; Sounding forth how godly and laudably this; how religiously and holily that; what a good example will this prove? a noble deed, who can deny it? the matter speaketh, thou hast excelled thyself: so it was fitting, and would to God many would imitate thee: thou hast done bravely. In these terms the Conquerors flattering daughter applaudeth him. What now is to be done? Course to be taken Stern affection Thou, if thou be a man, and desirest thy labours should not be in vain, put on here a grave disposition, and with a generous hand kill that soothing Gossip, whatsoever thou hast done, pass it wholly to God together with all the glory, and stoutly resume the Right Intention, which thou tookest unto thee at the first offer. Augustine giving encouragement hereunto: This desire, saith he, without doubt is better resisted, then suffered, 〈◊〉 s●cu●quam faello est lats de ●arere dum donegatur, 〈◊〉 est ea non delectari, cum effertur. For none perceiveth the force of this enemy, but he that stands at defiance with it, because although to want praise be easy to any man, whilst it is denied, it is hard not to be delighted therewith, when it is offered. Every one is so much the more like to God, as he is freer from this pollution. Aug. l. 5. de Civit. c. 14. ipso initio. & Epist. 64. ad finem. But what man is he which can sufficiently beware of all vain glory? jephtha could hardly hinder his daughter from coming forth to meet him, but he was able to make her not sing, or finish her life sooner than her song, by taking away her voice and breath together. So how religious and holy soever a man be, he can hardly withstand, but that vain glory after many famous deeds will come to meet him, but that she will begin to sing and tickle him in the ear, but he can, nay aught to prohibit, that the Song should be sung out Therefore let him make no delay to detest this meeting, to ruin away from the Charm of the praiser, to kill the Enchantress herself, this glory with a Right Intention, if he desire to please GOD, rather than himself. Vain Glory murdereth all Right Intention, if she be not prevented, and slain herself at the first approach. Questionless Vain Glory as Chrysostom very rightly, is a cruel beast, Monster an horrible Devil, the plague of the whole earth, a venomous Viper, Chrysost. H. 12. in Epist. ad Rom. 2. for even as that beast teareth open the Dam● belly with her nails, so likewise this vice pulleth the parent of i● in pieces. And how worthily that Author Thomas of Kempis: Without doubt, saith he, Vain Glory is an evil sickness, an exceeding great vanity, because it draweth men away from the true Glory, and despoileth them of heavenly Grace. For while a man wholly pleaseth himself, he displeaseth thee. Whilst he coveteth humane praises, he is deprived of true Virtues. Let the jews seek that glory which cometh from one another, I will seek for that which cometh from God. For all humane glory, all temporal honour, all worldly pomp, being compared to thy eternal glory, is very vanity and idleness. (Kemp. l. 3. c. 40. n. 4. et 6.) And if we give credit to Climachus, Vain Glory is the consumption of labours, the destruction of pains, the trapper of treasures, the child of falsehood, the forerunner of pride, shipwreck in the Haven, an emmet in the Barn, which although it be little, yet layeth wait to steal all the pains and profits. The emmet lieth waiting till the Corn be brought in, but Cenodoxy whilst much wealth be heaped up: she rejoiceth that she may play the Thief, but this the Destroyer. (Clim. grad. 21. de Ceno●.) A labouring man, saith the Son of Sirach, which is given to drunkenness, shall not be rich, because whatsoever he earneth by honest labour, he consumeth vainly when he is drunk. Eccli. 19.1. But I fear that many do not sufficiently understand these lessons. For now adays we love these courses, that when any vice is sharply touched, you shall easily find none, which will confess that he is troubled with it, neither can you draw a sincere confession from him by a thousand witnesses. And who is it that will confess himself stately, Acknowledge and be sorry for it? When yet Augustine a very holy Bishop, in hi● own particular pronounceth tha● he was not wholly free from th●● fault, for elegantly accusing himself: Song This is my daily Lesso● saith he, and yet skirmishing strongly with the adversary, ma●● times I receive wounds from hi● being not able clearly to avoid t●● delight of praise when it is offer●● me. Aug. Epist. 64. ad Aure● Episc. fine. We truly all condemn vain glory, not all contemn i● There is no body, but believeth that he cleanlily concealeth thi● sickness: many will swear tha● they are as sound as a Bell from this disease, when they are mightily infected therewith, very like to those Drunkards, which the● seem most wise in their own conceit, and to be in right sense and do all passing well, whe● their tongue and feet both trip So they that thirst after a little vain glory, do then principally admire themselves for religious honest men, when they are notably tippled with this sweet liquour. To that purpose Chrysostom: Vain Glory, saith he, is an intolerable kind of drunkenness, whatsoever it doth, it doth for other men's sake. Chrysost. Hom. 2. in joh. For that cause Christ so often repeateth that faithful premonition: Take heed, that we should beware of vain glory with all diligence, as a most subtle and cunning Thief in the Art of stealing. Therefore Take heed, All goodness which is openly showed 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 desires to be rob of all, whosoever will be seen of men. CHAP. VI Certain Questions concerning a Right Intention. TO Serve GOD, is agreeable not only to all Laws, and all reason, but also is the most noble and best Office in th● World, and a thing altogether necessary for the obtaining 〈◊〉 Heaven. Moreover that sweetness of solace, which many feel●, th●● do serve God, is honey fro● Heaven, and a thing very precious. Nevertheless to serve G●● for that end to gain this sweetness of mind, is little praise worthy, and this intention was always accounted vicious by m● of a more holy judgement. S● delicate a thing is Pure Intention and never but an enemy to self-love, which way soever it m●● insinuate itself. But self-love the friend of all delights, a● even of them which are esteem in no wise profane. Are in no profane estimation And because God cannot otherwise choose b● drop some of this honey fro● Heaven for his more faithful servants, private love suddenly tak● it up, and for this very taste, proffereth itself to be at greater services. But this is not to see● God, but ones self, nor to ta●● pains for the Givers, but the gif● sake, which is esteemed a thin● not throughly free from sin, and indeed is no other, then if a Manservant, or Maid should go into a Victuallers service, because he hopeth for tit bits either of gift, or by stealth, and relics more ordinary of his Master's Dishes: or if one became bound to an Apothecary, or Comfit-seller, or one that dresseth Feasts, that he may have sweet scraps to lick more usually. This self-love worketh so privily, for it is a most subtle Artificer, that sometimes so close an imposture, Can may not be found out a great while even of a man that is very industrious. Circumspect Yet may it be found out, and then especially when prayers, and pains, when whatsoever is virtuous, beginneth therefore to be in disdain, 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 answer, because it relisheth not, I loathe 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 wearie● labour, yet he holds out to 〈◊〉 pains, although he distaste p●●er, yet he ceaseth not to pray; though troubles be heaped up him, yet he endureth them, 〈◊〉 indeed he serveth God not 〈◊〉 Heaven, but for God, And 〈◊〉 is the property of a pure and ●●●cere intention, which seemeth to be expounded more through therefore now we will propo●● some short questions concerns this very point. 1. Brief question. What can God require less more easy of us, than this ve●● thing, a Right Intention? T● speak truly, he desireth that 〈◊〉 us, which no man of what sta●● order, or se●e soever, how po●● or sick soever he be, can de●● what can a creditor demand le●● of his debtor, than this particular thing that he should be willi●● in earnest to pay the debt? G●● asketh the very same of us: a●● thou willing to pay what thou owest? thou hast already paid the greatest part, for with me but to be willing, is to do. 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 passed worthily complaineth against them, which refused to perform but this most gentle Charge: This Commandment which I command thee this day, is not hidden from thee, neither is it fare off, neither is it in Heaven, that thou shouldst say? Who shall go up for us to Heaven, and bring it unto us, that we may hear it and do it. Neither is it beyond the Sea, that thou shouldst say: Who shall go over the Sea for us, and bring it unto us, that we may hear it and do it. But the Word is very nigh unto thee, in thy mouth and in thy heart, that thou mayst do 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 the● thy mouth and thy heart? A● thou not able to a poo● body? give two half penie● add thereunto a mighty and ea●nest desire of relieving all th●● are in want for God's sake, a● thou hast clothed the poor. Is beyond thy strength, to po●● forth long prayers? do wh● thou art able, but withal add strong desire of praising God always, and thou hast prayed 〈◊〉 him as long as can be. I brin● Chrysostom before thee for a complete witness in this point, wh● elegantly confirming the same These things, saith he, are no● provided by cost, nor labour, no● sweat; it is enough to be willing and all things are discharged. Chrysost. Hom. 24. in Epist. ● Hebr. fine. 2. Brief Question. Can a man exercise divers good Actions at one and the same time? he can absolutely, and with small trouble, only by intention. It is not easy indeed for all men, to finish two white walls with one Trey of Mortar; to seethe divers broths together in one Pipkin, to take several colours out of the same Shell. But it is very easy for a good intention to over lay not only two, but ten walls with the same Vessel of plaster. It is very commodious indeed, at the beginning of every work, to set before one divers ends or intentions. Let this be for example: I go to Divine Service, and to the Church. 1. Out of obedience 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 only conduct my Master a long, as it is the fashion of some, presently they withdraw themselves, and at the end stand before their Master again, as if they had been always present: Such an hypocrite will I not play, 3. Out of obedience to the Church, to which I own this upon Sundays and Holidays. 4. Out of a grateful mind to God, that I may give him thanks for so many benefits received. 5. Whereas it is cold weather to day, a● very sharp season, I will exert patience. 6. Whereas they ● not wanting that cruelly hate 〈◊〉 I will earnestly entreat the ● mighty for these mine enemies 7 will trust in God; Without cause I might ind● find business enough at home, 〈◊〉 God will recompense this absent from home with a secret adv●●tage. Behold here seven Intentions at once, or seven Acts Virtue, of double obedien●● sincerity, a grateful mind, P●●ence, Charity, Trust in GO● There might be added so ma●● more also: For this verily is ● Pillar of smoke perfumed w● Myrrh, and Frankincense, t● with all Powders of the Mercha●● Cant. 3.6. But thou wilt 〈◊〉 perhaps: It is too hard for 〈◊〉 to multiply so many Acts, and it were with one breath to inte● so many things in my mind. T● Counsel therefore I give the● good friend, embrace the o●● and only Will of God in th● mind, and whatsoever thou dost always premit this For thy sake O Lord, I will perform 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 he which will follow the steps of those familiar men with God, hath a Leader which can show them the way, unto this more lofty wisdom. The most holy King David undoubtedly joined 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 Sceptre, Whom he received into etc. he fed them according to the integrity of his heart: and guided them by the skilfulness of his hands. Psal 78.72 What meaneth this? have hands also understanding? yes many ways, even such as David endued his hands with. For so the most wise and virtuous King in his Actions, which he calleth hands, did combine divers kinds of most excellent affections towards God, What else are the sacred verses of this King, than the quintessence of most noble affections, the treasure of most holy Intentions? What did King David more frequently breathe in sighs then this: O that I might please thee Lord: that I might rightly govern 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 be feign when I sing unto thee. Psal. 71 20. My song shall be always of the loving kindness of the Lord. Psal. 89.1. I refuse not to instruct the very wicked, that they may return unto thee, O my God. Let me be the vilest and most regardless, so I may be in thy House my Lord. Let the enemies of God, let all them that hate God come to nought. But let it be● well with the Servants, well with the friends of God, well with all that love God. Understanding Lo what excellent skilfulness of hands is here! a thousand such things did the soul of the Hebrew Monarch breathe forth! Truly, Mind according to the skilfulness of his hands, he guided the people like Sheep, he solicited Heaven with innumerable good intentions. This is that holy violence to be offered valiantly unto Heaven. He taketh Heaven by force, he overcommeth God, which in this manner, so often assaulteth Heaven, and God with desires. 3. Brief Question. What doth very much defile a Right Intention? Self-love. To speak in a word: when one deriveth all things in a sweet current to himself, and maketh this all his thoughts. This pleaseth me, this agreeth with my taste; this is for my good, my benefit; this is done according to my fancy and liking; this is pleasant and delightful to me, to conclude, this maketh me a man. This self-love is a Savage Bull, a filthy Monster, it pusheth against a Right Intention with four Horns. The first is the Horn of honour, Titles, greediness of Praise, which holds th●● in great estimation, to be eminent and observed before other me● The second Horn, is greediness of delight, which teacheth to receive meat and drink, not s● much for necessity as pleasure nor to sit down at meals, t● assuage hunger, but to pacify the Gut. The same course it keepeth in other refections of th● body. The third horn is greediness of wealth, which laye● on many and grievous labour in that respect only, that th● Purse may swell bigger and beggar. The fourth Horn, is Greediness of other men's hurt, th● being furnished with manifo●● deceit, speaketh and doth th● which may endamage others, ● least which may prove a troubl● which an offence, which dista●● to them: and yet doth it not always endeavour the destruction of others by open assault, it many times it practiseth evil s● finely, A lose off and with such a compass that it may seem to desire nothing less, then to hurt them whom it hateth. A daily and pernicious mischief to Princes, with whom they that are gracious, under pretence of aiding or giving advice, do glut their envy, and sometimes highly extol them that are in the way of favour, that afterward they may be more readily believed, when they bring accusations. Thus Self-love is an horned Beast, which butts and throws down all good intention with this fourfold horn; take heed. The desire of private advantage, Pessimum veri affectus venenum est, sua cuique utilitas. is the deadly poison of all true affection. Therefore Self-love aimeth at this, that every where it may be well in flesh, it feedeth itself, looketh to itself, and doth as he in times past, of whom Gellius reporteth. When one that was corpulent, and shined with fat had a lean Horse that was nothing but skin and bones, being demanded what might be the cause, that he looked far better than his Horse? showed answered, it ought to seem no wonder, if he were in better plight than his Horse, forasmuch as he himself was his own keepe● but his man Statius his Horse Gell. l. 4. Noct. Attic. c. 2● Even so Self love, whatsoever reputeth not its own, that it other puts off to others, or ve●● lightly regardeth: to labour too● and nail for private gain, th●●t supposeth its own duty. Assuredly; good intention goeth ● wrack so much the more lamentably, as Self-love groweth ● greater prosperity. 4. Brief Question. Why in the Sacred Leaves a● so many things otherwise of ve●● small accounted so much aggravated? as the more unwary touching of the A●●e, ●t●●●s g●there● on the Sabbath day, t●e mult●●●● of Subjects' numbered, giving a ●up of cold water, lascivious looking upon a woman, etc. M●es 〈◊〉 time proclaiming: A● this is the offering, saith he, whic●●●e had take of them, Go●d, a●● Silver, and Brass, and blue, and purple, and scarlet, and fine linen, and goat's hair, etc. Exod. 25.3. That Gold and Silver should be reckoned among gifts is no marvel. But of what value amongst these is Goat's hair, a gift without all dignity? Are such small and despicable things also dear to God? What a great matter was an handful of meal, and a little Oil bestowed in courtesy upon Eliah? 3 King. 17.12. What were the Widows two little pieces of money, did they require so gre●t commendations, as they obtained? As Christ was sitting and intent (as it were) upon some serious spectacle, he beheld the company which east mighty gifts into the holy Treasury. Among so many wealthy people, a certain poor Widow brought no more than two brazen mites, wh●ch make on farthing, ●n whose praise Chri●t most li●erally pronouncing. Verily, s●●t● he, I say unto you, that this po●re Widow hath cast in more than they all Luk. 21.3. It was a small matter which that poor woman brought into the Treasury, bu● more she could not: and it came much more gratefully, Ready which wa● given with such an easy the● with a full hand. For these gifts consist not in the things, but it the very desire to do good. He giveth very much, which giveth but a few things royally, and with his mind equalleth the wealth of K●●gs, which contributes a little, but willingly. Which forgetteth his own poverty, whilst he looketh upon another's, which thinketh he receiveth a benefit, when he bestoweth one. Which giveth as not looking to receive again, which both preventeth and seekeeth occasion to do good, this man is the richest and most liberal of all, for his right intention. What therefore, I pray, did so much commend those small Coins, what that little meal, what the Goat's hairs? Right Intention o●ely and alone. This is it which surmounteth all men's profits, store. Treasures, and all the brave Wealth of Persia. Nothing is richer than Right Intention. 5. Brief Question. Is it possible for one to sleep and pray at once? For so our Saviour earnestly requireth, saying: That men ought always to pray and not faint. Luk. 18.1. Can we therefore pray also when we are asleep? we can if we will, and that in this manner: we must use prayer immediately before we go to rest, and offer our rest it sel●e to God's Service, in these or the like word●: I desire my Go●, as often as I shall draw breath this night, so often all my respiration; Breathing may praise thee, as if I d d always pronounce that: Blessed be God for ever, Blessed be God, Blessed etc. Or 1. with thy sleep●, my good le us which th●● 〈◊〉 t●ke on earth, I also unite ●●i●e, a d withal offer it to t●ee ●●e whi●h prepareth himself to s●●pe 〈◊〉 sort, ever prayeth. To which purpose he may not imp●●●● 〈◊〉 suppose with himself, that he heareth Christ speaking in these words: When any one will repose himself to sleep, let him meditate somewhat of me, or confer wit● me. For so although he sleep i● body, yet he shall watch in mind unto me. Yea let every one which 〈◊〉 ready to close his eyes desire, that I would receive every breath whic● he shall fetch that night, as it we●● to my exceeding praise, and ● which cannot be wanting to the holy wishes of a pious and loving soul, will fulfil his desire in truth. Surely we seem not to understand sufficiently, how much advantage it bringeth, to reduce all things in this manner to the honour of God. There is no moment of time but we may be on the getting hand. And how sweet is this gain of virtue to procure a reward in Heaven even by eating, drinking, and sleeping. One may verily by intention only do more good in one day, than some other can in a whole year. He came late into the Vine-yard to work, which came about the last hour of the day, yet he received a penny no less than they, which traveled from day break until late evening. Math. 20.9. It is one thing to bestow long pains, another that which is intent. God respecteth not so much how long one laboureth, as how well. And it falleth out often, that a very mean and easy thing to be done, is of more worth, For the Right Intention than any the most excellent action, but destitute of that intention. Whom therefore may not that Art delight, which teacheth the ingenious celerity of growing rich? This is that Art, Discretion to grow rich with speed the knowledge of Right Intention, this is that Rod of Midas, which turneth whatsoever it toucheth into Gold. Upon which motion, it may prove an apt advice for all, to be deeply imprinted in their minds: Let all study to have a right intention, not only about the general state of their lives, but also about all particular things there in ever aiming sincerely at that, that they may serve & please the divine goodness especially for itself. 6. Brief Question. What deed is most acceptab●● unto God? If we may be Iudge● in this case, we account that th● most excellent of all, which aboundeth most with the love o● God, or, which proceedeth fro● a most fervent intention of pleasing God only. Ludovicus Granata One discoursing of this point: That work, sait● he, is most acceptable to GOD which being manifest to his eye only, is neither a profit, nor honour, nor pleasure to him that performeth it, but only in this kind, that it is done in respect of God With how great desire many times of amplifying Gods honour are the breasts of the Saints inflamed, though they should lay down their lives ten, although an hundred times? These very desires of such a● ardent affection towards God, are to be recounted amongst the greatest works of virtue. There be some Stage-players, which act a whole Comedy for one great man's sake only; but that one payeth the Box more liberally than a great many other of the Spectators: So a man of a most sincere intention, offering himself daily to the Service of God: My Lord, saith he, I set forth a spectacle to thine eyes only, I am an Actor for thee to loo●e upon, I care not for the eyes and ears of other beholders: whatsoever they shall say or think of me, no way disturbeth my thoughts, so that thy eyes, so thy ears may approve me, I make light of all things else, and addict myself to thy Service, thine honour, my God, I principally regard. It was a renowned saying among the ancient: Alter alteri, satis magnum est theatrum vi● probus. One good man is a Theatre wide enough for another. When Epicurus wrote to one of the Professors of his own studies: These, saith he, I not to many, but to thee, for we are a Stage great enough for one another. Sen. Epist. 7. fine. Exceeding large. God is a Theatre over and above large for a good man, and a man of a good intention is a Theatre also large enough for GOD. What excellent Theatres were Abraham alone, and Paul alone for GOD who were of a most sincere int●●tion? 7. Brief Question. How often is a right intenti●● to be renewed? Saint Bernar●● If any man, saith he, consume the day in that manner, that i● doth mix the heavy anger of G● with all his Actions, at the en● the day how many Hells hath i● deserved for committing the so● wickedness so often? But on t● other side if one pass the day ● that in all his do he exercise● the sincere love of God, how hig● seat in Heaven shall this man stain? For God is more ready ● bestow rewards, then to requi● punishments. Thus the Counsel of Bernard is, to revive a rig●● intention very often in the da● that which we have already demonstrated before. Christ by t●● mouth of Matthew: He wh● receiveth a Prophet, saith he, i● the name of a Prophet, shall receive a Prophet's reward: and 〈◊〉 that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. Math. 10.41. Christ will not only have entertainment afforded, but a sure intention to be joined with it. For what great matter dost thou, if thou settest open thy doors to a Stranger, and shutest up thy heart? from whence we may gather how profitable and necessary it is for one that earnestly desireth heavenly gain, 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 hour to renew intention, I esteem it five times in the day especially to be observed. The First is after our rest in the morning. The Second, at noon before meals, and after it. The Third, before Prayers, but especially before divine Service. The Fourth, before labour, or any businesses. The Fift, before we go to sleep. At these set times of the day chiefly, let the mind be at his own command, and betake itself t● itself; let it take breath as i● were, to adore his Maker, an● so renew a right intention. N● man is so full of business, but h● may perform that very easily and with conveniency: all th● matter ●s dispatched only i● three words. GOD hath easi● ways to come to him, and then is no minute of the night or day that he denyeth free access. Le● him therefore that is about to renew his intention, repe●t some o● these say with a ready mine● Lord for thy sake: for thy honour Lord: In regard of thee: To th● glory: In thy Name: For love t● thee: For thee, my God I will do● this, I will utter this, I will endure this, for thee all things. It is wonderful to be spoken, how much thi● commendeth our Actions, how muc● 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 assail us, and withal turneth that vanity to flight, which smoothly insinuates itself into all things, by the only desire of pleasing God. 8. Brief 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 apparent witness hereof was the hunter Esau, who was so greatly condemned for eating red pottage, as if he 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 mess of Pottage he sold his Birthright, and which is more reproachful, made little account that he had sold it. Genes. 25.34. Even so the greedy appetite of some men transgresseth more in the meanest fare, than the temperance of other in the most exquisite delicates and sometimes there lurketh more pride under the course● Coat, then under a gown o● Gold. The mind and intention is herein respected, not the victuals or Garment. And even as h● prayeth with more commendation, which prayeth in fewe● words, but yet more fervently than he which poureth out most prolix prayers, but without an● fire: Devotion So many times he offendeth more grievously, which is set upon a thing although of smal● moment otherwise, yet wit● mighty heat and violence, the● he which cometh into the i● society of a fault faintly, Within the compass and a● if his mind were about somewhat else. 9 Brief Question. How manifold is the profit 〈◊〉 a Right Intention? We have showed in divers places before, how pleasant, profitable, necessary a right intention is. In this place briefly and summarily a sevenfold emolument cometh into account. The first is: By this means we endeavour as fare as we are able to reconcile ourselves too God. We understand that pains and punishments are due to our sins, and these one day to be certainly paid. These we help to avoid, as often as we 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 careful upon the time to come. Another: There cometh a great improvement to virtue, and a mighty increase of Grace, not only from the exercises of piety, but also from the daily tenor of life. Course A man of a Right Intention never laboureth in vain, for whether he writeth, readeth, heareth; whether he buyeth, selleth, traveleth, is about business; whether he eateth, drinketh, sleepeth, finally whatsoever he doth, so long as he determineth upon the honour of God in all things, he always maketh most hone●● gain. A sincere intention is verily the beginning of salvation.▪ The third: A right intention addeth marvellous force to o●● prayers. For this is that swee● tongued Mediatresse, whi●● knoweth how to pacify God and make him yield to the Petitioners request. Incline A right intention understandeth not only ho● to pray, but also to prevail. Hitherto have ye asked nothing i● my Name: Ask, and ye shal● receive. joh. 16.24. The main● string of Prayers is Right Intention. Nervus. They call diligence in he● proper kind the most fruitful o● all virtues, I may worthily report the same in a manner, or more o● a right intention. A right intention is both the most fruitful o● all virtues, and best Orator before God. The fourth, a good intention doth knit man to Go● in a marvellous union. Hereo● 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 virtues. She driveth away all fiction, hypocrisy, and double dealing: helpeth, and collecteth the dispersed powers of the soul in unity of spirit, And combineth the spirit itself unto God. She presseth down, and treadeth Nature under foot, and preserves all virtues in safety, and giveth peace, hope, and confidence in God, both here, and at the day of judgement, Wherefore thou oughtest to use diligence, that thou retain and regard her in all thy actions (Rusbroch. in farrag. Instit. apud L. Blos.) A right intention is a vast and endless treasure to an earnest affection. The fift: Him that earnestly desireth A right intention deriveth a perpetual current of grace from God to man, and that appeareth then especially, when adversity is to be endured Good or bad Leather showeth itself chief in rain; a good or evil man in adversity. How patiented and observant of God an upright man is, so impatient and stubborn against God is a wicked man. Augustine declaring this exceeding well: How cometh it to pass, saith he, that in the same affliction, evil 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 dirt being stirred about no otherwise then balm sendeth forth an horrible stink, and this a fragrant smell. Aug. l. 1. De civet. c. 8. ad finem. The sixth: A right intention assaileth her enemies with a stratagem that never faileth, Warlike policy and always carrieth away the victory. Whilst Moses upon the Rock 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 gins to be weary and look downward, presently she looseth her strength, and is taken Captive by her enemies. I cannot omit here that which may seem strange. It falleth out sometimes, that two contend before a judge: each man pleadeth his cause, he affirmeth, this denyeth, both of them allegeth his reasons, both desireth equity of the judge: If you consider the cause, both of them cannot overcome; if the intention, both many times goeth away Conqueror, then especially when neither of them beginneth the controversy by evil fraud, Intendeth when neither will hate justice for giving opposite sentence, being indifferently resolved to win or lose the Suit, as it shall seem good to justice. 