Lectures Upon Colossians, Lecture 37
THE XXXVII. LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 4. verſ. 6.
6 Let your ſpeech be gracious alwaies, and poudred with ſalt, that ye may know how to anſwere eueryevery man.
THis is another generall ſentence or exhortation (brethren) pertaining, as the former, to all ſorts and degrees of men & women in the world, none being ſo great or ſo high, that they are to be exempted frō it; nor any being ſo meane or ſmall, as that they can be freed frō it: for as God is the cōmon God of al, but ſpecially of thē that beleeue: ſo doe the doctrines that he deliuereth commonly concerne all, but chiefly his Saints and ſeruants in this world. So that men may as well reiect and caſt off God himſelfe, as refuſe the doctrines that are deliuered in this and ſuch like places. His purpoſe and drift is, to teach mē to take heed to their tongues. And this is not vnfitly ioyned to the former ſentence or verſe, wherein he admoniſhed them to walke warily, generally towards all, but ſpecially towards them that are without, as well becauſe they knew not how to beare with incircumſpectiō in others, as not hauing learned that dutie of charitie, as alſo becauſe more regard is to be had of gaining them, then of thoſe that be ranged into the Church. And in as much as by the ſpeech or tongue, men bewray their retchleſnes and indiſcretion, as well as by acts or deeds, he therefore prouoketh them euen in that reſpect, to hauehave a ſpeciall eye to their words, as well as to their works. So that it may ſeeme, in ſome ſort to, to be an illuſtration of the generall by ſome particulars. Whatſoeuer it be this is certaine, he would hauehave vsus to be warie, that we giuegive no offence to others, nor bewray inconſideratiō in our ſelues, by our words, but rather, that we ſhould manifeſt much goodnes in our ſelues, and ſet it out vntounto others, for their good and Gods glorie.
Now two things are to be conſidered in this verſe: the one is a precept or commaund, in theſe words, Let your ſpeech be gracious alwaies, and poudred with ſalt: by which he giueth vsus to vnderſtand, that it is no arbitrarie matter ſuch as we may doe or leaue vndone, as we liſt, but that it is profitable, yea neceſſarie. The ſecond, is the end that hee aimeth at in their obedience, in theſe words, that ye may know how to anſwere eueryevery man: which is the good of others, as well as their owne comfort in the graces they had receiued, becauſe whatſoeuer wee hauehave receiued, wee hauehave receiued it for other mens benefit as well as for our owne, and therefore ſhould referre it to the fame ends.
In the ſpeech that hee commendeth vntounto vsus, he requireth two properties: firſt, that it ſhould be gracious, or with a grace, as we ſay. Secondly, that it ſhould be poudred or ſeaſoned with ſalt. That ſpeech is or may be iuſtly called gracious, which as in reſpect of the ſpeaker, proceedeth from ſome grace that God hath vouchſafed vntounto him: for howſoeuer to ſpeake be a naturall thing, & as reaſon hath yeelded vsus conceits to ſpeake of, ſo nature hath affoorded vsus inſtruments to ſpeake by, as the tongue, the teeth, the lips and ſuch like, yet to ſpeake the ſpeech that the Apoſtle commendeth and commaundeth vntounto vsus in this place, cannot be but by grace from God. And as in regard of the hearer, bringeth with it ſome grace to them to whom it is directed: which thing the Apoſtle plainly expreſſeth, Epheſ. 4. verſ. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the vſe of edifying, that it may miniſter grace to the bearers. By which wee learne, that it is no eaſie thing to ſpeak well, nor eaſie matter to heare good things and to profit by them. Our nature is backward, both to the one and the other: for as it is a burthen to heare a foole ſpeake, meaning by foole a wicked man, becauſe he ſpeaketh nothing but that which is euill; ſo a naturall man, that is to ſay, a wicked man, can deliuer nothing but ſpeake like to himſelfe, becauſe out of the aboundance of the heart the mouth ſpeaketh. And therefore me thinketh that the ſpeaker in this caſe, ſhould pray as the Prophet Dauid doth, that God would ſet a doore before his lips, and guide the tongue of his mouth. And this hee ought to doe if hee be but a common Chriſtian, and ſpeake to his euen Chriſtian, becauſe there is matter of corruption in him, that may cauſe him to ouerſhoote himſelfe or ere he beware, both as in regard of the naughtines of his mind and mouth generally, and as in reſpect of the blindnes of his heart particularly; yea and that many times when we deliuer good things, becauſe in the multitude of words or ſpeech there is tranſgreſſion, as Salomon ſaith: And the hearer alſo ſhould intreate God to