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Extracts From The Works of Thomas Manton
SERMON IV
Mark ix. 49.
For every one shall be salted with fire, and every sacrifice shall be salted with salt.
In the context you have a caution, which our Lord gives against offences given to others, either by defection from the truth, or by a sinful conversation. And,
He estimates the cause of these offences, which is some beloved lust and that is better mortified than satisfied. There is something precious, profitable and pleasant in our opinion and affection, that calls us from God and the duties we owe to him and apprehended by us as so necessary for us, that we can no more spare it than a right eye, a right hand or a right foot. Our Lord compares the loss of satisfaction in such lusts, with the danger of perishing forever and shews that (all things considered) it were better to be deprived of this profit, pleasure or honor than to lose eternal life. Either that pleasure or lust must be denied, or we perish forever. The right hand must be cut off, or else we shall be cast into hell-fire. Our Lord shews the danger of perishing forever, amplified by a notable description, their worm never dies and their fire shall never be quenched. The scripture lisps to us in our own dialect and speaks in such notions as we can best understand, and therefore represents the state of the damned by what is terrible to sense. By the worm is meant the anguish of conscience, by fire the wrath of God. The torment of the wicked arises partly from their own consciences. There is a vexing remembrance of what is past, their folly in the neglect of grace and there is a bitter sense of that state into which they have now plunged themselves and a fear of what is to come. Now beside this remorse for their folly, there is also a fire that shall never be quenched, the sharp torments that are prepared for the wicked. Here is a comparison of the pains of hell, with the trouble of mortification, first or last we must endure troubles and difficulties. Now it is much more eligible to take pains in the mortifying of sin, than to bear eternal pains in the punishment of it. This is that which is expressed in the text, for every one shall be salted with fire and every sacrifice shall be salted with salt, in the words,
1. Observe a double salting, either with fire or with salt, the one referring to one sort of people and the other to the other. They agree in the common nature. For salt is of a fiery nature, and apt to consume, but they differ in the matter to be consumed. Salt consumes the superfluous moisture, which is apt to cause putrefaction, but the fire consumes the substance itself. So that to be salted with fire is to be given you to everlasting destruction. Fire consumes all things, and God is called a consuming fire to the wicked.
2. Here is also an allusion to sacrifices, for every man that lives in the world must be a sacrifice to God. The wicked are a sacrifice to God's justice, the good are a sacrifice offered to him that they may be capable of his mercy. The first are a sacrifice against their wills, but the good are a free-will offering, a sacrifice not taken but offered. Now the law of all sacrifices was, that they were to be salted with salt, Levit. ii. 13. Three times it is repeated there to shew, that every sacrifice must be salted. That the wicked, the objects of God's vindictive justice are accounted sacrifices, is evident by scripture. So when God intended a great carnage of his enemies, he calls upon the fowls of heaven, Ezek. xxxix. 17. Assemble yourselves and come to my sacrifice, with an allusion to the beasts offered in sacrifice. This may be gathered from the signification of the sacrifices, the burnt-offerings especially, which signified the guilt of the sinner, the death of Christ, which is the propitiation for sin and the obedience of the sacrifice, as devoted to God. Now the first signification took place, and had its effect upon them, if they neglected the other two meanings of the sacrifices and therefore they were to be looked on as salted with fire whereas the other, who were accepted were salted with salt.
This may be applied, (1). To the wicked. For every one shall be salted with fire, that is every one of them spoken of before, who indulged their corrupt affections, who did not keep the covenant of God, and renounce their beloved lusts.
(2). To the good. Every sacrifice shall be salted with salt, that is, every one that is not a sacrifice by constraint, but voluntarily gives up himself to God, to be ordered and disposed of according to his will, he is salted, not with fire, but with salt, which every one that is devoted to God is bound to have within himself. So while some are defined to the wrath of God, and salted with salt, preserved and kept in the profession and practice of Godliness.
