White Salt, Chapter 2
CHAP. II.
O Thou bleſſed Daughter of Heaven, where ſhall we finde thee in thy eſſentials that we might define thee? or how ſhall we give thee a proper definition, when thou art a tranſcendent? It is not ſufficient for thee to have the nature of a ſingte virtue, but thou muſt have many to thy complexion. Thou art not a virtue of one denomination, but art truly Catholick. If thou ſhouldſt be any one herb, thou ſhouldſt be grace; or as that Heliotrope amongſt flowers, which conſtantly followeth the motion of the Sun of Righteouſneſs: but thou art a compound of moſt wholeſome hearbs; and a poſie of moſt delicate flowers. Thou art not a Star, but a Conſtellation. Thou art often private, but never alone. The Virgins that be her fellows ſhall bear her company, as the Pſalmiſt ſpeaks.
He that is not good in all virtues is good in none; but this is an univerſality by conſequence, and holds true even unto ſingular virtues; ſince there is the ſame root and reaſon of all. But this goodneſs is a general virtue in the very nature of it, as we commonly underſtand it; as it is ſaid of Juſtice, that it is every virtue. —foreign. Namely, becauſe the legal justice doth order all acts of other virtues unto the publick civil good. And as it is ſaid by Divines of holineſs, that it doth direct and determine all actions unto a divine end, the glory of God; even ſo is goodneſs an univerſal virtue, which doth apply and diſpoſe all the operations to a good end; although it hath ſome more reſpect to charity, as holineſs hath unto piety, if we conſider them more ſtrictly. Strictly indeed ſome of the Jews before our Saviours Incarnation did take the notion of it, when they diſtinguiſhed, for morality, men into three ſorts; ſome wicked, ſome juſt, ſome good. So is interpreted moſt-what their foreign. And theſe three kindes of men had their kindes of ſayings: the firſt this, That which is mine is mine, and that which is thine is mine. And what then are they amongſt us which in effect ſay as much, that all belongs to them; and no body hath any right to any thing but they? The ſecond ſort ſaid thus; That which is mine is mine, and that which is thine is thine. The third ſort ſaid thus; That which is thine is thine, and that which is mine is thine: they would not take away from others, but would give unto others; theſe were the good men. And to this diſtinction of men, as is thought by ſome, St. Paul alledes for the commendation of Gods love to us by Chriſt, Rom. 5, 7, 8. For ſcarcely for a juſt man will one dye; yet for a good man one peradventure would even dare to dye: but God commendeth his love to us in that when we were ſinners, (wicked) Chriſt dyed for us. Yet for a good man (which is more then juſt) one it may be would dare to dye.
This was their notion then of goodneſs, in a ſupereminence to justice in the reſtraint of acception. We ſhall ſpeak of it here more largely as it hath it ſelf in every virtue, not as exceeding any, but as running through all. For this is a very buſie thing, and will have a hand and ſomewhat to do in every action, if it be in men, as at home. O that it were at home!
It is too much a ſtranger with us; and will ſcarce ſtay ſo long with us as to have the picture of it taken. And we cannot take meaſure of it to fit it with ſutable conceits and terms. It will not be familiar to underſtanding, until we have it in fruition of God. We cannot here get enough of it for our uſe. It runs away as it were from us, becauſe we do not give it good entertainment. But let us follow it, that we may overtake it. And let us ſo carry our ſelves as to be accounted at leaſt well wiſhers to it. It will not be marryed in this life: yet we may love it. It is like Truth, which is always a Virgin, though ſome would corrupt her, and have her proper to them: ſo is goodneſs always ſingle; not as not having many virtues of the ſame conjugation, but no husband. Some, like the Donatiſts, would have it go along altogether with them, and not ſo much as look upon any other which is not of their Congregation. But goodneſs never took parts: It is for practiſe, not for faction: It goes right on; it loves no ſides; and thoſe who would have it belong to their party, they are not yet acquainted with its diſpoſition; which is, to be loved of all. It ſhould have all corrivals; but in love, not only to it, but one another.
He that would not have others to be eſteemed virtuous, would have ſuch wares in his ſhop only, that ſo he might have all the cuſtome and more price for them. Hypocriſie doth not love to be outblazed. Nor doth a Sect endure to be outſhined in a ſhew of ſanctity.
But how little hath he of goodneſs that hath none of charity! and how little hath he of charity, that thinks what others have he hath not, and what he hath others have not! He that ſhrinketh and pincheth this goodneſs into a ſeparate confederacy, leſſeneth the Church of Chriſt by many, and is in danger of not eſteeming others better then himſelf (which is the precept of the Apoſtle) and ſo is in peril of leſſening the Inviſible Church by himſelf.
He that phanſieth he cannot be good, unleſs others be naught; is certainly naught becauſe others are good. As if we were injurious to other mens credits, becauſe we endevour to be as good as they, not in hatred or envy of them, but in love of virtue: As if we might not build higher in good works, becauſe our ſuperſtructure ſtands in their light.
Oh! let us take heed of ſuch Impropriations: we had better impropriate Tithes then Goodneſs: for every part of goodneſs is holy to God. And this belongs to every one to have.
Therefore let me not love goodneſs, if I would not have it more common, then it is, or ſome would think ſo. But ſince thou art like glory in heaven, communicable to all without detriment to any, let me not imagine that I can have the leſs, becauſe others have more: but let me have more, becauſe I would have others have more.
And ſince, O bleſſed Saviour, out of thy pierced ſide did flow both bloud to pardon, and water to cleanſe; let the bloud, if thou pleaſeſt, be as large as the worth of it; and let the water be as common, as common water. I ſhall fare the better by the Communion of Saints: and am likely to be more good, if more be good. Oh, let me not be near the Devil in envie of good, leſt I be ever with him, and always envy it. But let me be like unto thee, O Lord, who art good to all, and wouldſt have all good. So make me good to all, as much as may be; and contented to be the worſt of all the world; not by my badneſs, but by others excellency. And becauſe the World is now in its decrepit age, and ready to be diſſolved, make it, O bleſſed God, before its end mindefull of its end; that it may not goe out in a blaze of hypocriſie, or a ſtench of iniquity.