Spiritual Salt: OR, A SERMON On Matth. 5. 13. Ye are the Salt of the earth— Preached in Whitchurch at an Ordination of five Ministers, Febr. 20. 1649. By Tho. Porter, M. A. Minister of the Gospel there. Luke 14. 34. Salt is good, but if the Salt hath lost his savour, wherewith shall it be seasoned? 35. It is neither fit for the land, nor yet for the dunghill, but men cast it out. He that hath ears to hear, let him hear. Origines interpretatur illud, Ezek. 16. — Neque sale salita— Et hoc crimen (inquit) Jerusalem, quia non fuerat digna Sale Dei. Ego si credidero Domino meo Jesu Christo, ipse me Salem faciet, dicetque mihi; VOS ESTIS SAL TERRAE— Chamier. de Baptismo. 1. 5. c. 16. n. 32. Scimus sacrificia quae Deus mandaverat fuisse condìta ejus verbo tanquam SALE. Erant igitur boni odoris & bonae fragrantiae coram Deo. Quòd and sacrificia, quae offerebantur Idolis, spectat, erant foetida Cadavera, erant mora putredo. Atqui Caeremonia prorsus erat similis. Calv. Prael. in Jer. 16, 18. London, Printed by T. R. & E. M. for Ralph Smith, at the sign of the blue Bible in Cornhill near the Royal Exchange. 1651. To my Reverend Brethren in the Ministry, of the Classical Presbytery in Bradford-North. REverend and Dear Brethren in our Lord Jesus Christ; At your command this Sermon was preached, and at your request its printed; and to your Patronage it's now presented. Litera scripta manet; a Quod scriptum habetur semper v●cat ad legendum, cum vacat legenti; Ne onerosum sit praesens, quod cùm voles sumitur, cùm voles ponitur. Aug Epist 1. it may lie by you, as an hearty Memorial of my Respect, and as an humble Monitor of your Duty, to continue and double your care (as there is occasion) concerning Spiritual Salt. Ex quolibet ligno non fit Mercurius. Salt is not made of every sort of water; Though (almost) every Mechanic thinks he can shape a satisfactory Answer to the Apostles Question, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor 2. 16 Who is sufficient (fit or meet) for these things? Yet c 1 Tim. 5. 22. Probem ego de ordinatione accipi— Diu explorandus est qui praesicitur Ecclesiae. Ne si quod vitium liabe●t i● dogmate aut vita, veniat ordinator in culpae par●em, tanquam obfirmator. Gretius loc. lay hands suddenly on no man, neither be partakers of other men's sins. Keep yourselves pure. It's too true; the children of your people still are talking against you— as God said to the d Ezek. 33. 32. Prophet; But let not their foolish prating, hinder your faithful practising; Rather imitate the Emperor Severus, of whom it's reported, that e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Melch. Adam de vita Jo. Bugenhagii. p. 316. he was careful of his own carriage, and careless of the people's calumny concerning himself. Austin f Agrigentinum Siciliae Salem perhibent, cum fuerit admotus igni velut in equa fluescere: cum vero aquae adjungitur, velut in igne crepitare. Aug. Epitome. per piscat. Tom. 1. p. 283. mentions a Salt in Sicily, that when it's put into the fire, it swims as if it were in water; but when it's put into the water, it sounds as if it were in the fire. Retain your saltness in all conditions and estates. g Mark 9 50. Habete intra vos salem, qu● inter caetera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coagulat, stipat, ac jungit, h. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem colite: Paces enim symbolum sal ae vitae. Them. Have Salt in yourselves, and peace one with another. While the Enemy is sowing Tares, be you sprinkling Salt; while others are throwing bones of dissension, be you fastening the Bond of brotherly union. If the bundle of Arrows remain fast bound together, it is not easy to break them; if the bond be lose or broken, it's no hard matter to break them one after another. I am therefore bold to conjure you in the words of the Apostle. h 1 Cor. 1. 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joined together in the same mind and in the same judgement. What an honour and happiness will it be to say with Myconius i Concurrimus, certavimus, pugnavimus, VICIMUS & VIXIMUS semper conjunctissimè, ut admiratione afficerentur plurimi super illa rara fratrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & conjunctione. Melch. Adam de vita Frid. Myconii p. 177. We have run and wrestled— conquered and conversed together always unanimously, even to the admiration (I will not say the envy) of others. But if in these distracted and divided times there cannot (or will not) be oneness of mind, yet let there oneness of heart. Oh! let not difference in judgement produce difference of affection. Now the good Lord enable you to exert the power and property of good Salt; and the blessing of heaven go along with your holy labours, which is the continual and cordial prayer of Your affectionate friend and fellow-labourer in the Gospel, Tho. Porter. SPIRITUAL SALT: Or, A Sermon on Mat. 5. 13. Ye are the Salt of the Earth. THE Evangelical Prophet Isaiah, a Isa. 52. 14. speaking of Christ, tells us, That his Visage was so marred more than any man's, and his form more than the sons of men; yet the Prophet David b Psal. 45. 2. tells us, that, He was fairer than the children of men. Never was there more dung thrown upon the face of Christ's Ministers then at this day, and yet the Function is not in itself any whit the less venerable, though to some it be more than contemptible. Christ himself disdains not the office of a Minister; A Mountain was the first Pulpit wherein he preached, and my Text is part of the first Sermon which he preached. He comes like Noah's Dove, with an Olive-branch of Peace in his mouth, or c Grotius. rather imitates David, who gins his Psalms with the Description of a Blessed man; So Christ in certain Paradoxes to flesh and blood pronounceth them blessed, whom the men of the world commonly count, and call wretched. Thus like a skilful Artist he first propounds the end, [Happiness] from vers. 3. to 13. and then prescribes the way, [Holiness] and that under a threefold metaphor. 1. Of Salt, vers. 13. 2. Of Light, vers. 14. 3. Of a Candle, vers. 15. From the coherence something may be noted briefly by the way. 1. They who would be happy, must be holy, Heb. 1. Muscul. 12. 14.