Forty Sermons, Sermon 25
SERMON XXV.
MAT. 5. 13.
Octo. 11. 1641. At the Biſhop's Triennial Viſitation at Boſton, he being there preſent.Ye are the Salt of the Earth: But if the Salt have loſt *Her ſaltneſs, what can be ſalted therewith? Tindal.his ſavour, wherewith ſhall it be ſalted? It is thenceforth good for nothing, but to be cast out, and troden underfoot of Men.
PRemiſe but from the firſt Verſe, that our Saviour ſpake theſe words to his Diſciples, and in them (if not only, yet) eſpecially to his Miniſters, and ſo in them you may obſerve theſe three particulars.
1. The dignity, utility, neceſſity of their Miniſtry Metaphorically expreſſed in the firſt words, foreign. You are the Salt of the Earth.
2. A Taint or Defect therein ſuppoſed; in the next, foreign: But if the Salt have loſt his ſavour.
3. Grave & horribile judicium, as Calvin calls it, a moſt heavy Sentence of a moſt horrible Judgment againſt ſuch denounced, as being,
Firſt, Moſt hopeleſs and irrecoverable in thoſe words, foreign, Wherewith ſhall it be ſalted?
Secondly, Moſt uſeleſs and unprofitable; in thoſe foreign. It's thenceforth good for nothing.
Thirdly, Moſt rejectaneous and contemptible; in the laſt, foreign, but to be caſt out and troden under-ſoot of Men.
A word ſpoken to the Apoſtles themſelves, and therefore may be to the higheſt Officers in the Houſe of God: So that S…lmeron's collection from that Clauſe [Wherewith ſhall it be ſalted?] viz. That their Prelates (as ſuch) may neither be inſtructed nor corrected (hand ſaliuntur) ſavoureth only of *Hoc operculo tegunt, quicquid abominationum ingerere libet. Non hic effrons licentia data; ſed offici… monitio, & ſevera comminatio, &c. Calvin.Popiſh Tyranny; otherwiſe is inſipid, and (as Spanhem adds) in regard of them ominous, portending according to the tenure of the Text, that they are irrecoverably unſavoury. Whatever theirs do, ours will challenge no ſuch Exemption, nor did theirs in former Times. Or elſe Bernard much tranſgreſſed, that, when but an Abbot, could ſo barely propound ſo many things to a Pope's conſideration, *In libris de conſideratione ad Eugenium: hic non parcam tibi ut parcat Deus, lib. 4.and Stella ſince, who, though but a Minorite, yet in his Comments upon the parallel place in Luke (Chap. 14. 34) even pouders the chiefeſt of their then Spaniſh Clergy. But I here profeſs my ſelf to have neither their Ability nor other fitneſs for ſuch a Task; and it is I hope here needleſs, ſeeing our reverend Dioceſan comes now this ſecond time, either to cure or caſt out our unſavoury Salt, as he did ſome of it the laſt time.
And therefore, right Reverend, I being at this time appointed to be your Mouth, and ſo to ſpeak for you and not to you; pleaſe you to lend your favourable Patience, whilſt in God's Name and yours, I ſpeak not ſo much to the reſt of my Brethren of the Clergy, as to my ſelf the moſt inſipid of many; and that Verbum diei in die ſuo, a ſeaſonable word in a fit time, when much ſpeech is of an inquiry to be made after ſcandalous Miniſters, as ſo much unſavoury Salt to be caſt out by others. By your care, and God's bleſſing upon his own Word, that work may be either furthered or prevented, that when they ſeek for Iniquity, they may find none, whilſt we all hear and fear; Hear that we are the Salt of the Earth, and fear the loſing of our ſavour, leſt being profitable for nothing, we be caſt out by God, and troden under foot of Men.
1. I begin with the firſt part in the firſt words, You are the Salt of the Earth.
foreign, you]; That is, you Apoſtles, and (reſerving to you your peculiar) in you, all you Miniſters.
Are] many of you really are, and all of you (even Judas himſelf) Cajetan. Brugenſis.by your Calling ſhould be: But what? foreign, Salt]. No Popiſh Prieſt, I hope, will Tranſubſtantiate himſelf, as Lot's Wife, into a Pillar of Salt, becauſe of this phraſe, as they will do the Bread and Wine into Chriſt's Body and Blood upon a like expreſſion. It's Propoſitio impropria diſparati de diſparato, and Spanhem.holds out a Similitude, that what Salt is and doth to Fleſh and Virtutem ſimilem, officia analoga. Quod Sal. Carni. Adag.other Food, that the Miniſtry is: To what?
The laſt word foreign tells you, you are the Salt of the Earth;] which is the ſame with that in the following Compariſon, of their being the Light of the World, (that is) of all the Earth, and whole World; in which (as Chryſoſtom obſerves, and others after him) was the Apoſtles Prerogative, whoſe Epiſcopacy was Oecumenical, ſent to ſeaſon and enlighten the whole World, Mat. 28. 19. when Prophets only to Paleſtina, and other Miniſters now to their Plats and Angles. But take the Miniſters in general; ſo it's the Salt of the Earth now, as the Apoſtles (our Saviour here ſaith) were then. Not ſo much in regard of their Perſons as their Office, Quae verbi propria, &c. As Chemnitius ſaith, that being transferred to them, which was proper to the Word; they by reaſon of it, and it by reaſon of Jeſus Chriſt held out in it, who as he is the true Light that lightens every one that comes into the World, John 1. 9. So he is the true Salt of the whole Earth; which, as of old, had quickly grown corrupt, Gen. 6. 12. So having been rotting ever ſince, is now grown far more unſavoury: for if we, as Miniſters, are the Salt of the Earth, it followeth that the whole Earth is but an unſavoury Lump, that of it ſelf, without us, wants ſeaſoning: So that although ſome of us ſhould loſe our ſavour, we have but loſt that which they want; and therefore they may pity us, as being like to them in our ſin. But if otherwiſe we be the Salt of the Earth, they ſhould honour and reverence us being far above them in our Office. That Compariſon (as Pareus obſerves) holds forth Officium & Officii dignitatem, as well our Dignity as our Duty.