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 hour which passeth sentence upon all our years. For I suppose truly that at the last time of this life, nothing will be more joyful to a dying man, then to have done all things through his whole life before with a very good intention. He truly shall die most securely, which hath lived most sincerely. For if the goodness of God have decreed such liberal munificence towards all, although th● meanest actions, yet offered 〈◊〉 him with a good intention, wit● what ample gifts will he crow● the whole life with a sincere m●● ever devoted unto him? But who horror and trembling will posses●● the wretch, whose conscience sh● lay all the course of his life before him in order: and cry out against him with a lamentable aggravation in this manner: Thou has● neither dealt sincerely with God, nor yet among men: thou hast ma●● times shamefully deceived others▪ thyself always: thou would seem one man, and waste another thou hadst honesty in thy words, n● in thy mind: how often didst the counterfeit friendship with th● mouth and gesture, Deadly being a capita● enemy in heart? How often didst thou put a very beautiful vice upon thy Actions, that therewith thou mightst hid a wicked intention? thou didst speak mu●se 〈◊〉 mere honey, whiles thy enviou● mind was whetting a razor, tho● didst commonly vaunt thyself in 〈◊〉 Peacock's painted Coat, but didst nourish a Kite and a Vulture in thy breast, being as fair without, Keep as foul within. But thou hast deceived thyself, not GOD to whom all things are manifest. Woe he to thee, woe be to all men, which many times with no intention, commonly not pure, for the most part evil, dedicate their Actions not to God, but to their own Genius, and themselves, and so utterly destroy them. At the last day of judgement very many may be upbraided with that: Thy silver is turned to dross: Suffered— So frequently to be enticed with them thy wine is mixed with water. Esa 1.22. Indeed thy Works 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 dross. How continually therefore must we cry: Not unto us O Lord, not unto us, b●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 ye works of the Lord bless ye the Lord, praise and exalt him above all for ever. Dan. 3.57. Let our works all wholly, the le●st, the greatest bless the Lord for evermore. CHAP. VII. What observations follow out of those things which have been spoken concerning a Right Intention: where it is treated more at large of Rash judgement. THere are divers beautiful 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 be ready to starve? Many things are disputed among the learned, many things also at Church in the Pulpit, whereof thou mayest truly 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 Stars? what doth it profit to know the motion of the heavenly Orbs, if thou knowest not the Art which may advance thee above the Stars? How many shall obtain 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 eat in the Kingdom of God Luk. 14.15. It is an old Song in praise of Money, Et genus e● formam regina 〈…〉 Money royally bestoweth both beauty and dignity. Let us turn it, and we shall sing ●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 lie without honour, and nothing worth. For the more complete understanding of this Right Intention, it is very necessary to declare now what may aptly follow upon it out of that which hath been spoken. Therefore we will annex some consequences in order following. 1. Consequence. He which erreth in intention, erreth in all things The whole matter is apparent, and this one testimony surer than a thousand: But if thine eye be evil, thy whole body shall be full of darkness. Mat. 6.23. He which in his journey wandereth out of the way, the f●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 ●e wanting. Intention bestoweth the nobility upon all Actions, if this be ignoble, and savoureth of the flesh and earth, how shall ●t give that to other things which i● wants itself? He which applieth himself to Learning only that he may know, he which sueth to be of some religious Order, that he may not lack bread, he which followeth the Court that he may grow rich, or be advanced; he which seeketh a benefice that he may find a Ki●chin is quite out of his way: because the eye of all these men is n●ught, their whole body is full of darkness. R g●tly Gregory: The light of the body therefore is the eye, saith he, because the deserts of the action are illustrated by the rays of the intention. And if thine eye be single, thy wh●le body shall be full of light. Because if we intent rightly by singleness of thought, the work is made good, alth ugh it seem otherwise of less● go●dnesse. And if thine eye be evil, thy whole body shall be full of darkness: because when even any right thing is done with a perverse intention, although it seem to shine before men, it appeareth dark upon examination of the inward judge. Greg. l. 18. Mor. c. 6. propius finem. He addeth: Take heed therefore, lest the light which is in thee be darkness. If the light which is in thee be darkness, how great is that darkness? because if we darken that which we believe we do well, with an ill intention, how great are the very evils, which we understand to be evil, even when we do them? 2. Consequence. A good wo●ke may be omitted, but not an evil committed, with a good intention. Thomas of Kempis: We must do no evil, saith he, for any worldly thing, or for love of any man: but yet for the benefit of the needy, a good work may sometimes be freely intermitted, or else exchanged for a better. Put off Kemp. l. 1. c. 15. n 1. Here many times we stumble grievously, Impingimus and feel it not. Some have their set prayers for every day, they have ●ertaine devotions, as they call them; hereupon now and then they dwell so stiffly, that they suffer others to perish with hunger and thirst, rather than they will intermit any thing of their usual course. This I may call a godly dishonesty, whereby many times we get reproach for our pains: we are touched with no care of others, but are wise only for our own respects; whatsoever m●y happen to others, we always prefer our own ends: here our devotions and prayers give place to no body. But how much better were it to observe Christian charity, than such obstinate piety, with how much greater advantage might such things be omitted, or at le●st deferred. There were many among the ancient Hermit's most observant of fasting, yet there were found of these, which to entertain Strangers could Dine six or seven times, and always have a stomach. Among things concerning the souls good, it is very profitable for a man to give over his own profits in time; and to have no regard of his own commodities, is often the greatest commodity of all. Gregory very well to the purpose: For commonly virtue, saith he, is let go, Laid aside when it is indiscreetly held, and is held t●e faster when it is for a time discreetly let go. Greg. l. 28. Mor. c. 6. From hence it is fitly deduced. 3. Consequence. The intention is thus much the purer, by how much less a man seeketh himself, and thus much the impurer, by how much more sensible and careful a man is of his own matters. Abel the first Martyr, and virgin, being about to Sacrifice unto God, did appoint all the best things for his Offering, being ready to give better, if in his power it had been. Abel also brought of the firstlings of his Flock, and of the fat thereof. Gen. 4.4. Chrysostom observing here the wonderful free behaviour of Abel towards God: He brought not only, saith he, of his Sheep, but of his firstlings, of his best and choicest things, and of these he selected the very principal, and of the fat he set apart all the fattest for the Altar. Cain did no such thing. But, it came to pass in process of time, that Cain brought of the fruit of the Ground an Offering unto the Lord, such as grew upon Trees, and all that came next to hand he caught up for a Sacrifice. Ab●l therefore provided as it were a feast for God, Cain rudely set before him the latter end of a feast, Apples, Nuts, Pears, Epiloguem Plums, a clownish Present. Hereof notably Austin: Cain, saith he, made no right division, because like an ill liver, he g●ve God somewhat of his own, but himself all to him●elfe. D●uteronomy commendeth it in Moses: His eye was not dim, nor h●● natural force abated. Deut. 34.7. An old Expositor: The look, saith he, of his pious Intention did not wander from the right in a cloud of wickedness: For Moses sought after God, not himself. Hereupon his intention was so pure and strong. Bernard expounding that precept of the Paschall Lamb: The Lord, saith he, keepeth all their bones. Psal. 34.19. not one of these shall be broken, because never is the purpose of their heart, never is their sound intention broken, insomuch that they should give any consent to itching concupiscence. Therefore let us keep our intention and purpose of mind with that earnest care, Brethren, as we would keep the life of our souls. Thy intention, O Christian, is therefore so much the more sincere, by how much the less thy affection is to thyself. 4. Consequence. In most things the intention only is rewarded, or punished. For example, when ability is wanting, the Will receiveth the reward. In every kind Office, the Will of the giver is greatly esteemed: He gave freely, which was willing to give quickly; he bestowed very much, which was able to bestow no more. Plato knew himself to be disdained of Dionysius the Sicilian King. Wherefore he desired that he might be admitted, and have audience. Being brought in presence, he began to speak in this manner: Most Potent KING, wouldst thou suffer him to go unpunished, whosoever should enter into Sicily with that mind, to offer thee some great mischief, although by reason of some impediments he h●d committed no harm? Hereunto Dionysius: By no means, saith he, O Plato, for not only the wicked enterprises of enemies, but also their Counsels and evil purposes are to be punished. Here Plato speaking on. But if any man, saith he, had come into Sicily, for your Majesty's honour and benefit, would it be just, to let such a one go without all respect, with disgrace and infamy? Who is there so, quoth the King? presently Plato: Eschines, quoth he, a very upright man, as constant a follower of Socrates as any other, and such a one as is able to make all those the better with whom he is conversant. He hath adventured himself a great way by Sea, for the general good, and to make others partakers of his skill, yet hitherto he hath been neglected. This short Apology did so incline King Dionysius to his part, that he began to love Plato whom he hated before, Laert. l. 3. and to deal bountifully with Aes●hines. Behold even men also do punish or gratify the intention only, how much more God? If there be first a willing mind, it is accepted, according to that a man hath, and not according to that he hath not. 2 Cor. 8.12. What abundance of praise did God lay upon that memorable fact of Abraham: Seeing thou hast not withheld thy Son, thine only Son from me. Gen. 22.12. Yet the Father's sword did not touch his Son, nor so much as hurt an hair of him. In Will Abraham spared not his Son, he slew him in mind, he sacrificed him with intention. God accepting this for a most p●rfit burnt Offering, Now, saith he, I know that thou fearest God, Thou hast not spared him for my command, but I have spared him for thine obedience: It is enough to me, Abraham, that thou wast willing to do this, therefore I will remunerate thine intention no less bountifully, than I would have remunerated thy deed. Noah was no sooner gone out of the Ark, but presently he built an Altar after a confused manner, and taking of every clean Beast, and of every clean Fowl, he offered burnt Offerings upon the Altar. Gen. 8.20. being persuaded, that his good will and intention of mind herein was very pleasing to God. And the Lord smelled a sweet savour. Lo how intention made the very smell and smoke of the acrifice delightful. God regarded not the Birds and fourfooted Beasts, but he smelled somewhat in them that had a sweet savour, namely the affection of Noah. Of what kind soever, saith chrysostom, our Sacrifice is, whether we pray, whether we fast, or give alms, herein it must be the smell of the Sacrifice which only pleaseth. To this sense said Saint Bernard: Sometimes the good will alone sufficeth, all the rest doth no good, if that only be wanting. The intention therefore serveth for desert, Valet intentio ad meritum, actio ad exemplum the Action for example. If we should set an example of what we speak, before our eyes. One seethe a lamentable poor Beggar, who is not rich himself, he is sorry for him in mind, he looketh up to Heaven, and giveth GOD thanks for that which he enjoyeth, and O, saith he with himself, that I were able fully to relieve this beggar's want, how gladly would I do it: Such a one as this although he giveth nothing, or but a little, being able to give no more, shall receive a reward, as if he had given to his wish. In like manner, if a sick man desire seriously and ardently, both to pour forth prayers, and to afflict himself outwardly, or to exercise other works of Piety, but is not able to perform these for want of strength, he shall have God no less propitious unto him, then if he had done all those things, which he wished to do, so his mind deal thus with God: My God, how willingly would I execute this for thy honour! but thou knowest Lord, that it is not in my power, therefore I most submissively offer this my desire and will unto thee instead of the deed. Hereupon chrysostom affirming to the exceeding comfort of a great many: Give, saith he, to the needy, or if thou hast it not, if thou give but a sigh, thou hast given all; for that ever waking eye seethe thee to have given whatsoever thou hadst. (Chry. Hom. 7. de p●●nit. ad finem. Hereupon also Gregory: In the sight of God, saith he, the hand is never empty of gifts, if the closet of the heart be filled with good will. Greg. Hom. 5. in Evang. Therefore both the poorest out of their mean estate, and the most diseased out of their miseries, may offer as rich and excellent gifts to God, as the most wealthy and healthful. This is not the proper business of riches or strength, it chief concerneth the Will, which if it be truly good, doth parallel both riches, and strength, and all things. As the very same sometimes is an eloquent man, which holds his peace, the very same a strong man which hath his hands bound or kept down, the very same a good Mariner, which is on dry l●nd: so he is both liberal, and painful, and obsequious, which desireth only, and hath no other witness then himself, of this his desire. The Kingly Psalmist: ●n me sunt Deus vota tua. ●eron. Thy vows, saith he, are in me O God, I will render praises unto thee. Although, O God, I find nothing outwardly, which I can lay upon thine Altar, yet I find somewhat in myself, to offer unto thee: there are things laid up in my memory, in my understanding, but especially in my will, which being presented unto thee, are never but accepted. Christ most exactly confirming all this: Whosoever, saith he, shall give to drink to one of these little ones, a cup of cold water only in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward. (Math. 10.42.) I know, it is not in all men's power to give entertainment, and supply the wants of nature, therefore that which every poor man is able, let him give a draught of cold water to the thirsty, he shall not lose his reward No man therefore may utterly excuse himself by poverty, from succouring those that belong to Christ, seeing such a noble recompense is promised even for those benefits, which are of no value, he shall not lose his reward. And that no body might complain of the charge of wood in providing warm ●ater to wash their feet, let him give cold only, nevertheless for such a slender and easy kindness, even for such a small matter, he shall in no wise lose his reward. For in this kind of courtesy not the rich liberality, but the godly will, and right intention is regarded. God esteemeth works more out of the desire and endeavour, then by the greatness of the thing, rather by the affection of the giver, than the price of the gift. Hereupon even the very least and vilest thing given for Christ's honour, shall not lose its reward. That we should take pains to no purpose in these meaner things, is the thought of our pufillanimity, not understanding how greatly God respecteth even the very meanes● good turn, yet bestowed with a good intention. For this cause Augustine: God, saith he, crowneth the good will, when he findeth no power to perform. Aug. in Psal 105. Bernard of the same mind said: God undoubtedly imputeth to good will, what was wanting to ability. What more plain, then that our desire of a thing should be accounted for the deed, where the deed is excluded by necessity? Bern. Epist. 77. Whosoever will, may become a Martyr by intention. It is a generous thing indeed, to express himself thus in mind to God: How glad, my God, would I be, did thy cause require it, to drink a purple cup of my blood to thee: I am ready to lay down my head, and my whole life for thy sake. Assuredly such a one as this, which is not unprovided of will, but occasion to die, shall not lose his reward, and th●t a mo●t ample reward. M●ny times but t● attempt worthy things in wi●h, Sae i●● in magnis vel voluisse sat est. is enough But there are slothful people, which carry continual winter in their breasts. If any among these be troubled with a little cough, or feel their head ache, or if the wind blow any thing sharp, they use to t●ke up such godly speech's as these: We are not fit to be at Church to day, therefore we will tarry at home, God is so good he will reward our pious desires for the deed itself. When ability is wanting, the will is sufficient. After the same manner of speaking both the covetousness and sluggishness of many cheereth itself up. When the poor are to be relieved, we are not able, say they, therefore it will be enough to have a mind to relieve them. When fasting aught to be ●ept: infirmity hindereth, we cannot endure hunger; therefore fasting-dais can challenge no power over us. When the difficulty of an hard matter is generously to be broken through: Behold, say they, who is able to do this? therefore let the will serve instead of the work. Of no Heavenly race Frozen winter of a dying mind O idle beasts not lo ne for Heaven! O the frozen condion of a soul dead in sin! What leave have ye to exercise your s●oth in this manner, and to be absent when you list from the service of God, and to omit all other things at your pleasure? these words are no defence at all for your sluggishness. It is one point, my friends, to assay a thing hardly and difficultly; another not to assay at all. If we deny our ability in all things, which we can do very hardly, what worthy or excellent matter I pray will there be, which we should confess ourselves able to perform? This saying therefore, (When there wanteth ability, Cum deest facultas, supplet voluntas, will serve the turn) doth not one whit favour your cause: ye might be able, so ye were willing. If whatsoever is not easily effected, might be freely omitted, what famous or worthy thing I pray would ever be brought to perfection? All these things have every one their difficulties, which he that avoideth, Seeks to avoid loseth his reward. The Pelican a bird filleth herself with shellfish lying on the shore, and after casteth them up again, being concocted with the heat of her stomach, and chooseth out of these such as are fit to be eaten. Thus, O drowsy Christians, if you would but swallow some labour and difficulty, you shall find yourselves by experience able to do very hard things. Qui nueleum vult esse, nucem conf●●ngat oporet. He which will eat the Kernel, must first break the shell. He delayeth not to fight, which loveth victory: he feareth not blows, nor refuseth the combat, which desireth the Bays. But that which men deny themselves able to do, let them be ready at least seriously to wish. But we must proceed. 5. Consequence. More especially of Rash judgement. It is very great rashness, to judge or condemn any man of wickedness, not apparent, whereas the intention whereby we are all acquitted or condemned, is known to God only. Moses an Abbot in times past was called to give Sentence upon a Brother that had offended. He came therefore, but withal brought a Bag full of Sand upon his shoulders. Being demanded what he meant by that sight? They are my sins, saith he, which I can neither sufficiently know, and am scarce able to bear; how then shall I judge of another's? Determine It is an extreme audacious part indeed, and a vice most hateful of all to God, to go about to search into the secrets of the heart, Rip up and to drag the very thoughts of others to the Bar, and pass Sentence against them. Who art thou, that judgest another man's Servant? he standeth or falleth to his own Master. Rom. 14.4. His Master searcheth out his heart. If he be approved of his own Master, why dost thou thrust thyself into the business? For which very thing thou art inexcusable, Rom. 2.1. O man, whosoever thou art that judgest another, for wherein thou judgest another thou condemnest thyself. How many Actions in all ages have seemed very unjust, which nevertheless for the intentions sake, have been not only no ways evil, but also most worthy of commendation. Ambrose a very uncorrupt man went into a common Stews, but because he might avoid Ecclesiastical dignities. Abraham the Hermit, changed his habit like an Apostate, but that he might dissuade his Niece from her lewd courses. Pynuphius the Anchorite took up his Inn with Thais the famous Harlot of Alexandria, but that he might convert her from the Service of Venus. Who is there amongst us all, which if he had seen any of them taking his way to these notorious corners, but conjecturing very ill, had presently leapt out like a judge with these words: Started up Look upon the unchaste varlet, which goeth for lascivious delight to a Brothel-house. It had been very ready with us to judge in this manner, but had not this been a most unjust judgement? Therefore whatsoever men do, Intention judgeth them all. That which Bernard said truly: The purpose of intention discerneth betwixt: good deserts and bad. It is as clear as can be in Divine Scripture. jacob the Son of Isaac, that most worthy Grandchild to Abraham, deceived his Father by his Mother's policy, beguiled his Brother of very great hopes, and yet obtained a most gracious blessing of his Father. For jacob was howsoever of a very good intention, Plaine as he that had also this worthy commendation given him: And jacob was a simple man. Gen. 25.29. Phinees run two men at once through with a javelin, nor yet was he tortured or adjudged to the Gibbet. His adventurous fact did wonderfully please God: Then stood up Phinnees, and executed judgement, and so the plague was stayed, and that was counted unto him for righteousness. Psal. 106.30. Cain slew Abel, David Goliath, and Vriah, joab Abner, and Amasa, Great Herod the Ascalonite the Infants at Bethleem, Herod Antipas john Baptist, Herod Agrippa james, Peter Ananias and Sapphira: very murders, and committed either by hand or command, but their intentions and causes were of a fare different condition. In like manner one Apostle and four Kings uttered that voice of sorrowful men, Pecca●● I have sinned. Pharaoh said this, and David said it, this said Saul in like manner, King Manasses also, and Judas Iscariot said the very same, but alas with how not like successed for as their intentions were altogether unlike, so most different likewise the effects. That holds out hitherto most true: Whatsoever men do, Intention is judge of all. And what a company of actions might seem most praiseworthy, if a wicked intention did not vilify them. Catiline, that notorious disgrace to a Roman name, might have been taken for an Apostle by his work, not by his intention. He carried himself most patiented of heat, cold, hunger, thirst. These things, saith Augustine, he underwent, that he might accomplish most inhuman desi●es: The Apostles, that they might suppress●, and compel them to bow to reason. (Aug. l. 2. de Mor. Manich.) The Herodian Lineage expressed a most remarkable example of this thing. Herod the Ascalonite: That I, saith he, may come and worship him also. He would have come surely, but brought home a bloody Dagger. Herod Antipas that parricide of the Baptist, was glad indeed to see Christ, whom Pilate had sent unto him, but not as Zacheva. Curiosity begot this gladness in him, he hoped to see a Miracle. Herod Agrippa the murderer of james, played the Preacher, for He made a Sermon to them. Oration Act. 12.23. But not to instruct the people, but that he might show himself in his Royal Apparel for a mirror, therefore he was smitten to death by an Angel in the very Pulpit. Chair Intention is the judge to try, What all men do indifferently. Since God therefore regardeth not so much the deed, as the intent of the doer, and the intention cannot be descried but only by God, it is too too bold and intolerable rashness, to judge any man's Actions although they seem very evil. For to do in this manner, is as much as to say: I see this man's thoughts, I behold that man's intention, I am Christ, I try out the reins and hearts, I am God. Such judges as these complain out of hell: We fools accounted their lives madness, and their end to be without honour: how are they reckoned among the Children of God, and their lot is among the Saints. (Wisd. 5.4, 5.) We looked upon the outward parts, Outside Inside and by these we judged of the inward, from thence sprang out so rash, and so foolish error. job in those his most grievous miseries, uttering wonderful things, one while he desired to dispute with God, Argue Reason another while to have his sins weighed and examined in the Balance; now he said that he knew he had committed no wickedness, his friends took such kind of words in an ill sense, and judged no otherwise, then that he was most worthily punished of God as an heinous offender, when in the mean time he was most dear to God. O rash and wicked judges! And such as these, that they may be known very well, being blind in their own matters, are most full of eyes in other men's; like a Monster. They see not their own faults at home and near hand, other mens they search out a great way off, even to the bones and marrow. Moreover, they behold things in another which are not at all: they dart eyes out of suspicion only into the faults of others, in whose praises they are without eyes. If there be any darkness they see it, and discover night very often in another man's sky, wherein the light shines clearly, they behold that in their own obscurest night there is day. Thus they find day in night, in night day; by a prodigious error on all parts. The smallest f●ults in others, are exceeding great with them, their own faults they account virtues. Whereby it cometh to pass, that they sl●de into most grievous errors, and no marvel, they have eyes no way single, but heavy with envy and hate in other folk's matters, with self-love in their own. O the judgement not of Areopagites, but the blindest that can be. Hor. l. 1. Sat. 3. Cur in amicorum vitijs tam cernis acutum, Cum tua pervideas aculis male lippus inunctis? Thy friends defaults why seest thou so acute, And blear-eyed art, when thine own come in suit? Thou hast mistaken, and wilt mistake herein a thousand times. Whatsoever men do, intention judgeth them all. In this manner the unruly humour of judging doth shamefully infatuate the whole World: chrysostom said truly: Thou shalt hardly find any man free from this error. All men though they mount not the Chair of estate, though they have no executioners, no racks, and fetters at their command, nevertheless these very people also do judge them, whom they conceive to be offenders, in their common talk, in their ordinary meetings, Giving their verdict in delivering their conscience. Chry. Hom. 5. in c. 2. ad Rom. ante med. And Augustine: The greatest part, saith he, of mankind, is proved to be ready and forward to reprehend with indiscreet judgement, when in the mean time they will not be so judged of others, as they will judge others themselves. Aug. the temp. Serm. 202. Right so it is; we lash one another continually with rash judgements. Nor give Sentence only against those things which carry a show of evil, but are unjust judges likewise against those, which not only admit, but also require a favourable interpretation. As much as old Rome was deceived in her opinion of Fabius Maximus, so much and no less in Minutius. In him she grievously mistook Rashness for Fortitude, and Prudence for Cowardice in the other. But one hour proved, that it is the condition of the multitude, to have no discretion, Common people's condition and to judge rashly, insomuch that they look for the issue, when there is need of advice. But I omit profane testimonies, seeing we are bound with Sacred. When Moses had taken an Ethiopian to his Wife, Num. 12.1. presently his Sister construing this marriage ill, fastened a taunting censure upon her Brother. Neither could the holy King David escape his Wives most reviling judgement. If