In the farther opening of this, I shall shew,
1. That the true notion of a Christian is, that he is a sacrifice or a thank offering to God.
2. That the grace of mortification is the true salt, whereby this offering and sacrifice should be seasoned.
3. The necessity of this salt that we may keep right with God in the duties of the covenant.
1. The true notion of a Christian is, that he is a sacrifice to God. This is evident by Rom. xii. 1. I beseech you, Brethren, by the mercies of God that you present your bodies a living sacrifice, acceptable unto God, which is your reasonable service, that is, the reasonable part that was figured by the sacrifices and oblations of the law. Under the law, beasts were offered to God, but in the gospel men are offered to him, not as beasts were to be destroyed, slain, and burnt in the fire, but to be preserved for God's use and service. In offering anything to God, two things were of consideration, there was a separation from a common, and a dedication to a holy use, and they both take place in the present matter.
1. There is a separation of ourselves from a common use. The beast was separated from the flock or herd, for this special purpose, to be given to God. Thus we are separated from the rest of the world, that we may be a people to God. We are no more our own, 1 Cor. vi. 19. And we are no more to live to ourselves, but to him that died for us. 2 Cor. v. 15. We are not to live to the world, to the flesh or to such things as the natural heart craves. We have no right in ourselves, to dispose of ourselves of our time, of our interest, of our strength, but must wholly give up ourselves to God, to be disposed, ordered, governed by him at his own will and pleasure.
2. There is a dedication of ourselves to God, to serve, please, honor and glorify him.
(1). The manner of dedicating ourselves to God, is to be considered. It is usually done with grief, shame and indignation at ourselves, that God hath been so long kept out of his right, with a full purpose to restore to him with advantage. 1 Pet. iv. 3. The time past may suffice to have wrought the will of the flesh, and of man, it is high time to give up ourselves to the will of God. We have been long enough, too long dishonoring God, destroying our souls, living according to the flesh and the course of the world, therefore they desire to make restitution. Their past neglects of God fill their hearts with shame, therefore they resolve to double their diligence, and to be as eminent in holiness, as before they were in vanity and sin.
(2). It is with a deep sense of the Lord's love in Christ. For we give up ourselves to God not as a sin offering, but as a thank-offering. Rom. xii. 1. I beseech you by the mercies of God 2 Cor. v. 14. For the love of Christ constrains us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them and rose again. They are ravished with an admiration of God's goodness in Christ, and so give up themselves to him.
(3). They entirely give up themselves to God. Not to be his in a few things, but in all, to serve him with all their faculties, you are not your own, but are bought with a price. 1 Cor. vi. 20. Therefore glorify God both with your bodies and spirits, which are God's. And to serve him in all conditions. Rom. xiv. 8. Whether we live, we live unto God or whether we die, we die unto God, for living or dying we are the Lord's. They are willing to be used for his glory, not only as active instruments, but as passive objects, they give up themselves to obey his governing will, to be what he would have them to be, as well as to do what he would have them to do. With all their faculties in every condition of life, are they to be devoted to God, in all actions. It is said, Zach. Xiv. 20, 21. That holiness to the Lord shall be written not only upon the bowls of the altar and the posts of Jerusalem, not only upon the vessels of the temple, but upon common utensils, that is that not only in our sacred, but even in our common and civil actions, we should live as a people that are offered up to God.
(4). The end why we give up ourselves to God is to serve, please and glorify him. Acts xxvii. 23. His I am, and him I serve, to please him by the obedience of his will, Rom. xii. 1,2, ye present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable, and perfect will of God, Col. i. 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work. This is the dedication by which a Christian becomes a spiritual sacrifice unto God. Now we must be sincere and real in this, partly,
1. Because the truth of our dedication will be known by our use. Many give up themselves to God, but in the use of themselves there is no such matter, they carry it, as though their tongues were their own, and had no Lord over them, Psal. xii. 4. They speak what they please, they use their hearts as their own, to think and covet what they please, their hands as their own, to do what they please, their bodies as their own, and their wealth, and strength and time as their own, either to spare it, or lavish it according as their lusts guide and incline them. No, no, a sincere Christian makes conscience of his dedication to God, and if he be tempted to do anything contrary to this vow and dedication, his heart rises against temptation. 1 Cor. vi. 15. Shall I take the members of Christ and make them the members of a harlot God forbid. In point of fidelity to God as we are in covenant with him, we must be careful, that we use what is God's for the glory of God, we must make conscience of alienating that which is sacred, that which is the Lord's. Your thoughts, your affections, your time, your strength, all belong to him.