boare his eares, and to open his vnderſtanding, yea and to incline his heart, that nothing might ſteale away his affection from that, which ſo directly concerneth other mens good, Gods glorie, and his owne ſpirituall comfort: which dutie of inuocation and praier, whileſt men as in other reſpect, ſo in this behalfe regard not, it falleth out, that both God is robbed of his glorie, men of their ſpirituall good, and themſelues of Chriſtian comfort. Nay, I will ſay more, whileſt they doe not onelyonly neglect this good dutie; but imagine as the wicked did in Dauids time, that their tongues are their owne, they will ſpeake, who is Lord ouer them? or who ſhall controule them? they doe not onelyonly loſe their labour, as water ſpilt vponupon the ground, which is pitifull, but increaſe their diſobedience to God, and manifeſt their want of charitie towards men, which is vngodly. And if this be the ſtate of them, that ſpeak not of good things, with an honeſt hart & to godly edification: what muſt their condition be, that deliuer lewd and wicked things, bewraying not onelyonly the vncleannes of their owne mindes, but at the leaſt intiſing, if not corrupting others, to runneriot with them to the ſelfeſame exceſſe of ſinne. And of this ſort are thoſe ribaulds and filthie perſons, who can neuer be merrie, or thinke themſelues well occupied, till they blaſpheme God with their mouthes, and ſtrike or curſe mē with their tongues, I meane the bitter and lewd words they doe deliuer. But theſe are to be ſharply reproued, and muſt needes hauehave the dung of their filthines and corruption caſt into their faces. And this muſt we doe (brethren) if either we reuerence God, or louelove his glorie, or hate euill, or deſire their ſaluation: and they themſelues muſt bee contented to heare it with patience, and to beare it with profit; or elſe the meanes vſed vntounto them do but increaſe their ſinne and their condemnation by meanes therof. But the other ſort, as not ſinning in ſo high degree, muſt be otherwiſe melt withall, namely admoniſhed in the ſpirit of louelove, to leaue that ſinne, though it might be as deare and precious to them as their right hand, or their right eye; and to ſtriue by godly communication & words, both to ſtrengthen them that do ſtand, and to help the weak hearted, and to gain others with whom they hauehave to deale. And if this belongs to eueryevery Chriſtian, as his common dutie: then how much more doth it concerne the publike Miniſter, not onelyonly as in regard that he is Gods ſubſtitute on earth, who propoundeth nothing, ſaue that which is good to edifie all, but alſo in reſpect that he ſpeaketh, or ſhould ſpeake Gods word onelyonly, according as S. Peter ſaith, Let him that ſpeaketh ſpeake as the words of God. And yet the more is the pitie, nothing more trifling, nothing more vnſound, then that which ſome take vponupon them, either as Gods miniſters, or in ſteed of them, to deliuer in the chaire or pulpit. But wee will leaue them, and proceede in the text.
The ſecond thing that hee requireth in our ſpeech is, that it ſhould be poudred with ſalt. Theſe are metaphors or borrowed kinds of ſpeeches, and therefore had need of a good interpretation, both for the cleering and doctrine of them. That the ſpeech ſhould be gracious, which the Apoſtle had required before, it muſt of neceſsity be ſeaſoned with ſalt, becauſe in a hearers heart, there cannot bee effected any grace, but by ſuch ſpeech as is poudred or ſeaſoned. And wherewith muſt it be ſeaſoned? The Apoſtle anſwereth: it muſt bee with ſalt. The ſalt wherewith our words muſt be ſeaſoned, is true ſanctitie or holines. Of neceſsitie there muſt be holines in the heart, before there can bee any ſalt or ſauour in the mouth or words. Nay, I will ſay more, that ſanctitie muſt poſſeſſe all the affections of the heart, or elſe there wil not, there cannot flow from it ſeaſoned ſpeech. Yea this holines muſt ſpread and ſtretch it ſelfe vntounto all the outward parts and members, and to all the outward actions and operations of the parts and peeces of mens bodies, or elſe there can bee no ſalt or ſeaſoning of any thing that is ſaid or done. For if the heart be holy, and all the affections thereof ſanctified, then the hand ſhall worke, the foote ſhall walke, the eye ſhall ſee, and the tongue ſhall ſpeake holily. For if the heart be it that ſetteth the whole man, and eueryevery ſeuerall part of him, on worke (as that is ſo ſure and certaine, as no man that knoweth no more, then the light of nature can affoord him, will or can denie it) then it muſt needes follow, that according to the frame and diſpoſition thereof, all in the whole and eueryevery part of it muſt be ordered: and if eueryevery part follow the diſpoſition