White Salt, Chapter 13
CHAP. XIII.
TO commend now goodneſs to ſome ſorts of men with a little more ſingular reſpect, will make an end. For this is the way to our end.
We have hitherto ſpoken of it in communi, as unto perſons. We ſhall now in our wiſhes recommend it to ſome, from whom it may be more derivative to others: and when we have dedicated the conſideration of it to them, we have done.
Every man, in his own naturals, as ſuch, hath a duty to proſecute this goodneſs: but yet they have a more peculiar obligation hereunto, who have outward qualities, wherein every one doth not communicate. Thoſe that are ſuperior to others ſhould be more eminent herein in virtue; and they ſhould be diſtinguiſhed by this excellency. No ſuch Characteristique of greatneſs, as goodneſs. And yet if honour went by virtue, how many hypocrites ſhould we have? Every one would be like Galba, worthy to be a Prince, if he were not a Prince: Nevertheleſs, if men be not the higheſt, becauſe they are beſt; yet they ſhould be beſt, becauſe they are higheſt. For every ſin they commit, which is known, is notorious, and exemplary; and ſin from them goeth eaſily down tumbling into the valley of the people.
The Prince amongſt the Jews was to have a copy of the law (and ſome will ſay he was to have the beſt copy, ſuch as with points) that he might read in it diligently, and obſerve it for himſelf and others. As there is no worſe way of ſecurity to the people then reſiſtance: ſo there is no better way of ſecurity to the Prince then goodneſs. Power is the ſecular motive of obedience: the moral motive is virtue. It is like to go well with a Nation when the Prince is feared, and the people loved: but ſurely alſo it will not go amiſs if the people be loved by the Prince, and the Prince loved by the people. But here is the miſchief; the people will not account that a virtue, which is not directed by their prudence; nor that to be goodneſs, which is not dictated by their understanding. And then he that pleaſeth the people, doth not do his duty. It were very deſirable that Princes had no faults, or that the people had not a fault, to deſire to look into them. It is natural for men to love but little thoſe who are above them, becauſe men have no minde to be ruled; and therefore have more need of it: and alſo they would not ſeem to have ſuch imperfections as might make them fit for obodience. And therefore how brave were it, that as the authority, ſo the worth of Princes were unqueſtionable; ſo as no man might covet his place, or diſlike his rule. And it would be happy if their ſubjects would not ſuſpect them the more, becauſe they have ſo much liberty; or that Princes would not take their liberty. And they have the leſs reaſon to take it, becauſe they have it. He is a good Prince, ſaid he, whoſe vices do not exceed his virtues: but ſhould we northen love him, who is not yet charged with any vice?
But this is too lofty a Theme for a deducted ſtyle. It is fit there ſhould be thoſe who by their place and abilities ſhould more move them at leſs diſtance.
And as for Nobles, if it did become me to ſpeak of them, what would more become them, then to be as they are called: not to be baſe in diſingenuity and vice? Surely there can be no better Nobility then in Royal bloud. And there can be no higher bloud then the bloud of Chriſt. And why then ſhould not thoſe who are to be accounted Nobles, though they were not Chriſtians, yet be as much Christians as others, and ſo be more Honourable becauſe they are made good, then becauſe they were born Nobles? To be well born and to live ill, is a contradiction in the Original. Lewdneſs in a Noble, is as a dunghil in a Court-yard; if I might ſay it.
But to preſs the ingagements of goodneſs, upon theſe great perſonages is rather meet for thoſe (and ſuch there have been) who have deſcended from Nobles to be Clerks. Theſe may ſpeak home.