any one ignorant of the fashion of the Country, or lasciviously bend, had seen jacob at the Well saluting Rachel with a kiss, without doubt he would have drawn suspicion from thence of no chaste intent, or judged jacob to be like himself, given to fond desires. Who that had beheld judeth going so curiously attired into the Assyrian Captains Tent, would not withal have surmised very ill of her? Far otherwise joseph, that most continent Husband of the most blessed Virgin. The Mother of our Lord, a maid for ever, Appeared was great with Child. joseph, because he knew his Wife to be more like an Angel than a woman, could not be drawn to that opinion, as to believe that any thing was committed by her contrary to the law of Marriage So he freely referred all the matter to the judgement of God. And although he had a most strong argument before his eyes to move suspicion, yet he could by no means endure to be judge of this secret. And indeed Christ himself, being ready to die, when he could not deny the most villainous fact of them that crucified him, excused their malice, and the abominable state of their wickedness, he called in a mild term Ignorance. Thus all that are Christians indeed, when the fact they can not, excuse the intention, and when the intention seemeth not excusable, yet they take not upon them the authority of judging, but transfer it all to Christ the ●u●ge of all men. These know without doubt, how truly that religious Author said: A man useth frivolous pains, many times mistaketh, and easily transgresseth in censuring others. Kemp. Lib. 1. de imit. c. 14. n. 1. Anastasius the Sinaite relateth, how there was one in a Monastery, religious to see by his habit, but not commendable at all for his manners, as he which had spent most of his life in ease and slothfulness. He came to the last point, and now being nigh unto death, nevertheless, shown no sign of fear or terror. This amazed the standers by, which feared ill of the man, lest he should make no good conclusion of his life, which he never began to amend, One of the Company therefore heartier than the rest: My Brother, saith he, we know very well, in how great idleness thou hast led thy life hitherto, and for that we marvel, how thou comest to have this dangerous security: this time requireth groans and tears, not this unseasonable mirth. Hereunto the dying party: So it is, Fathers, nor do I deny, saith he, I have passed my days in shameful negligence, neither can I speak now of any virtues. But, this very hour the Angels brought me a Bill of all mine offences, and withal demanded of me, whether I would acknowledge them to be mine? To whom I: I acknowledge them, plainly, and am sorry▪ yet there is one thing which promiseth the judge more favourable unto me. Since the time I put on a Monastical life, unless my memory fail me, I never judged any man, nor called any injury ro remembrance. I request therefore, Would remember Let these words of the Lord protect me that am guilty, saying: judge not, and ye shall not be judged: forgive, and ye shall be forgiven. These as soon as the Angels had heard they tore in pieces the hand-writing of my sins. Hereupon now I being joyful, and replenished with good hope, am ready to departed into another world. No sooner had the dying man uttered these things with a failing voice, but he yielded up the last breath of life most pleasingly. And that thou mayst not question my credit in this matter, Reader, behold I give it thee under authentic hands St. Anastasius in oratione de sacra ●ynaxi. Baronius Tom. 8. and 599. n. 14. Of so great consequence it is, O Christians, of so great consequence it is, to Will, and fulfil but this one thing only, To judge no body. He can do very much with Christ the judge, whosoever cannot judge within himself. In his own person Therefore judge not, and ye shall not be judged. Luk. 6.37. whosoever is in doubt to offend, let him be afraid to judge. But who is it that hath a desire to avoid these errors? Hannah prayed in times past, and mingled her ardent prayers with a flood of tears. Eli the Priest saw her, and observed her mouth while she prayed, and supposing her to be taken with drink: How long, saith he, wilt thou be drunken? put away thy Wine from thee. (1 Sam. 1.10. and fol) This suspicious old man struck the excellent good woman with most unjust judgement, who when she was in bitterness of soul, prayed unto the Lord, and wept sore. Now Hannah spoke in her heart, only her lips moved, but her voice was not heard. The Priest noting this carriage of her while she prayed, judged by the motion of her lips that she was drunken, and muttered idle words. A judgement as false as rash; and no less such, then that which followeth. David the King of Israel, sent to the Prince of the Ammonites, those that in his name should condole the loss of his Father lately deceased. He believed that they were sent unto him, not for kindness sake, but to spy out all his wealth. Being drawn to this opinion, he shaved off the messengers beards, contrary to the Law of Nations, and shamefully cut off their garments in the middle. A mighty oversight, Rashness and that which he carried not away unrevenged. For indeed he bereft the Messengers of their beards, but himself of his Kingdom. Go now and interpret the purpose of a good mind ill. Daintily Gilbertus: Both a naughty intention saith he; and a perverse construction, are both an abuse, both full of Gall, both false, having no agreement with a Dovelike nature. Nec falli volunt, nec fallere norun●. They are D●ves eyes, which will neither be deceived, nor know how to deceive. Gilb. Serm. 40. in Cant. fin. But Christ himself the most excellent pattern by fare of all our Actions, alas, how often and what unjust judgements did he undergo? The Pharisees those most carping Critics, most impudent Censours, and most wicked judges did continually stand upon their watch, to see if they might lay hold upon any thing in the words and deeds of the Lord, Can which they might tear in pieces with an envious tooth. Our Saviour anon invited himself to Feasts without bidding: Sometims By and by the Pharisees cried with a loud voice: Behold a Prophet, a Wine-bibber, a gluttonous man, a smell feast. When the Lo●d held that most noble Discourse concerning the Shepherd and the Sheep, many of his Auditors did not fear to say: He hath a Devil, and is mad, why hear ye him? job. 10.20. If Christ had healed any body on the Sabbath day, presently again did the Pharisees burst out of their Watch Tower, and, Lo they cried, this man breaketh the Sabbath by plain impudence. Finally whatsoever jesus had done or spoken, the Pharisaical Tribe lid instantly fasten a most malevolent interpretation upon it. Nor were more favourable judgements pronounced against the Disciples of the Lord, when being constrained by hunger they pulled the ears of Corn, when they washed not their hands superstitiously, when they fasted not in that manner as others did, presently they were marked with a rigid censure. When in conclusion they were inspired with the Holy Ghost, and declamed most eloquently and constantly likewise of the resurrection of Christ, there were some which cavilling against this eloquence said like wicked Critics: Why wonder ye, fluent Cups can do this: good men they have tippled too much, and are full of new wine, this makes them speak so bravely. There is no body which ca● escape the benches of these rash judges. If any go in a little fine● apparel then ordinary, presently we hale him to Arraignment, and inquire after our manner, how cometh this fellow by so much money, that he can trick up himself thus after the best fashion? It is credible that one Purse maintaineth him and his Master, and that which he cheats his Master of, is laid out upon . If any one be contented with a meaner habit, and bestoweth all his care in reforming his life, Ordering manners presently we are upon him, and O covetous man, say we, how doth he spare his money, and liketh base apparel and out of fashion best! If any one frequent the Sacrament of the Communion, and other holy duties; presently censures and calumnies follow him, and he wants not those that say: Look where dissembled sanctity goes, he is no less wicked than others, but he feigneth himself the man which he is not. If any one macerate himself with much abstinence, presently he is hist, and pointed at; Behold an abstemious Pharisee, he is ready to starve himself, that he may be praised. If any one by reason of his weakness, and want of health, cannot observe a solemn Fast; presently again hard speeches, and the black mark of condemnation passeth upon him: Nigrum theta. Behold a Gluttonous man, and borne for his belly, which for one days refraining feareth death: If any one addicted to privacy and quietness, withdraweth himself from the affairs of the World, suddenly there starteth up not one alone, to stone him with these speeches: This man desireth ease and good days, labour beginneth to be out of fashion with him, or desperation hath thrust him upon this course. If any one detesting ill company, endeavoureth to observe an holier manner of life, here divers and inconsiderate clamours arise, those call him Flatterer, these Hypocrite, the other close Companion. A man by himself No body is safe from these flying Daggers, wherewith the name of many is shamefully stabbed. If any go along overwhelmed with his thoughts, and uncovereth not his head to a greater man than himself, To one of a good credit forthwith the judge starts up, and Loe cries he out; the pride of man, what mighty state he takes upon him! If any one saluteth not his acquaintance by the way, or carrieth himself somewhat strange, accusation and judgement is at next word: Behold, Set out their Mouths they are in an uproar, how this fellow cannot choose but show his hate and envious mind, see how he scorns to know his poor friends. Augustine tru●ly: The ordinary course of seeing, is all the aim that a carnal man hath of judging. Ah how rashly oftentimes, Spiritual Callings are men in relig●ous degrees both judged and condemned, as well of pride as covetousness, and other vices? The more bold ●nd nimble any one is with his mouth, so much the more severe and inexorable judge he is in pronouncing definitive Sentence against them; he admits of no defence, heareth no reasons, believeth no body but himself, and such as are like him. Truly, and we are a company too apt to judge the worst. Et nos in vitium credulae turba sumus. Hence come those thundering words of judges: a Rope for this proud Prelate; to the Dogs with that greedy Parson; to hell with that wicked Priest; or the like. O mortals, how much punishment hangs over your heads for these judgements? Impudent whoredom, and rash censuring draw the whole world almost to destruction: there men are mad within continency and lust, here they use tyrannous state in judging others faults. So subtle is the Devil, that whom like holier people he cannot entice to the filthy pleasure of Beasts, these he easily ensnareth with the custom of rash judgement There is none absolutely which knows how to spare others in this point. What a company are to be found which in all places carry Table Books about with them, like censours of all men, and when they chance to see or hear any thing that dislikes them, presently they give it the grace of their Table book. But thou wilt say, if a very credible person declare any thing, if I see a thing with mine own eyes, if I hear a thing with these very ears of mine, nevertheless may I not presume to pass sentence? Thou mayst not presume my friend, for so also thou mayst be deceived, and numbers before thee have been deceived by the self same means. One of a religious society came to the Priest their Governor, and desired that he would give him leave to departed out of the Covent, for he would have no longer conversation with that Brother, which bore such an ill report. To whom the Governor: Be not so hasty, saith he, to believe the harm which thou hast heard He on the contrary, that he had taken it upon relation of a very faithful man, and therefore pressed his departure: Hereunto the Governor excellently: If he were a man of credit, saith he, he had never told thee so. Aptly noting the wickedness of whisperers, and backbiters. But although thou shalt hear and see a thing thyself, yet thou, unless it be thy duty, mayst not be judge over what thou hearest and seest. Thou wilt say, if thou be wise: I know that this is done, but with what mind, with what intention, upon what motions, for what causes it is done, I know not. But imagine (which cannot be effected) that all things were manifestly known unto thee, thou nevertheless restrain thy judgement, and as Dorotheus admonisheth. Serm. 6. say with thyself, Woe is me, whereas he hath offended to day, it may be I shall to morrow. I seem in my conceit to stand, and the next day perhaps shall fall, and happily he hath already repent him of his fact, which I cannot absolutely promise myself to do. Bernard: Although, saith he, thou find out a thing to be done otherwise then it ought, neither so judge thy Neighbour, but excuse him rather. Excuse the intention, if thou canst not the deed: Suppose ignorance, suppose oversight, suppose mishap. But if the certainty of the matter disclaim all reasonable pretence, yet notwithstanding meditate thou with thyself, and say privately: The temptation was too strong. What pass had I been brought to, if it had likewise obtained power over me. Bern. Serm. 40. in Cant. fine. The Christian Law not only commandeth; do thou not steal, do not commit adultery, but also do not judge. Let not him that eateth, despise him that eateth not: and let not him that eateth not judge him that eateth. Rom. 14.3. Wonderful, thrice wonderful it is! we poor wretcches are not able to reach to the abstrusest corners of our own hearts, and yet we boldly assay to break through walls, and search out other men's secrets; we are of a dull and dead sight in our own matters, and our eyes fail us even at hand (For who can understand his errors? Psal. 19.13.) And yet we take upon us to see into the closest of other men's breasts a great way off, and give judgement of them. Here I break forth with chrysostom: O man, look diligently upon thine own life, descend into thine own conscience. Beholdest thou Why dost thou see a note in thy Brother's eye, but pereivest not a beam in thine own ye? Or how sayest thou to thy Brother, let me pull out the mote ●ut of thine eye; and behold a huge ●eame, an horrible beam is in ●hine own eye: Thou Hypocrite, first cast out the beam out of thine own eye, and then sha●t thou see clearly to pull out the mote which is in thy Brother's eye. Matth. 7.3. and Luk. 6.41. Thou that wast so quicksighted, saith he, in another's matters, as to mark even the smallest faults, how comes it to pass thou wast so negligent in thine own, as to pass by even great faults. No otherwise than if one that lieth sick of a grievous Dropsy, or any other incurable disease, should altogether neglect this, and blame him which regardeth not a little swelling in any part of his body. If then it be evil, not to discern ones own sins, it is surely double or triple hurt to judge others, and carry a beam in his own eye without trouble. Chry. Tom. 5. orat. de provide. et Tom. 2. in 7. Math. Hom. 24. post init.) But thus we are wont, this is our fashion: to overslip our own faults negligently, and to insult unadvisedly upon other men's. What dost thou, O rash judge? seeing thou canst safely trust neither thine own ears, nor yet thine eyes; nay if an Angel from Heaven declare unto thee what another hath done, neither so indeed canst thou always give sentence against another, forasmuch as an Angel himself cannot fully discover the secrets of another man's heart. It is GOD only, The Lord that searcheth the heart, and tryeth the reins. jerem. 17.10. To him only are the intentions of all men clearly known. Whereas now it dependeth upon the intention how guilty or harmless every man is; what strange temerity is this we use, Innocent to remove GOD from his Tribunal, nay thrust him out, judgement Seat and place ourselves therein with incredible presumption: What strange temerity I say, is this, and how worthy of revengeful flames, to usurp Gods peculiar right, and pronounce Sentence against any body at our pleasure. Hence is that vehement admonition of the Apostle james, He which speaketh evil of his Brother, and judgeth his Brother, speaketh evil of the Law, and judgeth the Law. But who art thou that judgest another? jam. 4.11.12. And indeed this is as Barbarous and cruel an offence, as common and usual. The whole world is troubled with this deadly but sweet disease. Sick of It is pleasing and delightful unto all for the most part, to be upon whose back they list with a lawless censure. Thus there appeareth scarce any vice more ordinary in this life, no grosser darkness over-whelmeth the mind of man in any course, greater ignorance no way. For we affirm doubtful things for certain, or if they be certain, yet certainly they belong not to us; or if they do belong, we judge unknown things for apparent; or again if they be apparent, yet with what mind they are done, we know not, nevertheless we prosecute them as if they were done quite amiss. Contrary to all goodness And many times we grow to that presumption, that with most unjust rashness for one Traitor judas, we condemn all the Apostles, and the whole College of Christ; for some naughty Prelates, all Archbishops and Bishops; for some exorbitant Scholars, all scholastical Societies; for some Priests that carry themselves ill, all Clergy men and Ministers; for some jarring Couples, all married people; for some lose Virgins and Widows, all single life; for some dishonest Merchants all dealing in wares; for some base Citizens and Tradesmen, a whole City; for a few Senators or Consuls that are not good, a whole Senate; Unworthy for some discommendable Princes, Kings, Emperors, all degrees of state. Alas we are too presumptuous in this case, and more rash than can be spoken, Rash above measure which make it nothing to prevent the everlasting judge with our judgement Christ will come to judge the world: whosoever cometh before him, is not Christ, but Antichrist. Magistrates are Gods Interpreters, and they, as divine Oracles, may not pronounce of any man, Gather but what they know by sure authority from God. If they do otherwise, and follow their affections, Fancies they also shall incur most severe judgement. Men, as men, are forbidden to judge. God ordained in the old Law, that the Priest should not give judgement of the Leprosy, before the Seventh day. It required so great deliberation to find out a disease, Was a matter of so great respite to resolve upon which yet was beheld with the eyes. How then will God in his goodness permit, that one man should judge another's intention, which is manifest to no eye but Gods. The men of Bethshewesh used no violence to the Ark of the Covenant, but looked a little too curiously into it. And yet they were grievously punished for this their curiousness, which might have seemed of no regard, if not pious. For there fell of the people fifty thousand, and threescore and ten men at one slaughter. 1 Sam. 6.10. How much more close, I pray is man's heart, than that wooden Ark? and yet thou, whosoever thou art, dost rashly dare to open that chest of God not only with a curious eye, but also wicked judgement: and to set it abroad likewise to be gazed upon and derided by others. chrysostom here as freely every way as fully. If no other sin, saith he, were committed by us, there were cause over and enough that we should be cast into Hell for this only. Forasmuch as we sit severe and most bitter judges in other men's faults, but see not the beams which stick in our own eyes. Who search even the least matters that concern us not to the quick, and spend the whole time of our life to judge others: from which vice you can hardly find any Secular, or Spiritual man free. Yea, and although so sharp a threatening countercheck it, for the Word of God defineth: With what judgement ye judge, ye shall be judged also yourselves. Seeing therefore so great a punishment is appointed for this will, and in the mean time no pleasure or delight can be gotten thereby, as it useth in other sins, nevertheless all have run themselves heedlessly and headlong under the yoke of this vice, as if they studied and strove a purpose, Made a m●rch among themsel●● who should come first of all to this mischief. Chrys. Tom 5. l. 1. de compan●t cordis circa med. Therefore as Seneca very excellently adviseth, Suspicion and conjecture must be removed out of the mind, as most deceivable enticements. He saluted me somewhat unkindly, he suddenly broke off the discourse, he invited me not to supper, his countenance seemed a little coy. Suspicion will never want matter to cavil at. There is eed of simplicity, and a favourable construction of things Let us believe nothing, but what shall be manifest and clearly obvious to the eyes: and as often as our suspicion shall appear vain, let us chide this our credulity. For this reproof will bring us to a course, Sen. l. 1. de ●●a. c. 24. not to believe easily. I add, and not to judge rashly. Moreover they that conceive ill of all men, and take whatsoever thou dost in the worst sense, are not unlike a cooping glass used by Physicians, which is made only for that end, to draw out corrupt blood. Thus these rash judges pass by all that is good, but if there be any thing worthy of blame, among the vertu●s of others, if there be any thing amiss which is not known they bring it, as they suppose, to light, they shamefully confound all vices and virtues in each others terms. A man of a lowly carriage, they call Sot or dissembler; the simple honest, fool; the sober, too austere; the abstinent, dotish; one that is earnest against offenders, they term cruel; one that is given to discreet quietness, sluggard; the provident, they name loiterer and coward; the saving, they brand with the mark of covetousness; the stout and magnanimous, is with them contentious; the silent is accounted for illiterate; the modest is defamed with the name of Mopus: But on the contrary they honour a flatterer for a friend, and interpret flattery, friendship; rashness by them is set forth in the title of fortitude; madness is commended under a colour of mirth; the fearful is taken for wary; the prodigal, for liberal; the base and churlish for saving and frugal; the covetous beareth the name of industrious; the splenetic and furious, are made companions with the valorous; the ambitious and insolent, are reckoned among the generous; the fraudulent obtain the grace of prudent, the proud of constant; the talkative and wanton of affable; Familiar Drones the most unprofitable slow-backs, are translated like Gods amongst the lovers of peace. All things are turned upside down by such rash judgements as these, whereby we offer God great injury, for we rudely arrogate that to ourselves, which belongeth only to the Tribunal of God. And even as it turneth to the notable mischief of the Common wealth, if every one take upon him the authority of a judge, to decide controversies, which arise among people at his own pleasure So it is extreme rashness of any man, to usurp, as he listeth, the office of Christ the judge, which he hath nothing to do with, to whom alone it throughly appeareth, with what mind all things are done. There is one Law giver and judge, who is able to save and to destroy. But who art thou that judgest another? Thou hast a dead corpse at home, upon which thou mayest bestow thy tears, and yet thou goest to another's house, to bewail the dead there. O Wretch. Go, then, and learn to spend thy nights, ● nunc, et noctes, disce manere Domi. v. Elegi. at home. First bewail thine own dead. The deep night of ignorance overwhelmeth thee in discerning thine own matters, and dost thou promise thyself day in other men's? And what impudence is this which ye use, O Christians Do ye take the person of God for a shadow, and do ye contend for God? job. 13.8. And what more dishonest rashness can there be, then to judge those hidden things, such as the intention is, which can never be fully known to any man besides the Author? Owner For what man knoweth the things of a man, save the spirit of man which is in him? 1 Cor. 2.11. Nay many things escape even the spirit of man itself, which none but the spirit of God perceiveth, whereunto all the secrets of the hearts are manifest. Man looks on the outward appearance, but God looketh on the heart. 1 King. 16.7. One very fitly reclaimeth his companions eyes, F●●●●i●●us Assis●●● S●ra 〈◊〉 which were sent too boldly into another man's mind. As he was travelling, he met a man by the way with a pitiful countenance, and almost naked. The holy man deeply sighed at this spectacle, and was sorry that he had not a bountiful alms to bestow. But his companion: Father, saith he, why art thou so much grieved? doth this man want , but perhaps he is full of ill desires. The other hereunto with an earnest look: Is it so Brother, saith he, that thou judgest in this manner of others? Give him thine own Garment presently, and withal go, and humbly kneel down before him, and ask pardon for thy words. So thou shalt learn hereafter not to give such rash judgement. Excellently done: The Lord looketh upon the heart, not man. Since man's eye therefore cannot possibly reach to these deeper things, Executeth revenge he which judgeth rashly, inflicteth punishment upon men, not like man, but GOD. Whereof job complaining, Wherefore, saith he, do ye persecute me as God? job. 19.22. Nay this punishment is not godly, but altogether devilish. For the Devil running upon job with an hasty censure. Doth job, saith he, fear God for nought? job. 1.9. Behold, an unknown suspicion indeed, and false and wicked judgement. For which cause God himself (as Gregory observeth) whereby he might restrain our unbridled rashness in judging, would not pronounce sentence against the heinous and beastly crimes of the Sodomites, before he had examined all things. Every way to a Tittle, therefore, I will go down, saith he, and see, whether they have done altogether according to the cry which is come unto me; and if not, I will know. Genes. 18 21 In which form of speaking God declared, that he calleth not any to account by relation, or light conjectures, but by full appearance of the matter. But we, not Gods, not Angels, nor yet blessed, Saints but most vain men, do not modestly go up into this judgement Seat, but lay hands impudently and leap into it; if any one resist, we thrust in by force, and possess it. Thus we judge peremptorily of unknown matters, confidently of uncertain, plainly of ambiguous, arrogantly of many things that belong not to us, and in conclusion wickedly and unjustly of all. When we are most favourable, we suspect the least thing that can be. Herein suspicion itself is judgement, but somewhat doubtful, & relying upon slight conjectures. But miserable inconveniences follow such a rash course of suspecting and judging. Whosoever thou art that judgest in this manner, be assured that a far heavier judgement is ready to be laid upon thee, Come upon ●hee from not by men only, but by God, For that thine own sins may be the more diligently examined, saith chrysostom, thou hast made a Law thyself first of all, by judging too severely of the things wherein thy Neighbour offended. Bernard also is a trusty Counsellor in this case: Be thou saith he, as mild in other men's offences, as in thine own, nor question any body more precisely than thyself: judge others so, as thou desirest to be judged. Thine own Law hindeth thee, the judgement which thou layest upon others, thou shalt bear thyself. Bern. de interior. domo. c. 45. With what judgement ye judge ye shall be judged. Math. 7.1. The Pharisee which went together with the Publican into the Temple, and contended as it were in prayer, was overcome and condemned, not because he had given thanks to God for his benefits, but because he judged the Publican rashly, taking him to be wicked, whom repentance had before justified. Purged And as this presumptuous judgement did very much harm to the Pharisee himself, so did it none at all to the Publican. Thus many times, saith Austin, the rashness of judging ●urte●h no man more, than the judge himself. Aug. l. 2. de Serm. Domini. Abbas p●●tor. in mont. c. 6. One said very fitly: There are some, that may hold their peace, and not trouble their mouths, but because they are not quiet within, and censure in he art, therefore their tongues run without ceasing, but they benefit no body, and injure themselves very much. Pelagius. Libel. 10. n. 5 1. And it comes to pass ordinarily, that we fall into the same things ourselves, which we condemned before in others, that at least by this means we may learn to be ashamed of our folly. So that old Mechetes (as Cassian reporteth) complaining against himself, said: I have found fault with my Brethren in three things, and have grievously transgressed myself in the very same Cass. l. 5. Instit. c. 30. But this is very common, that he which is such a quicksighted judge in other men's faults, Lynx-like is an Owl and a Mole in his own. He pulleth out the least mote that sticks in another's eye with great care, but is so far from casting the beam out of his own, that he doth not so much as see it. This is the manner of rash judgement, to spare no bode, to lay a censure on every one that comes in the way, to suspect the worst that can be of others, to search out and examine all men's intentions, not to know himself at all. Which Gregory deploring, Fools, saith he, do judge so much the more earnestly of others, as they are possessed with greater ignorance in their own matters. (Greg. l. 14. Mor. c. 1.) Most truly the Son of Sirach: A foolish man's foot, saith he, is soon in his Neighbour's house. Eccles. 