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. Porter, Thomas, d. 1667. 1651 Approx. 62 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A90871 Wing P2998E Thomason E629_14 ESTC R206441 99865603 99865603 117849

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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 eares to hear, let him hear.

Origines interpretatur illud, Ezek. 16.

—Neque ſale ſalita—

Et hoc crimen (inquit) Hieruſalem, 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 ſigne of the blew Bible in Cornhill neer 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 its now preſented. Litera ſcripta manet; 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 lye 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 Mechanick thinks he can ſhape a ſatisfactory Anſwer to the Apoſtles Queſtion, 〈 in non-Latin alphabet 〉 . 2 Cor 2. 16 Who is ſufficient (fit or meet) for theſe things? Yet 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 mens ſins. Keep your ſelves pure. Its too true; the children of your people ſtill are talking againſt you—as God ſaid to the Ezek. 33. 32. Prophet; But let not their fooliſh prating, hinder your faithful practiſing; Rather imitate the Emperour Severus, of whom its reported, that 〈 in non-Latin alphabet 〉 . Melch. Adam de vita Jo. Bugenhagii. p. 316. he was careful of his own carriage, and careleſſe of the peoples calumny concerning himſelf. Auſtin Agrigentinum Siciliae Salem perhibent, cum fuerit admotus igni velut in equa flueſcere: cum vero aquae adjungitur, velut in igne crepitare. Aug. Epitom. per piſcat. Tom. 1. p. 283. mentions a Salt in Sicily, that when its put into the fire, it ſwims as if it were in water; but when its put into the water, it ſounds as if it were in the fire. Retain your ſaltneſſe in all conditions and eſtates. Mark 9. 50. Habete intra vos ſalem, qu inter caetera 〈 in non-Latin alphabet 〉 , coagulat, ſtipat, ac jungit, h. e. 〈 in non-Latin alphabet 〉 pacem colite: Paces enim ſymbolum ſal ae vitae. Himſ. Have Salt in your ſelves, and peace one with another. While the Enemy is ſowing Tares, be you ſprinkling Salt; while others are throwing bones of diſſention, be you faſtning the Bond of brotherly union. If the bundle of Arrowes remaine faſt bound together, it is not eaſie to break them; if the bond be looſe or broken, its no hard matter to break them one after another. I am therefore bold to conjure you in the words of the Apoſtle. 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 joyned together in the ſame minde and in the ſame judgment. What an honour and happineſſe will it be to ſay with Myconius Concurrimus, certavimus, pug navimus, VICIMVS & VIXIMVS ſemper conjunctiſſimè, ut admiratione afficerentur plurimi ſuper illa rara fratrum 〈 in non-Latin alphabet 〉 , & conjunctione. Melch. Adam de vita Frid. Myconii p. 177. We have run and wraſtled—conquered and converſed together alwayes unanimouſly, even to the admiration (I will not ſay the envie) of others. But if in theſe diſtracted and divided times there cannot (or will not) be oneneſſe of mind, yet let there oneneſſe of heart. Oh! let not difference in judgment 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 freind 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, Iſa. 52. 14. ſpeaking of Chriſt, tels us, That his Viſage was ſo marred more then any mans, and his forme more then the ſonnes of men; yet the Prophet David Pſal. 45. 2. tels us, that, He was fairer then the children of men. Never was there more dung thrown upon the face of Chriſts Miniſters then at this day, and yet the Function is not in it ſelf any whit the leſſe venerable, though to ſome it be more then 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 Grotius. rather imitates David, who begins his Pſalmes 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, [Happineſſe] from verſ. 3. to 13. and then preſcribes the way, [Holineſſe] 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 holineſſe no man ſhall ſee the Lord. The men of the world are much miſtaken, who (if you beleeve them) would be happy, but ſcorn to be holy; But what is holineſſe, but happineſſe inchoate? and what is happineſſe, but holineſſe 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 loath no place more; As a Beggar would diſlike no place more then 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 incourage 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 darkneſſe 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 its a good, or (as e 〈 in non-Latin alphabet 〉 . 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 termes, as well as figurative, but theſe are more powerful and prevalent. Away then with that unſavoury Paradox; That Figurative expreſſions become not Chriſts 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? Its certain of the Apoſtles; but whether of the Apoſtles as Miniſters, or as Diſciples, is the queſtion? 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 〈 in non-Latin alphabet 〉 . Beatitudes are common to all the Diſciples of Ieſus Chriſt. 2. The Expreſſion in the two uſes immediately preceding, concern all Chriſtians who ſuffer for the truth. 3. Its 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 〈 in non-Latin alphabet 〉 . 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 ƲNTO 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 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 Ad ipſos PRAECIPUE loquitur. Chrys. in loc. Hom. 10. Chryſoſtome; 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 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] 〈 in non-Latin alphabet 〉 . 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 vertue, 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 Priviledge peculiar to the Apoſtles, and a diſtinction between the Miniſtry of the Prophets and of the Apoſtles, q. d 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 Dioceſſe or Province; But as the words are reſtrained to Chriſts Miniſters, ſo they hold out that they are to ſeaſon the minds of them, who ſavour earthly things, (as Bed. 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 ought 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 then their Perſons. Calvin Intelligit Chriſtus eorum eſſe Munus ſalire terrum. Calv. in toc. ſaith, It is their office to Salt the Earth. Gualt. ſaith, —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 buſineſſe ſo to do, where (in the Text) Pareus 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. Inreſpect of Purity of Doctrine, diſpenſing aright both Law and Goſpel; (as there is occaſion) to the people, i. e. (as Theophilact) notes 〈 in non-Latin alphabet 〉 . 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 chiefly.—

