The Drunkards Character, Section 53
§ 53.
FIfthly,5. Neither is reason as now it is clouded with the mists of originall nor ruption. that reason, together with good intentions, is no certain rule for us to walke by, is easily proved: for first, reason, as now it is clouded with the mists of originall corruption; is but a blind guide; for besides that faith is above reason, there is no one reason but hath another contrary unto it, saith the wisest of Philosophers. Solon being importuned, not to shed teares for the death of his sonne, for that they were vaine and bootelesse; answered, for that very reason I may the more justly shed them, even because they are bootelesse and vaine. Socrates his wife exasperated her griefe by this circumstance; good Lord, quoth shee, how unjustly doe these bad Judges put men to death? what replyed Socrates, wouldest thou rather they should deserve death? If my inferiour, of whom I have deserved well, should strike mee a box on the eare; one reason would step in, and bid me give him another, least he be thought the better man; a second, would crosse that, and say, set not your wit to his, esteeme it all one as if an Asse had kick't you; a third would reply, if you put up this, your patience, like a pully, will draw on more such injuries; a fourth, noe, the best remedy in a causelesse injury is contempt, for this puts ill will out of countenance, and blunts the point of an enemies malice; a fifth, doe, or you will be esteemed a coward; a sixth, doe not, for it is greater fortitude to overcome your owne passions, then to vanquish a City; a seventh, doe, or it will be a discredit unto you; an eighth, noe, it is the glory of a man to passe by an offence; a ninth, thou may'st doe it by the rules of justice; a tenth, but thou may'st not by the rules of charity; an eleventh, doe, or many will laugh at thee; a twelfth, doe it not, and wise men will commend thee; a thirteenth, doe, for it was in the sight of many; a foureteenth, doe it not, for then you'le be seene by ten times as many; a fifteenth, then take the law of him; a sixteenth, doe not, for such a remedy is worse then the disease; a seventeenth, doe, for thou hast not deserved this from him; an eighteenth, doe not, for thou hast deserved more from others, especially from God, who, it may be, appointed him to doe this; a nineteenth, why then be angry with him for his ill condition; a twentyeth, no, rather rejoyce, because thou art of a better condition; a twentie one, but forgive him not, because hee is unworthy to be forgiven; a twenty two, yes doe, for though he is unworthy to be forgiven, yet Christ is worthy to be obeyed, vvho hath commanded thee to forgive him; a tvventy three, at least let it grieve you, to bee so ill requited; a tvventy foure, no, let it not grieve you, for vvhy should you vex your selfe because he hath vexed you? And so in many the like, one reason crossing another; vvhichwhich shevves, that Reason yeeldeth appearance to divers effects, it is a Pitcher vvith tvvo eares, vvhichwhich a man may take hold on, either by the right or left hand.
I deny not but Reason to Religion, is as the Apocripha, to the Bible: which if good, may be bound up, and read with it; but must be rejected, when in crosses the text Canonicall, as in many cases it will. For although Reafon was so cleare in Adam before the fall, that he could see good from evill perfectly; yet since it hath caught a fall, as Mephibosheth did, and so halteth, that it is not wholly to be relied upon; how be it, because it is of the blood Royall, it is worthy to be made off; but not worthy to sit in the throne of judgment, which belongs onelyonly to Christ our David, whose word is trueth it selfe. But to goe on.
There is no man commits so foule a fact, though shallow brain'd in other things, but hee hath plausible Reasons to make it good, as Absolom, for lying with his fathers concubines, in the sight of all the people, having helpe from Achitophel 2 Sam. 16. 21. and Haman, in procuring that bloody decree against all the Iewes; for hee makes many glorious pretences, Ester. 3. 8. 9.
Neither was ever any vertue performed so splendent and glorious, but there hath beene R…ason brought to prove it faulty, at least, in appearance; witnesse our Saviours casting out Devills, which the Scribes and Pharisees gave out, was done through Beelzebub, Mat. 12. 24. yea, hee was made, by them, the greatest offendor, that offended not once in all his life.