— Without holiness no man shall see the Lord. The men of the world are much mistaken, who (if you believe them) would be happy, but scorn to be holy; But what is holiness, but happiness inchoate? and what is happiness, but holiness consummate? They say, there is a natural desire in men to be happy. I am sure there is a natural antipathy in men to be holy. If carnal men had leave to peep into heaven, and to see what holy spirits and what holy services are there, they would loathe no place more; As a Beggar would dislike no place more than the Court, where he sees the King in his Majesty, and the Nobles in their gallant deportment,— as unsuitable altogether to his sordid spirit and base behaviour. 2. If the text be referred to the last beatitude, v. 11, 12. 2. Pareus. Christ doth encourage his Apostles to duty, from a consideration of their dignity. What need they care for an Earthquake, who are the Salt of the Earth? or the darkness of this world, who are the Light of the World? The greater dignity, the greater duty, 1 Tim. 3. 1.— A good work. The Ministry of the Word is a work, there is the duty; And it's a good, or (as d e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Practarum, ac proinde arduum, si quod aliud usquam est. Beza in 1 Tim. 3. 1. Beza) an excellent, fair, honourable work, there is the dignity. 3. Christ might have expressed himself in proper terms, as well as figurative, but these are more powerful and prevalent. Away then with that unsavoury Paradox; That Figurative expressions become not Christ's Sermons, belong not to a Ministers preaching. But I come to the Text, which (were I pleased with crumbling of a Text,) I might divide into these parts, 1. The Subject, [Ye] 2. The Copulate, [Are] 3. The Predicate, [Salt] 4. The Extent or Object thereof, [Earth] Ye are the Salt of the Earth. Ye] Some perhaps may say to me, as the Eunuch said to Philip, Acts 8 34. I pray thee of whom speaks the Prophet this? so of whom doth the great Prophet of his Church speak this? It's certain of the Apostles; but whether of the Apostles as Ministers, or as Disciples, is the question? e Camer. Praelect. in Mat. 13. 15. p. 103. This notion may help much to the genuine understanding of many places. For, because Christ said, Drink ye all of this. Papists would have it said to the Apostles as Ministers, and so sacrilegiously rob the people of the Cup. Most Expositors whom I have met with, understand this of the Apostles as Ministers; But I am almost overcome with Grotius his reasons, that there is no reason of such a restraint. For 1. Those f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beatitudes are common to all the Disciples of jesus Christ. 2. The Expression in the two uses immediately preceding, concern all Christians who suffer for the truth. 3. It's very clear, that the same persons who are called here, The Salt of the Earth, are called The Light of the World, vers. 14. which is the property and praise of all Christians, Phil. 2. 15.— Ye shine as Lights in the World; and so g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin Martyr accordingly, Look what the soul is in the body, that are Christians in the world. 4. To put all out of doubt, that which is here said of Salt, is spoken to the multitude, Luke 14. 25. And there went great multitudes with him, and he turned and said UNTO THEM,— vers. 34.— If the Salt hath lost his savour, wherewith shall it be seasoned? Though I think without wronging the Text, it may be understood generally of h Renatis in Christo dicitur vos estis sal terrae. Hierin Luke 16. 4. Christians or the Disciples of Christ, but specially of the Ministers of Christ, according to i Ad ipsos PRAECIPUE loquitur. Chrys. in loc. Hom. 10. chrysostom; Therefore at this time I shall speak to the Text, as relating to the Ministers of Jesus Christ, not excluding the other Members of Christ. Are] i. e. by my calling ye are set apart, as k Mea vocatione delecti & destinati estis. T. C. Harm. Evang. some expound it, or, ye ought to be the Salt of the Earth, (as Pareus,) for here Christ instructs the Apostles in the execution of their Ministerial Function. Salt] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Article is emphatical and demonstrative (as Piscat. notes) That most eminent Salt, with which all other kinds of Salt are not to be compared; ye are to put forth the vigour and virtue, the power and property, the efficacy and excellency of Salt, as you shall hear anon more fully. Of the Earth] i. e. The world, (as it seems) verse following, namely mankind, or man inhabiting the earth or world. Nothing is more frequent in Scripture, 1 Kings 10. 24. All the earth sought to Solomon,— And so it seems to hold forth some Privilege peculiar to the Apostles, and a distinction between the Ministry of the Prophets and of the Apostles, q. d l Chrysost. & Chemnitius. They were the Salt of a poor patch of ground, a corner of the world, viz. Judaea, But you are the Salt of the Earth: The whole earth is your Diocese or Province; But as the words are restrained to Christ's Ministers, so they hold out that they are to season the minds of them, who savour earthly things, (as Bed. m Bonum est cum Apostolis sal terrae fieri i. e. eorum qui adhuc terrena sapierat mentio imbuendis sufficere. Beda in Mark 9— observs) The difference (if any) is not much. The words thus opened, afford to us this Doctrinal Truth. Doct. The Ministers of Christ are, or aught to be the Salt of the Earth. For the clearing and confirming of this, I shall propound and answer a few questions. 1. Who are the Salt?— Answ. without doubt, 1. God in Christ by his Spirit is the principal efficient, as to the seasoning quality of Salt. 2. The holy Scripture is the primary instrument. 3. The Ministers of Christ are the secondary instrument, and so here. 2. How are Ministers Salt? Answ. Interpreters unanimously assert, according to their Function rather than their Persons. Calvin n Intelligit Christus eorum esse Munus salire terrum. Calv. in toc. saith, It is their office to Salt the Earth. Gualt. saith, o— Non tam ad personas q ●àm ad Munus▪ Gualt. Injunctum Evangelizandi Munus. Muse. The words relate not so much to their Persons as to their Function. It is their work and business so to do, where (in the Text) Pareus p Sc. Synechd. & Metaphora. Pare. notes a double figure, Earth is put for the inhabitants of the earth; and Salt for them who perform the office of Salt. 3. Wherein? Answ. 1. In of Purity of Doctrine, dispensing aright both Law and Gospel; (as there is occasion) to the people, i. e. (as Theophilact) notes q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. by instruction and reprehension, distinguishing between the precious and the vile. I am notignorant they are called Ministers of the Gospel, not that they may not preach the Law 3. at all, as the Antinomian dreams (for in this first Sermon preached by Christ in the Mount, the Law was preached by him, and must our Saviour be a legal Preacher in the phrase of the times?) but because they are to preach the Gospel chief.