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? Lev. 2. 13.—Salt of the Covenant; but to remind us of the Covenant which we have made, Piſcat. and wherein we have ingaged our ſelves 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 ſhew thy ſelf a pattern of goodworks, in doctrine, uncorruptnes, elſe as a great Divine Qui benè docet & malè vivit, is ſiniſtrâ plus deſtiuit quam extruit dextrâ. M. Adam. de vita Conrad. Summer hord. p. 12. ſaid in the dawning of Reformation; He that preacheth well and liveth ill, ruines more with his left hand, then 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 bite their lips, and gnaw their tongues for pain. The Spirit in the Goſpel-Miniſtry of the Apoſtles, convinced the world of ſin, of righteouſneſſe, and of judgment, John 16. 8.

2. Becauſe of the purging quality, Salt (we know) ſcoureth and cleanſeth; Leeches are ſcowred with Salt, before the Phyſician applies them to his Patient, to take away the rank humour. Glaſſes are rub'd and ſcowred with Salt too. So Chriſt clenſeth his Church—by the Word, Eph. 5. 26. The Diſciples themſelves were clean by the Word, which Chriſt ſpake to them, Iohn 15. 3. How may a young man cleanſe his way, but by the word? Pſ. 119. 9.

3. Becauſe of the preſerving quality; Salis praecipua vis eſt adverſus putredinem. Grotius. The chiefeſt vertue of Salt, is againſt Putrefaction. Hence that of Varro, 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, leaſt 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, its a Covenant of Salt, and not a Covenant of Sand. Godly and learned 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 adde, 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, Maldonate. they ſhew 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 perſwade the plucking out of an offending eye, becauſe every one is to be ſalted Iſa 34. 6. Jer. 12. 3. & 46. 10. & 51. 40. Eze. 24 9, 10. &. 39 17. with the fire of Gods wrath, or of Gods grace. The phraſe to ſalt with fire, is no more improper then to baptize 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 palat, 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, Sale ineſt ſapor & acor. Sapore cibos inſipidos reddit gratos & nutritios. Acore carnes à corruptione & putredine conſervat. Par. in loc. 2 Kings 2. 21. though I confeſſe 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, &c.—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 chear?