Firſt, I ſay, the Miniſters dignity and worth, becauſe withall its profitable and neceſſary uſe. It's the ſalt of the earth; and when our Saviour in the next verſe adds the light of the world, could he have ſaid any thing more to be eſteemed, as more uſeful and neceſſary, than light and ſalt? If you ſay bread; they break it too. But I cannot follow thoſe other compariſons: This of ſalt is ſufficient, quo nihil utilius, ſaith the Proverb, ſine quo vita humana Sole & ſale nihil utilius. Rhodigin. l. 6. c. 1. Plin. l. 31. c. 7.nequit degere, without which man cannot live, ſaith Pliny: Not keep houſe in time of peace, nor hold out ſiege in time of war; of which the pooreſt, that have leaſt, will have a little, and all ſome: uſeful to all, and ſo prized by all, that the ſpilling of it with ſome is ſuperſtitiouſly ominous, and Homer can give it no leſs than foreign, Divine, for its Epithet, they uſing (as Plutarch obſerves) to honour ſuch things as were of general and neceſſary Sympoſ. l. 5. c. 10.uſe with the title of Divinity. Divines we are by our calling, and if we be but our ſelves (the ſalt of the earth) as neceſſary as they that are called the ſhields of it: ſine quo (ſaith Auſtin of our Miniſtry) non poſſunt homines vel fieri vel vivere Chriſtiani, without Pſal. 47. 9. Epiſt. 180.which we can as little be, or live Chriſtians, as Pliny ſaid without ſalt we can live men; ſo that take it away, and you take ſalt off o'th' board, and bread out of the houſe, and horſinan and 2 Kings 2. 12.chariot out of the camp, even the Sun and light out of heaven: and what then but fames & faetor, unſavourineſs and famine, and darkneſs and confuſion would be left behind?
Let not therefore our people grudge us our double Honour, 1 Tim. 5. 17. by whom they have ſuch a multiplied and univerſal Ʋſe. bleſſing.
Of Repute and Reſpect. Let not us be to your as unſavoury, unleſs you love your own unſavourineſs. Miniſters that are ſalt of the earth ſhould not be as ſale empta mancipia, like refuſe ſt…ff, as they are uſually eſteemed by the inſipid earth-wo…m qui centum myſtas …urto centuſſe licetur. To ſpill this ſalt, let it ever be ominous, …ecauſe it …ill never be ſuperſtitious.
Of Maintenance: if we ſeaſon you, its but right that you …eed Salaria dicta quae Ancus Martius 6000 modia ſ…l… in congiari… d…dit. P…n. ubi prius.us. If Salary, as Pliny ſheweth, hath its name from ſalt, then here eſp…cially by all right its due to it:
From the poor, who of this ſeaſoning may have as great a ſhare as the rich:
And from the rich, whoſe greateſt dainties without this ſalt will be but like Job's white of an egg, cap. 6. 6. and greateſt eſtates and honours but like Jericho's tall palm-trees, which grow upon barren earth, and by bad waters, as long as Eliſha's ſalt is not caſt into them, 2 King. 2. 19, &c. whatever your fare is, it will never make good chear: fat bodies, but leaneſs will be ſent into the Pſal. 106. 15.ſoul, as long as there's neither bread nor ſalt on the board, nor word to bleſs it, and no Miniſter to ſay grace to it.
But it may be we ſhould in both theſe reſpects have more of our Ʋſe. own, if we were more our ſelves, and that is, the ſalt of the earth: Not Freſhmen from the Univerſity which of late have grown barren, as Naturaliſts tell us the earth, where ſalt pits are, uſually is: Omnis locu…, in quo ſal reperitur, ſterilis eſt nihilque gignit Plin. Such young Phyſicians inſtead of a Church have need of a new Church-yard. Plin. lib. 31. cap. 7.Nor Mechanicks from the Loom or Laſt, inſipid inſulſe animals, quibus anima eſt pro ſale, ut ſuibus, whoſe ſouls are only as ſalt to keep their bodies from ſtinking, whilſt they can ſeaſon neither themſelves nor others with either wiſdom, or grace, and yet of theſe we have too great a ſprinkling: like Varro's ſalt, which he ſaith in ſome parts upon the Rhine in his time the country people made ex lignorum quorundam combuſtis carbonibus. And ſo here, carbo quoque in ſalem vertitur. It were well if Colliers prove not Salters. As clothes that are ſo ſpotted and ſpoiled, as that they will not take any other colour, are uſually dyed black; which hides the ſpots; but burns the cloth; ſo too often in the Church, when men are ſo blemiſhed in body, mind, carriage as that they are fit for no other employment, they are by their parents or friends or themſelves dyed black: for ſuch-coloured ſalt Theopraſtus ſpeaks of, but it is unſavoury, as ſuch are whilſt they ſtain the cloth and defile the Prieſthood, But I would be ſalt not to fret, but to ſeaſon rather.
2. And therefore I paſs on from our Dignity, which ſuch diſhonour, to our Duty, which I deſire we may all make conſcience of, which this compariſon of the ſalt alſo puts us in mind of, and that in two particulars. 1. What we are to be in our ſelves. 2. And what to others. And in both, as we go along, we ſhall note the contrary unſavourineſs, when the ſalt hath loſt its ſavour, which is the ſecond part of the Text, that when we come to it, we may the leſs inſiſt on it.