— 2. In respect of Piety of Life. Most of men live by examples; They therefore are to be ensamples to the flock, 1 Pet. 5. 3. Sapientiâ docere— moribus edificare, (as Austin speaks) to preach both by Doctrine and Life. What is the meaning of that? Leu. 2. 13.— Salt of the Covenant; but to remind us of the Covenant which we have made, r Piscat. and wherein we have engaged ourselves to an hearty endeavour after incorruption in life and conversation. You have both these together, 1 Tim. 4. 12.— Be thou an example of Believers in— conversation— in faith; & Tit. 2 7. In all things show thyself a pattern of goodworks, in doctrine, uncorruptnes, else as a great Divine s Qui benè docet & malè vivit, is sinistrâ plus destivit quam extruit dextrâ. M. Adam. de vita Conrade. Summer hord. p. 12. said in the dawning of Reformation; He that preacheth well and liveth ill, ruins more with his left hand, than he rears up with his right hand. Why are they compared to Salt? 1. Because of the piercing or pinching quality. Salt (we know) bites and eats. So Ministers by the doctrine of the Law, pinch the conscience of a sinner till he be convinced of sin. Thus did Christ himself with the woman of Samaria, John 4. 18. Thus did Peter with those hearers, Acts 2. 37. yea, they do it by the Gospel too; which discreetly preached, bites the people till some of them by't their lips, and gnaw their tongues for pain. The Spirit in the Gospel-Ministry of the Apostles, convinced the world of sin, of righteousness, and of judgement, John 16. 8. 2. Because of the purging quality, Salt (we know) scoureth and cleanseth; Leeches are scoured with Salt, before the Physician applies them to his Patient, to take away the rank humour. Glasses are rubbed and scoured with Salt too. So Christ cleanseth his Church— by the Word, Eph. 5. 26. The Disciples themselves were clean by the Word, which Christ spoke to them, john 15. 3. How may a young man cleanse his way, but by the word? Ps. 119. 9 3. Because of the preserving quality; t Salis praecipua vis est adversus putredinem. Grotius. The chiefest virtue of Salt, is against Putrefaction. Hence that of Varro, u Suillo pecori animam pro Sale datam ne putresceret; borrowed from Cleanthes. Id. ☜ Nature hath given to a Swine a soul or life, in stead of Salt, lest it should rot above ground. In former times it was an ancient Rite in making a Covenant to use Salt, therefore called A Covenant of Salt, 2 Chron. 13. 5. i e. an authentical, inviolable, and incorruptible Covenant; because Salt dries up the superfluous humours which are the ground of putrefaction. Mark, it's a Covenant of Salt, and not a Covenant of Sand. Godly and learned x 4 last things Master Bolton mentions some texts of Scripture, of which (he thinks) we shall not understand the genuine meaning, till the day of judgement, to which I may boldly add, Mark 9 49. For every one shall be salted with fire, and every sacrifice shall be salted with salt; If the words relate to the damned, y Maldonate. they show the perpetuity of their torments, because every one, i e. of THEM shall be salted with the fire of hell, i. e. They shall burn as fuel in the fire, and yet be preserved as flesh or fish pickled in Salt; and so the particle And is not copulative but comparative, sc. and i. e. as every sacrifice in the Law was to be salted with Salt. And what is more frequent in Scripture, then to term people slain or destroyed, by the name of a ᶻ Sacrifice? or if the words relate to vers. 47. then they seem to be an argument to persuade the plucking out of an offending eye, because every one is to be salted a Isa 34. 6. Jer. 12. 3. & 46. 10. & 51. 40. Eze. 24 9, 10. &. 39 17. with the fire of God's wrath, or of God's grace. The phrase to salt with fire, is no more improper then to baptise or wash with fire, Mat. 3. 11. whatsoever the sense is, all agree, the words hold out the preserving property of Salt;— So Ministers preserve people from rotting in sin, and stinking in the nostrils of God and good men— 4. Because of the pleasing quality; Salt makes meat pleasant to the , b Ludovic. de Dieu.— Si non jam igne Divinae gratiae, certè aliquando igne divinae irae. it renders it savoury? Thus when Elisha threw Salt into the spring, the water became savoury, c Sale inest sapor & acor. Sapore cibos insipidos reddit gratos & nutritios. Acore carnes à corruption & putredine conservat. Par. in loc. 2 Kings 2. 21. though I confess that proceeded not from the natural property of Salt, but from the supernatural power of God, yet that refers to Gospel times, Ez. 43. 24. the Priest shall cast salt on the offerings, etc.— So people came to savour spiritual things, Rom. 8. 5.: Hence came that Proverb among the Martyrs, Brown bread and the Gospel is good fare; and is not any meat and this Salt good cheer? Use 1. It informs our judgements. 1. Mankind naturally are altogether unsavoury; There is in men nothing but insipidity and insulsity, till they be seasoned with the Salt of heavenly doctrine, and the grace of Christ's spirit, e Ratio non sinit naturalis, ut quicquam insulsum comedi possit. Hier. in job 6. 6. job 6. 6. Can that which is unsavoury be eaten d Insipidus est omnis cibus, fi non hoc sale conditur. Bern. in Cantic. Serm. 15. without salt? or is there any taste in the white of an egg? And some think that Sycomore tree, Luke 19 4. is so called because of its unsavoury fruit. All men are fresh men in the University of this world, till they be thus salted. 2. Nay, Mankind naturally stinks in the nostrils of God and good men, as tainted flesh, or carrion in a ditch. Flesh unsaulted is quickly tainted. This, man hath from Adam's sin, Psal. 14. 3.— They are altogether become filthy, (or stinking, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faetere putresc●re, tantùm in Niph. invenitur, job 15. Ps. 14. Pagnine as it is in the Original.) which word (as Piscator notes) is used but once more in the Scripture, viz. job 15. 