Observations Divine and Moral, Chapter 5
CAP. V. Of created goodnesse.
EVerie thing that is, and hath being is, in thatRom. 11, Ps. 146. Acts 14. and 17. regard good, and of God. The naturall parts, and powers of body, and Soul of most wicked men remain in themselvs (notwithstanding all infection of evill in them) Gods good Creatures: so do the naturall acts and motions of those parts, and powers, in themselvs considered, notwithstanding any morall accessorie of evill in them, ariseing either from the evill affection wherewith, or unlawfull object, upon which they are performed. There can be no evill in the Work, which is not first in the Worker, as the cause. And so (a wicked person being worse then a wicked action) if the sin prevail not so far, as to make the part or facultie of the person in which it is, to cease to be a part, or power created of God; neither doth it so far prevail in the action, or work, as to make it cease to be, in it self, a created motion, and therein a naturall good thing.
God is, and so by all is to be acknowledged for the giver of everie good gift, that is, of everie thing save sin:Iames 1. which sin is nothing that hath being in nature, but an absence of, and crosnesse to that which should be; as darknesse is of, and unto light. And so the good Father would not say, that his Mother gave him Milk, but God by her. AndAustin. though the good which we enjoy, come unto us by never so ready, and ample means; yet must we alwaies religiously minde, that both the means are of Gods raysing, and ordering; and the blessing upon them, for our good. And if Iob saw by Faith, that all the evils, and harms thatIob 1. came unto him, and his, though by the Divels, and wicked mens means, were from the Lord, as supream orderer of all things: how much more should we look upon God, as the Authour, and worker of all the good that befalleth us?
Notwithstanding, if God so far honour any persons, as to make them hands, and instruments (specially voluntarie) for the reaching of any blessing unto us from himself; we also (and that even therefore) are to love and honour them: as David not onelyonly blessed the Lord as the Authour; but Abigail also as the Minister of the good counsell which she gave him, for the not avenging of himself 1 Sam. 25upon Nabal.
Actions, besides their naturall entitie, or being, are byLumbard. one distinguished, and that aptly, according to a four-fold goodnesse. First, An action is sometimes good in it self, and to them to whom it is done, but not to the doer; as works of merciemercy done, but not for God: Secondly, Good in it self, and in the doer, but not to him, to whom it is done; as the Preaching of the Word to them that despise it: Thirdly, Good in it self, and the doers, and to them to whom it is done; as the same Preaching to him that receivs it: Fourthly, Though neither good in it self, nor in the doer, nor for him to whom it is done; as an evill, or injurie: yet good, as it is ordered by God to an end supernaturally Austin.good. Who, as saith another, would not suffer evill, but as knowing how to work good out of it. In actions of the third kinde onelyonly, goodnesse is entire in all it parts, and relations.
A man should never glorie in that good, how great soever, which is common to a beast with him: nor a wise man in that, which is common to a fool with him: no nor a good man in that, which is common to a wicked man with him: seeing, notwithstanding it, the person may be out of Gods fauour, and accursed. And thereforeLuke 10. Christ our Lord would not have his Disciples rejoyce, or glorie, that the Divels were subiect unto them (which was though much, yet common to the workers of iniquitie Math. 7.with them) but that their names were written in Heaven.
Many so measure the good which they affoard others, by the list of their own will, as they deceav themselvs in the whole piece of their goodnesse, by the bad list that goes about it. They will do what good they list, and when they list, and where they list, and as they list; as though their goodnesse were not due debt; though not immediately to men, yet to God, and so to men, for, and according unto God: for whom, even they ow love to all men, who owRom. 12 nothing els to any; and the same upon Bill, and therefore to be payed, in Law, whensoever, and by whomsoever the Lord will call for it; and not when, and as pleaseth them. These conditions are requisite, that we may do well in doing good: First, we must do things in obedience to Gods Commandments, and in honour of his Name, and Gospel; and must ever have that end in our ey, as Archers have their Mark. Secondly, That we do it at all times, as we have opportunitie; sowing our Seed in the Eccl. 11.Morning, and in the Euening not holding our hand. We must beware of that agueish goodnesse, which comes by fits onelyonly, and when men are pleased: for so, they say, the Divel is good.
Thirdly, We must do good readily, and whilst we have Gal. 6. Prov. 3.opportunitie; not saying to our neighbour, go, and come again to morrow, and we will do it, if it be in our power to day. For who knoweth what a day will bring forth, and whether the opportunitie of doing good, will continue till to morrow, or no? He that giveth (or doth other good) readily, Seneca.giveth twice: He scarce once, or at all, that doth it slackly: He rather, in truth, suffers a good turn, to be drawn from him, then doth it. Living springs send out streams of water: Dead pits must have all that they affoard, drawn out with buckets. We should therefore have the minde▪ though we want the abilitie, of Theodosius the Emperour,Eusebius. who did much good upon request; but more of his own accord, and unasked: and so meet, as one saith, a just request in the teeth, and grant it before it be made; as God many timesEsay 65. Seneca. doth ours. He that defers a good turn, looseth two things: the time; and manifestation of a loving affection. Both which are precious. And without which loving affection all the kindnesses, which we shew to any, are but so many false witnesses to the unbeleeving, and unkind heart.
Fourthly, According to our abilitie; knowing that as our receavings are from God greater or lesse, so must our accounts be, for good doing. It is true, that God lookes to the heart of the doer, and measures the work by the will, 2 Cor. 8.as men measure the will by the work: but this according to that which a man hath. Els, albeit poore men may love as Bernard.much as the richer, though they have not so much money to do good withall: yet is not the will good, except they do the good they are able. And this our abilitie we must not measure according to our wantonnesse, and unbelief: but according to the truth of the thing, and equitie of the case: which is, that our superfluities give way to our brethrens conveniencies: our conveniencies to their necessities: yea even our (though great) necessities to their extreamities,2 Cor. 8. for the supplying of them.
