that he is indeed a faithful servant of his Lord. St. Paul, speaking of sufferings for Christ's sake, represents them as a special gift of God, an honour bestowed upon us for Christ's sake" and in this light all the Apostles regarded them: for when they had been imprisoned and scourged for their fidelity to their Divine Master, they went out of the presence of the Council, "rejoicing that they were counted worthy to suffer shame for Christ's sake." Thus, Christian, shouldst thou do: thou shouldst " glory in the cross of ChristP;" thou shouldst "take pleasure in persecutions for Christ's sake; and instead of being ashamed of the indignities which thou sufferest, thou shouldst glorify God on account of them'.]

2. As a means of good

[Even at present the believer feels that his trials are subservient to his best interests; that his tribulations tend to increase his "patience, experience, and hope;" and bring him a hundredfold of blessings into his soul". And when he looks forward to the eternal world, and considers how rich " a recompence he shall there receive for every sacrifice which he has here made for God, he "accounts himself happy" in being called to bear the cross. He knows that "the trial of his faith will be found to praise and honour and glory at the appearing of Jesus Christ";" and that "his afflictions, which are but light and momentary, will work for him a far more exceeding and eternal weight of glory." He expects assuredly "the kingdom of heaven," because God has promised it to himb: yea, he expects more: he expects that his reward shall be great in heaven," and increased in proportion to his sufferings: he expects it also as a just retribution: but still he does not expect it as merited by those sufferings: he makes the atoning blood of Christ the only foundation of his hope: and it is for Christ's merits, and not his own, that he is thus exalted. This distinction is accurately marked by the Apostle John; who, seeing in a vision all the martyred saints who "had come out of much tribulation," tells us, that "they had washed their robes," not in their own tears or blood, but " in the blood of the Lamb; and that therefore they were before the throne of God"." Bear this in mind, my brethren, and do not hesitate to expect all that God has promised.]

[Our blessed Lord, in reference to those who are persecuted for righteousness' sake, says, "Blessed are ye;" and he calls upon them to "rejoice, and be exceeding glad." To the same effect also his Apostles speak; congratulating every persecuted saint, and encouraging him to "glory in all his tribulations." Doubtless, "afflictions are not joyous in themselves, but grievous:" but, when regarded in the preceding views, they become real sources and grounds of joy. St. Paul was certainly a very competent judge: and he, after a careful computation founded on actual experience, says, "I reckon that the sufferings of this present world are not worthy to be compared with the glory that shall be revealed in us!." However painful therefore they may be, if only they conduce to our everlasting felicity, they must, and will, to every believing soul, be an occasion of joy. He will "take joyfully the spoiling of his goods;" and, if his blood be poured out as a drink-offering upon the sacrifice and service of the Church's faith, he will congratulate himself on it as a happy event, for which he has reason to bless and glorify his God.]

Let me however SUBJOIN a word of caution—

[Take care that your cross is indeed the cross of Christ. If it be brought upon you by your own fault or imprudence, it is your own cross, and not the cross of Christ. See that you do not, from a pretended zeal for God, neglect or violate your duties to man. If you suffer, take care that it is for welldoing, and not for evil doing1.]

Let me ADD also a word of encouragement

[God does not "send you on a warfare at your own charges." He bids you to "commit your soul to him in welldoing," with an assured hope that he will keep it. Your merciful Saviour, who has trod the way before you, will sympathize with you under your trials', and overrule them all for good", and in due time put you safely, and for ever, beyond the reach of all".]

e Jam. i. 2, 12. 1 Pet. iii. 14. and iv. 12—16. f Rom. viii. 18.

8 Heb. x. 34.

h Phil. ii. 17.

i 1 Pet. iii. 17. m Rom. viii. 28.

k 1 Pet. iv. 19.

1 Heb. iv. 15.

n Rev. vii. 16, 17.

MCCXCV.

CHRISTIANS THE SALT OF THE EARTH.

Matt. v. 13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

LITTLE do the world think how much they are indebted to those very saints whom they "revile and persecute for righteousness' sake." The extirpation of them (which is so much desired by many) would leave the world an entire mass of corruption, without any thing to heal its disorders, or to stop its progress towards utter destruction. Were they removed out of it, the rest would soon become as Sodom and Gomorrha". The representation given of them in the text fully justifies this idea. They are called "the salt of the earth." This, of course, must be understood of those only who have the spirit of religion in them: for all others, whatever they may possess, are as vile and worthless as the real Christians are good and excellent.

The words before us will lead us to consider,

I. The worth and excellence of truly spiritual Christians

The use of salt, as intimated in this expression of our Lord, is to keep other things from putrefaction and corruption.