16. How much more abominable and filthy is man,— f Hâc metaphoricâ ●ocutione fatuam & corruptioni obnoxiam hominum naturam indicat quae— magis est foetida & rejectanea in oculis Dei, quam sint rancidae & putridae carnes in hominum conspectu. Parc. It's observed to my hand, that it holds forth, that man's nature, unless it be salted with the Ministry of the Word, is more filthy in God's eyes, then putrid flesh can be in the eyes of men. The best natural man hath no reason to be proud of his best natural parts. 3. All men out of Christ are obnoxious to destruction and rejection; if liable to Putrefaction, then to Perdition; Therefore called children of Perdition. That poor Infant which resembles man's natural condition, as well as jerusalems' is said to be not salted at all, Ezek. 16. 4.— i. e. in a sad perishing condition. g Solent infan tium tenera corpora, dum adhuc uteri calorem retinent, sale contingi, ut siccentur & stringantur. Hier. loc. It was a custom among the Jews, to use Salt about infants while they retain the heat of the womb, to dry up, cleanse and strengthen the body of the child. The want of this was sometime the death of the child. 2. It confutes. 1. Some high flown Saints, (Nominal, I dare say not real,) who proudly and vainly conceit themselves Use 2. to be above all Ordinances, and so above the Ministry of the Word: But I would ask them where are they? Above in heaven? or below on earth? Perhaps in affection they may be in heaven, but in Person on earth; And are not Ministers the Salt of the earth? It's a good caution of Chemnitius, h Illis etiam qui justificati sunt, opus esse hòc sale, ne denuò occupati putrefactione cecidant in corruptionem & perditionem Chemnit. Harm. c. 51. ●eric. 2. That even justified one's have need of this Salt, lest putrefaction expose them to Perdition. A just judgement of God who sets a visible scar and brand on some such seeming Saints, by giving them up to their own hearts lusts, who thus contemn the Ministry. While we are in the wilderness of this world, the best will stand in need of Manna and Salt, Eph. 4. 11. Christ hath given Pastors and Teachers,— v. 13. Till we ALL come in the Unity of the Faith, and of the knowledge of the Son of God unto a PERFECT man.— 2. The vulgar rabble, a sottish people of a perverse judgement, who think, 1. That the Ministers of the Word are not necessary; Of any calling, that may be best spared; You have heard out of this place by a godly i Mr P. Brother, on the like occasion; You must have a Farryer for your Horse, etc. A Physician for your bodies, and no Ministry for your sick souls? I am bold to add, You cannot live without Salt, and can you live without the Ministry of the Word? Christ saith, Mark 9 50. Salt is good; necessarily good.— It's truly alleged by Pareus, k Tam necessaria est veroi Praedicatio ad salutem nostram quàm Sal— ad carnes à putridine servandas. The preaching of the Word is as necessary to save the soul from corruption, as Salt is to preserve flesh from Putrefaction. The Philosophers say, nothing more needful or more profitable than the Sun and Salt. I have read of one l Consideration of the Doctrine of the Synod of Dort and Articles reduced to practise. p. 7. that was strongly opinionated, that a man might live without fire, for any thing he was to use, till one asked him how a shoe for his horse, or a nail for his horse-shoe could be made without fire? So some distressed condition may bring a conviction on these men's spirits, concerning some necessity of the Words-Ministry; of which we may say as he of Friendship, Fire and Water (to which add Salt) are not more useful; my Text holds forth the necessity m Ecclesiastici Ministerii NECESSITATEM indicat. Pare. of the Ministry. Secondly, That the Ministers of the Word are not venerable. There is no excellency to be found in them; therefore in scorn call them Parish-Priests, parish-Ministers, etc. I know the word Parochi is no Scripture-name, (neither are the Ministers of the Gospel termed Priests in the N. T. n Nomen Sacerdotis Evangelium NULLI praeterquam Christo in suâ & propriâ significatione tribuat Whitak. contra Dec. l. 9● which belongs to all the faithful,) yet the rise and use of it seems to be reverend; For if we may believe Polyd. Virgil, o De Invent. Rerum. l. 4. c. 9 p. 362. he saith, They were certain Magistrates among the Romans, whose charge was to provide Fire and Salt for public Ambassadors. p— Et Parochi quae debent ligna salemque Horat. l 1. Sermonum. — Now because also among the Hebrews no Sacrifice was made without Fire and Salt, therefore Ministers of the Word, providing for their Parishioners things necessary for their souls salvation, it's not without cause that we call them parish-Ministers. But let that name go, who dotes on it? yet it hints the necessity of their calling, and excellency of their Persons. Homer calls Salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some divine thing, and that which Livy saith of Grecia may more truly be said of them, Sal Gentium, The Salt of the Nations, or, as my Saviour here, The Salt of the Earth, i. e. That most excellent q See J. Down. on Tit. 2. 15. p. 2 Salt with which all other kinds of Salt are not to be compared, as you heard even now out of Piscator opening the Text; I am sure it's no disparagement to call them (as they are) spiritual Salters. Nay, other Salters keep flesh from Putrefaction, but cannot make putrid meat sound and sweet, if tainted. But this Salt can make a corrupt soul to become incorrupt, as chrysostom well observes. 3. That Ministers are not men of a peaceable disposition, but turbulent spirits, where they come, as Luther was called, Tuba Seditionis, the Trumpet of sedition, so was Paul called by Tertullus, r— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pestem Beza. Annot. in Act. 24. 5. A pestilent fellow, the Pest and plague of a country, as the word signifies, but as they are the Salt of the earth, so they are bidden to have Salt in themselves, and peace one with another, Mark 9 50. s Locus elegans & eruditus. Inter praecipuas Salis facultates, est quod unit densat & q. coagulat— undè & in Foederibus tanquam unionis tessera Hebrae is usitatum. Heins. in Mark 9 50. an excellent text (as Heinsius observes) Among the properties of Salt, this is none of the least, that it unites and as it were coagulates,— therefore used among the Hebrews in making Covenants as a Symbol and Badge of Peace and Union, Numb. 18. 