Fifthly, We must have respect to mens present wants; and not onelyonly consider, what we can best spare, but withall, what they stand most need of: as having learnt of our Lord, and Master, in his Gospel, that our dutie is to feed Math. 25the hungry, cloath the naked, visit the sick, &c. as their need is: whereby we may do a great good turn in a small matter: even one loaf (yea a shive) to him that is hungry: Seneca.and the shewing of a spring of water to him that is thirstie, being a benefit.
Sixthly, We must do good to all, knowing, that wheresoever Gal 6. Seneca.a man is, there is place for a good turn: but more specially to some, according to the singular bond, Naturall, Civill, or Religious, wherewith God hath tied us together. To good men we must do good because they do deserv it; toMath. 10 strangers, because they may deserv it, and do stand in need of it; to all men because God deservs it at our hands forLuk 10. them; to our friends, because we ow it them: and to ourMath. 5. Rom. 12 enemies to heap coals of fire upon their heads: the coals of charitie to thaw, and soften their hardnesse, if it may be, and at which we must aim: or els the coals of anger from God for their unplacablenesse towards us.
Lastly, A good man (how gracious soever, and readie toPs. 11▪ do good) guideth his affairs with discretion; not sowing his seed in barren ground, by bestowing favours without difference; for that is rather to throw away, then to bestow a benefit. AndSeneca. it is not the least difference between mans good nature, and Gods good grace; that whereas the former makes duplicate page duplicate page men much-what alike kind to all, the latter (though also to all) yet with great difference put between person, and person; as men sow their seed diversly in soils that differ.
Although this good nature, and the grace of God be as different as Heaven, and Earth: the one being of our selvs (that is) of nature created: and the other the gift of God by supernaturall grace: and that a man be neither the neerer God for his good nature, where the grace of God is wanting; nor the further of for his ill, where it pleaseth God to use his alsufficient work of grace: yet the sweet and kind naturall disposition in some much advantageth the manifestation of their smaller measure: which an ill nature, as we speak, so much obscures, as it can scarse be seen of other men: though the Lords ey peirce through all such humain prejudices.
It is the main order, which God hath set both in grace, and nature, that the superiour should do good to the inferiour. So God doth good to all, and receavs good fromPs. 16. Ps. 136. none: Our goodnesse reacheth not to him: The Sun and Stars give their light, and influence to the Earth, but receav no thing back from it: Parents lay up for their Children, not 2 Cor. 12.Children for their Parents. And for this end God bestows good things, both inward, and outward, upon some above others, in ample measure; that their aboundance might supply the others want. It were good for other men, that the Mightie of the Earth duly considered this; but better for themselvs; as it is better to do good to others, then to receav good from them. But this most wise, and equall order of God is perverted everie where, by mans iniquitie; and they who are lesse able, must still be adding Terence.to the greaters heap: so as, if accounts were diligently kept, it would be found in most places of the World, that the meaner sort bestow more on the better able, then these of them.
When I consider, what good the rich and mightie otherwise, in the World might easily do, if they had hearts answerable; and how little they do, for the most part; it seems horrible unthankfulnesse, and iniquitie in them, and matter of indignation against them: But then, on the other side, when I consider, how little good I my self do, in my meannesse (and others my likes) to that which I should, and might do, if I did my utmost; I finde reason to be most angry at my self, and mine own unprofitablenesse; and to be glad, and thankfull, that so much good is done by the other, as is.
In benefits and good turns done, and receaved, it is the best, and right order, that he who doth them should forget,Seneca. and conceal them; and he remember, and speak of them, that receavs them. And therefore the first of the three Graces is so ordered, as ever to look forward for the doing of more good, and never backward, to upbraid with good done: which, where it is used, takes away the grace of the kindnesse; and is as unpleasing, as the after-upbraiding of meat in the stomack, eaten with delight. The other two ever look towards the first, to signifie, in how continuall remembrance benefits receaved should be born. Which accordingly to acknowledg with thankfulnesse, is a ready way to procure further good: as from God, who specially delights in a thankfull heart, and would Ferus.have a reflux of his blessings to keep them sweet, as waters are by flowing to, and fro; so likewise from such men, as either are, or would seem to be like unto God, in goodnesse, and bountie.
To use to speak much of mens unthankfulnesse (even where their hath been great fault that way) for benefits receaved, both argues a minde not so free in well-doing, as is meet; and that looks too much for thanks from men, and too little, for reward from God: and is, withall, a course for a man to quench his own charitie, and forwardnesse, in other mens unthankfulnesse.
It is a more blessed, that is, both a more comfortableActs 20. thing, and that wherein a good work is more properly performed, to give, then to take; to do, then to receav good: and so all good men should strive both to be able, and willing, so to do. Yet should a good, and wise man, as God sends occasion, be indifferent to either. Neither can he, in truth, do kindnesse, as he ought, that is not willing to receav kindnesse, as he needs. It comes partly from a suspitious, but specially, from a vain-glorious heart, that some, who are forward in affoarding kindnesse, can yet scarse, though there be just occasion, have the like fastened upon them. Such desire to be too like unto God, who doth good to all, but receavs none back again from any: But the verie greatest must remember that he is not God, but man; and so stands need of other men. The head cannot 1 Cor. 12 Plutarchsay to the foot, I have no need of thee. Besides, to refuse a kindnesse offered is to shame it, as a ball ill sent, and let fall to the ground. Neither hath a true Christian any cause to be ashamed of his condition in receaving good from others: seeing that, as in doing good he is in Gods place; so inMath. 25. receaving it, in Christs stead.