A25291:1570
The Marrow of Sacred Divinity
The marrow of sacred divinity drawn out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latin ... ; whereunto are annexed certain tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.
London: printed by Edward Griffin for Henry Overton, 1642
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4. But the end and the object are oftentimes all one, both in good and evil actions, especially in the intention and election of the will, where they end it self is the proper object. For those acts are either conversant in the end it self, as in the matter or object, as the acts of desiring, willing, wishing, loving, enjoying; or in those things which tend to the end as they are such, so as the goodness or deformity is properly derived from the end.
4. But the end and the object are oftentimes all one, both in good and evill actions, especially in the intention and election of te will, where they end it selfe is the proper object. For those acts are either conversant in the end it selfe, as in the matter or object, as the acts of desiring, willing, wishing, loving, injoying; or in those things which tend to the end as they are such, so as the goodnesse or deformity is properly derived from the end.
5. For although that good intention or intention of welldoing which is general and confused doth not make a particular action good, if other conditions be wanting: neither doth a special intention of good suffice for it, if the means be evil: as if any intending to bestow any thing on the poor or upon pious uses should to that end take to himself other mens goods: yet an evil intention doth always make an action evil, and a good intention with other conditions doth make very much to the constitution of a good action.
5. For although that good intention or intention of welldoing which is generall and confused doth not make a particular action good, if other conditions be wanting: neither doth a speciall intention of good suffice for it, if the meanes be evill: as if any intending to bestow any thing on the poore or upon pious uses should to that end take to himselfe other mens goods: yet an evill intention doth alwayes make an action evill, and a good intention with other conditions doth make very much to the constitution of a good action.