21.25. because he runneth in and searcheth his neighbour's houses, Other men's and looketh not to his own. Hereunto it agreeth very well which one spoke in times passed of the assemblies of the Athenians: Wise men and Learned propose matters, but fools and ignorant men judge and determine. The case is all one here: Modest and prudent people do indeed observe many things, but always they repress and suspend their judgement; the foolish and rash understand few things, and without delay give Sentence upon all. By this evident token, it is very easy to distinguish men and women of sober discretion from fools. And even as Bees, when the weather is rainy, and stormy clouds hover in the air, betake themselves into their Hives to make honey: so men of a good mind, and no venomous mouth, descend into themselves, they live privately within, and make the honey of good thoughts, and fly not abroad at their peril, when as they see the world all over surrounded with tempestuous clouds, just as the case requires: for what is involved with thicker clouds, than the intention of man's heart? We hear the words, we see the actions, but the intentions lie hid, nor can any Lynx his eyes ever pierce into the same. Intention is the judge to try, whatsoever men do. To those that are troubled with the jaundice, and general overflowing of the Gall, all things seem to be of a waxy and yellow colour, for the cure of this disease the herb Salendine is put under the sole of the foot. There is a jaundice disease of the mind, which to all that are troubled with this disease, representeth all things not in their own, but in a false colour. He that desireth to be recovered, let him begin the cure at his feet, that is, at his affections. Let him bear a mind towards others not peevish, not obdurate, not disdainful, not odious, not inhuman, not hostile; but rather gentle, courteous, facile, which may passed over all things with a milder interpretation, which hateth the sin, not the sinner, which saith: His intention may be otherwise, and better than his action: but has he done amiss? perhaps he hath already repeated of his error. This is a very excellent kind of mercy, to show one's self benevolent towards another, not so much by giving many things, as by judging nothing. They that drink the juice of Ophiusa, an herb growing in Aethiope, imagine that they see Serpents, and I know not what terrible monsters. They that have swallowed the juice of pride, ambition, envy, or hatred, will carp at, and condemn all that they shall see or hear, they will admire and extol themselves only, being so precious in their own conceit, that they doubt not to say with the Pharisee: I am not as other men. Luk. 18.19. A very cruel disease in this respect, that for the most part it despiseth all remedies. And this is it which Saint Paul presseth so strongly, this same is it, from which he so earnestly dissuadeth us, crying out? Therefore judge not, judge not before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. 1 Cor. 4.5 Why do ye judge too hastily, the matter is still depending, and lieth in the judge's hands. Whilst yet every secret counsel of the hearts is locktup in God's Exchequer, Among God's Records whereinto no man ●an enter; the day of hearing is not yet, nor the witnesses yet produced, or the Causes pleaded. But let there be a time of giving judgement, yet this is not at your appointment, but Gods, God wilbring to light the hidden things of darkness. In the mean time therefore, till the judge of all things come, forbear your censures. Christ himself uttereth the very same, with a most earnest voice: judge not, and ye shall not be judged; condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. Therefore, judge not, construe not wrong of doubtful words and actions, neither aggravate small offences, or make a common speech of faults, although they be certain, or cast reproaches upon good deeds, or say peremptorily of a delinquent that he will never be good, for this vice of judging rashly is most ordinary with Pharisees, which pardon all things in themselves, nothing in others judge not, for whosoever is a curious, severe, unjust censor of other men, shall find such censours also of his own life, as he hath been of other men's. judge not, otherwise ye shall undergo an exact, severe, rigid judgement in like manner at GOD'S hands. judge not, for God is so full of kindness, that he is ready to remunerate this very Negative will of yours most liberally; this shall be your reward, Ye shall not be judged. At the last day of all, the judge of the world will speak courteously to you, not as Malefactors to be cast into Hell, but as friends to be endowed with Heaven. A certain Monk asked a question of joseph an Abbot, to this purpose: I pray, good Father, what shall I do? I have no alms to bestow; I endure so many troubles very hardly, what course therefore d●est thou persuade me to take? Hereunto Joseph: If thou be able, saith he, to do none of these things, do this at least, and judge no body, he hath done much, whosoever could perform this. (Pelagius e Graeco Libeli. 10. n. 51.) But how many are there which will not be able to do this, although it be very easy? Against whom chrysostom being worthily incensed, upon those words of the Lord, (judge not) discourseth in this manner: If therefore not by one, but by all ways, as I may so say, and by all passages we run and make haste to take possession of Hell fire, we are justly condemned of wrong dealing on both sides alike, not only for those things which do seem to require some labour and stay, whereinto we cast ourselves headlong, but also for those which are easy, and have no necessity, nor any allurement, or pleasure in them. For we are convinced by these small and easy things, that we offend through our own negligence and idleness, in those things also which seem to be full of trouble. For tell me what pains is in that, that thou shouldst not judge another, nor examine other men's faults, nor condemn the neighbour? Nay rather in examining and searching out other men's offences there is great labour, and exceeding difficulty, to judge of another's mind. But who that heareth this, will be brought to believe in any time, that whereas we may keep the commandment without pains, we strive and take pains that we may break it. If we should offend by idleness and neglect, they might perhaps be some way excused, which were not able to take pains. But where men take pains to offend, and endeavour, and earnestness is used, to transgress the commandment, who is it, that can hope to be forgiven for this wickedness? For this is to contend against him which made the Statute, and to offer violence to his Laws. Chrys. Tom. 5. l de compunct. cordis, circa med. Out of the matter thus debated by chrysostom, it appeareth how that rashness of judging is therefore reckoned among the more heinous sort of sins, because it wilfully overthrows a Law which is most easy to be observed. Whosoever hath obtained that only desire of himself, I will not judge, hath fulfilled the Law before hand. But if such a licentious humour of judging do provoke thee, here I pray the same chrysostom counselling thee excellently in these words: Wilt thou judge; judge thine own matters. No man accuseth thee, if thou condemn thyself: but he accuseth if thou judge not; he accuseth, if thou reprove not thyself, he accuseth thee of frozen ignorance. Seest thou any one to be angry, to be in a rage, or to commit any other horrible or unfitting thing? presently also do thou call to mind what thine own case likewise is, and by this means thou wilt not so much condemn him, and wilt free thyself from a number of sins. If we order our lives in this manner, if we carry them thus, if we condemn our own selves, Lightly we shall perhaps not commit many sins, but shall perform many good and excellent matters, if we be mild and sober. Chrys. Hom. 21. fine in Ep. ad Hebr. These things concerning rash judgement, were necessarily to be inserted among the rest. And it is in a manner certain, that how much the less one examineth his own, so much the more earnestly he judgeth other men's intention, but to his own hurt, which for the most part is so much the greater, as it is less felt. CHAP. VIII. What the practice of a Right Intention is. MAthematicians do account the round Figure most perfect of all, the end and beginning whereof are both the same. All one The worthiest Actions of men are they, which properly have both one beginning and end, that is God, and his honour. He which doth invest all his actions with such pure and candid sincerity of heart, never but behaves himself in a deserving manner, Highly deserving and it is very easy for such a man as this to gain more true happiness in one day, than another can in a whole year. Truly those things that we offer to God (as Salvian speaketh) are respected not according to the richness, but the affection. This is it which that Divine said notably: Phil. Bosq. par. 2. Acad. conc. 14. n. 1. That Christians obtain Heaven not by Verbs; but by Adverbes, seeing it is not so much to be regarded, that the action be good, as that it be well done: and indeed to fast only, or to pray, and give alms, or to execute any other worthy matter, doth not procure Heaven, but to fast rightly, to pray well, to give alms after a godly sort, to do all things religiously: there is need of a double portion of Eliahs' Spirit; of two Oxen to carry the Ark, of two young pigeons to make a complete Sacrifice, that is to say, of a good work, and a good intention. Furthermore it remaineth to express, that which is chief to be observed in matters concerning the Soul and salvation, namely that we should not take care so much, by what means we may understand wholesome Precepts and commit them to memory, as which way we may bring the things we hear to effect, and learn them in that manner, that those which were words, may become deeds, and that we may make actual proof of our learning, (Sen. Epist. 20. initio) The Christian Law teacheth to do, not to say. Now therefore let us dispatch this, and declare how intention is to be coupled as it ought indeed, with several actions. At the happy return of the Day. Therefore let us take our beginning at the Morning Spring. Let our first cogitation of all every day have recourse to GOD. Excellently Laurentius justinian: Let the first word, saith he, the first thought, the first desire sound forth the divine praise, and bequeath itself thereunto with a sincere heart. Laur. Iust. l. de discipl. c. 10. And if we require words, they may be these. O my most l●ving God, I devote all the actions of this day unto thee, for thy honour and glory, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. We may add. O good jesus, I beseech thee by thy passion, preserve me this day from all wicked intention And let the beginning of thy rest be the very same. For we cannot be ignorant without offence, that the Devil is most busy in this first part of the day and night, considering the old Deceiver doth what he can, that he may sweetly take up a man's mind between sleeping and waking with evil imaginations, and sow in him the seeds either of envy, or lust, or impatience, which by this means will grow up mightily all the day after. This Orcinian Fox knows very well, that he hath dispatched half his business, when he beginneth so hand omely Therefore we must watch as at the entrance of the d●y, so likewise at the end, for the Devil hath all the night beside at his pleasure, if he make the first part of the night his own. At these times therefore especially the mind must be armed with chaste cogitations, lest the enemy be sound to have over come it, before he was perceived t● lay siege to it. For every hour. It is a most profitable exercise indeed, and of great moment, to commend one's self every hour to God, and his gracious protection, to think upon the end of his life, and so to revive a Right Intention. For which end it will be very convenient, every hour 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 abundant goodness but grant that man a happy end of his life, which hath desired the same divers years every hour? True it is, GOD, who is no man's Debtor, can most justly deny this, if it be his pleasure, although one had requested the same every hour for a thousand years together. But, Think ye of the Lord with a good heart, or as some read it, in goodness. Wisd. 1. ●. Your heavenly Father shall give the holy Spirit to them that ask him. Luk. 11.13. All things, whatsoever we shall ask in Prayer, believing, we shall receive Ma●. 21.22. He therefore that will obtain true happiness at the last hour of his life, let him earnestly beg the same of God every hour. To promote this most commodious piety, he shall do very well, Rightly whosoever to that before sh●ll adjoin these th●●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 myself 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 himself 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 be done, O most loving jesus. 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 ask, that the good pleasure of GOD may be fulfilled, both in himself, and in all others In Instit Spirit. c. 8. Who so useth no such exercise as this, with him hours and days run on, with him weeks and months, and years pass away, wherein there is seldom any remembrance of God, scarce is God ever thought upon, and but very slenderly, which is not only an unchristian, and inhuman thing, but also brutish. But if any man would willingly square all his actions by a general intention, as it were by a Rule, this brief form we give him of the best intention. Patterne O my most gracious God, I entirely desire to conform myself and all that belongs to me, to thy most holy Will in all thing. This one comprehendeth all good intentions whatsoever, nor is there any thing that sooner bringeth a man to true tranquillity and happiness, then in all things to will the same that God willeth. Whosoever cometh to this perfection, is above all dangers, and in the next place to Heaven. Before Prayer either private, or public, examination of Conscience, Communion. He which is about to pray, let him determine thus in his mind. 1. I will pray, that I may honour, worship, and magnify God. 2. That I may please God, and offer a grateful Sacrifice unto him, and so keep myself in his favour. 3. That I may give my God thanks, for his liberal and and innumerable benefits towards me. 4. That I shay show contrition for mine offences. 5. That I may crave such things as are necessary both for body, and soul; Procure strength, health, right understanding of mind, the knowledge of myself. 6. That I may obtain increase of virtue 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 himself thus seriously to prayer, shall not pray in vain. 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 ●esu, for thy honour sake I humbly desire to obey, and serve thee faithfully, and sincerely to praise thee, without thee I can do nothing, as sister 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, Use these premises that I may learn to know myself. 2. That I may obtain 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 do accepted. 5. That by this means I may prepare myself to make Confession of my sins. He that loveth pureness of heart, for the grace of his lips, the King shall be his friend. Prov. 22.11. He which is about to confess his sins, let him advise thus with himself. 1. I steadfastly purpose to lay open my mind fully. 2. I will show submission by accusing myself. 3. I have a longing to return in●o favour with God. 4. I would feign be freed from the filthy burden of my sins. 5. I desire to obtain 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 himself commanded: Do this in remembrance of me, Luk. 22.19. 2. That I may be partaker of so great a Mystery, wherein I firmly believe, that the Body and Blood of Christ is received verily and indeed of the faithful. 3. That I may be very nearly knit to my Christ in the bond of love. 4. That I may arm myself against all the temptations and treacheries of the Devil. 5. That I may truly become most humble and obedient to God. 6. That I may obtain all manner of grace, and increase of all virtues, especially of humility, patience, and charity. Before any virtuous Action whatsoever. He that is about to do a good turn for another, especially that hath not so well deserved, let him consider thus with himself. 1. I will perform this kindness O God, for this man, in respect of the singular love which I bear to thee, and that I may imitate thee my Lord to the uttermost of my power, which waste most kind to all, even thine enemies. 2. That I may grow in favour with thee here, and attain thy promise of glory hereafter. 3. That I may be obedient unto thee, which hast so much commended, and commanded me to use Charity towards all, even mine enemies. He which is about to give alms, let him make these his ends. 1. I will deal bountifully with the poor, for the greater glory of God, that I may show myself thankful for all his benefits. 2. That I may do to others, that which I desire should be done to me, and that I may procure the benefit of the needy, and embrace them with Christian charity. 3, That the most just judge of the world may have mercy also upon me, forasmuch as he himself hath promised mercy to the merciful. Moreover it is very expedient to direct one and the same action to God with divers intentions, for this gives a wonderful improvement to the love of God For when the Acts be multiplied; the habit is increased. But now a Right Intention is the act of love, the acts of love therefore being multiplied, needs must love itself be marvellously augmented. Now that we may have more intentions as were in a readiness, of all things which we do for the honour of Almighty God, we will set a pattern underneath, whereunto we may conform all other actions. Let this be for example. Is there any that would keep fasting days, besides those that are commanded by the Law, now then that he may make this abstinence from meat the better liked of God, let him use this short prayer before. O my most loving God, I devote this fast unto thee. 1, For thy glory, and the honour of jesus Christ crucified. 2. So now I have determined to fast for love to thee. 3. And that I may become more acceptable to thee. 4. And may give thee more worthy thanks for thy innumerable benefits towards me. 5. and that I may the sooner obtain those virtues which are necessary for me in this life. 6, That I may express the greater sorrow for my sins. 7. That I may refrain the immoderate desire of meat and drink. 8. That I may preserve Chastity befitting my estate, undefiled. 9 That I may follow the steps of my Lord Christ, who fasted, that he might be an example to me. O my God, I offer unto thee this fasting, all my afflictions and miseries, and whatsoever I have suffered or shall suffer hereafter in body or in mind, together with all my do in every respect, as well thoughts, as words and deeds, to thy honour, through the merits of Christ jesus my Lord, who liveth and reigneth with thee world without end. Amen. At times of fasting enjoined by the Church, or our superiors in any public respect, to those mentioned before, may be added this tenth intention. That I may obey my superiors, and fulfil the Laws of the Church. This same brief prayer, with a little alteration, may be used before any other virtuous act●ons whatsoever. And that we may give a special instance of this matter: There is some man perhaps, which would exercise an Heroical act, as they c●ll it, a generous, difficult, painful act, and approve his chastity to God, let him put forth this brief prayer as it were a Buckler. He shall O most undefiled jesus, I resolve with thy grace to keep my chastity inviolable, and to resist all the blandishments of the flesh to the uttermost of my power. 1. That the greater honour may accrue thereby to thy most holy name. 2. That I may please thee more and more, and serve thee the more exactly. 3. That I may enjoy the sweet society of so many holy Virgins, so many other most chaste persons, and of so many most pure Angels, and so prepare myself for a more plentiful measure of thy gifts and graces. 4 That I may repress the unbridled motions of lust, and all petulancy of the flesh, and so may avoid my former offences. 5. That I may obtain that singular, heavenly, eternal reward promised to all that live chastely. Moreover there is some man, which hath to do with fretful, stiffnecked, refractory people, that therefore he may digest all contumely of words with Christian submission and gentleness, let him arm himself before with these intentions, and oppose these brief p air. O most mild jesus, I utterly detest anger, and all bitterness of words, and desire to deal gently and favourably with all men. 1. That I may amplify thy glory. 2. That I may imitate thee my Master, which commendest this in a special manner to all thy Disciples: Learn of me, for I am meek and lowly in heart. Mat. 11.29. 3. That I may be a good example to all men, may hurt no body, nor provoke any to anger or impatience. 4. That I may preserve tranquillity of mind in myself, and with others friendship and peace. 5. That at the last hour of my life I may find thee the more favourable judge. 6. That I may have thee my Lord for a Surety and Debtor, who hast made thy promise to the lowly. Blessed are the meek, for they shall inherit the Land. Mat. 5 4. Namely that blessed land of the living. 7. That I may be advanced to the highest happiness, I will gladly submit myself to all men, forasmuch as I know it to be most certain: He that humbleth himself, shall be exalted. Mat. 23. 12. There is some man, which may have a froward, severe, cruel Master, or Mistress like him, or yet divers not so much Masters as Kings, or civil Tyrants in a sort. That therefore he may endure this proud and even imperious Master with a generous obedience, he constraineth himself to submission, with these intentions: O my God, I bequeath my will unto thee, and determine to yield respect to all those unto whom I am obliged, readily, truly, sincerely. 1. That while I serve man obediently. I may do according to thy will and commandments, for I know by whom it is said to me: He which heareth you, heareth me, and he which despiseth you, despiseth me. Luk. 10.16. 2. That I may avoid so many evils ready to fall upon the undutiful and rebellious, for I know that also, who said: Let every soul be subject to the higher powers, for there is no power but of God. The powers that be, are ordained of God. Therefore he which resisteth resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Rom. 13.1, 2. 2. That I may triumph in the victory set before me, Rejoice itself for neither am I ignorant of this injunction: Servants, obey your Masters, with all fear, not only the good and gentle, but also the froward. For this is thankworthy, if a man for conscience toward G●d end●ri grief, suff●●ing wrongfully. 1. ●et. 2.18. 4. That I may not swarre from th● footsteps of my Lord and Saviour, who for me Was made obedient to the death, even the death of the Cross Philip. 2.9. 5. That I may enjoy the great reward promised to obedience, for I know how much God esteemeth this one virtue, For obedience is better than sacrifice. 1 King. 15.22. And an obedient man shall speak for the victory. Prov. 21.28 There is some one moreover which may find the flesh refractory. That therefore he may tame rhis wild beast, Keep it a bay and make it come at a call, he sets upon it with sundry kind of Stratagems. One while he beguileth it of meat, another while he oppresseth it with thirst, now he altereth his daintier Diet into courses, than he teacheth it to endure hunger at a Table full of good cheer. One while he perplexeth it with watch, another while he vexeth it with labours and studies; now he wearieth it with troublesome journeys, (either for the composing of differences, or other pious endeavours for vicinity sake,) and last he exposeth it to many other rigorous exercises fitting his condition, to cut off idleness and excess: that all these things may be both pleasing to God, and wholesome for his soul, he stirs himself up with the industry of these intentions. This myrrh of repentance gathered from thy Cross, my good jesus I present unto thee, this violence I will offer to myself. 1. That I may dilate thine honour. 2. That I may increase thy love toward me. 3. That I may suppress the wicked rebellion of the flesh. 4. That I may condemn and take revenge of myself in a pious manner. For the right enduring of labours, or troubles likewise. He which is going to work, or in hand with any business whatsoever, let him use these considerations. 1. This business O God I offer unto th●e for thy honour, which I will parforme with care, diligently, faithfully, ●nd exactly. 2. That I may sustain my life to be bestowed in thy service. 3. That I may inure myself to obedience (if the labour be prescribed or commanded) 4. That I may show charity to others (if the business will profit others also.) 5. That I may apply my mind to submission (if the work be base and ignoble.) 6. That I may learn patience (if the matter be troublesome, difficult, and of uncertain event.) 7. That with labour I may break and overmaster the flesh, which is prone to sloth and wantonness. When adversity cometh upon us, when troubles, perplexities, difficulties, afflictions, heaviness oppress us, when any thing happeneth that is grievous & hard to be borne then especially let a Right Intention rouse itself. And forasmuch as there is scarce any man but hath an hundred occasions even in one day to exercise his patience, he must have a most exact care of this, that all things be borne with such an intention as is fit. You may find a great many, which sustain the loss both of health, and means, and credit, and good name; which are sick, poor, despised, but because they suffer nothing quietly, nothing patiently, nothing but in a stubborn manner, because they bear all things not otherwise, then because they are constrained to bear them, being never but impatient and complaining, therefore they deserve nothing but pains and punishment due to untoward people. For that which God sends unto them for a Medicine; this they turn into poison. In this case therefore let a right intention do her endeavour, that what men must needs bear, may be borne with profit and advantage, and a virtue may be made of necessity. As often therefore as things fall out inconvenient and harsh, grievous miserable, troublesome, he which will not be hurt, let him arm himself with these intentions. 1. This, whatsoever it be, my God, I will patiently suffer, that I may conform my will to thy most holy pleasure, forasmuch as I know certainly, that this is sent upon me by thee, for my good. 2. This, Lord jesus, I will willingly endure, for love of thee, and that I may cleave close to thy footsteps, which have showed me the way before. 3. I will both receive and suffer all afflictions gladly, that I may be corrected for my former wicked life, and reap God's favour, and the reward of glory hereafter. It is the greatest art, to be able to bear all kind of evils well. And this learned patience is withal the greatest advantage. Before a man change his state to the Ministry, or any Ecclesiastical function. There arose a controversy in times, amongst learned and religious men, what Order of all was the strictest? Some delivered one thing concerning this question, and some another. They concluded that the rigid Brethren of Saint Bruno, these of St. Francis his Order, the other that others liv●d the most austere life of all. At length one of them when he had heard all their opinions. Sin, by your favour, saith he, let me tell you: that for your learning ye have judged not amiss, but very ill for your experience: There is not an Order in all the world of a more strict obligement, Rigid Strict than Marriage is: and that he began to confirm by divers arguments. This man seemeth to have spoken most truly of all, and especially if Matrimony be contracted not with that intention as is fit. He which taketh either Queen Money, or Lady Beauty, or Madam Nobility for his Wife, involveth himself in a world of miseries, he bringeth himself indeed into Order, but a most cruel one: He marrieth a Wife, but he selleth his liberty. Thus God useth very often to punish a corrupt inten●ion (experience speaketh) that he which sought for pleasures and riches with a perverse intention, should find perpetual brawling and dissensions. Alas, what misery like to this, then for a man so often to utter this confession against his will. I can neither live with thee, nor without thee. Nec possum recum vivere, nec fine te. Such a Marriage as this perplexed with Civil wars, thou mayst not unfitly term a lively Protraict of Hell, Where no order but eternal horror doth inhabit. Ectyp●n. job 10.22. Look therefore you that think upon Wedlock, that ye undertake it with a very good intention. You must not marry pedigree only, nor only beauty, or money, good and upright manners are to be sought for. But especially we must take heed of that, that the match be not unequal. For this in parity cannot choose but be the Seminary of discord. Before all things the intention of both man and wife ought to be right, that they come not together as Achab and jezabel. but as Tobias and Sara, as joachim and Susanna. For they which take Marriage upon them in that mann●r that they shut ou● God from them and from their thoughts, and so addict themselves to their own lust, like to Horse and Mule which have no understanding, the evil Spirit hath power over them. Tob. 6.17. According to Saint Ieroms Translation. Therefore let not a mutual consent be plighted in Marriage, before a right intent. Tobias giveth us this brief form of the same intention: O Lord, thou knowest, that I take a Wife not for concupiscence, but only for love of posterity, wherein thy name may be blessed for evermore. Tob. 8.9. according to St. jerom. But I turn me unto Clergy men. Here I would have sighs and groans to speak for me, Alas, I am afraid, least happily there be found some, which come into the Ministry, not that they may obtain on holy Office, but more liberal maintenance, that they may get all manner of provision, that they may furnish their Kitchen, that they m●y fill their Coffers, I pass by worse things, which yet a naughty intention is wont to suggest in wrong manner, even then when we are setting upon the honestest courses. It is an old, but just complaint of the Priests. Malachi in God's stead cries out: Who is there even among you that would shut the doors for nought? neither do ye kindle fire upon mine Altar for nought. I have no pleasure in you, saith the Lord of Hosts, neither will I accept an offering at your hands. Malach. 