Ʋſe 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 Chriſts ſpirit, e Ratio non ſinit naturalis, ut quicquam inſulſum comedi poſſit. Hier. in Iob 6. 6. Iob 6. 6. Can that which is unſavoury be eaten 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 egge? 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 Adams ſinne, Pſal. 14. 3.—They are altogether become filthy, (or ſtinking, 〈 in non-Latin alphabet 〉 Faetere putreſc re, tantùm in Niph. invenitur, Iob 15. Pſ. 14. Pagnine as it is in the Original.) which word (as Piſcator notes) is uſed but once more in the Scripture, viz. Iob 15. 16. How much more abominable and filthy is man,— 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. Its obſerved to my hand, that it holds forth, that mans nature, unleſſe it be ſalted with the Miniſtry of the Word, is more filthy in Gods 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 mans natural condition, as well as Ieruſalems is ſaid to be not ſalted at all, Ezek. 16. 4.—i. e. in a ſad periſhing condition. Solent infan tium tenera corpora, dum adhuc uteri calorem retinent, ſale contingi, ut ſiccentur & ſtringantur. Hier. loc. It was a cuſtome 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 Ʋſe 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? Its a good caution of Chemnitius, 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 ones have need of this Salt, leſt putrefaction expoſe them to Perdition. A juſt judgement of God who ſets a viſible ſcarre 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 wildernes 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 Ʋnity 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 Mr P. Brother, on the like occaſion; You muſt have a Farryer for your Horſe, &c. 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.—Its truly alledged by Pareus, Tam neceſſaria eſt veroi Praedicatio ad ſalutem noſtrā 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 then the Sun and Salt. I have read of one Conſideration of the Doct ine 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 ſhooe for his horſe, or a nayle for his horſe-ſhooe could be made without fire? So ſome diſtreſſed condition may bring a conviction on theſe mens ſpirits, concerning ſome neceſſity of the Words-Miniſtry; of which we may ſay as he of Friendſhip, Fire and Water (to which adde Salt) are not more uſeful; my Text holds forth the neceſſity 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; therfore in ſcorn call them Pariſh-Prieſts, pariſh-Miniſters, &c. I know the word Parochi is no Scripture-name, (neither are the Miniſters of the Goſpel termed Prieſts in the N. T. Nomen Sacerdotis Evangelium NVLLI praeterquā 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 beleeve Polyd. Virgil, 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 publike Ambaſſadors. —Et Parochi quae debent ligna ſalem que 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, its not without cauſe that we call them pariſh-Miniſters. But let that name go, who doats on it? yet it hints the neceſſity of their calling, and excellency of their Perſons. Homer cals Salt 〈 in non-Latin alphabet 〉 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 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 its 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 Chryſostome 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, 〈 in non-Latin alphabet 〉 , 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. 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 Symbole and Badge of Peace and Union, Numb. 18. 19.—A Covenant of Salt. Miniſters ſerve to unite ſcattered and divided affections.

4. That, Art, Schollerſhip, 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 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 〈 in non-Latin alphabet 〉 Exod 30. 35. Salitum ex ſimplice vacis Etymo. Jun SALTED, which ſhows not only Miniſters excellency and peaceableneſſe (as before) but Art alſo; yet (alas!) what crying out againſt Univerſities, Learning, Arts and Tongues? It was a curſed piece of Policy in Iulian (that Apoſtate) by Edict to forbid the Chriſtians the publike ſchools and ſtudy of the Arts and Tongues; juſting away (as my Author ſaith) Speeds Hiſt. of great Brittaine. 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 rayle 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. Its ſtrange to me that your children muſt ſerve an Apprentiſhip 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 leſſe, 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 falſhood do lye, ſaying, I will prophecy to thee of wine and of ſtrong drink, he ſhall even be the Prophet of this People. Speeds Hiſt. ibid. l. 9. c. 4. p. 462. n. 43. Our Henry the firſt, (who for his learning was ſirnamed Beauclerk) was wont to ſay, An unlearned Prince is a crowned Aſſe, what then are the late ſwarm of unlearned Preachers?

3. It teacheth, 1. Miniſters their dutie, which lies in Ʋſe 3. three things.

1. Perform Sal profacientibus officium Salis. Par. the office of Salt, ſhew forth the vigour and vertue, 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, &c. 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 ſinne and death. Some are impotent and cannot, like thoſe Iſa. 29. 11. and 56. 10 (Gods 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 Lots wife, of being turned into a pillar of Salt, Gen. 19. 26. Some of the Hebrew Writers ſay, the reaſon was, becauſe ſhe denyed to give Salt to her Gueſts at a feaſt the day before; Pareus juſtly cenſures this for a Jewiſh fable, an idle d eam; But its neither uncharitable nor groundleſſe to aſſert, that many are become pillars and monuments of Gods 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 Ut nobis quoddam praeſtaret condimentum quo ſapiamus aliquid, unde illud caveatur exemplum. Aug. de Civ. Dei l. 16. c. 3. of Lots 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 Lots 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 your ſelves,—in your hearts, as well as in your heads and hands, in your perſons as well as in your papers. If you your ſelves be not ſeaſoned kindly with Salt, how can you ſeaſon others, except like Lots wife as before? If your ſpirits be unſavoury, how ſhall the ſpirits of others becom ſavoury? Ier. 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 vaine and fooliſh (or Cambd. Rem. p. 248. unſavoury) things for thee 〈 in non-Latin alphabet 〉 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 Powdring 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 Chriſtians ſpeeches in private, muſt be ſuch, what then muſt 〈 in non-Latin alphabet 〉 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 ſtudyed 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 meer ſound of words, which tickle the eare, but do not touch the heart. Some ſtomackes cannot but nauſeate good meate, when it is not well dreſſed or diſhed, what unſavoury expreſſions, nay paradoxes, drop from ſome mens mouths, for want of this ſalt? Seaſon therfore 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, &c. Rom. 13. 7. ſo you muſt reach out terrour to whom terrour is due—Be not affraid of that bugge, in being accounted a Leagall Preacher, let the law be ſeaſonably preſſed, as well as the Goſpel preached. Salt implyes both. Herein it is good to imitate Sal optimum & utiliſſimum eſt ciborum condimentum, ſi MODERATE adhibeatur. Eflius in Col. 4. 6. Simon Deane of Lincolne, 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 Eeles, for that he made them ſtirre with his ſharp and ſalt ſpeeches. The powerfull ſprinkling of this ſalt, will ſtartle Conſcience, and make a ſinner ſtirre, and looke 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. Broken-hearted 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, 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. Its a good caution of bleſſed Calvin, Videant Salitores ne mundum in ſuâ fatuitate foveant multo etiam magis nè pravo eum & vitioſo ſapore. inficiant. Calv. loc. Let theſe Salters takeheed ſaith he) leſt they cheriſh the world in its unſavourineſſe, much more leſt they corrupt and taint it with ſome naughty and vitious 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 preſſe 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 myrrhe that naturally flows, and is not violently extorted.

