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But," says our Lord, if the salt have lost his savour, wherewith shall it be seasoned." If such a thing were to happen, say some, as that salt should lose its virtue, and become insipid, how could it be rendered good again? Now, it is true, that no real Christian will ever entirely lose grace: all of them, indeed, would, if they were not preserved by a higher power than their own; but, they are "kept by the power of God, through faith unto salvation." With regard to those persons who are spoken of in Scripture as entirely falling away after a great profession, we have intimation that there was something radically defec tive in them at first: they "had no root in themselves;" "they went out from us, but they were not of us." It frequently happens, however, that persons who profess, and are believed by their fellow-creatures, to be favourable to religion, lose all relish for it, and become opposed to it. Such persons, instead of being useful, are then more than commonly injurious, to the cause of religion in the world, as they propagate their erroneous opinions, and diffuse the contagion of their profanity. Perhaps, some of the worst and most hurtful men are those who have overcome the scruples of a conscience which, at one time, seemed to be awakened, and have broken off from the society of the pious. Conscience, so awfully violated, becomes peculiarly callous; and the very knowledge of the better way which they have acquired, puts it in their power to do the more mischief. But, though some backsliders may not be so very hurtful to others, the conduct of all of them is at least indescribably dangerous for themselves: for, their recovery to any thing like right feeling, and especially their thorough conversion, then become most difficult and improbable, and almost impossible. "If the salt have lost its savour, wherewith shall it be seasoned?" If the truth cannot change them, what else can? If the gospel has proved ineffectual to secure them to God, what else can be tried? or how can the gospel be expected to be more successful than before? In the words of Paul to the Hebrews, "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame.""For the earth which drinketh in the rain that cometh oft upon

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it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." How dangerous their situation, who are fit for nothing but destruction, like salt, which, having lost all its virtue, is neither fit for manure nor any other purpose, but to be cast out as worthless! "It is neither fit for the land, nor yet for the dunghill." When salt exists in a soil, in great quantity, it produces, and is therefore an emblem of, sterility. (Judg. ix. 45; Jer. xvii. 6.) But, where it naturally exists, or is artificially applied, in small quantity, it is a good manure.

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The parallel passage in Mark ix. 49, runs thus: "Every sacrifice shall be salted with salt. Salt is good; but if the salt have lost his saltness, wherewith shall ye season it?" In the sermon on the mount, it is said, that the salt which has lost its savour "is good for nothing, but to be cast out, and to be trodden under foot of men." On the natural circumstances alluded to in this statement, as recorded by the three evangelists, what follows seems to throw some light, and is, at least, possessed of some interest, if it be not altogether satisfactory. In proof that it is possible for salt of a certain kind in Judea, to lose its saltness, there is the following passage from a celebrated traveller, describing the Valley of Salt. 'Along, on the side of the valley, towards Gibul, there is a small precipice, about two men's length, occasioned by the continual taking away of the salt; and in this you may see how the veins of it lie. I broke a piece of it, of which that part which was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour; the inner part which was connected to the rock, retained its savour, as I found by proof."* There is another opinion different from this, though not inconsistent with it, which some interpreters are disposed to adopt, and which one learned critic + labours at great length, and with considerable success, to establish; it is to the following effect: The Jews, though not always, yet generally, used, in their circumstances, a kind of salt, which was not common salt, either sea or rock, for that never loses its taste, and has hardly any smell to lose, but a bituminous salt, called salt of Sodom, generated at the Lake Asphaltites, or Salt Sea. The law positively required salt of some kind

*Maundrell's Travels, ad finem.

+ Schoettgenius, Hora Hebraicæ; Dr A. Clarke.

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to be used in the sacrifices, and this particular kind was used, because it aided combustion, and emitted an agreeable odour. For this purpose, it was stored up in a particular apartment of the temple, called the Conclave of Salt. If much and long exposed, however, it was apt to lose its odour, and thus to be less fit for the sacrifices. In this case it was sometimes sprinkled on the pavement of the temple instead of sand, and would then be literally trodden under men's feet.

