White salt: or, A sober correction of a mad world,: in some wel-wishes to goodness. / By John Sherman, B.D.

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 suffici∣ent 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 Righteous∣ness: 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 uni∣versality 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 vir∣tue.

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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 glo∣ry 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 com∣mendation 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 commend∣eth 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 good∣ness, 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 ex∣ceeding 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 understand∣ing, 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 good∣ness always single; not as not ha∣ving many virtues of the same conju∣gation, but no husband. Some, like the Donatists, would have it go along al∣together 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 dis∣position; which is, to be loved of

all. It should have all corrivals; but in love, not only to it, but one ano∣ther.

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 esteem∣ing others better then himself (which is the precept of the Apostle) and so is in peril of lessening the Invisi∣ble Church by himself.

He that phansieth he cannot be

good, unless others be naught; is cer∣tainly naught because others are good. As if we were injurious to other mens credits, because we en∣devour 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 Impro∣priations: 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 good∣ness, 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 ini∣quity.