19— A Covenant of Salt. Ministers serve to unite scattered and divided affections. 4. That, Art, Scholarship, or Learning, is not requisite in a Minister. Some speak broadly, that as Ministers are not necessary for the people, so learning is not necessary for a Minister. But is there no Art in making Salt? Go to the Wyches t Namptwich and Dirtwich where Salt is made. on both sides this town, and see and be convinced. That sweet perfume made of sundry fragrant spices is said to be a Confection after the ART of the Apothecary, tempered together, the word is u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod 30. 35. Salitum ex simplice vacis Etymo. Jun SALTED, which shows not only Minister's excellency and peaceableness (as before) but Art also; yet (alas!) what crying out against Universities, Learning, Arts and Tongues? It was a cursed piece of Policy in julian (that Apostate) by Edict to forbid the Christians the public schools and study of the Arts and Tongues; just away (as my Author saith) x Speeds Hist. of great Britain. l. 6. c. 48. p. 168. n. 8. the reason of his injustice with scoffs, saying, that Aristotle, Isocrates, and Plato, (who must be their guides in such liberal learnings) adoring Mercury and other gods, he held it absurd that they should read and learn of their books, that loath and rail at their religion. Thus would these men do that decry learning, if they had power in their hands answerable to the malice in their hearts, and to the ignorance in their heads. It's strange to me that your children must serve an Apprenticeship of seven years, before they can with skill drive on a Civil trade, and yet if any pretend to the spirit one quarter of an year and perhaps less, he is fit to step up into the Pulpit, and to debauch the learned Orthodox Minister, Mic. 2. 11. If a manwalking in the Spirit and falsehood do lie, saying, I will prophesy to thee of wine and of strong drink, he shall even be the Prophet of this People. y Speeds Hist. ibid. l. 9 c. 4. p. 462. n. 43. Our Henry the first, (who for his learning was surnamed Beauclerk) was wont to say, An unlearned Prince is a crowned Ass, what then are the late swarm of unlearned Preachers? 3. It teacheth, 1. Ministers their duty, which lies in Use 3. three things. 1. Perform y Sal profacientibus officium Salis. Par. the office of Salt, show forth the vigour and virtue, the efficacy and excellency of Salt. Season the hearts of your hearers with the wholesome truths of the Word, 2 Tim. 4. 2. Preach the Word, be instant in season and out of season, reprove, rebuke, etc. Chemnitius hath observed to my hand, that here all Ministers are put in mind of their duty, that they diligently sprinkle the Salt of the Law and of the Gospel on their hearers, bring them to repentance, and preserve them from corruption of sin and death. Some are impotent and cannot, like those Isa. 29. 11. and 56. 10 (God's house is prettily well swept from such unsavoury Salt.) There are others who are idle and will not; drawing down apace on themselves that judgement of Lot's wife, of being turned into a pillar of Salt, Gen. 19 26. Some of the Hebrew Writers say, the reason was, because she denied to give Salt to her Guests at a feast the day before; Pareus justly censures this for a Jewish fable, an idle dream; But it's neither uncharitable nor groundless to assert, that many are become pillars and monuments of God's wrath to the present and future age, for not providing this spiritual Salt, for the people committed to their charge, of whom I may say as Austin z Ut nobis quoddam praestaret condimentum quo sapiamus aliquid, unde illud caveatur exemplum. Aug. de Civ. Dei l. 16. c. 3. of Lot's wife, who became a pillar of Salt, that we being seasoned, may grow savoury and wise by her example. Therefore Christ saith, Luke 17. 32. Remember Lot's wife. Quest. How must this be done? 1. By preaching your Sermons first to your own hearts and souls, Mark 9 50.— Have Salt in yourselves,— in your hearts, as well as in your heads and hands, in your persons as well as in your papers. If you yourselves be not seasoned kindly with Salt, how can you season others, except like Lot's wife as before? If your spirits be unsavoury, how shall the spirits of others become savoury? jer. 23. 13. I have seen folly in the Prophets of Samaria,— Folly,— or (as the word is, ᵘ that which is unsavoury— Lam. 2. 14. Thy Prophets have seen vain and foolish (or x Cambd. Rem. p. 248. unsavoury) things for thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insulsum pro insulsa. i e. irrationabilia— R. D. rem evanidam, cui non est sapor. Pagn. Thesaur. — Sprinkle therefore some salt on your own souls 2. by Powdering your words with salt, Col. 4. 6.— let your speech be— seasoned with salt— i. e. be savoury, such as may be holily pleasing to the palate and taking the people. If Christian's speeches in private, must be such, what then must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatuus, infipidus, inconditus insulsus. cibus— Schindl. Pentaglott. Ministers Sermons in the Pulpit be? Eccles. 12. 10. The Preachers sought to find out acceptable words — Junius reads, he studied to find— not utter quicquid in buccam venerit, as they say. True, a man must study more for matter then for words, but apt words are not to be neglected, I mean not so much witty words, as weighty words, sound words, not a mere sound of words, which tickle the ear, but do not touch the heart. Some stomaches cannot but nauseate good meat, when it is not well dressed or dished, what unsavoury expressions, nay paradoxes, drop from some men's mouths, for want of this salt? Season therefore your Sermons with this salt. 3. by Putting it on the consciences of the people, Speak (as much as may be) to the heart. Bring the word home to the soul. Salt is for use, and application, as you must render tribute to whom tribute is due, etc. Rom. 13. 7. so you must reach out terror to whom terror is due— Be not afraid of that bug, in being accounted a Leagall Preacher, let the law be seasonably pressed, as well as the Gospel preached. Salt implies both. Herein it is good to imitate y Sal optimum & utilissimum est ciborum condimentum, si MODERATE adhibeatur. Eflius in Col. 4. 