As for me; my minde is towards the Clergy of theſe Kingdoms; in whom ſurely virtue is moſt expected; and whoſe coat it moſt adorns; and from whom it is moſt influxive into the reſidue of men. Holy orders do make an appropriation of it to them. No man can be well without it, ſurely not they. The Impoſition of hands doth lay this charge upon them. They are conſecrated to God; they are elect veſſels; they are to be clean; they are to be holy, they not for common uſages. Their facultie, as none other, hath its end in heaven; and the action of them is to draw men up from earth, and out of the danger of hell to heaven; and what they teach, ſhould they not do? St. Luke in the firſt verſe of the Acts ſpeaks of his relating what Chriſt did do and teach; firſt what he did. Practice of the people follows more eaſily the Miniſters teaching, when the practice of the Miniſter goes before his teaching. A good Miniſter preacheth all the week: He hath never done his Sermons that doth them. His Miniſtery is good without goodneſs: but his Miniſtery is not ſo profitable without it, nor is he a good Miniſter without it. Their Ministery is not ſo apt to work upon men without virtue: although the acts of their Miniſtery are as valid as of others. For who can know who are really good? And if the efficacy of their acts did abſolutely follow the goodneſs of the Miniſter, the goodneſs muſt be without diſſimulation and hypocriſie; which to know belongs to him who knows the hearts; not to them who ſee their faces. Yet as God worketh by weak means; ſo can he work by bad men. And if their badneſs make the ſucceſs more difficult; this doth more ſet out the power of God. By how much the Inſtrument is wanting of fitneſs, the Agent gaineth of praiſe by the effect. We have this treaſure in earthen veſſels, that the excellency of the power might be of God, as St. Paul, 2 Cor. 4.7. So there is this treaſure in bad veſſels, that the excellency of the power might be of God. He gives the grace of gifts for the good of the Church: he gives the gift of grace for the good of the ſoul of him to whom he gives it. The function is formally and properly executed by gifts; which are not made effectual by the grace of the Miniſter, but by the grace of God in the hearer. The grace of the Miniſter may move morally: but it is the grace of God which worketh effectually.
Yet wickedneſs in a Miniſter is not a ſingle inconvenience; but as a calamity. How much good he may do by his learning, I cannot ſay: but he might do more with goodneſs. There is no real worth in all the world but in learning and in virtue: and how worthy were Miniſters, if they had their part in this combination!
Scholarſhip without piety what is it like? It is like a Gem in a toades head. Like ſpots in the Moon. Like a Surplice ſoaking in a ſwill-tub. Like a remedy with poyſon in it. Like one of Aarons bels with a flaw in it. Good words without any Syntaxis. It is as that which is beſt in that which is worſt.
Infirmities without ſin we have cauſe to thanke God for; for they may be of great uſe to make private Chriſtians: but abilities without ſin, how much ſhould we bleſſe God for! for they would make brave Miniſters, and ſuch Miniſters would make a brave Church. The world will be ere long, it may be, weary of their humours in the buſineſſes of the Church: and ſuch Miniſters would the ſooner helpe them to it. Such lights and integrities would ſoon put out their new lights without integrity.
If any men were born without original ſin, they ſhould be Miniſters. If any could live without actual ſin, they ſhould be Miniſters. If there were any venial ſin, it ſhould not be in Miniſters. If any ſin be unpardonable in ſubjecto, it is the ſin of Ministers. If any mens ſin by their profeſſion comes near to the ſin againſt the holy Ghoſt; then the ſin of thoſe who commit it againſt holy orders, and who ſhould be ghoſtly Fathers. If any ſhould be as Angels in fleſh, then the Miniſters. If any ſhould be negligent of their bodies, and yet carefull, then Miniſters: Negligent for themſelves; careful for God. If any man ſhould be the beſt man in the Pariſh, then he that keeps the beſt houſe: And who is to keep the beſt houſe, but he that keeps the houſe of God? If any mans ſin deſerve ſeven years penance, then the Miniſters. If any mans ſin be infinit by redundance, then the Miniſters. If any mans ſin may ſpare the Devil a tentation of the people, then the ſin of Miniſters. If any mans ſin cals God and Religion into queſtion, then a Miniſters. If any mans ſin be as Hell in Heaven, then a Miniſters. If any mans ſins be monſters, then Miniſters; as Pariſienſis ſaid.
God make me able to do the offices of a Miniſter; but God deliver me from the puniſhment of a Miniſter. As he hath the higheſt place in the Church, which is, as he ſaid, the terreſtrial heaven; ſo ſhall he have the worſt place in Hell.