of the minde, then doth the mouth alſo. Which alſo our Sauiour himſelfe ſignifieth when he ſaith, that out of the aboundance of the heart the mouth ſpeaketh: and S. Iames expreſſeth it likewiſe by a ſimilitude, when he telleth vsus, that no fountaine can ſend out at one and the ſelfe ſame place or hole, ſweete and bitter waters. But yet for the cleering of this point, we muſt a little looke into the nature of ſalt. It hath two ſpecial or chiefe vſes. One to make meat that is ſauourie, more ſweete to be eaten, and better pleaſing the palate or taſte. The other, to preſerue eueryevery thing almoſt, from ſtinking and corruption. So that firſt, ſanctitie is it that maketh ſpeech gracious, delightfull, and fit to edification; and therefore meete alſo and fit to bee directed to the eares, yea to the vnderſtanding of the hearer. Secondly, it purgeth the very ſpeeches themſelues, and preſerueth them from all impuritie, ſtinch, rottennes, corruption, &c. whereas otherwiſe without this ſanctitie, the ſpeech it ſelfe will be in it ſelfe filthie and corrupt indeed, and as it were with a certaine kinde of putrifaction, corrupt the minds of the hearers, which the Apoſtle expreſſely forbiddeth, Epheſ. 4. 29. Let no corrupt communication proceede out of your mouth. By which we may learne one ſingular poynt, and that is this, that as filthie and fooliſh ſpeech bewraieth want of true ſanctitie in him that vſeth it, or taketh delight in the ſpeaking or hearing of it: ſo it is one ſpeciall meane, I meane lack of true holines, which neither good ſpeeches of good things, are ſo powerfull in him that ſpeaketh them, nor ſo profitable in them to whom they are directed, as otherwiſe they might be, if there were true ſanctitie and holines in the hearers and ſpeakers, as there ought to be. And that therfore no man ſhould ſpeak to himſelf or to others, or heare others ſpeake of good things, but that they ſhould ſtriue, firſt to purge themſelues from all filthines of the fleſh and the ſpirit, and then to fit and fill themſelues with all puritie and pietie, that ſo there being an analogie and proportion betweene inward holines, and outward holy things propounded, the holy and good things of God might be more profitable then they hauehave been. And ſo wee may ſee one ſpeciall cauſe, why good things ſpoken either in publike or in priuate, profit ſo ſmally; no man, neither ſpeaker nor hearer, hath conſcience or care to cleanſe their hands, or to purge their hearts, but as though that they were cleane enough alreadie, if not too cleane; or as though their impuritie could ſtand with the holines of good things, ſo do we goe on. But beware (brethren) of this conceit, for a net is ſpread, by Satans malice and our own corruption, to catch our feete faſt, and to hold vsus in ſin at their pleaſure.
But we will paſſe from this, and proceed in the text, wherein yet one word, contained in this ſentence of framing and faſhioning our ſpeech, is worthie of animaduerſion, and that is the aduerbe alwaies. By which hee giueth vsus plainly to vnderſtand, that it is not ſufficient for vsus now and then, or ſometimes as we ſay, to hauehave our talke, communication and ſpeech holy and gracious, for that will but make vsus more and more without excuſe, as hauing a light raiſed vp in vsus, to teſtifie againſt vsus, that we hauehave ſeene, and affected for a while the beſt things, but hauehave in a daily courſe followed the worſt. But wee muſt continually looke to our ſelues: in ſo much that when we are to ſpeake, wee muſt either ſpeake holily, and vntounto the benefit and edification of others, or elſe ſpeake not at all. For euen in this ſinne there are theſe degrees. To ſpeake wickedly or filthily, is to corrupt other men, becauſe as the Apoſtle ſaith out of the Poet, Euillwords marre good manners: and this is properly indeed to deſtroy men. But if we be ſilent we ſinne not againſt them that way, though wee muſt anſwere this to God and men, that wee aduaunce not in them the worke of grace and goodnes. But men are of another minde: they think that if now and then they ſpeake well and holily, they then hauehave for a great while after the greater licenſe and libertie in prophane ieſtings, filthie and fooliſh talkings, idle and vnprofitable words. For which our Sauiour himſelfe, and the bleſſed ſpirit in the Apoſtle Paul, will hauehave them to be ſo farre, that Chriſt telleth vsus, we ſhall anſwere for eueryevery idle word; yea the Apoſtle will hauehave no filthie ſpeech to come out of our mouth, Epheſ. 4. 29. And in another place of that Epiſtle, will not hauehave ſuch things to be ſo much as once named amongſt vsus, but rather giuing of thankes, Epheſ. 5. 3. Hitherto for the exhortation or doctrine.