This is the office that has been executed by all the saints of old

[View them from the beginning; and they will all be found active in their generation, and zealous in benefiting the world around them. Noah preached to the antediluvians an hundred and twenty years, indefatigably exerting himself to bring them to repentance. Lot, in Sodom, " vexed his righteous soul from day to day with their unlawful deeds," and strove to turn the people from their horrible abominations. All the prophets in successive ages laboured in the same blessed work, using all their efforts to lead their hearers to the knowledge of the only true God, and to an obedience to his holy laws. How the Apostles acted in relation to this, it is needless to observe. They lived for no other end, but to make known the way of life, and to "turn men from darkness unto light, and from the power of Satan unto God."

All, indeed, were not favoured with the same success. Those who preceded the Saviour, rather sowed the seed, than reaped the harvest: but his disciples, through the influence of the Spirit of God upon their labours, were instrumental to the

conversion of thousands and of millions; all of whom in their respective spheres endeavoured to disseminate the same principles, and to spread "the savour of the knowledge of Christ" wherever they went. Take only one man, the Apostle Paul; and who shall say how much corruption he was the means of preventing in the world? --]

This is the office which every Christian, according to his ability, still executes

[Ministers labour for this end in the word and doctrine

and private individuals feel themselves bound to co-operate with them, yea, I may say, to be "fellow-workers also with God." No one who has received the grace of God in truth, will "live any longer unto himself:" he will seek to glorify his God, and to do good to those around him. Has he any relations, a father, a mother, a wife, a child, going on in ignorance and sin? he will endeavour by all possible means to rectify their dispositions, and to guide their feet into the way of peace. He will not say with himself, I am but as a grain of salt, and therefore can do no good: he will thankfully employ his influence, how small soever it may be, for the benefit of those to whom it will extend. Even the poorest have access to some poor neighbour like themselves: and the resolution of the weakest will be like that of the Church of old, "Draw me, and we will run after thee;" that is, 'Draw me, and I will not come alone, but will bring all I can along with me.'

And shall this be thought a small matter? No, surely for if a Christian be instrumental, even in the course of his whole life, to convert one single person from the error of his ways, he has effected a good, which exceeds in value the whole material world: for he has "saved a soul from death, and covered a multitude of sinsd."]

Thus is the truly spiritual Christian, a man of great worth and excellence: but all who profess religion are not of this stamp: the text itself declares that there are some of a very different character; and that nothing can exceed,

II. The worthlessness of those who have not the savour of religion in their souls

Salt that has lost its savour is here said to be "good for nothing; but is trodden under foot of men." This shews the desperate state of those who are not truly alive to God. Their prospects are indeed gloomy in

relation to,

VOL. XI.

c Cant. i. 4.

G

d Jam. v. 19, 20.

1. Their personal recovery

[Salt that has lost its savour, cannot by any means be restored to its former pungency. And thus it is with those who, after some experience of the power of godliness, have made shipwreck of their faith and of a good conscience. Doubtless, "with God all things are possible;" and therefore He can restore the most determined apostate: but there is very little reason to hope that he ever will; since he has told us, that such an one shall be given over to final impenitence

The state of one who has merely declined in religion is certainly not so desperate; but still it is truly deplorable. If a man had never known any thing of religion, it might be hoped that the truths of the Gospel would influence his mind; but if he be already acquainted with those truths, and they be not able to preserve him, how can it be hoped that they shall have efficacy to restore him? Whilst "the heart is yet tender," the Gospel is mighty in operation; because God accompanies it with his power from on high: but when "the heart is hardened through the deceitfulness of sin," and the Spirit of God has withdrawn his agency, there is great reason to fear that the man "will draw back unto perdition." How solemn are the admonitions given on this subject to the Church at Ephesus', and to that at Sardiss! Let every one then who has declined in religious exercises and enjoyments, even though his declensions be ever so secret, tremble, lest that threatening be fulfilled in him, "The backslider in heart shall be filled with his own waysh."]

2. Their ministerial usefulness

["All who have received the gift, are bound to minister the same to others, as good stewards of the manifold grace of God." But the man that has lost the savour of religion in his own soul, is ill qualified for this: he has not inclination to do it, he has not courage, he has not ability. When religion flourished in his soul, he could converse upon it with pleasure: "Out of the abundance of his heart his mouth would freely speak." But now he can converse on any other subject rather than that: he finds no satisfaction in maintaining fellowship even with the saints: it is not to be wondered at therefore that he has no disposition to instruct the ignorant, and reform the wicked. Indeed, he is afraid lest that proverb should be retorted upon him, "Physician, heal thyself:" and his own conscience will remonstrate with him in the energetic language of the Apostle, "Thou that teachest another, teachest thou

• Heb. vi. 4—6. and x. 26, 27. 2 Pet. ii. 20—22.

Rev. ii. 4, 5.
1 Pet. iv. 10.

Rev. iii. 1—3.

h Prov. xiv. 14.