1. And firſt what we are to be in our ſelves: if ſalt to others, then its preſuppoſed we muſt be ſeaſoned and ſavoury our ſelves: Have ſalt foreign in your ſelves, ſaith our Saviour, Mark 9. 50. have it and keep it, for the Verb foreign there ſignifieth both: and this in your ſelves, as ever you would ſeaſon others, for nil dat quod non habet. There muſt be Oyl in the Veſſel or elſe it will not ſhine long in the Lamp, Mat. 25. 4. There muſt be waters in our own Ciſterns, yea living, running waters in our own Well, if we would have them run over ſo, as that our Fountains be diſperſed abroad, and rivers of waters in the ſtreets, Prov. 5. 15, 16. Ezra that ready Scribe herein writes us a perfect copy, who prepared his heart firſt to ſeek the Law of the Lord; and then ſecondly to do it; and then thirdly to teach it, Cap. 7. 10. This, this is rectiſſima methodus concionandi, the right method of Preaching, with the Prieſts in the Law to have a Sea, in which they firſt waſh themſelves, as well as Lavers, in which afterward they waſh the ſacrifices; which we ſhould labour to offer up as an holy and ſweet ſmelling ſavour to God in Chriſt (Rom. 15. 16.) waſhed in the Laver; but then we our ſelves firſt ſhould be waſhed in the Sea of Chriſt's bloud: ſalted with ſalt, Mark 9. 49. And therefore we had need have the ſalt of wiſdom and grace, of integrity and incorruption in our ſelves; be our ſelves ſavoury if ever we would ſeaſon them.
And therefore on the contrary, as our Saviour in that place elegantly expreſſeth it foreign, the Salt is unſalted. The Miniſter is not himſelf, if become either inſipid or inſulſe.
Inſipid, having no ſavour of grace, his ſpirit in regard of any ſpiritual life dry, arid. But is there any taſte in ſuch a white of an Egg?
Eſpecially if withall inſulſe and of an unſavoury ſpirit, qui crapulam olet, that ſmells ſtrong of vomit, and drunkenneſs, and uncleanneſs, as ſome did of old, Iſai. 28. 8. and ſuch filth is not ſwept wholly out of the houſe of God to this day. But I ſpare your ears in not nameing that, with which too many pollute both themſelves and all beholders eyes. If Conſtantine in that Councel would cover ſuch filth with his robe. I may well in this Synod with ſilence; and only add with Bernard ſpeaking of the great multitudes of ſcandalous Clerks in his time, aliuding to that Iſai. 9. 3. Multiplicâſtî gentem, ſed non magnificáſti laetitiam, Lord Jeſus, by multitudes of ſuch thy retinue is increaſed, but thy Name is no way magnified, nor thy people ſeaſoned, becauſe they have not ſalt in themſelves, which was the firſt part of their duty, but not all.
2. For in that they are the ſalt of the earth, it's required that they ſhould have ſo much ſavour in themſelves, as whereby they may ſeaſon others. (And therefore Chryſoſtom very fitly obſerves that the graces, which in the foregoing part of the Chapter he commends to his Diſciples, were ſuch as were of common uſe, by which not only we are good, but are means to make others better: Gods Deputies, and in this like him, in being good and doing good, Pſal. 119. 68.) Oyl, not only in the Veſſel, but ſo as to ſhine forth in the Lamp to others; Water, not only in the Ciſtern or Well, but ſo as to pour forth Rivers in the ſtreets, as Theophylact rightly paraphraſeth this expreſſion, when he ſaith, a Miniſter (that muſt be the ſalt of the earth,) muſt be foreign. as Paul ſpeaks in another caſe, 1 Tim 6. 17. 18. not only rich themſelves, but ſo as to be rich in good works, foreign ready to diſtribute, willing and able to communicate: Not only Men, but Fathers to beget others to God after their own likeneſs: not onelyonly living ſtones, but Builders to edify and build up others a ſpiritual houſe to God: Pipes not to keep the water they receive from the fountain in themſelves, but to convey it to empty Ciſterns: Light in the next verſe, not only bright in it ſelf, but ſo as to make others ſee: Salt in this, ut ſalſ… intús ſint, & etiam alios ſaliant, as Calvin expreſſeth it, to be as ſavoury themſelves, ſo to ſeaſon their people. And this two wayes, both in life and doctrine; both ſhould be edifying, both ſeaſoning.
