[SERM. in these two Expreffions, Ye are the Salt of the Earth, and Ye are the Light of the World, but what both by Scripture and Reafon is very applicable to all Chriftians. And for this I offer the following Confiderations:

1. It will be easily granted, that they are the fame Perfons to whom these two Expreffions are addreffed, Ye are the Salt of the Earth, and re are the Light of the World; and therefore if we can prove that any one of them is to be underflood of Chriftians in general, we are to fuppofe the fame of the other alfo. I fhall therefore first prove it, as to their being Lights of the World; for the Proof of that being more plain, will make way for the other which is more obfcure. I fhall not infift on thofe many Paffages in which the Heathen State is compared to Darkness, and Chriftianity to Light, because thefe, perhaps, may be thought to relate only to the Illumination of our own Minds, and not to come up to this higher Expreffion of being the Light of the World. But there is one Text, Phil. ii. 15. which doth fully reach it, and is meant altogether of private Chriftians. Do all Things, fays the Apostle, writing to the Philippians, without Murmurings and Difputings; that ye may be blameless and harmless, the Sons of God, without Rebuke, in the midst of a crooked and perverfe Nation, among whom ye fhine as Lights in the World. Solomon had before made the fame Comparison of the Examples of good Men, Prov. iv. 18. where he fays, The Path of the Fuft is as the Shining Light, which shines more and more unto the perfect Day; and that our Saviour meant it here of all Chriftians, I am further induced to believe, from the Confequence he

draws

draws from this Character, which is only that they should, by the bright Examples of their Life and Converfation, fhew the rest of the World what manner of Perfons they ought to be. A City Jet on an Hill cannot be hid; neither do Men light a Candle, and put it under a Bufhel: But on a Candleftick, and it giveth Light to all that are in the Houfe. And what fort of Light he means, is plain, from the Words immediately following; that it is the Light of good Example, Let your Light fo fhine before Men, that they may fee your good Works, and glorify your Father which is in Heaven: A Duty certainly incumbent on all Chriftians.

2. To come next to the other more obfcure Similitude of the Salt of the Earth. Whether we confider the Ufe of this Expreflion in other Paffages of the New Teftament, or the Signification and Importance of the natural Ufe of Salt, which is to feafon or make a Thing favoury, and likewife to preserve it from Corruption, (which are the only Ways I can think of to find out the true Meaning of it;) we fhall find nothing in it, but what is very applicable to Chriftians in general. To begin with the Scripture, Mark ix. at the two laft Verses; For every one shall be falted with Fire, and every Sacrifice fhall be falted with Salt. Salt is good: But if the Salt have loft his Saltness, wherewith will you feafon it? Have Salt in your felves, and have Peace one with another. All which Paffage, I confefs, is very difficult; but fo much may be obferved from it for our Purpose, First, That there is nothing there, or in the Context, faid of the apoftolical or pastoral Office, but the Duty of Self-denial, which went before,

is a common Duty of all Chriftians. Then the Word EVERY ONE imports Univerfality, and the Duty of Peace one with another, with which it is joined, is a common Duty. There is another Text where Salt is used to fignify Wisdom, Col. iv. 6. Let your Speech be alway with Grace, feafoned with Salt, that ye may know how to anfwer every Man. And it is plain that that Advice, in which it is there ufed, is directed to the Coloffians, who were private Chriftians; not to Pastors and Teachers only.

If from the Texts of Scripture, in which it is used, we pass to the Thing fignified by this Comparifon of Salt, we shall find the Expreffion doth very well fuit private Chriftians; for by it one or both of thefe Things is meant, either that they were to bring in a Savourinefs or good Relish into the infipid Lives and Converfations of Men; or that they were to be the Inftruments of preferving Men from Corruption. Now both thefe, tho' eminently the Office of Paftors, belong to the Duty of private Chriftians; for as to the first Ufe of Salt, which is to make Things favoury, this is no more than that our Converfation fhould be fitted to make Men wife and good, and to take them off from that vain, ufelefs, unprofitable, unedifying, and infipid Way in which they then walked. The recovering the World from their Errors and Follies, and the tincturing the Minds of Men with better Notions and Principles, is this Seafoning; as the contrary to it, the corrupting Men with bad Notions and Principles, is called the Leavening or Souring of them. Now that the Seafoning of the World, in this Senfe, is a Duty incumbent upon all Chriftians, may appear

from

Let us

from the many Exhortations to inftruct, exhort, and admonish one another; Exhort one another daily, while it is called to Day, left any of you be hardened through the Deceitfulness of Sin, Heb. iii. 13. Comfort yourselves together, and edify one another, even as alfo ye do, I Theff. v. 11. confider one another, to provoke unto Love, and to good Works, Heb. x. 24. Then as to the being inftrumental to preserve the World from Corruption, tho' it is eminently the Work of Pastors, it is mightily commended in all Chriftians, Jam. v. 19. Brethren, if any of you do err from the Truth, and one convert him; let him know, that he who converteth the Sinner from the Error of his Wo ay, Shall fave a Soul from Death, and fhall hide a Multitude of Sins. So that there is no manner of Occafion to limit thefe Expreffions, Ye are the Salt of the Earth, and Ye are the Light of the World, to Apoftles or Paftors. And therefore the Ye I take to be the fame common Difciples, or private Chriftians, to whom all the reft of the Sermon is addreffed.

This Point being fixed, let us next enquire how Chriftians are the Salt of the Earth. These Characters which our Saviour gives his Difciples in this Place, are to be understood by way of Commendation, but fuch Commendation as conveys a very important Admonition and Inftruction; and fuch Commendations are usual in all Authors, and likewife in our ordinary Discourse. The chief Defign of them here feems to be, to ftir up Chriftians, not to content themfelves to live like other Men, but that they endeavour to be eminent and exemplary themselves in all Virtue, and eminently active in recovering the World

out

[SERM. out of that State of Darkness and Corruption in which they were involved. So much for these Characters in general.

But now to come to this first, Ye are the Salt of the Earth; there is fomething of a Nobleness and Greatnefs of Character our Saviour would here imprefs upon his Difciples, and likewise fomething of Duty he would teach them: I fhall endeavour briefly to find out both, without putting any Conftraint upon the Words, or detorting them to any Similitude or Refemblance, more than I judge is intended by them.

To begin with the Greatnefs or Nobleness of Character our Saviour would have his Difciples to entertain of themfelves, by this Expreffion, Ye are the Salt of the Earth: He feems to me to compare Chriftians with the reft of the World amongst whom they live, and to prefer them far before others. As the Salt or Spirit which Chymifts extract out of Herbs and Flowers, is much ftronger, and hath much more of Virtue and Efficacy in it, than the Herb or Flower itfelf, and especially much more than the infipid dead Matter, the Caput mortuum, as the Chymifts call it, which is left behind after the Salt or Spirit is extracted; fo Chriftians are not to look upon themselves as common Men of the World, but as the Spirit and Salt of the World, which gives it Life and Relish.

And, anfwerable to this Character, there is a fuitable Duty enjoined, viz. 1. That Chriftians should be very favoury themselves; and, 2. That they should, by their Admonitions, and Example, endeavour to make others fo too, and to preserve them from Corruption.

1. Chriftians