2. Because God will one day call us to an account, Luke xix. 23. He will demand his own with usury. We shall be called to reckoning, what we have done for God, what part he hath had in our time, our strength, our parts, our interest. Therefore every prudent Christian should himself keep a faithful and constant reckoning, how he lays out himself for God.
3. We must be sincere in this, because we are under the eye of God, who considers whose business we do, his, or our own. Luke i. 75. That we should serve him in holiness and righteousness before him all the days of our life. We are ever before him, and though he doth not presently call us to an account, yet many times now he punishes us for our neglect of his interest. Ezek. xvi. 8. ye entered into a covenant with me and became mine. That was the reason of his judgments against them. When those that are his do not carry themselves as his, when that which is sacred is profaned by a common use, then a judgment is coming on a nation dedicated to God, or upon a person, if his ways be not upright with him.
11. The next thing that I am to shew is, that the grace of mortification is the true salt, where with this offering and sacrifice should be seasoned. There is some dispute, what is meant by the salt, which Christ recommends to his disciples and what was figured by the salt in the sacrifice, whether wisdom or zeal. In general it is the grace of the holy spirit by which sin is subdued and prevented and the meaning suits exactly with the emblem for,
1. Salt preserves flesh from putrefaction by consuming that superfluous moisture, which otherwise would soon corrupt. And so the salt of the covenant doth prevent and subdue those lusts, which would cause us to deal unfaithfully with God. Alas! Meat is not so apt to be tainted as we are to be corrupted, without the mortifying grace of the spirit. Nothing is so unstable and mutable as an unmortified soul, therefore we can never behave ourselves as a sacrifice, and an offering to God, unless we mortify our members, which are upon earth, inordinate affections, covetousness and the like, Col. iii. 5. In short, the flesh is that which is apt to be corrupted and therefore the grace that doth preserve us must be something that doth wean us from the interests of the flesh, and what is that but the mortifying grace of the Holy Spirit
2. Salt hath an acrimony and doth macerate things and pierce into them, and so the grace of mortification is painful and troublesome to nature. How healthful forever it be to the soul, no question it is distasteful to curb our affections and govern our hearts in the fear of God, but yet it is wholesome. It is a crucifying of the flesh, to handle it, as Christ suffered on the cross, to give it vinegar and gall, Gal. v. 24. but yet this is necessary, this is the thing which our Lord intends here in the context hat the sacrifice must be consumed or macerated, we either must suffer the pains of hell, or the pains of mortification, we must be salted with fire, or salted with salt. It is better to pass to heaven with difficulty, than to avoid these difficulties and be in danger of eternal fire. The strictness of Christianity is nothing so grievous as the punishment of sin. We should rather displease ourselves, and displease all the world, than displease God, and be unfaithful to Christ. No profit, no pleasure or secular concernment is so necessary, so comfortable, so useless to us as salvation.
3. Salt makes things savory, so grace makes us savory, which may be interpreted with respect either to God or man.
1. It makes us acceptable to God, when seasoned with this salt, for God would accept of no sacrifice without it. Not that he tasted of their meat-offerings, but in types as well as in similitude there is a condescension to our apprehension of things. That that is salted is savory, therefore God would note his acceptation of our persons and services this way. By nature we are all unsavory and distasteful to God. Psal. xiv. 3. They all become filthy, there is none that doth good, no not one. In the Hebrew, it is putrefied, stinking like corrupt and rotten flesh. We must be salted and seasoned by the grace of Christ, and so we become amiable and acceptable in the sight of God. The more upright we are, the more he delights in us.