Thou that beareſt the name of Chriſt in the quality of thy calling, doeſt thou make it bear the reproch of thy unworthyneſs and lewdneſs? Thou mayſt well be able to bear reproch for the name of Chriſt; but canſt thou endure that the name of Chriſt ſhould bear any reproch for thee? Is it not enough, O my Saviour, that thou muſt ſuffer by my inabilities; but muſt thou alſo ſuffer by my ſinfulneſs? Since thou haſt made me thy ſervant by my function; make me alſo thy ſervant, as I am a Chriſtian; that I may not be leſſe a Chriſtian then others, ſince I am more a ſervant of thine then others. Let me not be thine enemy, ſince thou haſt made me thy eſpecial ſervant: but ſince thou haſt honoured me in this imployment, let me indevour to pleaſe thee in all things. And if thou doeſt ever put me into any houſe of thine, let me not uſe it as the Devils farm-houſe. Let me not be covetous for a world, who am ſequeſtred from the world, to work for thee. If we had no bodies, nor no uſe of bodies in thy work, what ſhould we have to do with ſecular affaires? but ſince we have no duty to mind them, let us have them more with thy love then with ours. And if thou doeſt take away thy part from us here; make us contented in expectation of our part with thee above what can be expreſſed. Let us ſerve thee though for nothing, if we can. It is impoſſible but to have enough in thy ſervice: ſince we cannot deſire more then we ſhall have in thy reward. Let me not be covetous in Zeal to my Nation and the Church; or in ſpite to all the miſchiefs, which it in moſt men, and particularly in the Clergy, and in ſome other officers hath brought upon them. How can I teach Heaven, and love this earth! Why do I not leave thee, if I do not love thee? Let me be any thing rather then an Hypocrite in the Church.
Alas! we do not pleaſe our heavenly Father in being more rich: neither is it according to his mind we ſhould be politique without virtue. No man ſpeaks ſo well for him, as he that is not afraid of poverty. Nor can any man preach againſt Covetouſneſſe (which is his great enemy) heartily, but he that hath it not in his heart. Longinus in his foreign, ſaid well, No man can ſpeak highly who is covetons: certainly no man can ſpeak well for heaven who is covetous. And therefore let the world conſider whether thoſe are to be accounted the beſt Preachers, who now are known to be most covetous. This fault hath indeed been imputed to ſome others of the Clergy, and to ſome of thoſe who are higheſt in the Church. Surely in Overſeers it is a great overſight. But had it not been more in others, the Church had not had leſſe now. We are not now miſerable becauſe ſome Biſhops amongſt us were covetous; but becauſe ſome covetous amongſt us were not Biſhops.
But ſomewhat of a good wiſh would be reſerved for temperance in Prieſts; without which they cannot ſpeak. Wouldeſt thou not have the people follow thee? Yes, but which way? Whither? To the tap-houſe? Do ſuch ſots ſo direct Chriſtians to ſalvation? Uſe a little wine for thy stomach ſake, and thy ordinary infirmities, as St. Paul adviſeth Timothy, 1 Epiſt. 5.23. But drink not too much for thy ſouls ſake; and many ſcandals to thy people. Remember, Timothy before drunk water. Remember, the doſe he is preſcribed is but ſmall. Remember, he had many infirmities, and this was his Phyſick. The beſt way of uſing delights is as Phyſick; not for themſelves, but for their uſe and end. Take heed, there is death in this pot; as was ſaid to the Prophet, death in this pot to thee; to the Sons of the Prophets, and to the people by thy example. Think upon the Prieſt, who when he found once the miſery of this vice, would give to the party which confeſſed to him this ſin, no other penance. Think upon the Chaplain, who was often overcome of this fault, and often aſhamed of it; and to ſhame himſelf the more and publickly, rid his horſe into the water, looſed the bridle to have him drink, put down his head to have him drink more, (it may be whiſtled him to it) but the horſe would no more then would ſerve him; then he took off his ornaments, his hood, and put it upon his horſe, and ſo rode into the Court, to ſhew unto them by his own confeſſion that the horſe had more wit then he, and therefore better deſerved that habiliment.
How eaſily would a Satyr come alone againſt this intemperance in thoſe who ſcarſe have leiſure to eat or drink for their neceſſities? Had they a mind ſoberly to defend that Church which others go about (as he ſaid) ſoberly to deſtroy, they ſhould abound with tears more then wine.
This little is enough againſt them, and truly for them, if any words would reclaim them. And certainly, if the condition of the Church, the calamities of the Nation, the contempt upon the Clergy, the danger of all that had any Engliſh name and honour upon it, will not yet make them ſerious and ſtayed, and dry, and wet with ſorrow; then there is no power in words which will be effectuall; unleſſe in the word of God; which ſuch have no deſire to preach or hear againſt their beloved luſt.