Now to come to the end of it, That ye may know how to anſwer eueryevery one. By the word anſwering, which is but a part of our ſpeech or words, he vnderſtandeth all our ſpeech of what ſort or nature ſo euer. Properly in our language, it implieth a queſtion or demaund going before, and ſhaping an anſwere therto. But here it is put a part for the whole, and vſed according to the Hebrue phraſe, which many times ſignifieth to begin and to continue ſpeech, without any occaſion miniſtred thereof by a precedent demaund. And ſo is it that in the latter end of the 11. of Matthew it is ſaid, that Ieſus anſwered and ſaid, when yet there went not before any demaund or queſtion. But to the poynt. The meaning of the Apoſtle is to ſhew, that by continuall cuſtome and courſe of ſpeaking holily and graciouſly, men attaine to ſpirituall wiſdome and diſcretion, and thereby are inabled fitly and to good purpoſe, to anſwere to eueryevery one, that ſhould demaund his iudgement in any thing, ſpecially appertaining to Gods religion and his Chriſtian profeſsion. And whereas he ſaith, eueryevery one, wee are to ſee what he meaneth thereby. Men to whom wee direct our ſpeech, or with whom wee hauehave that way to deale, may be reduced into two ſorts. For either they are ſuch as are without, or elſe they are our brethren, and of the houſehold of faith. And either of theſe againe are of two ſorts. The firſt are either perſecutors, or ſuch as are not of ſo cruell a diſpoſition: with theſe we muſt deale in ſuch ſort, as if it bee poſſible wee may winne them to Chriſt; or at the leaſt, not giuegive them occaſion to blaſpheme, by our ſpeech: we know, that as their hearts are ready to conceiue euill againſt vsus and our cauſe; ſo vponupon any ſurmiſe or ſuſpition from vsus, their mouthes will be open to ſpeake euill alſo. And therefore wee ſhould carefully endeuour to auoyd all occaſions, and to ſtop their mouthes, if we could tell how. On the other ſide, our brethren are either ſtrong or weake. For the weake, wee muſt take heede that wee offend them not in our ſpeech, becauſe Chriſt ſaith, Woe be to the man, by whom offence commeth: but rather wee muſt doe our beſt to confirme and ſtrengthen them in the faith, as who, by reaſon of weaknes in themſelues, and bad examples in the world, had neede to be animated in all well doing. And as for the ſtrong, wee muſt more and more protect them, to mutuall comfort, and godly edification, and the rather becauſe he that knoweth any thing, knoweth yet nothing as he ought to know: and none is ſo forward, but ſtill he had need to be prouoked and pricked on. From which rightly knowne and vnderſtood wee may learne two things: firſt, that in all our cariages generally, and particularly in our ſpeeches, wee ſhould hauehave good reſpect, what, when, and where it is that we ſpeake. For if the light of nature hauehave taught men to looke to themſelues, what they ſay, and of whom, the grace and worke of the ſpirit ſhould much more not onelyonly inlighten vsus herein, but inable vsus thereto. Secondly, that if wee ſpeake well, there is much power and efficacie in our ſpeech, and that not onelyonly as in regard of the hearers heart, to hauehave it affected, either to ſanctitie and inſtruction, if our words be pure and holy; or to corruption and naughtines if they be vnſound and vnſauourie: but euen as in reſpect of the partie ſpeaking, whoſe minde ſhall be the better framed to, and the more plenteouſly indued with ſpiritual wiſedome, if hee can walke well and wiſely as in this behalfe, both reſpecting the perſons with whom hee talketh, or to whom hee ſpeaketh: and alſo in expreſsing his minde, by a good choiſe of words, both which are powerfull meanes to manifeſt grace in himſelfe, and to communicate it to others. But our age is eueryevery way full of corruption. Some care to ſpeake nothing, but that which is as themſelues corrupt. Otherſome care not how they vtter any thing ſo they ſpeake a good matter. Otherſome hauehave good words, but deliuer vnholeſome things. And ſome ſpeake the trueth, with ſuch ſmoothnes, that many times it is ſuſpected of falſehood. Hee that can auoide theſe extreames, and ſpeake when, where, and what he ſhould, doth not onelyonly ſhew that hee hath receiued grace from God, but that he ſhall hauehave growth in this goodnes; becauſe the lips of the righteous will euer be ſpeaking of good things, and in all other mercies from God through Ieſus Chriſt: to whom with the holie Spirit, three perſons, and but one eternall God, bee all glorie and praiſe, with thankes and power both now and for euermore. So be it.