It makes us acceptable to men, the more we are thus salted and mortified, the more we shall do good to others. Our Lord tells his disciples, Mat. V. 13. ye are the salt of the earth. But if the salt lose its savor, wherewith shall it be salted It is thenceforth good for nothing, but to be cast out and trodden under foot of men. This is spoken to the disciples as disciples, not as apostles and public persons. It is a mistake to think that only ministers are the light of the world, and the salt of the world. No, all Christians must shine as lights in the midst of a crooked generation, all Christians must be as the salt of the earth. Christ's whole sermon contains general duties, and the disciples were not yet sent abroad as apostles, that was done afterwards, chap. x. and therefore here he speaks to Christians as Christians. Now they are said to be salt, even as they season all those among whom they live. A Christian is never savory in his conversation with others, till he hath salt in himself, then all his actions are seasoned with grace and beget a remembrance of God, then his words are seasoned with grace, and do good to others. The apostle saith, Eph. iv. 29. Let no corrupt communication come out of your mouths that is corrupt communication, which vents itself slandering, railing, foolish jesting, and idle discourse. All these come from a corrupt heart. These want the grace of mortification so are all sapless spirits that cannot speak anything of God seriously, but in their most serious discourse are as fresh as water. But go among the mortified, and you receive the savor of good things from them, you have not only savory prayers, and savory sermons, but savory conferences and discourses. Col. iv. 6. Let your speech be always seasoned with salt, that is, do not speak idly, but in an edifying manner. Now Christians ought to take heed they do not lose their savoriness, for then they do not please God, nor profit man and are fit for nothing but the Dunghill. Thus I have proved the second thing, that the grace of mortification is the true salt, that seasons Christians.
111. There is a necessity of this salt in all those that have entered into covenant with God.
1. By covenant we are bound to the strictest duties and that upon the highest penalties. The duty to which we are bound is very strict. We have answered God in all the demands of his covenant, 1 Pet. iii. 21. For baptism saves as the answer of a good conscience towards God. The Lord puts in effect this question; will you die unto sin and live unto righteousness This is the tenor of the baptismal covenant that is so often, so solemnly renewed at the Lord's Supper, and you are to reckon yourselves, Rom. vi. 11. to be dead unto sin and alive unto righteousness through Christ Jesus our Lord reckon yourselves that is in vow and obligation. And the penalty is very high, Heb. x. 26. if we sin willfully. So that our admission into Christ's family will be in vain, yea to your further ruin, if you do not stand to the covenant if you keep sin still alive and add fuel to the flames.
Consider the abundance of sin that yet remains in us, and the marvelous activity of it in our souls, well then, since sin is not nullified, it must be mortified. It works, it wars, it is very active and restless. The Apostle James tells us, (Jam. Iv. 5) the spirit that dwelleth in us, lusteth to envy. It is not a sleepy, but a stirring principle, always inclining us to evil and hindering that which is good. Sin doth not only make us flexible and yielding to temptations, but doth hurry us thereunto. Corrupt nature is not a tame thing, that works not, till it be irritated by the suggestions of Satan, or temptations of the world, but is like a living spring, that pours out water of its own accord, it will not let us alone. The heart of man is evil continually, and so it always hinders us from that which is good. It blunts the edge of our affections, it seeks to weaken our purposes by unbelieving thoughts, or drawing us away from God by the lure of some sensitive delight, in stealing our hearts from him, in the very duties and solemn address we make to him, distracting our minds with thoughts of the world and so turns our very duties into sin. Well then, without this salt of the covenant, what shall we do Have we not need to keep humble and watchful If sin be stirring, we must be stirring against it and improve the grace of the Holy Spirit upon the account of Christ's death and use all good means that it may be subdued in us.
Consider the sad consequences of letting sin alone, either as to further sin or punishment.
1. As to further sin. For Christ speaks here of scandals. If lust be not mortified, it grows outrageous, it foils us before God, men and angels and exposes us to an open shame or hardens us in a dead, careless course. Lusts let alone end in gross sins and gross sins in final apostasy. Love of pleasure will end in drunkenness or adultery or the rage of unclean desires or else in such a vain light frothy spirit as is no way fit for religion. Judas by his covetousness was brought to betray his master. Gehazi was first surprised with covetousness then blasted with leprosy and then became a shame and burthen to himself. The devil tries by lusts to bring us to sin and by sin to shame and by shame to horror and despair. And in all of us old sins, long since laid asleep may awake again and hurry us into spiritual mischief if we make not use of this holy salt.