And thon that ſweareſt idlely and wickedly, ſhouldeſt thou not teach others not to ſwear? Or doeſt thou preach againſt oaths (for which the Land mourneth, as the Prophet) and yet art thou not unblameable herein? Doeſt thou by blaſphemous oaths call down God to bear teſtimonie of thy impiety, and to be avenged of thee? or doeſt thou by ſuch expreſſions as are within danger of being accounted formall oaths, grieve thoſe that are not ſcandalized herein? Who is there that ſhould abſtain from all appearance of evill, if not he who hath an ingagement of particular profeſsion againſt it? He that ſhall break the leaſt Commandement, and teach men ſo, ſhall be called leaſt in the Kingdome of heaven, Mat. 5.19. And what ſhalt thou be called then, who beakeſt not a ſmall Commandement? And if thou ſayeſt thou teacheſt men otherwiſe: It may be ſo in thy Sermon, yet ſeldome or coldly, but yet thou teacheſt men alſo ſo. Out of thy own mouth will God condemn thee. And out of thy own mouth thou teacheſt them ſo, in thy practice. At thy Ordination thou didſt take from the Biſhop that Book into thine hand to urge unto faith and good life; and doeſt thou take the name of God alſo in vain? Will he hold thee guiltleſſe? There is nothing for thee to do, but to do better. If thou doſt not ſpeak againſt ſwearing, thou doeſt offend in commiſſion: if thou doeſt ſpeak againſt it and doeſt ſo, thou doeſt offend by thy hypocriſie and thy example. How are the people like to profit by thee, unleſſe in the vice? Thy Doctrine is indeed good, but thy Uſe is contrany.
And as Clerks are twice to be blamed for every ſin they do, and for every dutie they doe not: ſo alſo are ſome to be reproved by others for doing nothing. Wherein they ſeem to do nothing but ill, becauſe they do ill in doing of nothing. If ye have not work enough as you are Chriſtians, have ye not work enough to do as you are Miniſters? You have no holy days but in your converſation. That day wherein others do reſt, is your chief workyday. What term are you expreſſed by in Scripture, wherein you can finde any intimation of eaſe? And if there be any for intermiſſion, the end of it is labour. Therefore they may be out of their ſtudy, but never in idleneſs. Could they do well without ſleep, they ſhould do well not to ſleep, that others may reſt: even thy very idleneſs is ſacriledge; for therein thou takeſt away from God that time which thou didſt give him, and conſecrate to him, when thou didſt take orders. Thou art not thine own upon the account of a Chriſtian, how ſhouldſt thou have any thing for thy ſelf, as thou art a Miniſter? The Prieſts lips ſhould preſerve knowledge, and the people ſhould ſeek the Law at his mouth, Mal. 2.7. Their lips drop the honie, but it coſt them time to gather and make it.
Oh! Brethren, take we little care for the diſcharge of this voluminous work; when as hereby we do in theſe times encourage the Lay-man to lay hold upon that action, without capacity and impoſition of hands?
Undoubtedly as the groſs ſins of thoſe who would communicate in the Sacrament, hath given advantage to them who had an affection to ſeparation: ſo the perfunctory expedition of Miniſterial work hath furthered the boldneſs of private men to put their hand to this plough; although it be more fit for another.
Do they think they do ingenuouſly, when they are taking away our maintenance, to take away alſo our work? But let us ſhew unto them their folly by our wiſdome. Do thou ſhew unto them their inability by thy abilities; their impudence by thy modeſty and courage; their duplicate page duplicate page inauthority by thy authority; which God hath given thee for edification, not for deſtruction, unleſs of them: which alſo thou canſt not do but in thine own defence. O glorious Reformation! O unheard of propagation of the Goſpel! This we have to comfort us for all loſſes, that we ſhall be taught by thoſe who never learned to underſtand thoſe Languages wherein Chriſt upon the Croſs was ſet out; as if thoſe Languages had been upon the Croſs, that they alſo might be crucified.
What a miſery it is that we have not the trick of recovering our joy by falling into their opinions of theſe times! We want but one good conceit of the preſent world to be as happy as others in their ſenſe, and miſerable in ours.