1.10. Even as if he had said, although I would not have the pains of my Ministers to be without wages wherewith they may maintain themselves, yet I will not that they execute their Office, especially for so base an end. Let them look to my service principally, and let them account their own benefit, for an addition. Hereby it appeareth that it is a deadly offence, to perform Divine Offices, and duties of this sort, chief with that intention, that they may not lose their yearly profits and revenues. O Clergymen (I appeal to you whomsoever an unsound intention puts upon this course) this is to be quite out of the way to Heaven, and to offend not in one thing, but in all. If you will needs go on in this way, ye go the ready way to Hell, Tread therefore choose another path, or change your naughty intention. To go this way, and with this mind, is to come to destruction. Whosoever therefore is desirous of a benefice, let him seek not his own honour, but Gods with a sincere intention, let him be ready not to shear or flay the Sheep, but to feed them, let him think not upon a better living, but an holier life. Wherefore O Ministers and spiritual men, consider, take heed; the business of eternal salvation is not to be undertaken with a blind desire. There can be no holy Guide hereunto, but only a right, sincere, pureintention. Whosoever cometh to a spiritual Office, or promotion with any other Conduct or companion, than this good intention, must either return hence to his former state of life, or here certainly he shall perish. CHAP. IX. What the signs of a Right Intention are. THe common People of Israel were for a great part rude and churlish, and of such a dull understanding, that they would very hardly believe, what they did not see with their eyes. That therefore they might behold with their own eyes most apparently, what an evil and misguided intention is, it was Gods Will, that the Manna which by direction they gathered for the Sabbath, should be preserved whole, fresh, and incorrupted, but that which they gathered against the Law for other days also, being either viciously provident, or weary of taking the same pains again, it was all presently corrupted, and began to swarm with worms. Here neither the place, nor the Vessel wherein this heavenly aliment was kept, nor the Manna itself was in fault, but only the evil, and naughty intention, refusing to be obedient to the Law. This God did set before the Israelites eyes in that manner, as if he had proclaimed from Heaven: Behold ye at length O uncivil people; what the will in man can do, what it is to be ready to obey or not, what a good or evil intention bringeth forth? these worms are witnesses of your rebellion, these fruits your headstrong will, and perverse intention produceth. Look upon these things with your eyes, handle them with your hands ye unbeleev●rs. God dealeth with Christians after so many Sermons of his Son, in another manner: he proposeth the signs of a good and evil intention to them also, but more secret ones, and not to be discerned so much with the eyes as with the mind. If a man consider the eyes of the body he shall find them to be of a very prating disposition, Without ●oice though they cannot speak, for by their prattling they commonly betray their Master, forasmuch as it is very easy to perceive health and sickness, mirth and sorrow, hatred and love by the eyes: the eyes divulge these hidden affections. An Hog, for his inwards, being most like a man, bewrayeth his sickness to the beholder by his tongue and eyes. If we should give judgement how sound a man's action is, we must examine his inward eye, the intention: If thine eye be single, thy whole body shall be full of light. Behold, men learn by the eye, what to pronounce of the whole body. But as it is no cunning to know, Sickness that a Disease is perceived by the eyes, unless it be known withal by what signs and symptoms it may be discovered. So it is not sufficient to know that uprightness of life is gathered by the intention, unless we know with all what be the signs and tokens of an upright intention, whereof we are now to treat. Therefore that every man may trust himself, and believe that he goeth the right way, we will reckon up Twelve Signs in order whereby it shall be easy for every one to judge of his own intention. The first Sign of a good Intention. Not easily to be troubled, not heedlessly or hastily to set upon any thing. Their wit is not good, which go about businesses with an inconsiderate lightness, which do all things with violence, and come not on by degrees, but are fiercely hurried upon matters; they fume, they throw their hands and feet about, they pant for fear, as if there would be no time left to gain their purposes: they ●un about in a rage, as though they would dispatch all things at first dash. What need is there of this fuming and fretting? Make sl●w haste, Festinae lente. my friend. There is need of counsel, not force, as Q●●ntus Curtius warneth; He which runs so fiercely at first, quickly gives over: he that traveleth with a gentle, and stayed pace, goes forward still, and is less wearied. He that hasteth with his feet, sinneth. Prov. 19.2. That saying of the Ancient must be taken for a rule: Be thou a Snail in thy advice, an Eagle in thy do. Sis inconsiliis cochlea, in factis Aquila Leisurely Therefore at the beginning we must walk for the most part pleasantly, until such time as strength increase by our very going. We know the words which are taught in the imitation of Christ: That a man should not be importunate in doing. Imit. Christ. l. 3. c. 39 And let thy actions be swayed by thee. He which is of a sincere intention, even in the most troublesome businesses, converseth thus in his mind: God hath committed these businesses to my care, as he will also give time and grace to accomplish them. I labour for God and his honour, and I do what lieth in my power: God in his goodness will supply the rest. Therefore as the very Poets instruct: Permitto Divis caetera. I leave the rest to God. Horat. l. 1. carm. ad Taliarch. 2. Sign of a Good Intention. In every matter to be so affected as if one should demand, to what purpose are these things? he should answer with all readiness, For the greater glory of GOD. Why are those things? For this very end: why the other? for the very same. As a Traveller being asked whither he takes his way, answereth without delay, To Ingolstad, or Vienna, or to Prague, or Rome. And if he understand himself to be never so little out of his journey, returneth as soon as can be into the King's Highway. He which determineth to walk abroad only for recreation sake, many times carrieth neither bread, nor money with him, for indeed it is nor his mind to turn into any place of repast. But they which are to go ●a long journey, take either money for the way, or victuals, as men commonly use from a Country Town, and as soon as the belly gins to grumble, and the empty bulk to complain, they draw their provision out of their Scrip, and cheer up their barking stomach. Even so a man of Right Intention, which never but remembreth himself to be in a Pilgrim state, when he is wearied with travail, and gins to seel the troubles of this life more heavily, presently renewing a R●ght Intention with himself: And for whom do I these things, saith he, for whom do I labour, for whom do I read and write, for whom do I stand and run? Is it not for God? do I not endure all these things for God's sake? Therefore be gone faint heart, be gone weariness; be gone ease and idleness, get thee fare enough impatience, be packing ye mischievous companions. If all these things be done for God, as it is meet they should be done for him only, therefore I will patiently, and readily, and willingly both do, and endure these things every one. Thus I go forward, for thee Lord; all things are both easy and pleasant to me, O Lord, for thy sake. They do otherwise which lead their lives like a walking for recreation, which carry neither victuals nor money with them; they want both a serious and sincere intention: silly men, prone to all kind of enticements, whose soul was given them for Salt. Their course of life, is to walk recreation sake, whither their feet carry them, whither their affections run before. Not so those true Travellers, which have both victuals, and money, not only a serious, but also a sincere intention. 3. Sign of a Good Intention. Not to be vexed, nor disturbed in thoughts about doing matters, which may call a man away from prayer, from the care of conscience, from the remembrance of God. He which is of a sincere intention, bends himself to this, that he may do according to his strength and ability. chrysostom observeth, that he was as much commended of the good man in the Gospel, which received two Talents, as he that received five. Chrys. Hom. 41. in Gen. But thou wilt say perhaps: Why was like honour given to both of them? Because there was like diligence in both, although about an unlike sum of money. This falleth out very often, that two employ their pains in the same matter, but altogether with unequal effect, one being far exceeded by the other. Yet may it come to pass, that both of them hath gained an equal reward with God howsoever, who respecteth not of what kind the work is, as from what kind of endeavour and industry it proceedeth. There be some that excel in strength, or wit, or understanding, and those things which are exceeding hard to others, they do as it were in sport. Others again there be, which either have sorry strength, or an unhappy, gross, and dull apprehension, these although they sweat, and try all their force, and spend all their endeavour in a business, yet at length a homely Pitcher comes forth, a work without all grace and beauty. And whether of these are worthy of the greater reward? many times those, whose work as it were too devoid of skill, is despised of all men. God's judgements are exceeding different from man's. And this may worthily cut off the wings of their pride; which excel in quickness of wit, or have the graces assisting them in all things; and advance the other, Put in courage and add courage to them, seeing it is a thing of no moment to please the eyes of men, but exceeding great to please Gods. Worthily Thomas of Kempis: If God, saith he. were always the very intention of our desire, we should not be so easily troubled for the thwarting of our senses, Crossenes Kemp. l. 1. c. 14. n. 1. 4. Sign. After the finishing of a work When a Work is finished, not to run about, and keep a fishing after other men's. judgements. There be some which like Stage-players, when they have Acted their parts inquire, How did we please? doth no body applaud us? So these are wont to inquire; What do great men think of me, and my work? have I given satisfaction, what have I pleased them? why do they not speak? An evident sign of a corrupt intention. For he which is of a sincere intention, saith thus with himself: I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. 2. Tim. 1.12. I truly have done what I was able, and that with a sincere mind for the divine honour: whether commendation follow after or not, all is one to me, I know how easy it is for one that is willing in earnest to serve and please God. There was one that found a jewel-ring of very great worth, which carrying presently to the next Shoemaker: Tell me I pray, quoth he, good Sir, at what price do you esteem this Ring with the stone in it? The Cobbler, which had more skill in a piece of Leather then in Gold and jewels: The curious show, saith he, may perchance make it richly worth three florence. Which I pray was the veriest fool of these two, whether he that asked the question of such a one, or he that returned such an answer? Surely he that found the Ring in my conceit won the fool's ●auble, which carried a jewel to be prized, to a judge that had no skill at all in jewels. Deeds performed with a good intention, are jewels, of an invaluable price: but why do we ask men's ears and eyes concerning them? these know less how to esteem of them, than a Cobbler of Diamonds; especially seeing the intention, which gaineth worth to the deed, can never be throughly known to any man. A Nutshell and the Sky, Bebble a drop and the Ocean, a little stone and the whole earth, admit of no reasonable comparison one with the other: much less that which is done with a good intention, suffers itself to be compared with that which is done with an evil one. And how then can eyes be judges in this case? why do we foolishly contend before them about the dignity of our Pearls? It is God only which knows how to value them, we must leave all to his judgement, to his we must stand. By men virtues and vices are esteemed for the most part not according to desert, People's fancy but popular conceit. In this kind there is no end of error. 5. Sign. Not to be troubled or daunted at the cross event of any matter or business, seeing at whom our intention must aim, respecteth not so much what is effected, as in what sort, with what intention, with what diligence any thing is done. That great Apostle james, as they report, gained no more in all Spain to the Christian faith, then eight Persons, so returning as it were after a fruitless journey to Jerusalem, he laid down his head under Herod's Sword. Was beheaded Was not God ready to give the same reward to james, as he did to other the Apostles, which converted Kings and whole Kingdoms to Christ's Religion? The same in every respect, and peradventure greater. For God did not give him charge what he should effect, but what he should do. The Seed was to be sown by the Apostle, the increase of the seed was in God's hands. This a man of an upright intention throughly considereth, that it is his part to labour; and Gods to prosper the work. Therefore when his Art faileth him, when nothing goes forward, when any thing turneth to his ruin, when his hope is utterly void, he 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 known, for it is not unusual, that even the greatest pains may fail of their gains, and any worthy labour whatsoever may be to no purpose. Shall a man therefore be tormented in mind? by no means. If he be of a good intention, he will commit both fair and foul events, to God's disposing, not distrusting the divine providence. Christ himself in the last four years of his life, how many did he win by his most divine Sermons? you shall number not very many. The Apostles turned fare 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 himself, yet he doth not presently lose his courage, he is not astonished, he is not daunted, but as much as his own misery depresseth him, so much the mercy of God lifteth him up; neither do 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 always bend upright to God. All other things he treadeth like the Clouds under his feet, he sets his mind like the Firmament against all casualties and incursians of fortune; he beholdeth all things with a contented and cheerful eye. His mind is always equal, and such as goes on in a pleasant course, and continueth in a quiet state. Therefore he cometh to that pass, as to obtain that great and Godlike disposition, Not to be shaken. No evil shall happen to the just: or as some read it: Whatsoever can happen to the just, shall not trouble him. Prov. 12.21. 6. Sign. At the accomplishment of any thing, to shun vain glory, and all Fantastical conceits. Who is he, and we will praise him, which never applauds himself privately, which esteemeth not highly of his own labour, which heareth not from his own mouth, well, bravely, excellently, who could have done better? But this is nothing else then to make baskets whole weeks, and when all is done, Sacrifice to Vulcan to throw the work in the fire. They were vain in their imaginations, and their foolish heart is darkened. Rom. 1.21. There be some which praise their own things only, other peoples they eondemne, and pass over with silence; they receive their own praises with open mouth, even at the hands of the unskilful, other men's they entertain with a dejected look, brow, eyes, and when they cannot disprove them, yet they never like them. These people not borne for God, but only for their own credit do hid mighty mountains of pride under a modest brow. Nor does this pinching praise of other men's virtues proceed from any thing else, then from a mind greedy of their own honour; he which feareth that his own commendations will be impaired by another's, is very wary that nothing slip from him, wherein another deserves to be commended: he hateth equals in the reign of glory. Annaeus Seneca here giving a touch to the purpose: Keep 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 rightness. He which would have his virtues to be made a common talk, laboureth not for virtue, but glory. Wilt thou not be just without glory? but believe me thou oughtest to be just sometimes with infamy. And thea, if thou be wise, an ill repart well gotten, is pleasing. Opinion Mala o●inio bene ●arta delectat. Sen. E●ist. 113. fine. The Patriarch jacob upon his death Bed: Dan, saith he, shall be a Serpent by the way, an Ad●er in the path, that biteth the Horse heels, so that his Rider shall fall backwards. Genes. 49.17. The Adder, being a Serpent of no great body, hideth himself in the Sand, that he may by't the Horse heels which passeth that way, to make him cast his Rider in a furious fit. The Devil most like an Adder, whilst we go in the narrower path of virtue, covers himself in the dust of humane praise, that he may sting the Horse heel, that is, a right intention, and so overthrow it under a colour of vain glory. He which is of a good intention doth most warily avoid 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 only be glory: the Lord of Hosts, he is the King of glory. 7. Sign. Not to have the least touch of envy. He which studieth only for the honour of God, little regardeth, although he have equals or yet superiors in skill and knowledge. Arts and Sciences He desireth that nothing should be performed by him only, nor doth he ever wish, not to be excelled of another: he never envieth one that stands above him; that which is great in others, he debaseth not, that his own 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 Prophesying. Rare The Divine Scripture relateth the matter thus: And there ran a young man, and told Moses, and said, Eldad and Medad do Prophecy in the Camp. And joshua the Son of Nun, the servant of Moses answered, and said: My Lord Moses forbidden them. And Moses said unto him, Enviest thou for my sake? would God all the Lords people were Prophets, and that the Lord would put his Spirit upon them. Numb. 11.27. etc. It falleth out in Prince's Courts, that an Ambassadors, or any other duty is to be executed, and perchance one is chosen thereunto who was least of all thought upon, he is left, who supposed that he should be chosen before all men. Here he acteth a great matter, which can abstain from envy. The same cometh to pass among Clergy men: there are divers Offices among them, of governing, of teaching, of Preaching, of looking to this or that. In this case he is to be esteemed a man of great virtue, and a very good intention, which can behold another governing, teaching, Preaching, looking to this or that, with as much content as himself. But sometimes another disposition bewrayeth itself. How often doth it happen that we would a man's poverty should be relieved, but of ourselves, (because we would have both the wealth and the credit;) that conscience should be taught, bu● of ourselves, that vice should be corrected, but of ourselves; that Confessions in some cases should be received, but of ourselves; that these or those should be saluted in all humble sort, but of no body else then ourselves; that Sermons should be preached to the people, but not by others, when we distrust not that we can perform it as well ourselves or better. How few be the Moseses at this day which will cry out in earnest, Would God all the Lords people were Prophets? That all were his faithful Ambassadors, That all were fit to Govern, to teach, to Preach; would God it were so. After the same manner when some are more abundantly praised for their industry, for wit, for fidelity, for learning, for other endowments of Nature, of mind and understanding, if a man can hear these praises with indifferent ears, and not have the least touch of envy within him, believe me, he also performs a great matter. But whosoever is of a good intention will say hearty to all these things, Would to God there were a thousand such, I envy not these nor the other. Would to God, my Mstaer had as many praiseworthy Servants like thi● as he desireth; I will discharge wh● lieth in me with a faithful ende●, vour, I will suffer myself to bee● celled by this or that men without e●vie. These good words are common, and better than these. Th● fellow is not so trusty and diligent as he is believed to be: Thi● same man in troth hath no grea● learning: He is one of no suc● great worth, as he is suppose● This is to tear other men's praises with an envious tooth, an● then at length to admire himself for a brave fellow, when he hath all men in poor estimation beside himself. All which things are quite contrary to a good intention. But O Envy, O mischievous beast! how many Courts, how many, I may almost say, Religious Houses dost thou either overthrow or infect? O envy always the greatest enemy to other men's good! Hence is that weariness, and tossing of a mind that never lies still, and sorrowful and sick enduring of any rest. From thence cometh heaviness, and repining, and hatred against other men's proceed, and a thousand perturbations of a wavering breast: from thence cometh that disposition of men detesting their own quietness, and complaining that they have nothing to do: that others are promoted to honourable functions, and they neglected. A mind left to its own swinge, and not sufficient for itself, beats upon these things. And who is there, which if he have done any thing worthily, and the honour of the deed redound also to another, will not presently utter with indignation: I made these Verses, Ho● ego versiculos feci, tulit aelter honore●. and another carried away the grace. Others triumph in my victories, and I am led like a Captive. But to be delighted with other men's harms, is not the pleasure of a man, but of the Devil. To be vexed at other men's happiness, is an eternal misery. These not rivulets, but whole streams of emulation and envy, do flow from the fountain of a naughty intention, before a Right Intention they are dried up. 8. Sign. To be able to make no account of men's judgements, this is one of the greatest and most necessary Arts that can be. He will never be a man, whosoever hath not learned exactly to perform this. This all wise men will cry out unto us upon every side, that the judgements of men are not to be feared. It is below the dignity o● a Christian to be tossed hither and thither with the judgements of men, and a mighty mischief indeed, to hang upon other men's opinions, as it were by a thread. For what felicity is there so moderate, which can avoid hard censures? Mean It is a caveat of the Ancient: If thou wilt be blessed, think upon this first of all, to make no account, and to be made no account of. Thou art not yet happy, if the multitude have not yet disdeigned thee. But far more excellently Thomas of Kempis: Rejoice thou thy heart, saith he, firmly in the Lord, and fear not the judgement of men, as long as thine own conscience assureth thee to be godly and innocent. A good and blessed thing it is to suffer in that manner, Kemp. l. 3. de imitat. c. 37. n. 21. If thou be praised thou art never the holier, and if thou be dispraised thou art never the worse. What thou art, thou art; neither canst thou be termed greater, than thou art by the witness of God. If thou considerest what thou art in thyself inwardly, thou wilt not care what men speak of thee: man regardeth the deeds, but God weigheth the intentions. He which is of a sincere intention, therefore dreadeth not these judges, 1. Because he findeth very well how grievously they may be deceived in many things, and learneth this even from himself, who was so often deceived in judging others. 2. He knoweth that nothing cometh unto him by these judgements, is added and nothing is taken away. Such every man is, as he is in God's eyes, and no more. Truly no more, although men lad him with commendations. 3. Because he hath his conscience for a witness, that he dealeth with a sincere purpose. 4. He knoweth that no body ever can please all men, neither Peter, nor Paul, no nor Christ himself. 5. He knoweth likewise, that it is exce●ding great virtue to be able to digest these judgements with Christian magnanimity, which Paul of Tarsus could do indeed, who although he were made all things to all men, yet he freely cried out: Protested But with me, it is a very small thing to be judged of you or of man's judgement. (1 Cor. 4, 3.) 6. Because God in time to come will judge these judgements, by a certain Rule most exactly. These things whereas a man of a good intention throughly underst ●ndeth, he easily contemneth the judgements of men, as it were the barking of little Dogs, and never careth what he may seem to others, but what he may seem to God and himself. 9 Sign. In all things which do please the flesh, to be very temperate and continent, but if otherwise, it is a sure token in a manner, that a man is too precious and dear to himself. Self-love is most plain-dealing, and most subtle withal. When self-love gets the upper hand, it careth a jot neither for God nor man, it hath no consideration at all either of Heaven, or Hell. It draweth all things with a favourable interpretation to itself. It looketh ever most diligently to its own profit, pardoneth and pampereth itself freely in all things, but especially it loveth ease and daintiness, these two bits, it casteth both to Body and Soul, like a poisoned sop. It breeds all curious conceits, that it may win the m●nd, it inviteth to all kind of pleasure, that it may captivate the body, and hath a special care of this, that nothing troublesome or distasteful may offend so good a friend. But it is a most true speech of St. Gregory, and with him of all good men: Even as when the body is at ease, the spirit waxeth feeble, so when that is troubled, Exercised the spirit waxeth strong. And as content doth nourish the flesh, so perturbations do raise up the Soul. For she is fed with delights, and this is quickened with sorrows. Greg. Tom. 2. in 3. Psal. poenit. The spirit waxeth feeble, when the flesh is at rest: for as the flesh is nourished with pleasures, so the soul with pains. If any man therefore incline his mind to ease and delicacy, he giveth sign enough of himself that he hath an impure intention, wherewith he regardeth not the honour of God, but his own advantage, as a Maid Servant which helpeth a Baker to work for white bread. Hireth herself to Such a one as this, as soon as he feeleth any trouble, draweth bacl his hand, and returneth to his pleasure again, and chooseth rather to lie like a beast in his idle commodity, then to make way through valorous attempts to a better estate; or if at any time he put forth his hand to difficult matters, he extendeth his endeavour no farther, than whither the desire of honour, and his own reputation enforceth him. Bernard deciphering such a man as this, who lieth hid under a religious garb: He is courageous saith he, in all things that concern himself, but a very Drone in things that concern others; he watcheth in his Bed, but sleepeth in the open Assembly. Philautia Even so self-love is most courageous in all things that concern itself, and goes cheerfully about to procure, whatsoever she conceiveth fit for her own turn. In this case a man of a good intention most earnestly restraineth himself, and continually repeats that lesson, Seek not Look not after thyself, but God. 10. Sign. To do any thing with as good a will in private as in public, and to labour as diligently out of other men's sight, as if the eyes of all men were cast upon him, nor yet to stand upon the number of them that hear him, look upon him, praise him. There be some that shed tears to make a show, and keep their eyes dry, as often as they want one to look on. There be some which labour tooth and nail, as long as they are beheld, take away their witnesses and Spectators, to labour in secret will please them no longer. Seneca very worthily counselling a man that loves the open world too well, and desires to be gazed upon: There is no reason, saith he, why the glory of making thy wit known, should bring thee forth, to the end thou mayst discourse or dispute before people. Therefore, sayest thou, for whose sake have I learned these things? Thou hast no reason to fear, lest thou shouldst lose thy labour, if thou hast learned them only for thine own sake. But to show I have not learned for mine own sake only at this present, I will relate unto thee three excellent say which I have met with very near the same purpose (Observe them I pray, especially you, whose whole desire is, to be seen and heard of a great many. (Observe the same) Democritus saith. One man is to me instead of the People, and the people instead of one man, Well likewise he, Vnus mih● pro populo est, et populus pro uno. whosoever it was, who when he was demanded, to what purpose he used so much diligence about that skill which should come to the knowledge of very few: Enough for me, saith he, are a few, enough is one, enough is none. Worthily this in the third place: Epicurus when on a time he wrote to one of his own Sect: These, quoth he, I not to many, but to thee; for we are a The ●tre great enough for one another. These things my Lucilius, are to be taken to heart, that thou mayst learn to despise that pleasure, which cometh from the approbation of a multitude. Senec. Epist. 