6. Simon Deane of Lincoln, who being called to Court and becoming a favourite of King Henry 7th, was wont to say; I am cast among Courtiers, as salt among quick Eels, for that he made them stir with his sharp and salted speeches. The powerful sprinkling of this salt, will startle Conscience, and make a sinner stir, and look about him for a Saviour: only take heed of misapplying, as Luk. 19 22.— Meat may be marred with too much or too little salt. sinners may become desperate by unreasonable application of the Law, and Brawny-hearted sinners may grow more dissolute, by unseasonable amplification of the freegrace of God in Christ; Scatter wisely this Salt. 4. By practising in your life, what you preach in the Pulpit, that he that runs may read your doctrine in your doing; Your Sermons preached in the Congregation, must be printed in your Conversation, else you are not the Salt, but the slime and sand of the earth. Some take this to be the meaning of the words, z Sensus est qui ab ipso Christo, veram ac salutarem doctrinam percepissent, non exemplum videndi ab aliis hominibus, petere sed aliis exemplo esse debere. Grotius in loc. that they who receive from Christ true and wholesome doctrine, must not fetch from others a Copy of their life, but be an example themselves to others. It's a good caution of blessed Calvin, a Videant Salitores ne mundum in suâ fatuitate foveant multo etiam magis nè pravo eum & vitioso sapore. inficiant. Calv. loc. Let these Salter's takeheed saith he) lest they cherish the world in its unsavouriness, much more lest they corrupt and taint it with some naughty and vicious savour. Set forth therefore this Salt in your life; but I have spoken somewhat to this in the explication of the doctrine. I shall only press it with some motives, and only from this text of Scripture; and the rather because intrinsecal arguments are the most convincing, as that is (they say) the best myrrh that naturally flows, and is not violently extorted. For that end consider, 1. The Viciousness of such a Minister, whose practice is not answerable to his preaching. The disease is incurable, and the man incorrigible. If the Salt hath lost its savour (the word is, be infatuated, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sicut insulsum in cibo transfertur ad hominem, it a vicissim fatuum in homine transfertur ad cibum. Chemnit. ibid.— The Evangelist Mark hath it, lost its Saltness, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9 50. or be without Salt) wherewith shall it be salted?— If some other things have lost their savour or saltness, they may be amended, but if the Salt hath lost its saltness, that loss is irreparable and irremediable. If a Minister be nought, by whom shall he be instructed? If he be bad, by whom shall he be amended? Therefore chrysostom doth sadly propound a question, who ever saw a bad Minister a repenting man? Not that its simply impossible, d Maldonate. but because it rarely falls out so. Sad and late experience shows, that among the Prelates and their Party, who appeared against the cause of God, where is the man that hath smote on his thigh, and said, what have I done e Ezek. 22. 30. ? The Lord sought for a man AMONG THEM, (mark it) that should make up the hedge, and stand in the gap before him for the Land,— but found NONE. 2. The Vanity of such unsavoury Salt, or rather unprofitableness.— Its good for nothing, or (Luke 14. 35.) It's neither fit for the Land, nor yet for the dunghill. Some things which are degenerate, and have lost their natural property and use, are yet good for something. f Maldonate. Clipped silver and washed gold are not good for the Merchant and Tradesman to traffic withal, yet may serve the Goldsmith to throw into the Furnace; but a scandalous Minister is like Salt, and like jeremiahs' Girdle, g c. 13. 7, 10. good for nothing. A Rag, if it be not fit to wear, is fit for the dunghill, but unsavoury Salt is hurtful to very dunghills,— Sterquiliniis quoque sterilitatem inducit, (as Calvin speaks,) It makes a very dunghill barren. Torn flesh might not be man's meat, but dog's meat, Exod. 22. 31.— Cast it to the dogs, but tainted flesh is good for neither. A Vine, if it be not for fruit, it's for fire, Ezek. 15. 2, 3.— This unsavoury Salt is good for nothing, but to be cast into the fire of hell. Unholy Ministers do a great deal of hurt h Vivi mordent, mortui faetent. Austin alive and dead. 3. The Vilonesse of it,— Good for nothing, but to be cast out and tyoden underfoot of men. As we that cast any thing out of doors into the streets or high ways, all that▪ pass by, tread on it as a thing of no account: so said he, Calcate me tanquam Salem insipidum, tread on me as unsavoury Salt, it's the language of a Ministers lewd life, and a just reward too. 1 Sam. 2. 30.— They that despise me, shall be lightly esteemed, Mal. 2. 9 Therefore I have also made you contemptible and base before all the people.— If Mr. Brightm. be right, Jesus Christ hath made that good, Rev. 3. 16.— I will spew thee out of my mouth,— It's a true maxim in Philosophy, i Corruptio optimi est pessima. the better a thing is, the worse it is when it is corrupted, and as true, and an excellent saying of Salvian; k Vbi sub limior Praerogativa, ibi major culpa. Salu. de Gub. dei l. 4 p. 128. The greatness of the Privilege, adds to the greatness of the fault. The Papists do so prodigally and prodigiously abuse Salt, that as (P. Martyr l P. Martyr loc. come. Class. 4. c. 9 p. 839. saith) they discover themselves to be Salem infatuatum, i. e. unsavoury Salt. So Cardinal Cajetan ingenuously confessed, when the Spaniards sacked & spoiled the City of Rome under Clement. the 8. Because (said he) wear now become unsavoury Salt, therefore we are cast out and trodden under foot. And is it not as true of some Protestant Ministers? 2. Be not troubled at the envy, hatred, malice and reproach of the world. Chrysost. notes, that it is not to be wondered at, if the men of the world rail and revile, oppose and persecute Gods faithful Ministers; for its the nature of good and right Salt to by't, which is unwelcome to the flesh; when therefore you are bespattered with reproaches, and pursued with persecutions, it's an evident testimony that your Salt retains its acrimony and virtue. And its observable, after our Saviour Christ had spoken of persecution, he adds presently, ye are the Salt of the Earth, as if he would discharge a warning-piece. Thus your Ministry will be very unpleasing and ungrateful to the corrupt world, and the rather, because your office is to declare, that all men out of Christ, though never so worldly wise or morally honest, are unsavoury before God, but be not discouraged, Salt will make the greatest sound in the fire, yea Salt will keep best by the fireside, when the moist or dank weather of peace may melt it, m Vos estis Sal terrae, quid igitur terrae-motum ad versum, vos curabitis Par. in loc. Ye are the Salt of the Earth, what need ye quake at an Earthquake? 