Secondly,6 Neither are good and holy intentio…s enough. neither will good and holy Intentions warrant what wee doe, unlesse they are backed with a Precept. A good meaning, can no way justifie an evillact; for then any action, be it never so wicked, might be made good. The very Gun-powder Traytors made conscience of their doings, meant well, and hoped it would make much for Gods glory, and the Churches good, if their purpose had taken effect. So Nadab and Abihu, when they offered strange fire, meant well, no question, and had some good and holy intention in it; yet they were burnt with fire from Heaven for their labour; because God had flatly forbidden it, Levit. 10. 1, 2. As for Vzza, when the Arke of God was shaken in the Cart, there is no question to be made, but he had a solid reason to yeeld, why he held it from falling, and that his intent was good, none will question; yet because he did it without warrant from the Word, the Lords wrath was kindled against him, and hee was smitten dead 1 Chro. 13. 19. 10. Peters intents were very good, and I could furnish him with reasons, for his perswading of Christ from his passion, yet neverthelesse he had this answer, get thee behinde mee Sathan, Math. 16. 22. 23. never any man meant better then Gideon in his rich Ephod; yet this very act set all Israell on whooring, Iudg. 8. 24. to 28.
When the wit of man will be pleasing God with better devices then his owne, it turnes to madnesse, and ends in mischiefe, as our Papists will one day finde, to whom superstition dictates, that it is pleasing to God, to Deifie the Blessed Mother of our Lord, to helpe their devotions with a crucifix, Images, &c. in great humility to make the favourites of Heaven, their mediators; and those Judges, Jurors, and Arbitrators, who take it for a pious and charitable worke to esteeme a poore man in his cause, when God hath charged them expressely, Thou shalt not favour the person of the poore, nor honour the person of the mighty, but thou shalt judge thy neighbour justly, Levit, 19. 15. Exod. 23. 3.
Yea, suppose wee doe that which God commands in substance; yet if wee faile in the intention and end, namely, in ayming at the glory of God, and the good of our neighbour; if wee doe it for any private respects, and not in obedience to the commandement; God rejects it and reckons it no better then sin and iniquity; for many shall say unto Christ at the day of judgement, Lord, Lord wee have prophesied in thy name, and in thy name cast out Devills, (then which no worke can be greater) and in thy name done many wonderfull workes, yet Christ shall answere them, I never knew you, depart from mee yee that worke iniquitie, Math. 7. 22. 23. Many yeares did Saul raigne over Israel; yet God computers him but two yeares a King, 1 Sam. 13. 1. That is not accounted of God to be done, which is not well done, both in substance and circumstance.
And as in committing that which is forbidden, so in omitting that which is commanded, it is no lesse dangerous, how good soever our meanings bee. Saul in a good intent shewed mercy, in saving Agag the King of Amaleck; yet because hee did not therein obey the voice of the Lord, it was no better then Witchcraft, for which he was rejected of God, and his Kingdome taken away, 1 Sam. 15. 23. And how much better is the pardoning of a murtherer; when the Lord hath said, who so sheddeth mans blood, by man shall his blood bee shed, Genesis 9. 6. I perswade my selfe, hee who refused to smite the Prophet, and fetch blood of him upon his owne intreaty, thought hee did wonderous well, if not merit, in denying his request; but what was the issue? because thou hast not obeyed the voice of the Lord, saith the Prophet to him, behold, as soone as thou art departed from mee, a Lyon shall slay thee, and so it fell out, 1 Kings, 20. 35. 36. Not to smite a Prophet, when God commands, is no lesse sinne, then to smite a Prophet, when God forbids: when hee commands, even very cruelty is obedience; as Abraham's killing of his onelyonly Son, had bene the most heroicall and religious act, th…t ever wee read of. Why was Sacrifice it selfe good, but because it was commanded? What difference was there betweene slaughter and Sacrifice, but obedience? The violation of the least charge of a God, is mortall: no pretences can warrant the transgression of a divine command; which made Nehemiah (and should have done that man of God also, 1 King. 13.) not onelyonly distrust a Prophet, but reject his counsell with scorne, that perswaded him to the violation of a law, Nehemiah, 6. 10. 11. 12. One prohibition is enough for a good man; God as he is one, so doth he perfectly agree with himselfe; if any private spirit crosse a written word, let him be accursed.
Wherefore have a better warrant for the practise, then either Reason, or good intentions, or thou maist goe to Hell notwithstanding; for there is nothing more dangerous, then to mint Gods services in our owne braines.