If we may have the leave to do them a Chriſtian favour, we pity them; becauſe they will be wrong, until they have nothing left them but repentance.
I follow them thus into digreſſions: To return. If the Clergy bear yet a filial reſpect to their Mother, the Church of England (as many do) and would have it flouriſh as then when it was feared by the Adverſaries; let them return to their obedience in great induſtry and good life, with ſubjection; leſt it never be in any other condition then to be laughed at by the enemies of it, and alſo by thoſe, who have other words, but the ſame practices. Good God! what will become of irregular Clergy? And if they be irregular, what will become of the people? And if the people be irregular, what will become of the Church? And if the Church be not better, what will become of the Nation?
Let us bethink our ſelves how much the glory of God, and the proſperity of the whole doth lye upon the diligent performances, and pious converſations of the Miniſters of the Goſpel. If they were better, the people would be better; if the people were better, the Church would be better; if the Church were better, the Nation would be better. If the vine were fruitful, the elm would not be cut down.
There were two pillars in the porch of the Temple ſet up, which were called Jachin and Boaz, 1 King. 7.21. And there be two great pillars which uphold the houſe of God, the Church, there are for this alſo Jachin and Boaz, the pillar on the right hand, Jachin; the Magiſtrate: the pillar on the left hand, Boaz the Miniſter. Moſes and Aaron; King and Prieſt. God hath in his indignation deſpiſed the King and the Prieſt, as Jeremy complained in his Lament. 2.6. The ſame hand raiſeth up. The word in the Hebrew is fit for our devotions; he raiſe up. The other pillar ſignifieth ſtrength. And if the ſtrength of a Realm be in God, it is in order thereunto in thoſe who have holy orders. And therefore if thoſe who remain, would have the honour of their place, and of their uſe, let them who are faulty, preach well; and if they would do well, let them live well. And if we would be ſtronger, let us hold together. Our unity would ſcatter our Adverſaries. If we had any thing to do for them, we ſhould differ. We have much to do for the converſion of the Jew and the Gentile, let us agree. How ſhall they come to us, when we go away from one another?
There is a memorable ſtory of a Preſent that was ſent to the Great Turk from Queen Elizabeth; and it was a very fair Bible richly bound: but one of his great Attendants told him, that thoſe who profeſſed the religion of that book were very much divided amongſt themſelves. The Turk then ſaid to this purpoſe: then we are as well. Oh Chriſtians, have you any bowels, any compaſsion towards thoſe who differ from your Religion? Then hold togother in it. And let them conceive your Religion is true, becauſe you are good. And let the Miniſters be beſt; otherwiſe they are worſt: as Salvian ſaid of Chriſtians; We are the worſe, becauſe we ſhould be better: ſo Miniſters, who ſhould be the beſt of Chriſtians, muſt otherwiſe be the worst of men. And if, as he ſaid, we muſt give an account at the Day of Judgement of what we have done in our owne body: what account ſhall we give of that which we have done in the body of Chriſt, the Church?
He is Head of his Church; He is King of his Church; He is the Archbiſhop of his Church: We are all his ſervants: and ſervants to none elſe; but for him: This was St. Pauls Complement, We Preach not our ſelves, but Chriſt Jeſus the Lord, and our ſelves your ſervants for Jeſus ſake, 2 Cor. 4.5.
Let us not be inconformable to him, that we may pleaſe men or women. Remember St. Paul, Gal. 1.10. If I ſhould pleaſe men, I ſhould not be the ſervant of Chriſt.
Chriſt did conforme to the obſerving of the Feaſt of the Deditation, which was not commanded by God: ſo we read in the 10. of St. Iohn, 22, 23. verſes.
Therefore we do not ſo learn Chriſt, to be inconformable. If we will be like him, we muſt be obedient to God; and if we are obedient to God, we are to Man.
To conclude all; wee have had many unhappy changes with new principles, and old lives: but ſurely, we ſhall never do well, untill we come againe to our old Proteſtant principles, but new lives.
THE END.
ERRATA.
PAg. 28. lin. 12. read Maſter for Maker.
P. 70. l. 21. diſhes f. dieties.
P. 85. l. 9. leave f. bear.
P. 145. l. 15. leave out and.
P. 146. l. 3. Apologet f. Apology.