3. Comfort your hearts in the conscionable discharge of your duty, (these words are not only a warning-piece, but a gracious cordial ⁿ or sweet promise, whereby Christ engageth himself m Verba illa (vos estis Sal terra) reaccipiuntur par tìm ut commonè factio, partim ut promissio. Chemnit. in loc. to make the Ministry fruitful, q. d. I will be present in your Ministry by the blessing, grace & efficacy of my Spirit, that your labour shall not be in vain in the Lord; Nay, I will work so, as by your Ministry, the putrid humour of sin shall be purged from some, and the Regenerate by the use of this Salt, shall be preserved, as that they shall not totally and finally fall away from the grace of God, 1 Pet. 1. 5. They are kept by the power of God, through faith unto salvation— 2. It holds forth the duty of the people too. Are the Ministers of Christ, the Salt of the earth? Then 1. Be willing to take salt, Jer. 22. 29. O earth, earth, earth hear the words of the Lord. This repetition implys a vehement Increpation for their dulness this way, o Grande opus est insaliri, qui sale conditur, g●atiâ plenus est. Name & in communi Proverbio, salsus dicitur gratiosus, & insulsus qui non habet gratiam. Orig. Heb. 13. 22— Suffer the word of exhortation; you shall part with nothing but what you may best spare, even those superfluous humours, which, if they be, let alone, will be undoubtedly the bane and putrefaction of the soul. What is it you can do better, p Nihil melius est quàm condimentum admittere, quo solo, nostra insul fit as corrigitur. Calv. then to admit of that seasoning, whereby your unsavourines may be amended? Oh that you were of Baldassars mind, writing to Oecolampadius; Veniat, veniat verbum Domini, etc. Let the Word of the Lord come, let it come, and if we had 600. necks, we would put them all under the yoke of Jesus Christ. Of such a temper was Cornelius and his company, will you say so to your Minister, as they to Peter? Act. 10. 33. Now are we all here present before God, to hear all things that are commanded thee of God. Obj. We cannot abide it. Ans. 1. A wounded soldier can and will endure a little salt, lest his wound should fester and rankle; Salt is a means to heal a wound, as those waters mentioned 2 King. 2. 20. 21, 22. 2. If not, you shall be given up to Salt. Ezek. 47. 11. But the miry places & the marshes shall not be healed, they shall be given to SALT. For the sin of barrenness, God will smite you with the curse of barrenness; so Salt sometimes importeth, as Judg. 9 45. with Zeph. 2. 9 3. Nay, hereafter you shall have Salt with a vengeance, Mark. 9 50. Every one shall he salted with fire— i. e. every one of the damned in hell, shall be salted with fire, (as some expound it,) or every one must be salted with the grace of God, or with the fire of God's wrath, as others expound it. 4. I will tell you a word of comfort, if you can take comfort in it, the time will come, that all this Salt shall be taken from you, the presence of this Salt troubles you now, but the absence of this Salt shall trouble you more hereafter. Dives desired but one q Negavit guttam ei, qui negavit micam.— Aust. drop of water to cool his tongue, and it was denied him, you shall desire but one grain of this Salt to season your soul, and it shall be denied you: Not a Minister dare peep out of heaven to comfort you. 2 Make it to appear, that you have taken Salt, by sweetness, etc. For want of this, many stink above ground, like carrion in a ditch, or like Moab, Jer 48. 11.— his taste remained in him, and his scent is not changed. It's a great sin and shame, there should be any tainted piece of flesh under a powerful and faithful Ministry. In Baptism, r Salem volunt consecratum in os ●a●i, ut— conditus, iniquitatis foetore careat. i e. career significetur. etc. Chamier. de Baptis. l. 5. c. 16 n. 11. the Papists will have Salt put into the mouth of the party baptised, to signify a preservation from the worms of sin, and a preparation to the savour of wisdom. This, which is a brand of their superstition, will be a badge of your Religion, to evidence it by an unspotted and untainted life, that you have kindly taken Salt. 3. Maintain your Ministers willingly and liberally. They are as Salt to preserve you, why should not you preserve them? in their Names, in their States, in their Bodies in their Liberties etc. as much as in you lieth. Salt anciently was a sign of an inferiors duty, whereby he was bound to a superior; whence comes the word s Diod. in Levit. 2. 13. Salary or wages as some think, Gal. 6 6. Let him that is taught in the Word, communicate to him that teacheth in all good things. Preaching Presbyters are worthy of double honour, 1 Tim. 5. 17. sc. s Videtur duplicem honorem dicere & alimenta, quae & ipsa illis cum honore dantur ut Regibus tributa. Grot. in 1 Tim. 5. 17. honour of maintenance as well as of reverence. We have had a Century of scandalous Ministers, I hope we shall never see or hear a Century of pious Ministers complaining of a scandalous maintenance. Do not mistake me, I preach not for Tithes: In the Prelatical times, I can say (and that truly) I could never be moulded into that opinion, that Tithes now under the Gospel are Jure Divino; yet I cannot but relate a remarkable passage, t A Vindicaon of the Presbyterial Government and Ministry. p. 81. published lately by the Reverend Ministers & Elders met together in a Provincial Assembly at London, Novemb. 2. 1649. That the design of taking away Tithes from the Ministry, was first invented by that cursed Apostate Julian, who (as Mr. Stock, u Mr. Stock on Mal. c. 3. that Reverend, Pious and painful Preacher hath observed) by this means is noted more to have overthrown the Church than all the persecuting Emperors before him. Because they took away Presbyters, (and the Martyr's blood was the seed of the Church) but he took away Presbyterian, the Ministry itself, in withdrawing the maintenance from the Church, and so overthrew the worship of God. Let me be bold to add hereunto an expression of a good old Nonconformist, (on Prov. 20. 