And here now for both, viz. Wherein Chriſt meaneth that Morali exemplo & Doctrina. Albertus Magn. Doctrinis puritate, vitae integritate Calv. Doctrina crudiendo morum bonitate aedificando. Maldonat.we ſhould be like ſalt. When he calleth us the ſalt of the earth, we muſt not think he means in the worſe ſenſe, that as ſalt makes the earth barren, ſo they ſhould their hearers; which yet too many do. Its (ſure) in ſome good effect and property of ſalt in which he makes the com…ariſon; and now for it we muſt not have reference to what Poets in their fancies, or Phiologiſts in their Hieroglyphicks, or Philoſophers in their diſputes, or Phyſicians in their receipts, or what ſome Divines in their Friar-like alluſions will ſuggeſt, that ſalt in its whiteneſs commends to us the candour that ſhould be in Miniſters; or becauſe its made the emblem of Hoſpitality and Love, that therefore they ſhould be loving and hoſpitable; it durable, and therefore they conſtant; it obvious, which every one hath uſe of, the poor as well as the rich, and that therefore Miniſters ſhould be equally facile and loving to all, yea to ſpend themſelves for their peoples good, as the ſalt doth it ſelf on the meat it ſeaſons, and almoſt a ſcore more of ſuch like applications, which you ſhall meet with in ſome Poſtillers and other Interpreters: which playing with Allegories is only the froth of wanton wits and vain hearts, the miſpenſe of time, and too often the leading of us quite away from the true meaning and underſtanding of moſt precious Scriptures, which, like ſome windows, yield leſs light for ſuch vain paintings. This be ſure of, that Chriſt here, in calling his Miniſters the ſalt of the earth here, did not mean all that which deep Philoſophers or learned Phyſicians Pliny l. 3. c. 9.can ſay ſalt is good for, or Poets, or Criticks could reſemble ſalt by: but what plain Fiſher-men could underſtand, and what in ordinary uſe ſalt was commonly known to be put to, and that is to the ſeaſoning of things ſalted with it, and that is his plain meaning, that they in their life and doctrine ſhould be, God therein as it were ſprinkling the whole earth and body of mankind, which was in it ſelf a moſt unſavoury lump, with ſalt, to ſeaſon it with his ſaving knowledge and grace, and thereby to make it ſavoury and pleaſing to himſelf and his holy Angels and to whoever elſe ſavoured the things of God. So Bucer, and after him Brugenſis plainly and ſimply and genuinely, and (I conceive) Hierom. Gregory. Hom. 17. in Evang. Calvin.for the main, fully. But yet becauſe this ſalt will not ſo ſeaſon ſinners, unleſs it withall do ſomthing, which both goeth before, accompanieth, and followeth it, I think I ſhall not either ſtretch the Allegory, or ſtrain my Text, if I take Chriſt's meaning to be, that his Diſciples are like ſalt in theſe five particulars; in its biteing, healing, cleanſing, ſeaſoning, preſerving nature and quality; all which are in a conſcionable able Miniſter's holy doctrine and life, and take up all from firſt to laſt, which in his diſpenſations and Miniſtry he is appointed to, even ſo to wound, and heal, and cleanſe, and ſeaſon the hearts of his people, as to preſerve them to immortality.
1. Firſt, ſalt having in it much heat and acrimony, ſearcheth and pierceth to the very midſt of the fleſh, (& ſubigit totam maſſam) and if it meet with a raw wound, or a putrid ſore, bites and makes all ſmart: foreign Chryſoſtom.foreign. It's the proper work of ſalt, to bite and cauſe ſmart; and ſo Coelius obſerves out of Plutarch, that ſal & lens erant Romanis inter foreign, that ſalt and lentiles were accounted as the bread of ſorrow among the Romans.
Which is the very firſt bread, which the Miniſter as the Steward of God's houſe, breaks to his people, whether by preaching the Arguunt peccata, & oſtendunt veros cultus Dei. Melanch. Doctrina & increpatio. Zuinglius. Certè oportet doctrinam ver…tatis, quae totius mundi praeſentiſſima eſt medicina, mordere, adurere, &c. Brentius. Lex mordicat & ſuâ mordicatione conſervat homines à putredine peccati & mortis. Pareus.Law, which more harſhly frets, or the Goſpel, which more ſweetly wounds; but both are ſalt, that ſearcheth to the very quick, and pierceth to the very heart, quovis gladio ancipiti, ſharper than any two-edged ſword; and ſuch ſwords wound both wayes, and often are wielded with both hands, and therefore wound deeper, and yet not ſo deep as the Word of God: that other ſword may be to the dividing aſunder of joints and marrow: but this of the Word, only of the ſoul and Spirit to be foreign, Heb. 4. 12. to ſit as Judge and Critick in the inward tribunal of the heart, and to take cognizance of all privieſt matters there. This is ſalt indeed that ſearcheth far, pricks ſome at the very heart more kindly, Act. 2. 37. and cuts others to the heart, and makes them rage more deſperatly, Acts 7. 54. And no wonder, ſeeing it was ſalt that was applied animis crudis to raw fleſh, in the one place beſmeared with the blood of the Prophets, and in the other yet reeking with the blood of Chriſt: And accordingly whilſt the Word, like ſpiritual Doctrine, is ſpiritually delivered (for Spirit paſſeth, where fleſh ſticketh) our ſins and Chriſt's ſufferings, the doctrine of Faith and Repentance, of ſelf-denial and mortification, of cutting off right hands and plucking out of right eyes (Mark 9. 43, to 49.) is plainly and powerfully preached, and people told that they muſt be ſalted with ſuch unpleaſing ſalt to fleſh and blood here, or elſe be ſalted with fire, namely with unquenchable flames hereafter, verſ. 49. This, this is ſalt, and in preaching this, Miniſters Veritas amara …st carni. Zuinglius.are ſalt, and good ſalt too, verſ. 50. as here alſo in the Text they are ſo called, when called to expreſs Poverty of ſpirit, Mourning, Meekneſſe and ſuch other graces in the former verſes. Which kind of doctrine is indeed as fretting ſalt to proud fleſh, inviſa putreſcenti mundo, as Muſculus expreſſeth it.
And therefore no wonder, as Chryſoſtom obſerves, nor ſhould we be diſcouraged, if in our Miniſtry we find the World fret, whilſt our Word ſmarts; it's a ſign that it meets with raw corrupt fleſh, and that it's good Salt: So that at once their corruption and the integrity of our Miniſtry are diſcovered together; (for if the Fleſh be whole, though you ſprinkle Salt on it, yet it ſmarts not) as Chemnitius rightly obſerves, that our Saviour having made mention of Revilings and Perſecutions, which they were likely to meet with, in the two foregoing Verſes, Mox ſubjicit quaſi cauſam, preſently adds in this, You are the Salt of the Earth, as the Cauſe or Occaſion of it.