7. at the end. So many of us may say: One Angel to me, my conscience only, God alone is instead of a City, instead of a Kingdom, As much instead of the whole World, instead of the eyes and ears of all men. It is enough to me, if a few, enough if one, enough if none know, wh●t I h●ve hitherto both done and endured. So every Christian unto Christ. We are a Theatre wide enough one for the other. O Christ, thou art a most spacious Theater to me of Obedience, of Love, of Patience, and of all virtues: I am a Theatre to thee of a world of misery, and almost all kind of vices. This is a sincere intention which laboureth only for the eyes of God, and endureth all things for the same; men's eyes it regardeth alike, whether they look on, or off. 11. Sign. Not to be put out of heart with dispraises, nor deterred from good proceed by others in a world of respects. It is well known what answer Bernard very fitly retorted upon the Devil. The Devil had praised him exceedingly, and how excellently dost thou this, how admirably! when he was nothing moved, the crafty Fox turned his stile, and, to what purpose at all is this that thou dost, how foolishly, and how unhandsomely goest thou about all things? leave off for shame, thou buildest Houses for flies. Hereunto the holy man made this answer only: I began not for thy pleasure, neither will I give ov●r for thy pleasure. (The Acts of St. Bernard. The use of this saying, St. Ignatius declareth. l. Exercit. de. dignosc. Scrup.) This brief form of speaking a good intention useth: I began not that I might be praised, neither will I give over when I am discommended. But thou mayst say perhaps: if a Master, or Mistress, or any body else, for whose sake a man takes pains, and of whom the work deserveth to be well accepted and approved, and yet he maketh apparent show that it very much disliketh him, who would not take that grievously? Truly a man of a pure intention will not take it grievously, but will reason thus with himself: I have done what I was able, and that with a very good meaning, but that I have not given satisfaction to this man or the other, I interpret it to be no great damage, so long as God and I be friends; here unless I much mistake myself, I am not blame-worthy. For a man to hope to please all men, is most idle hope. Shall I therefore be ready to hang myself, because I am not commended, because I have displeased? I began not for these trifles, for these I will not make an end. God is to me both the reward of my labour, and my praise, and all things. Thus a good intention discourseth. And he truly enjoyeth great tranquillity of heart, who careth neither for praises, nor reproaches. Happy is he which deserveth this report, Thou carest not for any man, for thou regardest not the persons of men. Mat. 22.16. It is an old saying and a true: Despite, Despectus, suspieto, & respectus aeverti●●r or●em. Suspicion, and Respect overthrow the world. It ●s no part of honesty so to respect others, as to forget thyself: Be ye harmless as Doves. Mat. 20.16. Lot's Wife cast back her eyes upon Sodom and the fire that reigned down, and so perished. Stephen ●●●ning away his countenance from the stony Hail looked up to Christ, Stones thrown as thick as Hail and so ended in a most godly manner. It is the saying of Christ: What is that to thee? follow thou me. joh. 21.22. Whether others blame, or commend thee, what is that to thee? Look upwards to Christ, follow him. Despise the reproaches of others with a right intention. It is no fault to be dispraised, but to do things worthy of dispraise. 12. Sign. To be ever ready prepared for all assays. Philip 3. King of Spain did commonly use this Motto. Ad utrumque. Emblem Poesy Present Against both. Or, For all assays, which a Lion did express, who in his right Paw held a Cross and an Olive branch, and a Soldier's Spear in his left. A man of a good mind a d intention, is so provided against both, that he maketh almost no difference between adversity and prosperity, wealth and poverty, honour and contempt, favour and neglect of himself, health and sickness, long life and short: It is all one to su● a man as this, to lead his life 〈◊〉 riches, or in want, in sickness, 〈◊〉 soundness, in a smiling or fro●ning fortune; he is indifferent towards all these things, as it sha● please God to dispose from above He looketh after God; whether he come to God by this way o● that, is no matter to him, so h● come to him. He that doth an● thing so preparedly, Readily there is r● doubt but he doth it willingly. 〈◊〉 be longeth to Mathematicians to discourse of numbers, lines, dimensions, and circles, but whether they draw their Mathematical figures in paper, or wood, i● lead, or silver, or else in the sand, they stick not upon that, whereas all their Disputation is employed about abstracted quantity, as they term it. So, as many as do give their mind in earnest unto virtue, are bend upon God and his honour with their whole intention: if now it be as expedient for them to attain to this mark, as well by adversity, as prosperity, by sickness, as by health, by penury, as by abundance, they make no question in the world, being contented with their lot, and prepared For Both, every way tractable; for so they take all things that happen in good part: there none of these but saith even an hundred times in oneday: My heart is ready O God, my hart is ready. Psal. 57.8 and 108.1. I will freely go on whither thy pleasure is. But if all kind of adversity, if poverty, ignominy, sorrow, can show me a shorter and safer way to God, than prosperity, than riches, honour, pleasure, here they are throughly resolved before riches, honour, pleasures, to embrace poverty, ignominy, sorrow with open arms, and not to complain at all of the difficulty of the way, seeing it leadeth to such a joyful state of life, and that eternal life. Whosoever is come to this understanding of ma●ters, hath a full persuasion, that all things which are in the World, are governed by God in the sittest manner; he knoweth that all these things which we sign at, which so much trouble us, are tributes of Nature, from which we are nether to hope, nor to ask for immunity, whereas these things do not happen, but are Decreed. An● indeed by this means a man of a right intention doth ascend to that height, that he beginneth now to wish, or hope for nothing, to desire nothing, to fear nothing but God, and wickedness, him a the chiefest good, that as the greatest of all evils. Sin If we should cast an account of all these signs, the total sum will be this. 1. To set upon nothing turbulently. 2. To be lead with a continual love to a good intention. 3. Not to be solicitous about the affairs of the world. 4. After things are done to take no care what other men think. 5. Not to be troubled for the ●nh●ppy event of a matter. 6. By all means to avoid vain glory. 7. To keep himself free from ●nvy. 8. To know how to con●emne the judgements of men. 9 To be very temperate in all things that are pleasing to the flesh. 10. Not to sue for the open World, not for Spectators or Auditors. Led away 11. Not to be seduced with opinions, nor dejected with dispraises. 12. Touching every state of life, to be indifferent and prepared for all affays. Truly God is loving unto Israel, even unto such as are of a clean heart. Psal. 73.1. Such as labour only for this one thing, that they may find these signs of salvation within them. CHAP. X. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. Mat. 6.22. THe Ancient were of opinion that the principal beauty of man is in the eyes, forasmuch as in these the comeliness of face hath taken up her chief seat. Look For although the Symmetry or due proportion of the whole countenance be required to form, yet there is no part in the face; whereby the mind and the affections thereof do shine so clearly, as through the eyes. Surely by these glassy Be●●des the heart appears, they are the interpreters of inward desires, as Quintilian eloquently. O quam bene quicquid volunt imitantur oculi! O how well do the eyes imitate what they will: whereupon old Poets in thei● praises of the beauty of Goddesses began at the eyes. Hom● hath his gray-eyed Minerva, his black-eyed juno, and his rolling-eyed Muses. This opinion of the Ancient, that the fairest in man is in his eyes, is most certain of all, if we shall speak of the inward Pulchritude of man. Si oculus tuus simplex fuerit, totum ●orpus lucidum erit. If thine eye be single, thy whole body shall be full of light, These eyes do procure man admired beauty; they make him all fair. By the eye the intention of man is signified, as is to be seen by the drift of our Saviour's Discourse: If a man have a good meaning, it seasons all the rest of his Actions with goodness. And how this stands in itself, we will endeavour to show in some brief conclusions following, such as suit with the consent of Divines about this matter. 1. Of every good work acceptable to God there are three conditions, 1. That malice be absent. 2. That Grace be present. 3. That a right intention be not wanting. If any one of these be deficient, it is a work without desert, neither grateful to God nor profitable to men. As concerning the first condition, it excludes all works in respect of themselves, or the Object (as they say) evil. Such are luxury, envy, anger, and the like. We can never call that good Cloth, which hath ne'er a good thread in it. The next condition of a good work is, That the Author thereof be in favour with God, which is the foundation of all worthy Offices: as long as a man is the enemy of God, so long he does not that which is pleasing unto him. cain's offering was not accepted, because sin lay at the door. And saul's Sacrifice wa● rejected because he wanted obedience which is better than Sacrifice. And the third condition is a good intent, for even us tho●● five foolish Virgins that slept we● not to be admitted by the Spout without Oil, so neither o● works are approved of GO● without a right intention. W● knock at Heaven with va●wisnes, if the Oil of a good intention be wanting unto us. ● thine eye be evil, thy whole b●● shall be full of darkness. Mat. 6.23 2. Conclusion. All indifferent works a Right Intention make through God's grace capable o● eternal life. Indifferent work are those, which of themselves b● neither good nor evil, s●ch a● the necessary Offi●e● of the bod● and life, as to eat and drink, t● writ●, to walk, to ●aint, to sleep● to labour, to sell, to traffic, o● the like. For all these have nothing beyond the power of Nature. But if a good intention be joined with them, they put on a new dignity, and win an eternal reward, so that fountain of all merit the Divine favour be not absent. So by dining, by supping, by sleeping and the like, our most bountiful God would have us amongst other things enabled to attain Heaven, when as whether we eat or drink, or whatsoever we do, we do it to his glory. For in such an Action as these, those three things which I said meet together. 1. Malice is absent; for to eat, to drink, to sleep and the like have no evil of themselves. 2. Grace is present, for this we admit. 3. A Right Intention is not wanting. The third Conclusion is this: 1. An evil intention doth so vitiate every Action, although the most excellent, that it makes it of no worth at all. What can a man attempt more generous, then to cast himself alive into the flames? yet if the grace of God and a right intention be wanting, this enterprise hath no virtue, no praise. Most remarkably. St Paul. 1 Cor. 13.3. And though I bestow ●ll my goods to feed the poor, and though I give my body to be burn● and have not charity, it prof●●● me nothing. 2. An evil intents makes every indifferent wor● whatsoever presently evil. Fo● a bad intention corrupteth ev● good Action, yea the best of ● with her contagion, how m● more those that be scarce goo● A wicked intention is a most contagious plague; whatsoever ● breathes upon, it kills. Where●● to do or speak any thing ●● thou mayst be esteemed or pra●● hath no good in it, because ● very fountain is naught, a Purpose smelling of vain glory. S● to buy, to sell, to exercise a● Art, only that thou mayest b● rich; so to take meat and drink to enjoy rest, to give one's self, discourse, to play, to sport, one● because it is pleasant and delightful, is of no value, and to be rejected. 3. An evil intention joined with an evil action is wo● of all, and a fair booty for a● Devil. Isidore. l. 3. Sent. c. 〈◊〉 fine. Bonis male uti malum, sic n●●is male uti pessimum est, To 〈◊〉 good things ill (saith he) is evil, so to use evil ill is worst of all. Of this sort are, to steal that thou mayst have what to spend upon play, upon gluttony, and unchaste desires. To excel in pride of , that thou mayst entice others to lasciviousness; to take away another's good name, that thou mayest do him a mischief; to be high flown in wine, that thou mayest have the better courage to villainy; to be given to covetousness, that nothing may be wanting to pride, and the like. This is truly to run with both feet, or as fast as can be to Hell. 4. Conclusion. An indifferent intention coupled with an indifferent work is of no desert with God. It is the common saying of Divines, No work merely natural is worthy of eternal life. As to exercise a mechanical Art for lucre sake only. To abstain from eating but for better health, to fetch accustomed walks, no otherwise then to deceive the time. These actions can never be reckoned amongst virtuous Offices. And this also is pronounce● out of the Schools of Divinity Every work available to eternal life must of necessity hav● something supernatural, which i● acquires by a right intention t● God. The Divine Leaves do s● much commend the sacred Building of Solomon: That there was nothing in the Temple, which was not covered with Gold. Yea th● whole Altar of the Oracle he ove● laid with Gold. 3. King. 6.2. Our cogitations, our speeches, o● deeds must be so clad with th● gold of a good intention, th● there may be nothing in the min● nothing in the mouth, nothing in the hand which participates not of the nobility of this Gold. pray ye, say, what is the bod● without the soul? it hath no● sense, nor form, nor motion, bu● is a miserable Trunk. What is ● Tree without a root? What a House without her foundation and building? such is an Action without a Right Intention. 5. Conclusion. A man of a sincere intention in all things remains one and the same immutable, unshaken, and which one would wonder at, never erreth to his own or another's hurt. Solomon affirms this. Prov. 12.21. There shall no evil happen to the just: but the wicked shall be filled with mischief. Those accidents of life cannot be avoided, but that sometimes we shall be merry, sometimes sorry, sometimes cheerful, sometimes dumpish, sensible now of these, now of those alterations, but (as Thomas of Kempis speaks. Imit. Christi. l. 3. c. 33. n. 1.) A wise man and well instructed in spirit standeth over these mutable things, not attending so much what he feels in himself, 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, , Immediately when the eye of his intention being single, it keeps a right course through so many various chances unto G●d. Straight It is the part of folly and very slender wit, to measure things rather by casual●y of fortune, the● reason. It falls out on a sudden that divers winds struggle on● against another, but if the Eas● or West wind be highest, fair weather and clear days hold out So in a man of a sincere intention, divers affections do striv● among themselves. But he, th● single eye of his intention bein● immediately directed to God, passes safe and sound through mos● contrary events, Different and by how much his intent is more pure, b● so much more constant is he amids all storms, nor suffers himself to be drawn away from himselfe, never but throughly contented with whatsoever it please God to send. So he yields al● things to change but his mind even as if one weareth a Head piece to day, a Hat to morrow the day following handles hi● Spade, not long after his Pen, an● now lays himself to sleep on straw anon upon a Feathers. So change● his Clothes, or his Bed, not th● cheer of his brow or mind. Suc● is a man of a sincere intention always like himself in this only respect: he composeth all things to Gods greater glory: I s●y not, he feels not adversity, but over-comes it; that's the part of marbl●, this of a man. If thou intendest and seekest no other thing (saith the same Thomas of Kempis Imit. Changed 2. 4. 1.) then the pleasure of God, and the profit of thy Neighbour, thou shalt enjoy inward freedom. If thy heart were right, than every creature should be a Looking-glass of life to thee, and a Book of holy instruction. I added before, that he can never go astray, who verily is of a right intention, who looks with a single eye, because all things work together for the best to them that love God, Rom. 8.28. And how can he err at any time from truth and goodness, which in all things that he doth, most gladly embraceth God in his intention, the very truth and goodness? ●● now the wisest men that a●e offend in many things. I know there is no man so circumsp ct but his diligence sometimes fails him, none so mature, whose judgement mishap drives not upon some untimely fact. None so fearful of offences, which falls not into them, whilst he shuns them. So Seneca. lib. 3. de Ira. c. 14. But these politic errors (so we may term them) prove many times a caution and document to the party mistaking, nor less good to others. Those three wise men out of the East wer● in an error, when they turned aside to Herod that most capital enemy of the new King, yet because their intention was most right, this error was a benefit as well to themselves, as to all Christians. It was better so to err, that many might unlearne their own errors. No oftener will a good meaning man slip (to speak in a politic way) otherwise then to his own and other men's advantage. If thine eye be single, thy whole body shall be full of light. Al● things work together for the best, to them th●t love God. 6. Conclusion. The greatest enemy of a Right Intention, is the desire of humane praise, and the father hereof Self-love, never but wickedly witty. We men subtle in our own affairs, are most like to Cats, a Cat howsoever she 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 f●l back to our own selves, and stand upon naughty feet, and evil 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 delightful to the flesh, this is most greedily sought of us. It is most truly said of one. Kemp. 1. 3. C. 33. In many things the eye of a pure intention is dim, for we presently look bacl upon some delectable thing which comes in our way. Yea very seldom is there found any one wholly free from the blemish of hi● own inquisition. So the jews heretofore came into Bethany to Martha and Mary, not for I●sus sake only, but that they might see Lazarus who was raised from the dead. joh. 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 inquire why thou dost so, thou wilt return no other answer then this: Because it so pleaseth me, because it delights and is Honey to me, because it agrees with my stomach, 'tis my meat; I am fed with it, my desire waits upon it, 'tis my pleasure, and such like. In this manner we always favouring ourselves give order for our meals, thus we speak to have our clothes made, thus we fashion our Houses, thus we affect Titles, thus we do all things with a pleasing indulgence and gentle affection towards ourselves. Yea we play the part of Cats to a hair. Illud felium feliciter imitamur. They are sc●rce ever so fare transported from home, but they know how to return home again: So we though we m●ke a discession from ourselves for a while by a right inten●ion, yet shortly we come bacl to ourselves, and those profits, delights, gain●s, and whatsoever we account of, we se●ke with the same industry as before. No otherwise do we jump into the Proverb used by St. james then Hypocrites, The D●g is tu●ned to his vomit again, a●d the Sow that was washed, to her wallowing in the mi e. jam 7.22. When all things dec●ive us, w● hold that fast in our teeth, so it pleaseth me▪ and so, many times are we evil o our mind's sake. But a faithful man who can find? Prov. 20 6. which never seeketh himself, but GOD in all things. 7. Conclusion. To lift up himself always with a right intention to God, to bear all things with a contented mind, to aim at the will and honour of God in all things, is Heaven out of heaven, or a heaven on earth, and that royal Banqueting-house of eternal bliss, wherein we drink healths of the highest good. Augustine. Lib. 5. Hom Whatsoever GOD gives thee otherwise (saith he) is less than himself: Colis non gratis, ut aliquid ab eo accipias: gratis coal, 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, than God himself? Does not the most munificent God deal 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 ask no more than myself, 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 hour, so that every hour twice or thrice one would confess in earnest, that what he does, he does it merely for the gold sake. O ye Christians, do we then at length perceive this? every hour may we earn not five pieces of gold, but the chiefest, but all, but infinite good, so that what we do every hour, we refer to the honour of the highest good, but with one only brief cogitation of this sort. My God, I do this for thy honour, Lord for thee all things. Whilst we follow the warfare of this life, we must continually cry, For the Lord, & for Gedeon. judg. 7.18. To God, and his divine glory. To God, and his heavenly Will. So much briefly for your quick 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 impugned. A Right intention when she is in her perfect kind is most deli●ate ev●ry way, most tender, and excellent, hereupon she is so quickly infe ted, so easily hurt, and so grievously impugned. Religion indeed herself teacheth them that wait upon her charge to perform all things with right intention, but alas how easily and prone a thing it is to go out of the right way, and nothing for the most part asketh less trouble then to deceive one's self. Ugly 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 usual with the Stygian Lion, then to cover his terrible maine with a holy garment. There be 3. things of a lurking disposition, saith Bernard, unlawful dealing, a deceitful intention, & in unchaste affection. Bern. in Ser. b ev. Serm. 2. Although thou avoyd●st unlawful dealing, and an unchaste affection, thou canst not so easily beware of a deceitful intention, which knows how to convey itself at a thousand doors 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 always 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 itself into these very actions that are most religious. For oftentimes we desire nothing more than to be doing, but not so much that we may do, as that we may rouse ourselves a little We desire to become public, not that we may profit many, but b●c use we have not learned how to be private. We seek for divers employments, not that we may avoid idleness but that we may come into people's knowledge. It is not only a painful, but also a religious thing to preach, but ●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 poor, simple, and rustical, to let fly their endeavours at more eminent chairs though not in apparent 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 disdain to visit mean people, or at leastwise 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 Schools not without pomp and lofty strains, to show himself excellent in Sciences, to look big upon others as it were out of a Chair 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 do almost all things for applause, nor to think any music sweeter, then to hear, this is that most eloquent Rhetorician, this is that great Preacher, that acute philosopher, that profoundly learned Divine. O ye that wait upon Religion, O Minister'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 chrysostom deploreth in these very words: So now likewise it is grown common in the Church: The fire devoureth all things. We seek for honours of men, and are inflamed with the love of glory. We have let go God, and are become the servants of honour. We can no longer reprehend those that are governed by us, when we ourselves also are taken with the same disease, we want Physic likewise ourselves whom God hath appointed to cure others. But what hope of recovery is there now left, when they themselves that are Physicians, do want other men's help. Chrys. Hom. 10. in Ep. ad. Ephes. Moses twice dissolved the Rock into a fountain, 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 bo● times. And what caused the difference? for in both places there w● a mighty Miracle, in both places ● struck the Rock at God's command in both places he wounded the stony rock so that rivers gushed ou● The reason of the difference was this. In that first Miracle, whilst Moses laid his Rod upon the rock he fastened his eyes most intentive● on God. For God promised, saying I will stand there before thee, upon t● Rock in Horeb, and thou shalt smi● the Rock, and there shall come wat● out of it, that the people may drink Exod. 17.5. But in the second Miracle, th●s self same Moses had hi● eyes fixed, not upon God only, bu● upon the people of Israel. For, Hear● now, saith he, ye Rebels and unbelievers, must we fetch you water o●● of this rock? Moses did not pl a e in this, as before. The Lord was incensed against him and Aaron, s●ying: Because ye believed me not, t● sanctify me in the eyes of the childre● of Israel, therefore ye shall not bring this cong egati●n into the Land, which I have given them. Numb. 20.10. & 12. So much it concerneth, when we do any thing, whether we turn our countenance towards God, or any other way ômen of the Church, you indeed do smite the rock with a Rod, when ye wear out your bodies, with fasting, watching, and other religious exercises, bu● unless ye fix your eyes upon God with continual attention, you do not please. Ingrateful, vain are all Services, which a Right Intention commends not. Therefore wh lst your hand is upon the work, let your eye be settled upon God. It was the custom in the Greek Church heretofore, that when bread w●s brought to the Altar to be consecrated in the presence of the Congregation, he that Ministered at the Altar went up into the Pulpit and admonished the people in these words. Sancta Sancte, Let holy things be holily performed. By this he signified, that they should go abou● an holy matter with a full desire of holiness. So God in times past comm●nded: That which is just, shalt thou follow justly: or as we read it: That which is altogether just shalt thou follow, that thou mayst liv● Deut. 16.20. The same course is o● be kept in all other actions, the that which is good may be execute● likewise with a good intention, th● which is excellent, with an excelled intention also. Let every ecclesiastcal person throughly aim even i● this in all actions whatsoever, th● holy things may be holily performed, and that he himself also ma● imitate the most holy King, an● say: I have set the Lord always b●fore me. Psal. 16.9. To Courtiers. Torment If punishment did make a Martyr and not the cause, I might scarce doubt to speak unto many that follow the Court, as unto most holy Martyrs. Many things are to be endured of religious persons, yet ofte● times no less of Courtiers, to whom a certain spiritual man said very well, Ye see our crosses, but ye see not our anointings. But now our discourse is of the miseries of Courtiers, we may change the note, and sing: We see their anointings, but we do not so well see their Crosses. They have divers kinds of Ointment from Pleasure, but they have no less divers kinds of vexation from one cause or other, and oftentimes such as can receive little help by those ointments and unctions. How great is that one torment alone, to be troubled with his own, or the envy of other men! it is a mighty cross, as well to be an Agent, as a Patient in this kind. chrysostom bestoweth her Titles upon envy, when he calleth her the Devil's weapon, the root of murder, unworthy of all pardon and excuse, the only hurter of herself, and the envious man's punishment, and mother of all mischief. They say that envy is bred and brought up in Prince's Courts, I know not whether I may not say also that she waxeth old there. This is a grievous mischief, and easily findeth no remedy, because there is ha●d●y none but it despiseth. Nor doth the plague of envy alone, which is almost incurable, afflict many in Princes Courts. Other things also are not wanting, which can be no better overcome, then by patiented enduring. It was the famous speech of him, which grew old in the service of Kings. When one asked him how he came to the grace of old age, a very rare thing in Court? By taking injuries, saith he and returning thanks. Senec. L. 2. de. Ira. c. 33 For the injuries of great men are t● be borne not only patiently, b●t wit● a cheerful ●ountenance It is ma● tim●s so necessary to vindicate an injury, that there is need not so mu●h ● to confess it. Therefore although go●● Fortune, golden Fortune, may seem to have taken her way into Prince Courts, with all her mighty Tr●in● yet unless patience likewise be called i● to company, there is no felicity of lo● continuance in Princes Courts. Ev● in the fairest Palaces and Castles ● King's, there is need of patience, a● that often, and many times such as more than people commonly use. If m● want the art of suffering here, the● will be a world of complaints on a● sides. Scarce any will confess, that ● hath full fatisfaction given him; no● will believe that he is sufficiently v●lued at his own rate; all will say, th● hoped for greater matters, or obtains less than their deserts. The most Sovereign Antidote against all th● mischiefs is a Right intention Without this vanity of vanities, all is va●●ty, whatsoever pains is bestowed in the service of Kings, surely God repayeth them with a reward most fit for such, which corrupt all their industry with a naughty intention. There be some that serve only the eyes and ears of Princes, so they fill the one, & take up the other, this is all that they desire: they are little troubled about the directing of a right intention continually to God. As they d spise not the favour of God, so truly they neither sue for it, nor do they live any otherwise, then if they said plainly, Who will give us money from Heaven? The golden hands of Kings do stuff our pu●ses; let him expect gold●n showers from heaven that will, we