25. It's a snare to the man who devoureth that which is holy) I mean learned and religious M. Cartw. w Illud est sacrum quod sacris usibus vel Dei instituto & jussu, vel hominum voluntarià & spontanea largi●one addictum & devo●um est.— I am sub Evangel. tametsi primitiae & decimae necessariae non sunt tamen quicquid aut lege, constitutum aut hominum liberalitate collatum ad hos usos est, illud omne sacrum habendum est; ob tamque causam horum aut SURLATIO, aut etiam diminutio sacrilegii cri●i●e damnatur. T. C. loc. who saith; That is holy, which is set a part either by the command & institution of God, or voluntary donation of men for holy uses, as the ministry of the word, etc. Now, though First-fruits and Tithes are not necessary under the Gospel, yet whatsoever is established by Law, or conferred by men's bounty to such uses, all that is to be accounted holy; and therefore the taking away or diminishing of these things is no better than Sacrilege, Deut. 23. 21, 22, 23. I shall conclude this with that famous place. 1 Cor. 9 11. If we have sown to you spiritual things, is it a great thing, if we shall reap your carnal things? 13. Even so the Lord hath ordained, that they which preach the Gospel, should live of the Gospel. Which words are part of a comparison between Levitical and Evangelical Ministers, both in their work and in their wages. The Protasis or Proposition is set down in v. 13. and the Apodosis or Reddition in v. 14. Even so— The Gospel (in the end of this verse) is taken for a reward for some good tidings, if Mr. Mede x Medes works in 4ᵒ. 1. Vol. p. 329. etc. may be believed, who shows abundantly, the sense of that word out of many Greek Authors— yea out of the Hebrew, Chaldee, and Septuagint Languages, wherein St. Paul was brought up. Nay, makes it more than probable, it's so taken ver. 2●. This I do, for the Gospel's sake, that I might be partaker thereof with you. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gospel should it be, that Paul here aimed to be partaker of but some y Non tanquam venale sit Evang. ut istud fit pretium ejus, quod sumunt qui annuntiant unde vivant. Si enim sic vendunt, magnam rem vili pretio vendunt. Aug. l. de pastorib. c. 2. Praemium or Reward? for it immediately fol. lows, v. 24. Know ye not, that they which run in a race run all, but one receiveth the prize?— But perhaps I have made an unpleasing digression, I proceed to the fourth Use. 4. Mourn for the loss of Christ's Ministers. The taking away of Tithes, is nothing to the taking away of Truths, or Truth-preaching Ministers, whether by death or otherwise. A godly z Mr. W. Preacher at Prees-Exercise told us, that when the Salt falls toward one at table, it's counted ominous. That is but a toy said he, and a piece of superstition; but if this Salt fall from you, that is truly grievous and rightly ominous, it bodes no good, but evil; Nay, I tell you its one of the greatest evils, Mic. 2. 6.— They shall not prophesy to them— Salt commonly is the last thing taken away from the Table, and when that is gone, dinner or supper is quite ended. Oh! if this Salt be taken away, there is an end of Sabbaths, an end of Sermons, an end of Sacraments, etc. So that we may say with the Prophet in another case, a Ezek. 7. 5, 6. An evil, an only evil, behold it is come. An end is come,— 5. Pray frequently and fervently, that God would send this Salt, where it is wanting, and bless it, where it is sent. I say to you, as Christ said to his Disciples, Mat. 9 37, 38. The harvest truly is plenteous, but the Labourers are few. Pray ye therefore the Lord of the harvest that he would send forth, (or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Significatur non sola divinae providentiae dispensatio sed collatio specialis potestatis cum peculiaribus donis & mandatis. Grot. thrust forth) Labourers into his harvest, not out of, but into his harvest; implying Ministerial Authority, as well as Ability. You can hardly eat a bit of meat without salt; if it be wanting, you will cry, at least, call for it: Me thinks all your enjoyments should be like the white of an egg, unsavoury, without the Salt of the Ministry. And let Gods promise be the ground of your prayer, Is. 30. 20. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teachers etc. And when you have this Salt beg a blessing. Your Ministers preaching doth much-what depend on your praying, perhaps he is dead and dull in preaching, because ye have been so in praying. It's not the Apothecary's drug, but God's blessing on and with it, that makes it work kindly. How oft doth Paul (a man of a high pitch of holiness, of a tall stature in Christ) beg the prayers of others? Eph. 6. 19— And For Me, q. d. pray for all the Saints, but for me in special; If you should forget others, yet do not forget me. Bernard desiring a friend to pray for him, when he had nearest communion with God, then (said he) remember me. I'll say no more, but take up the words of holy Bradford in this juncture of time, O pray, pray, pray. 6. Be thankful, you that enjoy this Salt. When Salt was wanting in some of our Garrisons, how unwholesome did Beef prove to some foe our Soldiers? and how glad were they when they could get some Salt? Micah, a very Idolater, could conclude, Judg. 17. 13. Now I know, that the Lord will do me good, seeing I have a Levite to be my Priest; much more may you conclude, that God intends good to you, since he hath set & sent this Salt among you; nay, this is an argument of Gods Love. Anciently Salt c Symbolum amicitiae fuit Commutatio Salis. Chem. & Diod. was a token of friendship, and it went for a common proverb, familiar friends do use the same Salt; i. e. feed at one and the same table. The Saints may conclude, as David in another case, Ps. 41. 11. By this I know thou favourest me— To wind up all in one word; Providence hath pitched my thoughts on this Subject, that whensoever you see Salt on a table, whether Minister or people, you may remember your duty respectively. And let me beseech you to take what I have said, cum grano Salis, with a grain of Salt, and then all will relish well, which that you may do, let us pray— FINIS.