And therefore on the contrary, for this firſt Particular, the Salt hath loſt his ſavour, when the Preacher in his Miniſtrations,
1. Is wholly inſipid, ſo flat and dilute, without the leaſt foreign, or Acrimony, or Spirit, or Strength, that it's altogether Inſcitiâ vel inertiâ inſulſi. Cartw.not only toothleſs, but alſo to any right Palat wholly ſavourleſs: The Iron ſo blunt as it will not enter though it ſtrike often, unleſs it had more ſtrength. Such kind of frequent Teachers Plutarch compares foreign Praecept moral. pag. 836.foreign, to ſuch as ſnuff the Lamp oft, but put no Oyl to it. In ſuch, according to the expreſſion of the Text, the Salt foreign without a Trope, properly and ſimply Sal infatuatus eſt, the Salt is become fooliſh, as the Word ſignifieth, in ſuch Zech. 11. 15.fooliſh Shepherds handling of it.
2. When he is too affected in preaching vain Froth of carnal …loquence, humane Learning, Poſtillers Conceits, Philoſophers b…e Morality, or the Schoolmens Divinity, who uſe to make Ariſtotle's Ethicks their Bible: But, Nomen hoc Philoſophorum daemonia non fugat, ſaid Tertullian, this name of Philoſophers Apologet. cap. 46. In them ſales, but not this ſal. foreign: Chryſoſt.diſpoſſeſſeth not Devils, nor will any ſuch Philoſophizing ſeaſon Souls. The Apoſtles, that were the Salt of the Earth (Paul tells us) took another courſe in their Preaching, to ſeaſon it.
3. When he is too baſe. When for fear or favour, profit or preferment he will claw and not bite, flatter, and daub with untempered Morter, and with them, Iſa. 30. 10. only ſpeak placentia. But what is to adulterate, nay, to abjure the nature of Salt, if this be not? As Sugar is called the Indian Salt in Rhodiginus, which is indeed Colore Sal, but Sapore Mel, as Stenchius ſaith: Salt only in Colour, but Honey in taſte; and yet Sugar more like Salt, (for both cleanſe) than theſe corrupt and corrupting Miniſters, like this Salt the Text ſpeaks of. Sal inſulſum eſt, qui principatum amat, & qui increpare non audet, ſaith Jerom. He is unſavoury Salt, who, that he may have his better In Marc. 9.Fee, will apply Lenients to proud fleſh, which calls for a C…rroſive. Such Trencher-Salts are too often found in Kings Courts, and great Men's Houſes. But God (in the Text) caſt them out of his, as moſt unſavoury. Salt, if it were good, ſhould make even an Emperor's cut-finger ſmart. Objurga montes, & corripe colles, Contend with the Mountains, and let the higheſt Hills hear thy Voice, was given in charge to the Prophets, Mic. 6. 1. And the Apoſtles this Salt of the Earth (in the Text) took the like courſe to ſeaſon it, foreign, not by clawing and flattering, but by pulling down of ſtrong holds, and bringing every proud thought into Captivity, to the obedience of Chriſt, 2. Cor. 10. 4, 5.
4. I might add, when either too negligently careleſs, or cruelly pitiful, or ſinfully indulgent; as Eli in his gentle breath, Do no more ſo my Sons, 1 Sam. 2. 23. Which was a ſprinkling not of Salt, but of Sugar, a caſting Oyl rather than Water on the flame. When we are aſhamed to make ſinners bluſh; and ſwoon our ſelves, when we ſhould make others bleed, Crudelis haec miſericordia, this is cruel pity, which will rather let ſuch rot, than make them ſmart, ſave the Salt, and not ſave the Soul.
A fault which is more ordinary, than the contrary extream of Oſtendit rarius in exceſſu peccare, in defectu ſaepius, inſipidos potius quam nimis acres ut plurmum. Parte 3. dub.too much Tartneſs, (as Learned Spanhemius judiciouſly obſerves) becauſe our Saviour ſpeaks only of the Salts wanting ſaltneſs, Mark 9. 50. Yet becauſe in the exceſs of ſharpneſs and harſhneſs all may, and ſome too often do offend; know we, that as Salt bites and ſmarts, ſo
2. It cures and heals; which was the ſecond Particular of the reſemblance; namely, that as Salt after heals what before it made ſmart, (as we often ſee in a cut-finger) it having foreign, Theophylact in Marc. 9.a reſtringent quality, whereby it makes the wide-gaping Lips of the bleeding Wound cloſe, and ſo it heals:
So alſo a Miniſter, eſpecially of the Goſpel, in this ſhould indeed be like Salt, never to make any Wound, but with deſire and indeavour to heal it; and therefore, as the Proverb wills that we ſhould, Salem & oleum emere, buy Oyl as well as Salt: And Phyſicians in their uſe, are wont to joyn the one with the other: And as Pliny ſheweth, how Salt is helped with ſweet Water; lib. 31. cap. 7.So ſuch a temper, a Scribe rightly inſtructed to the Kingdom of Heaven, ſhould aim at; that his word may be not more like Salt to pierce and bite a corrupt Sore, than like Oyl to ſink into and ſupple a wounded Conſcience: Or, to keep to the compariſon of the Text, not more like Salt for ſmarting, than for healing and binding up bleeding Wounds. What unmeaſurable abundance of this ſuppling Oyl was poured upon our Saviour in his Miniſtry, to bind up broken hearts, Iſa. 61. 1.? Which like that good Samaritan, he poured into our deadly Wounds, Luke 10. 34. And how would he have Salt and Peace, joyned in his Diſciples Miniſtrations together, Mark 9. 50.? which ſome froward ones would ever keep aſunder. How did Peter ply thoſe with Lenients, whoſe hearts he had pricked, Acts 2. 37. with 38. 39.? And how ſhall you obſerve (with Auſtin) Paul in his Epiſtles, In Pſal. 101. 6, 7.joyning Paternam authoritatem, & maternum affectum, to a Father's authority over ſtubborn wantons, the tendereſt bowels of a Mothers pity? Thus when we have this foreign, healing Tongue, Prov. 15. 4. We are indeed as God's Mouth, Jer. 15. 19. This, this is to be right Salt indeed, not more to prick with a ſenſe of ſin, than to refreſh and heal with application of mercy; as Pliny ſaith of Sal Terentinus, that Phyſicians moſt eſteemed of it; of which he withal ſaith, that it was Suaviſſimus omnium atque candidiſſimus, of all the whiteſt and ſweeteſt. Oh how truly medicinal is this Oxymel, this foreign, this candor and ſweetneſs in this Miniſterial Salt, far hereby exceeding the beſt of all the natural? For Ille carnem ligat, hic conſcientiam; That heals the wounds of the Fleſh, this binds up the bleeding wounds of the Soul.