receive this wealthy rain out of the Court. The favour of Kings is these men's greatest felicity, and then at length they account themselves blessed, when they have Princes eyes most propitious and favourable unto them. God I say, is ready to deal with these people, according as they have deserved of him, sometimes all things fall out otherwise with them than they hoped, they begin to displease those very eyes, to which they were most devoted, and find them now ●e more so open and courteous, Tractable as in times past. Here they make Heaven a●● earth ring with complaints, that n●thing is repaid worthy of their service, that they deserved better, and the help of man be wanting, that G● will be the revenger of their wrongs And why now, O good sits, do ye al● God to take your parts? ye wait upon the Prince's eyes, not the Lord All the intention of your labours inc●●ned to the Court, not to Heaven. D● ye now without shame hope for assi●ance from Heaven which ye ne●● sought; for help from God, whom y● never served. Where are the God's i● whom ye trusted, which did eat th● fat of your Sacrifices, and drank th● wine of your drink offerings? ● them rise up and help you, and ● your protection in time of nee● Deut. 32.37. This is a very fit rewa● for them, that have wrested a rig● intention which they did owe to G● only, awry upon men. At length bei● most justly farsaken of men and Go● they are left to themselves for destr●ction So great a matter it is to alter● right intention, which we all own 〈◊〉 God, by wicked cozenage into the slavery of men: So great a matter it is, carelessly to turn away the intent of all their pains unto men's eyes, from Gods. You therefore, whosoever follow Princes Courts, I desire you, as ye tender your own safety, that you would be of this mind at leastwise, namely not to cast away your pains, for indeed nothing is more profitable, then to procure your own profit in this manner. Let virtue please you, and before all things a right intention, not because it delighteth, but let it therefore delight you, because it is pleasing. You must perform the least and greatest matters by the advice of right intention. The manner of doing is oftentimes more acceptable to God, than the deed itself, although never so excellent. Even as meat daintily seasoned is sweeter sometimes than other which is far dearer, if it be seasoned ill. Vile What more base than David's dancing before the Ark? and yet the affection & worthy intent therein was wonderful pleasing. That cannot displease God, which proceedeth from a right intention. A right intention can sweetly salve many sores of Prince's Courts, if it be embraced. There be f●und in Prince's Courts, besides those that we speke of not a few, which though they carry smiling countenances, yet they a●● heavy in heart, and always grieving with whom there is no cause b●● serves to complain of, troubled pe●ple, & never but repining, for whom a shower of Gold would not be enough, to stop their mouths. An unhappy kind of men, whom nothing pleaseth, but what they do themselves, to whom whatsoever is give● is less than they desired ●r looke● for. O heavy soul●s! but all long ● yourselves, that which ye complain of the Court, the same is found every where els●. Setteth all things on God's Score Therefore think o●ten with yourselves, that there no felici●y so good, whereof we m● not complain in some kind. B● whosoever is of a right intention ● all things, is contented with himse● and his own conscience f●r a w●nes, with the witness of God as Heaven. He calleth God the debts of all things, which are not answerable to his deservings. There be others in Princes Courts, not much unlike those before, whom it delighteth not to do w●ll, but to be s●ene to have done well: which being addicted to glory, do put on a stately show upon all that they do, which s ll boasting & vain glorious work t t●e eyes or ears of Princes, c●ring for a right intention the least of all things. As some fruits are pleasant to the eye, not to the taste, and as some jewels of a darker c●lour, do sometimes receive a lustre like to the b●st, from the ra●e workmanship and Gold which is put about them, so their services m●ke a fair show by the borrowed rays of glozing poli●y. Of these men Gregory truly: When they covet to set themselves forth to other men's eyes, they condemn that w●ich they do. Greg. l. 8. mo●. c. 30. Most idle are these men's labours, and directly none, because they are dost t●te of a right intention. But if they will not be weaned in vain, let them mix a right intention with all their actions, and learn to plu●k off all proud show from their duty, let them learn to do much, and to speak very little of themselves. But there are other● also that follow the Court, who forasmuch as their greatest care is how to obtain grace and favour, do stand in fear continually, that the dignity may turn up her heels, an pleasures change countenance and b● gone. These men lead an Hars life, always out of quiet and quiking, and at every little blast dreaming of dangers, one care turmoileth them after another, who if the would settle their mind with aright intention, they might live without this fear and trembling, relying u●on God, and not the favours of me● Moreover what shall we think ● them, which can least of all endure that which they do themselves, th● is to envy and strive to surpass others. It seemeth an intolerabl● thing to them, when they are shot ● by other men's envy, but they quietly pass over their own envy to others with a favourable conceit o● themselves. We have already give Sentence against these before. He● a right intentions enemy, whosoever is such a friend to envy. But why do ye take so much pains to mischief every one himself? This is the part of unskilful men, which while they purpose to strike their enemy, turn back the weapon & run themselves through. No body envieth another never so little, but he hurteth himself very much. Scorn envy with thy heart: it escapes his head, At whom it aims, & strikes the owner dead. Or hurt where it was bred Endeavour therefore, whosoever thou art, to macerate thy adversaries with thy patience, a d well doing; so thou overcommest them. Thou knowest how well Phaeton used his Chariot, or Icarus his wings. If thou wilt needs advance thyself above others, thou must fall. Nor yet are there some wanting in Princes Courts, whom the bewitching customs of bodily pleasures, and forgetfulness of piety as a superfluous thing, do bring to that strange p●sse that they only are in estimation with themselves, they look down upon others as it were from on high, and make nothing of them in comparison of themselves; they oppress their underlings, and can endure not so much as the shadow of an injury. But virtue is so gracious, that the very wicked have this quality, to like that which is good. Which of them is there that would not seem an upright dealer? that in the midst of wickedness and injurious courses, affecteth not an opinion of goodness? that casteth not some show of honesty, upon those things which he● doth most unjustly? and would seem likewise to have bestowed a good turn upon them, whom he hath hurt. And therefore they take it well to have thanks given by those, whom they afflicted; and feign themselves honest and liberal, because they never mean to be good indeed. But a right intention will teach these very men, (if they will be ruled at all) to look upon the course of their life, and to contemplate the variable condition of fortune, they shall learn not to be forgetful of man's frail estate, nor ●o be puffed up with too much trust in themselves to use gentleness towards their inferiors, Too good an opinion of reverence to their betters, to cast off those kind of careless and hateful manners, to do all things without stubbornness in that manner, that there shall be no difficulty in hearing, no delay in answering, and they, when need is, shall be ready to go about all things that are to be done, with quietness. And a Right Intention teacheth that moreover. If he be weaker that did thee wrong, spare him; if mightier, hold thy peace, and carry thy fortune, whatsoever it be, in a reverend manner. Thou knowest what was wisely spoken: whilst I was in an high st●te, I was never but in an horrible dread. Sen. Thyestes. Act. 3. A mighty fortune wants not mighty fear, Nor glorious state from danger goeth free: What ere is high, long stays not in that sphere, But will by envy; or time ruind be. (Apollod. Trust not too much unto thyself, nay even nothing at all, whosoever thou art, And carefully pluck in the Sail: Pro●osirique m●mor, contrane v●la tui. Ovid. lib. 3. Trist. Of that, which with thy mind prevails. The end of an aspiring life hath usually been, to fall. Let him which feareth a fall take a right intention for his Guide, he which wanteth this, profiteth neither himself, nor others. He bestoweth not a kindness, which doth good with an evil mind. He seeketh his own ruin, which graceth not his actions with an upright end: he laboureth in vain, which aimeth not at God in his labour. Of all Servants he is the most wretched, that wanteth a right intention. Sow not therefore O Lord Palatines, O what Courtiers soever ye be, Sow not among thorres (jerem. 4.3.) Mix not so much baseness with your deserts, as to defraud them of an heavenly reward. Perform I beseech you, not for ambition, not for fame, or outward sight, whatsoever the conditions of your charge lead you unto; and whatsoever in conclusion cometh to be undergone, undergo not for favour and affection, not for money and riches, not for ostentation and glory, but for God, to whom no man ever approved himself otherwise, then by a right intention. To all Estates of men. Diogenes seems to me to have spoken excellently, who s●yed: That men seek with greatest diligence after those things which belong to life, but those things which conduce to good living, they neglect and nothing esteem. Stob. Ser. 2 Even so it is, we all take this course, to do our own business, but how well, or with what intent we do it, few there are which use a serious mind about that. O Christians, not only what we do, but with what mind we do it, is of exceeding moment. Hereupon th●t apocalyptical Angel St. I●hn against the Prelate of the Church of Sard s. Revel 3.2. was commanded thus grievously to complain. I know (saith he) thy works, how thou hast a name that thou livest, and art dead For I have not found thy wo●kes perfect before God. The works of this Bishop did indeed seem complete and rare unto men, but they were not such before God, which looks upon the inward meaning of man, therefore they are accused as altogether empty and vain, for they took their aim amiss. And even for this cause is the same Elder of the Church of Sardis pronounced dead, though by others he were reckoned among the living. O how great a number of such dead men, is to be believed, live in the world. Which have a name that they live, and yet are dead, whose works indeed may seem perfect, but because they be destitute of a Right Intention, are altogether fruitless, and like a pipped Nut, very night, and mere darkness inwrap all things, wheresoever the light of a right intention shines not. No body without this eye is fair, none with it foul. Lucerna corporis tui est oculus tuus, The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole b●dy shall be full of darkness. We h●ve said before: To do well only that thou mayst escape Hell, is the p●rt of a Slave; to obtain Heaven, the part of a greedy Merchant: to please God, this alone the part of a loving Son. A good man out of the good treasure of his hea●t, bringeth forth good things, and an evil man out of the evil treasure of his heart, bringeth forth evil things. Mat. 12.35. The drift of the thoughts is verily the treasure of the heart. It is the intention saith St. Austin, lib. 2. de Serm. Dom. c. 21. whereby we do, whatsoever we do, which if it be pure and upright, considering that which is to be considered, all our works which we work according to that, must needs be good. In which respect, it skilleth not so much what we give, what we do, or what we endure, as with what mind, and intent. For virtue consisteth not in that which is give●, which is done, or endured, but in the very mind and intention of the Giver, Doer, or Sufferer. Wherein we must weigh (saith Greg. l. 1. 1. in Ezech. Hom. 4.) that every good which is done be lifted up by a Right Intention to heavenly ends. It is the intention which extols small matters, illustrates poor, but debaseth such as are great, and had in reputation, even as she herself is right or wrong. 'Slight The things which are desired have neither nature, nor of good, nor of evil: The matter is, whither the intention draws them, for this gives things their form. All virtues fall to the ground without a Right intention, which is the life of virtues, and source of all deserving actions. St Bernard upon those words of the Lord (But when thou fastest, anoint thine head and wash thy face) By this saith he, that he bids thee wash thy face, he inst●ucteth us to keep a right meaning: Pure because as the beauty of the body is in the face, so the grace of the Souls operation consisteth wholly in the intention. Bernard. in Sentent. The heavenly King commending his Spouse for her height, This thy stature, saith he, is like to a Palm Tree. Cant. 7.7. In this Encomium doth he most fitly decipher the uprightness of a good intention, which advanceth herself always constant and directly towards God, which is proper to the Palm Tree, namely to shoot her branches upward, and to be eminent amongst Trees. The Spouse so praised, lest she should be of an ingrateful mind replies, All manner of fruits both new and old I have laid up for thee, O my Beloved. I yield myself, and all mine to thy most holy Will. Wholly I do consecrate myself to thy honour. Mine eyes shut to all other things, I only open to thee. To thee alone I lift them up. Yea all my members, I apply to thy service only. Furthermore how cu● members are to be employed in God's service, notably St. chrysostom: He made, saith he, thine eye for thee, offer thine eye to his use, not to the Devils. But how shalt thou offer thine eye to him? if seeing his Creatures thou shalt glorify him, and withdraw thy sight from the looks of women He made thee h●nds; keep these for thyself, not for the Devil, exercising and stretching them forth not to theft and covetousness, but to his command and pleasure, as also to continual prayer, and to help such as h●ve need. He made thee ears; lend these to him, not to obscene Tales, to lascivious Songs; but let all thy meditation be in the Law of the most H gh. He made thy mouth, let this do none of those things which are displeasing to him, but sing Psalms, & Hymns; and spiritual Odes. He made thee feet, not to run to mischief, but to such things as be good. He made thy belly, not that thou shouldst bu●st ●t with meats, but play the Philosopher. He gave us clothes to put on, not for vain ostentation, or to wear much gold, and Chr●st be starved for cold. He gave thee house, money, and crop, not to possess them alone, but to bestow upon other, and especially the poor. Chrysost. in moral. Hom. 10. et 11. All these things doth a right intention teach, which elevates all humane actions to God, and hath nothing corrupt in her, always of a good conscience, infatigable, exposed to all men, for never are all things shut up in that manner, but there is a place left for good intention. Never is a right intention vexed, nor hateful to herself, nor changes a jot, because it ever follows the best, only God, only good. Thither therefore it ascendeth, from whence no force can pluck it, where there is no entrance, neither for grief, nor hope, nor fear. Not yet for any thing, which may lose the embracements of the chiefest good. A right intention beareth, whatsoever adversity happeneth, not only patiented, but willing, and joyful, and confesseth every difficulty of times to be the law of Nature. A right intention is the best sauce for the worst fortune that can be. And as a good Soldier dreads not his wounds, numbers his scars, and runthrough with weapons, loves the Gen●rall to his death, for whom he falls: so a Right Intention takes that old precept for a Rule, Fellow God. And cleaves to God always with all her strength: refuseth nothing at any time to be done for God's sake. Most willingly embraceth the sharpest troubles for God, judgeth it the greatest liberty to obey God in all things; accounts it the sweetest clause of felicity to die for GOD. By this means a right intention is never without gains, whithersoever she moves herself never so lightly she is on the getting side. She assays nothing in vain, she depends not upon th● event of things, all things fall out to her wish, nor can she● any way be hindered. And although she be not yet in her Kingdom, yet she knows herself to be borne to a Kingdom, and that an heavenly one. Most qu●ck sighted is a Right Inten●i●n, yea she ●s all eye, but that which rem●●n●s con invally sixth upon God. Whosoever therefore you are of a right intention, imagine th●t God saith to you, what is ●here, wherein you that have been pleased with the truth, can complain of me? others snatch at seeming goods, and carry away vain minds, as deceived with a dream after long sleep. Those are adorned with gold, with silver, and tisskewe, within have no good, These whom ye look upon for happy, if ye sh●ll see them not wh●re they appear, but where they lie h●d, are wretched, beastly, filthy, Trimmed b●ing outwardly p●inted in the manner of their walls. Not solid and sound felicity is this, shallow it is, and thin indeed. Whiles therefore they may stand, or vaunt themselves at pleasure, they make a fair show and cousin; when any thing happeneth that disturbs and detects, then appeareth how much gross and very filth a false brightness covered. To you I have given sure and enduring riches, by how much more you shall turn and wind them, so much better and greater shall they be. To you I have granted, to contemn fearful things, to scorn desirable things, you glitter not outwardly: your goods meet you within. Your happiness is, not to w●nt happiness. But many things fall out grievous, fearful, hard ●o be endured; because by those I would not withdraw you from your own good, I h●ve armed your minds against all those things. Bear up stou●ly, and renew in yourselves a Right Intention daily, like the fire of the continual Sacrifice. Therefore, O Christians, in you, and in your pleasure it lies, to err never or ever; whether you will be deserving seldom or all ways. No man suffers the want of a right intention, but he that will, forasmuch as the fi●st and greatest part thereof is To be Willing. Whosoever sincerely desireth all things for God, he studieth all virtues in a Compendium. For as of all other virtues, so of this the whole Benefit returns unto the soul. CHAP. XII. The conclusion of those things which have been spoken of a Right Intention. TAke heed to thyself: or be circumspect in all things: was very fitly spoken to Tobit and Timothy, Tob. 4.14. 1 Tim. 4.16. for virtue's preservation. It sets open the door to all vices, not To take heed to ones self, to be seldom at home, not to be his own man, to let the mind run whither it list, to meddle with many matters, to send the desires a gadding, to think upon nothing before hand, to labour in frivolous things, or such as belong not to us; to do much and nothing, to look upon all things with a distempered mind and roving eyes. A single eye is most commendable. Cyrus' the mighty King of Persia, as Zenophon storieth, although he held Tigranes' King of Armenia whom he vanquished in Battle, together with his Wife in captive Bands, yet he would not be forgetful of humanity, but wisely remembered that himself also was a m●n. When therefore he h●d deeply weighed and considered with himself the variable fortune of Princes, Descended into a deep and weighty consideration of etc. he admitted those two royal Consorts, not only into conference with him, but also to his Table, he like a man of entertainment, and Master of the Feast, being diversely pleasant while they were at their cheer, and merry not without laughter. At length to try the mind of his Guests: Tell me, I pray thee Tigranes, saith he, what price wilt thou give me to redeem thy Wife? To whom Tigranes readily: Believe me, I would give my Kingdom for a ransom, if thy fortune had not envied me the same. Now whereas I am destitute of a Kingdom, I will freely lay down my Head for her deliverance. Cyrus' being wonderfully delighted with such sincere love, did willingly condescend to a pitiful affection, Put on a compassionate affection and yielded them both their liberties again together with their State, Tigranes now restored to himself and his Kingdom, shortly after asked his Wife, what she thought of the wisdom and magnanimity, what of the beauty of Cyrus? Whereunto the discreet Queen: O my dear Husband, quoth she, I cast mine eyes not upon Cyrus, but upon him, which proffered to redeem my liberty with the loss of his life, him alone did I behold, whilst we lived among the Persians. A most prudent saying: That the eyes do of right belong to him, to whom thou canst not deny thy life. Wherefore especially, good Christian, Take heed to thyself, and deny him not thine eyes, to whom thou owest even thy life. Thou knowest that thou art not thine own, thou understandest who gave thee thy life by dying for thee: and why shall not thine eye, thine intention go after this thy Deliverer only? Thou livest in vain, unless thou spend thy time especially in the contemplation of him. For by this only means thou art present with thyself, when thou makest this convoy to thy Maker and Saviour. Alas how often are we from home, and departed out of ourselves? Who almost is so happy as to possess himself? Observe me an angry man, and thou shalt hear how he confesseth freely, that he is not his own man by reason of vexation, for he hath nothing less at command then himself, and his passion. Look upon a man given to fleshly desires; he hath lost his eyes and understanding in another's countenance: he is not himself, he hath nothing to do with a single eye. Take notice of a covetous man, he is never in his right mind, Many hath stole it away from him. And who can say, that an envious man is his own master? he never hath an eye to himself, but to those whose destruction he studieth. Behold a gluttonous man, he is of a sottish disposition, he is wholly bu●ied in good cheer, or cups. All vices whatsoever, all errors have this for their beginning, Not to take heed, to be scarce ever in his own presence. Hoc se quisque modo sugit— Lucret. l. 3. In this manner every one runs away from himself. Thus also an impatient man quite departeth from himself, liverh altogether out of himself, and hereby i● made the subject of most deplorabl● follies. Driv●nas last to most frivolous t●mplaints He which retaineth any par● of himself and a sound understanding, enters into this private dispute: What do I? I shall not alter my estate from worse to better by playing the fool. If I have endure● any hurt, it will increase by thi● madness; if I should go about to d● any, I am attended with an hea● strong minister, Fury. Whatsoever shall take in hand, I shall sooner brin● to an ill end by this giddiness, then can well set upon it, and there is ● other gain to be expected thereby but sudden and unprofitable repentance. To speak the truth, that whic● a man's nail is on a boy●e, the ve● same is impatience in every action. 〈◊〉 which would have his affl ction to be exasperated, let him take it impatently. Why therefore do I not lea●● off raging, and keep in my complaints? I bark but to the wind, to no end and purpose, but that as many as shall hear me, may throw stones at me, like a Dog. Therefore I will take heed to myself, and that state which I should confound by outrageous dealing, I will restore by patiented bearing. Tranquillity will supply, what fury would bereave me of. Thucydides said truly, That there are two things very contrary to a right mind, Rashness, and anger. For that cause see that thou be able to moderate anger, and let not every distaste transport to rash words. This is the expostulation of a man that departs not out of himself, this single eye beholdeth far more, than those eyes that are manifold. But even as those before, so he that is heedless and hasty in giving counsel, or passing sentence, unless he put himself continually in mind of that: Attend tibi: or, Take heed to thyself, such overhasty and hot determinations, do not unusually draw great repentance after them. There be some which rush out with such fierceness upon the execution of things, that they seem to have played their parts, before they knew what they were about, which do not go upon businesses, but run headlong as if a man were enforced out of his house by a sudden fire, which spreads and consume● all round about it. All these m●n counsel ●s as it were in the midst or flames. Advice They know not how t● d●l b●rate, and ●all not so much a the domestic Senate of their own heart into consultation. To have done is with them to ●●ve deliberated; and to have finished the matter, is as much as to have weighed it before h●●d. Th●y proceed not to things, but bu●st out at once; or more properly fly upon them: as if a man should forcibly bou●d himself ●t one leap from some exceeding steep pl●ce, not p●tient of that d●l●y which he seethe must be bestowed up●n a prudent and gentle d●s●ent. The first adulce I will not say, but the first onset occasioned by what fortune soever stands with them for a full determination, whether it will bring dis-advantage, or otherwise, they do not ●o much ●s thinks, so that ●hey l●●e rather by chance then Counsel; perhaps things will fall out well, perhaps ●ll, they are ●eady to take the chance of the Dice. Scribanij superior rel g. l. 1. c. 14. Here we must cry out with a loud voice: Take heed to thyself, whosoever thou art, and put a bridle not only upon thy judgement, but likewise upon thy tongue. He will perish a thousand times, Suffer a thousand mischiefs whosoever will not refrain his tongue. Above all things, see that before War thou provide weapons: in this case especially Take heed to thyself, Exposea naked side that thou go not unarmed against thine enemy. Use this ●ourse, to prepare a medicine for all ●hings by musing thereon before hand. The premeditation of all those evils, which thou foreseest long before they come, doth lightten their coming, and it is the part of a wise man to premeditate, that whatsoever can happen to man, must be patiently borne. Christ to arm his followers against all kind of injuries and vexations: These things, saith he, have I told you, that when the time shall come, you ●ay remember that I told you of ●hem. job. 16.4. As if he had said ●o his Disciples: ye shall endure all things the more easily, if ye look for them to be endured. This provision of mind is exceeding necessary for the due ordering of our lives. Therefore the Son of Sirach giveth earnest charge: and, My Son, saith he, if thou comest to serve the Lord behave thyself with reverence and fear, and prepare thine heart for temptation Ecclesiastic. 