2. As to punishment. Sins prove mortal, if they be not mortified. Either sin must die or the sinner. There is an evil in sin and there is an evil after sin. The evil in sin is the violation of God's righteous law, the evil after sin is the just punishment of it, eternal death and damnation. Now those that are not sensible or will not be sensible of the evil that is in sin, they shall be made sensible of the evil that comes after sin. The unmortified person spares the sin and destroys his own soul, the sin lives but he dies. In the prophet's parable to the king of Israel, when he had let go the Syrian, saith he, thy life shall go for his life. So our lives shall go for the life of our sins. The end of these things is death, Rom. vi. 21. and, the wages of sin is death, ver. 23.
Now to make application.
1. For the reproof of those that cannot abide to hear of mortification. The unwillingness and impatience of this doctrine may arise from several causes.
1. From Scottish atheism and unbelief. They despise all sober, spiritual counsel. They despise the word of God. There are some that stand in owe of the word and though their minds be never so much set upon a thing, yet if a commandment stand in the way, it is more than if an angel with a drawn sword stood in the way to keep them back. But now a careless, unbelieving wretch sets at naught all the precepts, promises and threatening of God, nay he despises his own soul, he only cares for the body, but scarce ever considers whether he has a soul to save, or a soul to lose. Now it is in vain to speak to these to mortify their pleasing lusts, till their atheism and carelessness be cured. And their case is the more desperate, because the disease doth not lie in their minds, but in their hearts. A settled opinion must be vanquished by reason, but a brutish inclination can only be weakened by almighty grace.
2. It may come from Antinomian principles.
(1). Some vainly imagine, as if God by Jesus Christ were made more reconcilable to sin, that it needs not so much to be stood upon, or need we keep such ado to mortify the inclinations that lead to it. They altogether run to the comforts of the gospel and neglect the duties thereof. Christ died for sinners, therefore we need not to be troubled about it. Some actually speak out as if all the mortification required were but to quell the sense of sin in the conscience, not to destroy the power of sin in the heart and if they can believe strongly they are pardoned, all is well. If this were true, then in the hardest heart would be the best faith, for they have the least trouble about sin. This is to cry up and the merit of Christ, so as to exclude the work of his spirit, yea to set the merit of his death against the end of it and so to set Christ against Christ. He bear our sins in is body upon the tree, why That we might be dead to sin, and alive to righteousness, to promote this mortification that we speak of.
(2). Another sort think such discourses may be well spared among a company of believers, they need not this watchfulness and holy care, especially against grievous sins. It is well if you become to this height of Christian perfection, that temptations make no impression upon you. But we must warn you and that of the most gross sins. Christ thought it fit to warn his disciples, Luke xxi. 34. Take heed lest your hearts be overcharged with surfeiting and drunkenness, and the cares of this life. And the Apostle everywhere warns Christians of malice, of hypocrisy, of envy, of lying, of evil speaking, now is sin grown less dangerous or men more skilful to avoid it, than heretofore Certainly, he that considers how many scandalous professors there are, that would be accounted the people of God, hath no cause to think so. If Paul saw need of mortification, 1 Cor. ix. 27. we are not more strong, but more fool-hardy.
(3). A third sort are such as think believers are not to be scared with threatening, but only oiled with grace. But then consider, the words of Christ were to his disciples. And to whom did the apostle write To believers questionless, if you live after the flesh, ye shall die, but if you through the spirit do mortify the deeds of the body, ye shall live, Rom. viii. 13. No part of the spirit's discipline must be omitted. If one end of Christ's coming was to verify God's threatening and that the curse of the law should not fall to the ground, surely there is use of threatening still.
Let me then persuade you not to neglect the salt of the covenant. It may be fretting, but it is healthful. To help you to improve this kind of argument, which our Lord here useth.