And therefore here again the Salt hath loſt his ſavour, when the Miniſter in his Diſpenſations is,
1. Pitileſly careleſs: Lets the poor man bleed to death, whilſt with the Prieſt and Levite, he paſseth by on the other ſide, Luke 10. 31, 32. or with the chief Prieſts and Elders, puts off a deadly wounded Judas with a foreign, What is that to us? Look thou to it, Mat. 27. 4. Sure, if we will not, for certain God will look to it one day, and mean while he is Paſtour ſtultus, a fooliſh Shepheard, that heals not the broken, Zech. 11. 15, 16. And it's Sal infatuatus, unſavoury Salt, that takes no more care of binding up broken hearts.
2. Paſſionately froward and furious, when the Spirit is ſowre and all Vineger: Only galling and fretting Sermons, Satyrs and Invectives at all times; but, if offended, Thunder-claps: With thoſe Sons of Thunder, will fetch Fire from Heaven at every affront, Luke 9. 54. our Saviour tells ſuch, that they knew not what ſpirit they were of, ver. 55. Not Elias's, as they pretended, much leſs of the Spirit of the Goſpel, which came down in the form of a gall-leſs Dove, and would have thoſe Miniſters, on whom it ſits, inſtruct with meekneſs, even Gain-ſayers, 2 Tim. 2. 25. The wrath of Man here never working the Righteouſneſs of God, James 1. 20. Ever inflaming the Wound rather than healing it, and ſo ſprinkling on it not Salt, but Poyſon.
3. Eſpecially if he fret and gall ſound Fleſh moſt: As the guiſe of ſome is to inveigh againſt the ſoundeſt Hearts bitterlieſt, Making the hearts of the Righteous ſad, whom God would not have grieved, Ezek. 13. 22. This is Carnificinam, non Medicinam exercere. That which thus frets the whole skin, I muſt again ſay, is not Salt but Poyſon.
3. Salt, that it may thus heal, cleanſeth; being of an abſterſive nature. Mordet quidem ſal, ſed purgat, ſaith Brentius, and ſo keeps from putrefaction; partly by its heat, and drineſs, and acrimony, attenuating and ſpending ſuperfluous Humours, and Spanhemius. foreign.ſo, Pliny ſaith, cures Dropſies; and partly by conſolidating the fleſh, that it lie not open to corrupting Air: Therefore the new-born Infant uſed to be ſalted, Ezek. 16. 4. And Jericho's corrupt Waters, by caſting in of Salt, though miraculouſly, yet ſo as in a natural way (as Valleſius *Sacra Philoſoph. c. 34.ſheweth) were healed, 2 Kings 2. 20, 21.
And ſo it is with our Salt alſo. No ſavoury Miniſtry ever either wounds in the Doctrine of Humiliation, or healeth in the Doctrine of Juſtification and Adoption, but cleanſeth too in the Doctrine of Mortification; wounds and cleanſes with the Threat of the Law; whilſt he tells us, if we live after the fleſh, we ſhall die, Rom. 8. 13. And withal, healeth and purgeth by the ſweet Promiſes of the Goſpel; whilſt he makes this inference, that if we have ſuch Promiſes, of being Sons and Daughters of the Lord Almighty, we ſhould cleanſe our ſelves from all filthineſs, 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting, that thoſe, which muſt ſit on the Throne, ſhould be grovelling on the Dung-hill. Thus it eats out the very Core of the Plague-ſore, the inwardeſt luſt of the heart, the original ſpawn and fomes and firſt taint of Nature, will have the Spirit ſavoury, words ſeaſoned with ſalt, Coll. 4. 6. cuts off the unclean foreskin both of heart and lip. In this ſenſe like ſalt, and that with a bleſſing makes the earth barren, Sale ſapientiae compeſcit in terra humanae carnis luxum ſeculi aut faeditatem vitiorum germinare Bede. Miniſterium ex faetidis ſapidos reddit. Cartw. Ʋt vel ſcelera caveat vel exedat. Zuingl. Though Chryſoſtom ſeems to deny this (in locum) but his meaning is, that their ſprinkling of this ſalt would not do it without Chriſt, for that foreign.whilſt it kills the ſinful weeds of our natures and hearts, as Bede obſerveth: nay herein far above all ſalt, for it only prevents putrefaction, and doth not recover it; fleſh already tainted will take no ſalt. But this Diviner Salt with Gods bleſſing recovers the moſt corrupt of all fleſh; a Manaſſeh, a Mary Magdalene, the bloodieſt Murderer, the horrideſt Blaſphemer, the uncleaneſt Drunkard and Lecher, that hath given himſelf over to all laſciviouſneſſe, to work all uncleanneſs with greedineſs, ſo filthy as you would be ready to ſay, let him be filthy ſtill, and for ever. But yet, as the Proverb uſeth to ſay, in ſuch a deſperate caſe ſale perunctus hic adjuvabitur. Nor doth Lactantius deſpair of that, but that there is enough in this ſalt to make ſuch a lazer ſound. Da mihi iracundum, &c. Give me whom you will, though as mad and furious, as though he were poſſeſſed with a Devil, I'l tame him with a word; though as filthy, as if poſſeſſed with an unclean ſpirit, when Exorciſts ſuperſtitious ſalt will do him no good, I'l with this other ſalt cleanſe him. What admirable cures might this ſalt work, if it did not loſe its ſavour? By this Gregory (who might well be ſirnamed Thaumaturgus) Biſhop of Neo-Caeſarea coming thither finding but ſeventeen Chriſtians, dying left but ſeventeen Infidels. What other ſalt prevents, this cures, and then after prevents the like corruption foreign *Chryſoſt.that in ſuch ſeaſoned fleſh, or ſpirits rather, ſuch worms may never breed that will never die.