2.1. Prepare thyself, forasmuch as the preparations of the heart are in man. Prov. 16.1. A Buckler of Adamant against all adversity, is the serious premeditation thereof: whatsoever thou foreseest, hurteth not with so much force. Nam praevisa min● tela ferire solent. For Arrows noted while they fly, Less wound the body then the eye. All things that come unexpected, seem the more grievous, and very eesily overthrow us, which run upon with a sudden assault One of the Roman Sages, discoursing like an excellent Mo●●llist: It is the safest course, saith he, to make trial of fortune very seldom, but to think of her always, and to put no confidence at all in her goodness. I shall take a journey by Sea, unless somewhat happen in the mean space: I shall be made Praetor, unless so mething hinder it: and Trading shall fall out to my mind, unless something cross it. This is the cause why we say, that nothing befalleth a wise man contrary to his expectation. Ne have not excepted him from the chances, Opinion but from the errors of men: neither do all things happen to him as he would, but as he thought But first of all he thought that something might be able to resist his designs. And indeed, the grief of a dispointed desire must needs come the lighter to thy heart, whereunto thou promised●● no absolute success. Senec. de tranqu l. He which in this case takes not heed to himself, if any thing happen contrary to what he determined, fretreth, and is outrageous, which he would have taken patiently, had before-seene it. So Zeno of Citium when he had heard that all his riches were drowned in the Sea: O Fortune, saith he, I comm●nd thy fact, which bringest us to a short Coat, and a little House, now thou commandest me to play the Philosopher more diligently. He saw this stroke, before hand, therefore he took it contentedly. Things that are unexpected come the more heavily. The strangeness thereof addeth weight to calamities. We must send the mind before into all things, and thinks upon not whatsoever is wont, but whatsoever can come to pass. No time is excepted from a bitter event, in very pleasuret spring up the causes of grief. War ariseth in the midst of peace, and the succours wherein we trust are turned into fear. Of a friend is made a foe, an enemy of a companion. Many times we suffer invasion without an enemy; and too much felicity finds out causes of destruction for herself, if other things he wanting. Sickness layeth hold upon the most temperate, a Consumption the most able, punishment the most innocent, trouble the most private livers. Senec. Epist 91. post init. et Ep. 107 paucis mutatis. But those things for the most part do exceedingly grieve us, which we wonder at as never thought of, and unusual and inquire, what's the reason of this? how cometh it about? who would have imagined it? Therefore take heed to thyself, let none of those things which thou sufferest be strange, none unexpected to thee. To be offended with these things is as ridiculous as to complain, that thou art dashed in the high way, or daubed in the dirt. The manner of our life is the same as it is of a Bath, throng, or journey: some things will be enforced, some will fall out of themselves. To live in the world, is no delicate matter. Thou art entered into a long way; Hast taken a long journey and thou must needs trip, and be weary, and fall. In one place thou shalt leave thy companion, in another place thou shalt be feign to bear, in another thou shalt fear. Take heed to thyself. By such displeasures as these this troublesome journey must be measured. Therefore let the mind be prepared against all things. Let a man know that he is come where he must endure thunderclaps, let him know that he is come, where Luctus & ultrices posuerecubilia curae, ●allentesque habitant morbi, tristisque senectus. Grief and revengeful cares have made their nest, And pale Diseases dwell, and age oppressed. In this Mansion we must lead our lives. These things avoid thou canst not, thou mayst foresee, thou mayst lightly account; but thou shalt lightly account them, if thou shalt often think upon, and presume that they will come. No man ever but came more courageously to that, for which he had a long time fitted himself, and bore up stoutly against adversity, if he considered it before. But on the contrary the smallest things have made him shake, that was unprepared. We must order the matter so, that nothing may be sudden unto us: and because all things are more grievous for their strangeness, this daily cogitation will bring to pass, that we shall be novices to no inconvenience. Let us wonder at none of those things whereunto we are borne, which therefore must be taken in ill part of none, because they are alike to all men; whats●ever thou canst speak, hath happened unto many, and shall hereafter happen. So I say, they are alike. For even that which one escapeth, it was possible for him to suffer. But it is an equal Law, not which all men have undergone, Condition but which was made for all men. Let the mind be enjoined equity, and let us p●y the tributes of mortality without complaining. Winter bringeth sharp frosts, we must be cold. Summer produceth heat, we must sweat. The untemperatenes of the air troubles our health, we must be sick. And a wild beast will meet us in some place, and man more pernicious than all beasts, Take heed to thyself. Some thing the water, another thing the fire will bereave us of. This condition of things we are not able to alter: that we are able, to take a good courage, and befitting a Christian man, wherewith we may endure chances valiantly. It is the best to suffer what thou canst not help, and to go along with God without murmuring, by whose providence all things fall out. He is an ill Soldier which follows his Captain crying, This is a courageous spirit, which hath resigned itself up to God: but on the contrary he is faint hearted and degenerous, which keeps a struggling, and thinks ill of the government of the world, and had rather amend all things than himself. Let us freely bequeath ourselves to God, and fix the single eye of our intention upon GOD only. Let us so live, so speak. Let Gods most holy Will find us always prepared and ready to follow him. Epictetus most worthily confirming this very point: Consider first saith he, the beginning and end of every thing, and so set upon it. Otherwise thou wilt indeed set upon it eagerly, as considering none of those things which follow. But afterward when any troubles or difficulties shall offer themselves, thou wilt desist with shame. Prize in wrestling, etc. Desirest thou to win the Olympic Games? Consider what goeth before and followeth; and so if it be for thy purpose, address thyself to the business. Thou must observe a strict Order, belly-cheer is to be abstained, thy body must be exercised though it be irksome, and that at the hour appointed, in hot weather, in cold. Thou must drink no water, nor yet wine sometimes. Lastly thou must yield thyself to the Fencer's Discipline, as it were to a Physician. Afterward it happeneth the body to be rend in conflict, the hand to be hurt, the loins wrenched, much dust swallowed, to be grievously lashed, and together with all these sometimes to be overcome. These things considered, if thou please, enter the combat. But if not, be sure that thou wilt do after the manner of Children, which one while play the Wrestlers, another the Fencers; now they sound the Trumpet, than they Act Stageplays, when they have seen these things before, and wondered at them. So thou in like manner wilt be now a Wrestler, than a Fencer, by and by a Philosopher, afterwards an Orator, but with thy whole heart nothing: but shalt mitate, whatsoever thou seest, like an Ape. So that one thing will please thee after another, and still what thou usest will grow into displeasure. For indeed thou hast taken nothing in hand considerately, nor hast searched or examined the whole business, but put upon it rashly and with a cold desire. Epictet. l. 3. dissert. c. 15. Therefore hereafter Take heed to thyself. Diogenes being asked what he had learned in Philosophy? Answered: To foresee misfortunes, and when they came, to bear them patiently. He knows nothing, whosoever hath not learned this. Those things which are made easy to some by long enduring, a wise man maketh easy by long considering. Sen. l. de Tranquil, c. 11. In such a great revolution of things turning up and down, if thou accountest not that whatsoever can, will come to pass, thou givest adversity power against thee, which he hath weakened, whosoever saw it before. Sen. l. 6. qq. natural. Question 3. The Basilisk, as they say, killeth a man by seeing him first; but if he be first seen of a man, he is put to flight. The same happeneth to us, if calamity be quicker than our thoughts, And rush upon us in security it quite overthrows us with little trouble. But if we harden our minds against it, and behold it coming with that single eye, it is void of strength, and shall but lightly assail us when we are already provided, and that to our profit and advantage. Therefore, Take heed to thyself, and be prepared to entertain the hardest fortune whatsoever. When Anaxagoras was inbonds among the Athenians two messengers were brought to him in one day into the prison. The first signified unto him that his d●ath was decreed. To whom Anaxagoras with a constant look: Nature, saith he, hath long ago given sentence, as well against me, as those that condemn me. Moreover the other declared, that his two Sons were dead. And to him without changing his countenance, he answered: Sciebam memortales genuisse. I knew that I begat mortal men. Behold darts here so long foreseen, that they do no hurt. Sevetus the Emperor being wont to meditate likewise upon death, as he did upon other things before hand, had a Coffin by his Bed side, which he used to speak unto in these words: Tu virum ca●ies, quem orbis non poorest. Thou shalt contain the man whom the World cannot. Ulysses' having spent 20. years in the travails of war, when he came whom saluted his wife Penelope as she wept with dry eyes; but shed tears for a little Dog madly frisking to see his Master, and suddenly dead. Plut. de tranquil. animi. For he sympathised his Wife's tears before, and gave them a full regreet in mind, but a sudden and unexpected thing enforced him upon that weeping. So all adverse things must he anticipated in m●nd, and they will be borne far the more quietly. For even as he that puts himself into a throng can expect no other, then to be violently driven, thrust, and trod upon: so he which is about to travel, let him not hope, but for cloudy, boisterous, windy, rainy weather, hideous tempests, most inconvenient lodgings, and yet such as exact no mean charges. Then let him consider wrong ways, the falling of Horses, the overthrowing of his Coach, divers mischances, as the usual appendices of journeys, that when these things happen, he may say: I foresaw the same. Most shameful speeches are those: I hoped better, I did not think it would have fallen out so with me: I expected not such troubles: I knew not that fortune was a step mother to me: who had believed, that this would ever have been? who could have suspected such an envious mind in this man? who would ever have looked after all these things. So there is a great company of men, which being ready to satle never think of a tempest. But this is not the part of a wise man. if thou wilt be wise for thy advantage, Take heed to thyself, and send forth a provident mind into all things, that thou mayst say with Anaxagoras: I foresaw these, I knew these other, I thought upon those things long before. Have I lost my money? I knew that it might be taken away. Am I out of favour? I ●new that I possessed an inconstant benefit. Am I fallen into poverty? I was confident before, that this is free, merry, safe, if a p●oee man be not vicious. Do men speak ill of me? they do●, not that which I deserve, but what they are wont, as some Dogs which have that quality by nature, that they bark not so much out of ●urstnes as custom. Doth sickness trouble me? I know I am obnoxious both to discases and to death, but there is occasion of virtue give a upon the Deathbed. Have I cruel enemies? I have read before hand in chrysostom, Neminem laedi, nisi a soipso. that no man is hurt but of himself. Do envy, trouble, pensiveness oppress me? neither doth this fall out contrary to expectation. Lamentation, sorrow, fear, are not punishments so much, as tributes of our present life. H●th death taken away our children, parents, kinsfolk, friends? wh●t new or strange thing is this? they ●re dead which must one day have died: my turn is next, I have already learned that the death of mortal men is not to be bewailed extremely. If any one shall take this to heart, and sh●ll so look upon all other men's harms, whereof there is a huge company d●ily, as if they had a free passage to him also, he will arm himself long before they c●me on. Therefore, Take heed to thyself, and perform this likewise with the fame prowess, that none of these things which h●ppen, m●y be sudden unto thee. For by looking as it were for that to come, whatsoever can come to pass, will abate the force of all evils. The mind is instructed to the patiented be●ring of dangers too late afterward. Take heed to thyself. But in all other things also, I put thee in mind of the same continually. Take heed to thyself. We are led by little and little to irrecoverable down-falls. And even so from slender beginnings we descend to endless inconveniences. There is no reason, when once affection is brought in, and hath any leave afforded it by our will. It will do afterward as much as it listeth, not as much as thou sh●lt permit. The enemy, I say, is to be driven away in the very frontiers, for when he is entered, and hath brought himself within the Gates, he takes no limitation from th● Captives. Sen. l. 1. de ira. c. 7. & 8. The affections obey but in stubborn manner. There is no vice without its patronage, none but hath a modest and exorable address, but for this it spreads the farther. Thou sh●lt not entreat it to m●ke an ●nd, if thou permittest it to begin. Therefore, Take heed to thyself, and resist the first attempt. The way must be stopped against vices at the beginning, by a right intention. If wickedness once t●ke root, and grow old, like a disease come to the full it will be hardly removed. It is more easy to keep out pernicious things then to rule them, and not to admit, then to restrain them when they are admitted. For when once they have put themselves in possession, they are more master than the Landlord, and suffer not themselves to be thrust out or diminished. Moreover reason itself, to whom the reins are committed, is so long in power, as it is severed from the affections: but if it have mixed and contaminated itself therewith, it cannot contain them, whom it might have kept out of place. For the mind being once in a commotion and combustion submits to that, of which it is assaulted. The beginnings of some things are in our power: if they go any farther, they carry us away with their force, and hardly leave any possibility to return. As bodies violently thrown downward have no command of themselves, and cannot give bacl nor tarry when they are cast headlong, but an irrevocable precipitation cuts of all advice and repentance, and they cannot but come thither, whither they were not able to go. So the mind if it dissolutely cast itself into anger, lust, and other passions, will hardly repress the force, the proclive nature of vices, will carry it away, and throw it to the very bottom. Therefore let us resist vices at the threshold; because they are, as I said, more easily not let in, than they go out afterwards. Nature hath commanded us a care of ourselves, but when thou givest too much respect to this, it is vice. So from a beginning, which is not evil we go on to the flesh, and the commodities of the body, and whatsoever bordret● upon them. Excellently Isidore: The Devil, saith he, is a slippery Serpent, whose head that is, his fi●st suggestion if men resist not, he glides wholly into the very bottom of the heart, and is never felt. Isid. ●. 3 the sum. bon. c. 5. Therefore, Take heed to thyself, and withstand the first beginnings by a right intention continually renewed, otherwise thou wilt commonly ●un head long into errors scarce ever to be recovered. Next of a●l ●ve must take heed, that we strive not in frivolous matters, or such as belong not to us, that is, that we neither desire those things which we cannot obtain, or having gotten our purpose, Sped understand the vanity of our desires too late, & after a great deal of shame. Or yet that our labour be not in vain and without effect, or the effect be unworthy of our labour. For commonly sorrow follows upon these courses, if either the matter have not succeeded, or the success be shameful. We must wean ourselves from running about, saith Seneca, such as a great many people use, which go up and down to houses, and plays, and markets. They put themselves forward upon other folk's businesses, Hang their noses over etc. like those that have always somewhat to do. If you shall ask any of these, when they are going out a doors, whither now, what intent you? he will answer thee. I know not very well: but I will go see some or other, I will do somewhat. When they come home again wearied with frivolous business, Occasions they swear they know not themselves, wherefore they went out, where they have been, being ready the next day to tread the very same maze. Without purpose So they wander hither and thither to no purpose, seeking after business: and they do not the thing they determined, but which they ran into by chance. They use a vain and inconsiderate course, such as Emmets creeping up and down amongst trees, which run madly up to the top, and by and by to the bottom. Divers lead a life like to these, whose one may not usually term an unquiet idleness, which love business more than do any. Let all labours therefore be referred to some end, let it aim at some mark, and never let it want a sound intention. Upon that naughty custom doth wait this mischievous vice, listening after news, enquiring into private and public affairs, the knowledge of many matters, which are neither told, nor safely heard. How often do we put our hands into other men's matters, and neglect our own, or are busy about unnecessary things, and omit those that be necessary and profitable, nor compose any thing with a holier care for the most part, then that which belongeth not to us. Why do we learn vain, why unprofitable, or harmful things? Let us learn to increase continency, to restrain luxury, to temper our belly, to assuage anger, to look upon poverty with contented eyes, to follow frugality. Isaiah in time past complaining: Wherefore, saith he, do ye spend your money for that which is not bread, and your labour for that which satisfieth not. Isa. 55.2. What canst thou think of that man, which being now ready to starve, yet carrieth all that little money which he hath left, to the Merchant, and buyeth a feather to trim his Cap? Many commit folly not unlike to this, whom a strong sottishness possesseth, who do all things besides those, which belong to their soul and salvation. They wear out themselves many ways with labours and cares, but they grace the●r cares and labours with none, or not a right intention. They sue for money or favour, or both, bu● they are never troubled with looking after heaven: they reckon it among their gains to stir till they be weary in all other things. Against these St. Paul worthily cries out: Have ye suffered so many things in vain? Gal. 3.4. There be some which measure the Seas, go through all Countries, compass the world about. There be which do search almost all Authors, and draw what news soever is in any place into their ears; of these thou mayst say truly: Such people as these do meet with none in the world more hardly at home, than themselves, they are always out of themselves, and straggle wh●re they have nothing to do, and that which followeth hereupon, they are known to no body less than to themselves. A miserable kind of men, which shall freely confess at the latter end of their life: We have laboured all night, and have taken nothing. Luk. 5 5. Therefore, Ta●e heed to thy , and be occupied about thine own business; let thy mind stick to itself, let it look to itself, and not meddle w●th other folk's matters. All ve t●es are tender at the beginning, in time they grow strong and hardy. At first therefore the mind must be gently enforced, that it may continue vigilant in this attention, & carefully insist upon those things which it doth, lest it be rapt hither and thither into contrary opinions with an heedless instability; but so soon as it hath been suffered to take breath even a very little, it may retire itself into the bosom of affected prayer, although performed in few words. The mind which is thus present with itself, not only runs not abroad to other men's matters, but is wary also in its own, that nothing go beyond the bounds. Lastly a continual respect of ones self, doth govern ●ll affairs rightly. In this point especially Take heed to thyself, and never undertake businesses so, but that from thence thou mayst have a free regress to God. For indeed the mind is frequently to be recalled from all external things unto itself, and ever and anon, as in dangerous time of sailing turn thou into the Haven, nor tarry until things let thee go, but break from them of thine own accord, and come home to thyself as soon as lieth in thy power. To take the air Accustom to walk abroad even in the midst of earnest businesses, and with fighes fetched ordinarily from the bottom of thy heart, to go unto the common father of all things, and withal revive a right intention. Be mindful of Eternity at hand, and fly up with a fervent spirit unto God, as often as occasion will permit. Make God always thine aim, in whom thine eyes may never but be bounded. So thou shalt do all things as diligently, and as circumspectly, as a faithful and upright man useth to keep his charge. So thou shalt not be terrified at hard matters, nor withdraw thy foot fearfully, but being above all invasive forces, shalt attempt nothing rashly, valiantly many things: so thou shalt look with an equal ●ye both upon profit and displeasures. Thou knowest that he is accounted the wi●est man; which bo●roweth advice of himself, not of another. This in this case is not only laudable, but necessary. Fetch the soul and life of all thy actions, not from other men's eyes and ears, but from thyself and thine own intention. This is true wisdom, these are the safest Counsels, before all our actions, the least, the greatest, ever to place a right intention, and never to deflect the eyes from God. Here we may take occasion to grow into words of desdaine, Distaste and most worthily to be incensed against the idleness of men. We are all for the most part careful in small matters, but negligent in the greatest: We do not only neglect a right intention in many passages of our lives, but also too commonly mix a wrong one with our actions. jacob in times past reprehending his Sons: Why do ye look one upon another, saith he, go down, and buy for us, th●t we may live. Genes. 42.2. The same here may I cry out, Why do ye look one upon another O mortal men, why do ye follow most vain courses, why do ye take pains to no purpose, and let pass necessary things: I may not unfitly ●ay of the vain and idle endeavours of a great many, that which one said of his own Studies and his companions: We learn all things, saith he, Omnia discimus praeter necessaria. besides those that are needful. After the very same manner thou must find not a few, which learn all things, know all things, besides those that make for the gaining of Heaven. Who so knoweth only to do, he truly knoweth nothing, unless he know also how to do well, and to join a Right Intention with all his do. Alas how many things do we, and corrupt our deeds with a naughty intention, and so we burn our own fields ourselves, and cut down our own Vine-yards. We pray, but because we may be accounted lovers of Prayer. We give samewhat to the poor, but that we may avoid the name of miser, and be called beneficial. We fast, but therefore only sometimes, that we may devour the more afterward. We take pains, but ●nly for gain, but for show, but for praise ●ut for necessity, but for nothing but ●urpurse. We frequent the Church, but because we may be seen, or at least that we may see things not then to be looked upon. We are present at divine Service, but often but of mere custom, or to pass away the time. We hear Sermons, but drawn by curiosity, that we may become more learned, not the better. We are ready in all acts of devotion, but that we may be thought to perform no less than others. We come to the heavenly Banquet, but neither do we forsake ourselves here, nor here many times look after any thing but sweetness. We go a great way to Church hither and thither, but only that we may recreate our spirits, and shake off the weariness of our Houses. We invite to good cheer, not the poor, but those that may invite us again. We give, that it may likewise be given to us. We bestow kindness, that it may be bestowed upon us also. We praise others, that we may be also praised ourselves. We speak Honey and Roses when we see our time, but that we may be affably spoken to again, that we may be esteemed courteous, or that we may deceive the more sweetly. We eat and drink, not only because we are not hungry and thirsty, for so doth a Mole also in the field, but because to eat and drink, relisheth daintily with us, and doth wonderfully please our appetite. We heap up wealth, not that we may help the poor, but that we may be rich ourselves. We talk, we walk, we sport, we sleep, not that we may refresh a weary mind or body, but that we may sacrifice to our Genius, and do that which most contenteth or delighteth. How often do we bow down ourselves even to the lowest pitch of humility, but that we may rise up, and ascend the higher: How often do we observe some very slight things with mighty religion, but make no account of mighty sins: How often do we endure bitter cold, straight Garments, pinching Shoes, and I know not what, but because pride hath persuaded us to it? We take reprehension also silently, being instructed thereunto not by modesty, but obstinacy. Sullenness Alas we do a thousand such things. Thus we fill our lives with innumerable errors, and that which is most miserable of all, we know not that we transgress, or at least never mark it. So we hoard up treasures, but of chaff, or base money. In the year one thousand and sixteen after the birth of Christ, as Ditmarus remembreth, Ditmar. l. 7. the Saracens invaded the Coasts of Italy with a barbarous fierceness. Pope Benedict the eight thinking it fit to meet with the enemy in the utmost borders, having gathered a well accomplished Fleet, carried the matters so happily, that he utterly extinguished the adverse forces, and put the Saracen King to flight. The Queen being less experienced in the manner of flying, was taken and beheaded. The King being wonderfully enraged with the punishment and death of his Wife, and the destruction of his people, began to give out terrible threaten, and to provide means of revenge. And first th●t he might put Italy in fear, before he assays the chance of Wa●re, he sent an huge Sack full of Chest-nuts to the chief Bishop, a●d withal commanded the messenger to let him know: That the next Summer there should come as many Soldiers to destroy Italy, as he could number Chest-nuts in that Sack. Pope Benedict that he might fit an Answer to such Barbarous menaces as these, sent bacl a large Bag full of wheat, Milium. and charged it should be told him again: That if he came, he should find so many armed men in Italy, as there were grains of Corn contained in that Bag. (Baronius relateth the same. Tom. 11. Anno 1016.) This Sack, and this Bag being thrust full, not of Saffron, not Pepper, or Gold, but ordinary ware, doth excellently represent the ridiculous vanities of man's life. By what means Christ hath taught us after what manner we should lay up treasures in Heaven. Matth. 6.19. But we contented with our own homely Cottages, hoard up Chestnuts and Melium for our Treasure. A kind of our landish Wheat We heap a number of deeds one upon another, but such as are little worth, as being destitute of a Right Intention. Thus we are rich in Melium, and Chest-nuts, at length, as Gregory speaketh (l. 1. Dial. c. 9) The end of the work will prove, that the intent of the doer was not sound. Currant When death therefore shall knock at our doors, when it shall fling her fatal Dart at us, when it shall command us to be packing out of this World into another, what Treasures shall we carry with us from hence? Bags full of Melium, and Sacks stuffed with Chest-nuts, Actions wanting a pure intention: alas wares that willyeeld nothing in Heaven! Therefore as Bernard hath most rightly admonished. There is the greatest need of purity of intention, whereby our mind may both covet to please, and be able to cleave to God only. (Bern. Serm. 7. in Cant.) Whatsoever we can do, will not be a right Action, unless the Will be right, or the intention; for from this the Action proceedeth. Seneca very well to the purpose: Virtue, saith he, hath proved thankful to every man, both alive and dead, if so he hath followed her in good earnest, Bona fide if he have not tricked and set forth himself in glozing colours, but continued ever the same. Senec. Epist. 79. fine. Behold, I pray, not so much as Seneca thinketh it enough to follow Virtue, unless one follow her in good earnest, which what other thing is it, than with a good intention. She truly suffereth no man to be so tricked and painted by his own cunning, that his do should not as well be, as seem to be good: all those fair shows and glosses a Right Intention hateth extremely: She commandeth us to follow virtue, but that we follow her in good earnest, not alured with vain hope, not driven by fear, but for love of virtue herself. Austin expressing this very daintily: Thou shalt fulfil that, saith he, by love, which by fear thou couldst not. For he which doth not evil by fearing, had rather do so, if he might. Therefore the Will is kept, although leave be not given. I do not say, thou sayest. Wherefore? Because I fear, thou dost not yet love righteousness (thou dost not yet love sobriety, not yet Chastity) thou art a Servant still, become a Son. But of a good Servant is made a good Son. In the mean space do it not by fearing, and thou shalt fear also not to do it by loving. August. Tom. 8. in Psalm 32. The same most holy Bishop enveigheth against the too wrong intention of a covetous man in this manner: Why gapest thou O covetous man after Heaven and Earth? Better is he which made Heaven and Earth, thou shalt see him, thou shalt have him. Thou desirest that that Farm may be thine, and passing by it thou sayest, Blessed is he, which enjoyeth this possession. This a great many say which pass by it: and yet when they have said and passed by it, they may beat their brains, and long for it, but do they possess it ear the sooner? Thy words sound of greediness, thy words found of iniquity: But thou mayst not covet thy Neighbour's goods. Happy Blessed is he which owneth this Farm, which owneth this House, which owneth this Field. Refrain to utter iniquity, and hear the truth. A blessed Generation whose is, what? ye know already what I am about to speak. Therefore desire that ye may have it, then at length ye shall be happy. And this only ye shall be blessed, ye shall be the better, and with a better thing than you yourselves are. God I say, is better than thee, which made thee. Aug. in conc. 2. Eiusdem Psalm 31. post med. Lift up thyself to him, and what sight soever thou hast, convert it only upon him. What eyes soever thou hast in thy head What therefore Tigranes his Wife did in Persia, this must thou do in every place, continually, through thy whole life: She fasteneth her eyes upon him only, which offered to lay down his head for her: the same in all right is required of thee, that thou fix thine eyes only upon him, which gave both his eyes, and head, and himself wholly, and thyself therewithal to thee. Which not only was ready to offer his life, and his blood to redeem thee, but offered it indeed. But it is a small matter to imitate Tigranes his royal Consort: we are pressed with more holy examples. Whosoever thou art that delightest in a good intentions, emulate the Kingly Psalmist of Almighty God, and Set the Lord always before thy face. Psal. 16.8. Let thine eye wait upon him only, but let it wait simple and right, let thine intention be directed to him only, but see that it be directed pure and sincere; nor must we look upon any other thing, but through him alone, or in him. Therefore which I admonish thee in the last place, Take heed to thyself. FINIS. To the Reader. COurteous Reader, thou art entreated in the perusal of this Book, that if thou meet with any literal faults to amend them, which by reason of the Author's absence from the Press, and the oversight of the Printer, thou wilt charitably pass over, knowing that faults are incident to all. Farewell. Imprimatur: Thomas Weeks. February 15. 1640.