And now, as Jesus said to the multitude, so say we to you, in a review of the whole of this passage: "He that hath ears to hear,* let him hear." Let every one of you hear for himself-hear seriously, prayerfully, practically. No doubt, many of those who came out to hear Christ would feel disappointed, when, instead of being flattered with prospects of wealth and ease, they were told of sacrifices and crosses. But, Christ was faithful, whether they were pleased or displeased; and he was kind too, knowing what was calculated to promote their real good. But, in what he said to them, he is still speaking to you. He speaks to those of you who are in danger of losing your souls, through worldly connexions and worldly possessions: and he beseeches you to be more wise for yourselves. He admonishes those of you who think it possible to retain the favour of the world, and his favour, at once. Know, therefore, that you cannot serve God and mammon, and that the friendship of this world is enmity with God. He expostulates with those of you who are willing to go a certain length, and to forsake some things, for him; but who wish to retain your favourite sins, and chosen idols, and will not forsake all for him. If, when he is calling on you to forsake all, you are studying to forsake as little as possible, and to cleave as much to the world and sin as you think at all decent, you may be sure that you are not his disciples; you are, at the best, halting between two opinions; and, if you continue in that state, he will disown you. And he especially, and very fully, expostulates with those of you who are inconsiderate, and rash, who do not think closely on what a religious life is, who do not consult, and who do not count the cost. Be not of those professors, of whom the Lord says, " Israel doth not know, my people do not consider." The Israelites in the time of Joshua, were quite ready to say: "All that "He that hath ears," &c. "Habeo aures: loquere quod vis."— Plautus, Mil. Glor.

the Lord commandeth us we will do," without properly considering the difficulty of faithfully serving a holy and jealous God. Aim at full light, then, and remember the necessity of stability. If you be unstable as water, you cannot excel; seek, therefore, that your hearts may be right with God, and see that you be stedfast in his

covenant.

But here a word of caution is proper, lest the considerations now advanced, which are intended to urge you forward in the prosecution of salvation, should be misconstrued into a discouragement. Why this description of the difficulties in the way, but to rouse you to exert yourselves to overcome them? Why this exposition of the dangers, but to call forth your courage to brave them? The necessity of counting the cost is stated, not to keep you from building, but to lead you to build so that you may be able to finish. Consultation is required, not to deter you from the war, but to enable you to engage in it with the certainty of success. Satan shows the best side of his cause, and conceals the worst, for he knows that a full explanation would prevent his success with you. But, the Lord Jesus Christ tells you the worst side of his, as well as the best, without a particle of concealment, knowing that he may safely trust a sensible man with the decision, if he can only be brought fairly to examine both sides. He wishes you, indeed, to count the cost; but then, he also shows you, and invites you to count the vast ultimate advantages. "Every one," saith he, ، that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred-fold, and inherit everlasting life.” But why speak of counting the advantage? You cannot count it. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which the Lord hath prepared for them that love him." Let none of you, then, be discouraged. On the contrary, let every one of you be stirred up to make an entire surrender of yourselves to the Saviour, and to follow him fully.

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Believers, who are on the whole stedfast in your profession !you have counted the cost, but you do not think it too much. You do not repent of any sacrifices which duty has required you to make. You do not grudge any labour you have taken on the spiritual building, or any hardships you have endured in this holy struggle. On the contrary, even the present enjoyments greatly overbalance the present

troubles of the course you have chosen. Go on, then, steadily, and be strong in the grace which is in Christ Jesus. "See that you lose not the things which you have wrought, but receive a full reward." In the meantime, remember that you are the salt of the earth. That you may answer this honourable and useful purpose, "Have salt in your selves;"" let your speech be always with grace, seasoned with salt;" and do all you can to prevent the progress of sin, and to promote the cause of religion in society. Thus shall you fulfil the chief end of your being on earth, and, in due time, pass into the abodes of perfect purity, and endless peace.

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