For that end conſider,

1. The Vitiouſneſſe of ſuch a Miniſter, whoſe practice is not anſwerable to his preaching. The diſeaſe is incureable, and the man incorrigible. If the Salt hath loſt its ſavour (the word is, be infatuated, 〈 in non-Latin alphabet 〉 . 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 Saltnes, 〈 in non-Latin alphabet 〉 Mar. 9. 50. or be without Salt) wherwith ſhall it be ſalted?—If ſome other things have loſt their ſavour or ſaltnes, they may be amended, but if the Salt hath loſt its ſaltneſſe, that loſſe 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 Chryſoſtome doth ſadly propound a queſtion, who ever ſaw a bad Miniſter a repenting man? Not that its ſimply impoſſible, Maldonate. but becauſe it rarely fals out ſo. Sad and late experience ſhews, 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 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 unprofitableneſſe.—Its good for nothing, or (Luke 14. 35.) Its 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. Maldonate. Clipt ſilver and waſh't gold are not good for the Merchant and Tradeſman to traffique withal, yet may ſerve the Goldſmith to throw into the Furnace; but a ſcandalous Miniſter is like Salt, and like Ieremiahs Girdle, c. 13. 7, 10. good for nothing. A Ragge, if it be not fit to wear, is fit for the dunghil, but unſavoury Salt is hurtful to very dunghils,—Sterquiliniis quoque ſterilitatem inducit, (as Calvin ſpeaks,) It makes a very dunghil barren. Torn fleſh might not be mans meat, but dogs meat, Exod. 22. 31.—Cast it to the dogs, but tainted fleſh is good for neither. A Vine, if it be not for fruit, its 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 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 paſſe by, tread on it as a thing of no account: ſo ſaid he, Calcate me tanquam Salem inſipidum, tread on me as unſavoury Salt, its 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 ſpue thee out of my mouth,—Its a true maxime in Philoſophy, 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; Vbi ſub limior Praerogativa, ibi major culpa. Salv. de Gub. dei l. 4 p. 128. The greatneſſe of the Priviledge, addes to the greatneſſe of the fault. The Papiſts do ſo prodigally and prodigiouſly abuſe Salt, that as (P. Martyr P. Martyr loc. com. 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) weare now become unſavoury Salt, therfore we are caſt out and troden under foot. And is it not as true of ſome Proteſtant Miniſters?

2. Be not troubled at the envy, hatred, malice and reproch of the world. Chryſoſt. notes, that it is not to be wondred 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 bite, which is unwelcome to the fleſh; when therfore you are beſpattered with reproaches, and purſued with perſecutions, its an evident teſtimony that your Salt retains its acrimony and vertue. 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-peece. 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 fire-ſide, when the moyſt or dank weather of peace may melt it, Vos eſtis Sal terrae, quid igitur terrae-motum ad verſum, vos curabitis Par. in loc. Ye are the Salt of the Earth, what need yee quake at an Earthquake?