1. Consider, there are but two sorts of men in the world, and you are one of them. There is no middle state. There are but two principles that men are influenced by, the flesh and the spirit and there are but two ends men propound to themselves, either the pleasing of the flesh or the enjoyment of God in heaven. And two places they issue into heaven and hell. The scripture is peremptory and tells us who shall go to heaven and who shall go to hell. Rom. viii. 13. If ye live after the flesh, ye shall die, but if ye through the spirit mortify the deeds of the body, ye shall live. Gal. vi. 8. He that soweth to the flesh shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap life everlasting. Or consider that, Prov. xiv. 14. The backslider in heart shall be filled with his own ways and a good man shall be satisfied from himself. There are two different persons setting forth in the pursuit of happiness, the backslider in heart and the good man. The backslider in heart is one that continues in the apostasy of mankind and for a seeming good leaves God, who is the chief good. But the good men are those who make it their business to keep their hearts chaste and loyal to God. They both desire to be filed and to be satisfied, the one takes his own way and the other God's counsel. And in the even both are filled. The backslider in heart hath enough of his own ways, when they have brought him to hell and the good man hath enough, when he comes to the enjoyment of the blessed God. And there is one truth more there, they are both filled from themselves, their own ways. The backslider shall have the fruit of his own choice and a good man is satisfied with that course of godliness that he hath chosen. Prov. I. 31. Those that turn away from God, shall eat of their own ways and be filled with the fruit of their own devices. And Isa. iii. 10. say unto the righteous, it shall be well with him, for he shall eat of the fruit of his own doings.
2. Consider the condition of those that indulge their carnal affections, and that either threatened by God or executed upon the wicked.
(1) Consider it, as it is threatened by God. If God threatened so great a misery it is for our profit, that we may take heed and escape it. There is mercy in the severest threatening that we may avoid the bait when we see the hook that we may digest the strictness of any life rather than endure upon such dreadful evils. Why did our Lord repeat it three times, where the worm never dies and the fire is never quenched But that may we have it often in our thoughts, that we may not buy the pleasures of sin at so dear a rate, as the loss of our precious souls.
(2) Consider the punishment as executed upon the wicked. How many are now burning in hell for those sins, which are are ready to commit The serious consideration of this will check the fervor of your lusts.
(3) Consider which trouble is most intolerable, to be salted with salt, or to be salted with fire, with mortification or the pains of hell, the trouble of physic or of a mortal disease. Surely to preserve the life of the body, men will endure the bitterest potion why Their lives lie on it. And shall we be unwilling to submit to these wholesome severities, which conduce to save you with an everlasting salvation. Here is no remedy, trouble must be undergone. Surely a strict diet is better than a speedy death, and the pricking of a vein by a surgeon is not so bad as a stab at the heart by an enemy. Better be macerated by repentance, than broken in hell by torments. Which is worse, discipline, or execution Would you have sorrow mixed with love and hope Or else mixed with despair Would you have a drop or an ocean Would you have trouble in the short moment of this life or have it eternal in the world to come
(4) Be sure you be a sacrifice dedicated to God, really entered into covenant with God and set apart for his use that this may be your end, your business, your scope to please, glorify and enjoy him 2 Cor. i 9. We can the better speak to you when you are under a covenant engagement. Christ bound you to this when he died for you, He sanctified himself that you might be sanctified through the truth that is decimated to God. John xvii. 19. And by one offering he hath perfected forever them that are sanctified, that is, them that are consecrated to God, or entered into a holy covenant with him.
(5) You will see a need of denying worldly and fleshly lusts, you will see nothing can be done in the spiritual life without mortification that being dead to all things here below, you may be alive to God. That this must be your daily work, necessity will sufficiently shew. Are there no rebellious desires to be subdued No corrupt inclinations to be broken Do you feel the bias of corruption drawing you off from God David did, therefore he saith, incline my heart to thy testimonies, and not to covetousness. Do not you find the sensitive lure prevail upon you, enticing your minds, and drawing you from the purity of your conversation Rejoice then tobe seasoned with salt for a while, that you may not be seasoned with fire forever.
Preface | Thomas Manton - Sermon 1
Sermon I | Thomas Manton - Sermon 2
Sermon II | Thomas Manton - Sermon 3
Sermon III | Sermon IV | Thomas Manton - Sermon 5
Sermon V |Thomas Manton - Sermon 5
Sermon VI | Thomas Manton - Sermon 7