And therefore here again the ſalt hath loſt his ſavour, when in matter of Doctrine and Carriage putredinem non impedit, ſed provocat, it doth not hinder, but rather provoke corruption in both.
1. Suffers worms and vermine to breed in Doctrine, and lets it be corrupted; in Manners, and lets it be winked at, hath loſt that acrimony of ſalt, that energy of the Spirit, (as Beza expounds it) which might oppoſe againſt ſuch corruptions. Such the Scripture calls dumb Dogs that cannot bark, Iſa. 56. 10. not ſalt, or ſure ſuch as hath loſt its ſaltneſs, for elſe it would not endure ſuch taint and rottenneſs. Although in nature they ſay ſalt Plut. Symp. l. 1. q. 9.water doth not waſh ſo well as ſweet, yet in a way of grace and a gracious Miniſtry, we ſee where it comes, it is very abſterſive and cleanſing.
2. Eſpecially if they be ſuch as breed vermine in both, whilſt they ſinfully corrupt both; the ſavoury Doctrine of God's Truth with Errors and Hereſies, which they broach or maintain; and the holy Way of God with ungodly practiſes which they countenance and juſtify; there being never ſuch abominable Hereſies and Doctrines of Devils, which they had not Chaplains enow to propugne; nor any ſo deſperate and loathſome practices, which have wanted ſome Clergy-men to defend them; Korah, Rebellion; The Pope, King-killing; his Valentia Idolatry; acutely to diſtinguiſh and to affirm that ſome Idolatries are not abominable, becauſe the Apoſtle gives that Epithet of abominable indeed to them all; and his Cardinal, even Sodomy it ſelf, which at leaſt his Humanity might have bluſhed at, when his Scarlet could not. How often do ſome pipe to their great Maſter's dance, and their ſong is an uniſon to others luſts, that they may glut themſelves therewith with more mirth and ſecurity. But if this be to be cleanſing ſalt, I know not what is to be poyſon.
4. But in the fourth place (and that which I ſaid our Saviour Facit ne cibi in ventriculo corrumpantur prius quàm concoquantur, & ventriculi calorem excitat. Chemn. Cartw. foreign. Plut. Probl. 1. Cibos inſipidos reddit gratos & nutritios. Pa…eus.chiefly intends) Salt hath a ſpecial ſeaſoning quality, whereby as it prevents corruption (it prevents ill ſavour to the ſmell); ſo it makes meats ſo ſeaſoned ſavoury to the taſte, and more wholſom to the whole body, as he expreſſeth it foreign, and therefore by Plutarch called foreign, the Sauce of all our food, and of all the pleaſingeſt, by Humaniſts called even foreign [Col. 4. 6.] quaſi quarta gratiarum; and which therefore the Egyptian Prieſts, that were ſevere in their Asketicks, abſtained from; ſo that for our uſe of it, what light is to colour, that Salt is to ſavour, neither without either delightful. Plut. Sympos. lib. 4. cap. 4. nay not only ſo, but as Jotham in his parable ſaid of Oyl, that by it they honour both God and Man, Judg. 9. 9. And ſo Conditura incenſi appellationem habet à ſale, Exod. 30. 35. (Chemnit.) ſo ſalt by Plato in his Timaeus is called foreign, Deo amicum corpus; ſo pleaſing to God, as that no ſacrifice without ſalt to him was ſavoury, Levit. 2. 13. from whence (the Devil being God's Ape) amongſt the Heathens it grew into cuſtom, that nulla ſacra conficiuntur ſine molâ falſâ, that Salt was alwayes in their Sacrifices alſo, lib. 31. cap. 7.as Pliny witneſſeth.
And the like good office the Miniſters of the Goſpel do or Sicut ſale condiuntur omnia cibaria: ita diſcretione praelatorum debent dirigi & ordinariomnia opera ſubditorum. Lyra. Parum ſalis, &c. mundum inſipidum, Deo que ingratum, &c. Evangelica. Doctrina & vitae Doctrinae conſentaneoe, vigore Deo gratum & jucundum reddere. Brugenſ.ſhould do in their Miniſtrations: for in Ezekiel's Evangelical Temple, I find the Prieſts ſprinkling ſalt on their Sacrifices, Ezek. 43. 24. implying, that we now are as well to ſeaſon our Sacrifices, as they did theirs; as Gregory expreſſeth it, ſi ſal ſumus, condire mentes fidelium debemus. If we be Salt, then, although in our publick Miniſtry or private converſe we come to ſuch a people or company ſo loathſomly vnſavoury and profane, as that God's ſoul abominates, or ſo ſinfully luke-warm, as that he is ready to vomit out of his mouth; yet we ſhould endeavour ſo to beſprinkle them with this bleſſed ſeaſoning, that they may learn to ſavour the things of God, and be themſelves ſavoury and well-pleaſing to God in Chriſt. How much fleſh doth a little ſalt ſeaſon? and how many many ſouls before rotting away in their ſins with Gods bleſſing might an holy ſavoury Miniſtry (if we were indeed godly and withall prudent and diligent) ſo alter and change, that they may be as ſo many meat-offerings and drink-offerings unto God, which he might reliſh and take pleaſure in? ut non ſapiant modò ſed & in deliciis habeantur, whileſt in his Doctrine and Practice he commends to them, yea and works them to Faith, by which they In publick Miniſtry.pleaſe God, Heb. 11. 6. brings them to Jeſus Chriſt, in whom God is well-pleaſed, and with them in him; to obedience, prayer, alms-deeds and works of mercy and the like, which the Scripture holds forth to be ſuch ſacrifices, in which God is well-pleaſed, Rom. 12. 1. Heb. 13. 16.