3. Comfort your hearts in the conſcionable diſcharge of your duty, (theſe words are not only a warning-peece, 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 labor ſhall not be in vain in the Lord; Nay, I will work ſo, as by your Miniſtry, the putrid humor 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 dulnes this way, Grande opus eſt inſaliri, qui ſale conditur, g atiâ plenus eſt. Nam & 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, Nihil melius eſt quàm condimentum admittere, quo ſolo, noſtra inſul fit as corrigitur. Calv. then to admit of that ſeaſoning, wherby your unſavourines may be amended? Oh that you were of Baldaſſars mind, writing to Oecolampadius; Veniat, veniat verbū Domini, &c. 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 ſouldier 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 mariſhes ſhall not be healed, they ſhal be given to SALT. For the ſin of barrenneſs, God will ſmite you with the curſe of barrenneſs; ſo Salt ſomtimes 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 Gods 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 ſhal 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 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 ſweetneſſe, &c. For want of this, many ſtink above ground, like carrion in a ditch, or like Moab, Jer 48. 11.—his taſt remained in him, and his ſent is not changed. Its a great ſin and ſhame, there ſhould be any tainted peece of fleſh under a powerful and faithful Miniſtry. In Baptiſme, Salem volunt conſecratum in os a i, ut—conditus, iniquitatis foetore careat. i. e. carere ſignificetur. &c. Chamier. de Baptiſ. l. 5. c. 16 n. 11. the Papiſts will have Salt put into the mouth of the party baptized, to ſignifie 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 &c. as much as in you lieth. Salt anciently was a ſign of an inferiours duty, wherby he was bound to a ſuperiour; whence comes the word 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 honor, 1 Tim. 5. 17. ſc. Videtur duplicem honorem dicere & alimenta, quae & ipſa illis cum honore dantur ut Regibus tributa. Grot. in 1 Tim. 5. 17. honor 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 Tythes: In the Prelaticall times, I can ſay (and that truly) I could never be moulded into that opinion, that Tythes now under the Goſpel are Jure Divino; yet I cannot but relate a remarkable paſſage, 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 Tythes from the Miniſtry, was firſt invented by that curſed Apoſtate Julian, who (as Mr. Stock, 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 then all the perſecuting Emperours before him. Becauſe they took away Presbyters, (and the Martyrs blood was the ſeed of the Church) but he took away Presbyterian, the Miniſtry it ſelf, in withdrawing the maintenance from the Church, and ſo overthrew the worſhip of God. Let me be bold to adde hereunto an expreſſion of a good old Non-conformiſt, (on Prov. 20. 25. Its a ſnare to the man who devoureth that which is holy) I mean learned and religious M. Cartw. 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 SVRLATIO, aut etiam diminutio ſacrilegii cri i e damnatur. T. C. loc. who ſaith; That is holy, wch is ſet a part either by the cōmand & inſtitution of God, or voluntary donation of mē for holy uſes, as the miniſtry of the word, &c. Now, though Firſt-fruits and Tythes are not neceſſary under the Goſpel, yet whatſoever is eſtabliſhed by Law, or conferred by mens bounty to ſuch uſes, all that is to be accounted holy; and therfore the taking away or diminiſhing of theſe things is no better then Sacriledge, 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 Medes works in 4o. 1. Vol. p. 329. &c. may be beleeved, who ſhews 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 then probable, its ſo taken ver. 2 . This I do, for the Goſpels ſake, that I might be partaker thereof with you. What 〈 in non-Latin alphabet 〉 , Goſpel ſhould it be, that Paul here aimed to be partaker of but ſome 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 immediatly 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 Ʋſe.

4. Mourn for the loſſe of Chriſts Miniſters. The taking away of Tythes, is nothing to the taking away of Truths, or Truth-preaching Miniſters, whether by death or otherwiſe. A godly Mr. W. Preacher at Prees-Exerciſe told us, that when the Salt fals toward one at table, its counted ominous. That is but a toy ſaid he, and a peece of ſuperſtition; but if this Salt fall from you, that is truly grievous and rightly ominous, it bodes no good, but evill; Nay, I tell you its one of the greateſt evils, Mic. 2. 6.—They ſhall not propheſie 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, &c. So that we may ſay with the Prophet in another caſe, 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 〈 in non-Latin alphabet 〉 . 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 egge, unſavory, 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 &c. 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. Its not the Apothecaries drug, but Gods bleſſing on and with it, that makes it work kindly. How oft doth Paul (a man of a high pitch of holines, 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 cōmunion with God, then (ſaid he) remember me. Ile 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 Gariſons, how unwholſome did Beef prove to ſome fo 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 Symbolum amicitiae fuit Commutatio Salis. Chem. & Diod. was a token of freindſhip, and it went for a common proverb, familiar freinds 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 pitcht 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 relliſh well, which that you may do, let us pray—

FINIS.