And withal, whilſt in his private Converſe, Conference and In private Converſe.Carriage, he is ever ſprinkling of this Salt where ever he comes. I bluſh at our negligence in this kind, when I read in Plato's Apology, how Socrates beſtirred himſelf, and what pains he took to work upon the People of Athens: And in Peter Martyr, making mention of his ſeventeen days being at Bucer's Houſe, Me ab illa menſa vel ſanctiorem diſceſſiſſe vel doctiorem. Epiſt. ad.and how ſavoury he was in his Carriage, and what ſeaſoning he found at his Table; from which he profeſſeth, he every time roſe up either more Learned or Godly. Such Salt in Doctrine and Carriage in publick and private Miniſters ſhould be, which may make thoſe they preach to, and converſe with, pleaſing to God, and acceptable to Men; even ſuch as may miniſter Grace to hearers, and beholders, Epheſ. 4. 29. Col. 4. 6. Cajetan adds, and extends this wholſom ſeaſoning of the Miniſter's Word and Doctrine, to Omnia appetibilia terrae; that they are the Salt of the Earth, by their Word ſeaſoning and making all the bleſſings of Ʋt proles, voluptas, divitiae, &c. indigent condimento veſtro ut ſint ſalubria.the Earth, Poſterity, Proſperity, Eſtate, Health and Pleaſure it ſelf, all wholſome and comfortable.
The contrary unſavourineſs, in a former particular I quickly paſſed by, and therefore here now ſtop my Noſe at, and only ſay; that in this kind foreign, the Salt hath loſt its ſaltneſs: It's not it ſelf, when though unſavoury it ſelf, yet it ſeaſons not others: But that foreign, it's become moſt loathſome, and quite contrary to it ſelf; whilſt Miniſters are not only corrupt, but Corrupters, of ſuch an unſavoury ſpirit themſelves, as that they infect the air where they breath; and ſo make the Diſeaſe contagious and Epidemical.
5. Laſtly, Salt by the former healing, cleanſing, ſeaſoning, Salitio ſiquidem utrumque habet officium & ſervandi & condiendi. Cajetan.hath a preſerving quality, ſo that things may be kept as well in ſalteſt Brine, as ſweeteſt Sugar. And this is another reſpect (Plutarch thinks) why Homer called it foreign, Divine, from its long laſting: as alſo why it's made Symbolum amicitiae, which ſhould laſt always, Heb. 13. 1. and why in Scripture-phraſe a Covenant of Salt is put for an everlaſting Covenant, Numb. 18. 19. 2 Chron. 13. 5.
Sure I am ſuch a Covenant of Salt, ſuch an everlaſting Covenant Sic verbum Apoſtolicum, pactum amicitiae perpetuo duraturum. Spanhem.of Grace and Love it was, which Chriſt's Apoſtles then preached, and his Miniſters yet diſpenſe; in which their care and duty is ſo to wound, and heal, and cleanſe, and ſeaſon, as to preſerve their Peoples Souls to immortality; So at firſt to humble them, and then to comfort them, and then ſo to cleanſe them from the corruption of ſin, and to ſeaſon them with the ſweet ſavour of Gods Grace, that they may carry them on in a way of perſeverance to everlaſting Glory; ſo at firſt to eſpouſe them, as that at laſt they may preſent them as a chaſt Virgin unto Chriſt, 2 Cor. 11. 2. Sal ad diuturnitatem, Miniſterium ad immortalitatem: Salt makes things laſt; the Word and Miniſtry of it, our Grace and Peace everlaſting.
That Salt therefore is herein unſavoury, that hath indeed loſt its ſavour, for Life or Doctrine is not himſelf what he was, and ſo neither is the one like to the other: That Ecebolius may well caſt himſelf down at the Threſhold, and ſay, Calcate me inſipidum ſalem, O tread on me as ſo much unſavoury Salt, when proved an Apoſtate. So a Miniſter, not only when he Apoſtatizeth himſelf, but alſo when he preacheth ſuch Doctrine, as either will admit, or doth maintain Apoſtacy. If but Morality, it will admit of it; and if Arminian novelty, it will juſtifie it. Neither of which ſavours of that Pactum ſalis, the everlaſting Covenant of Grace, which keeps the Elect of God foreign, Epheſ. 6. 24. in ſincerity unto Immortality.
Now in all theſe reſpects, we ſhould labour to be as the Salt of the Earth, which was the firſt part of the Text; and take heed of loſing our ſavour in the contrary particulars, which was the ſecond: For elſe, O nos omnium miſerrimos! For how heavy a ſentence is denounced againſt ſuch in the third: Where-with ſhall it be ſalted? Moſt uſeleſs and unprofitable: It's thence-forward good for nothing, moſt rejectaneous and diſpicable, but to be caſt out and troden under foot of Men. Quod omen avertat Deus per Jeſum Chriſtum unicum noſtrum ſalvatorem.
Amen. Amen.