Exposition of Colossians, Sermons · Chapter 4 · Verse 6
VER. 6. Let your ſpeach bee gracious alwaies, and powdred with ſalt, that yee may know how to anſwer eueryevery man.
In this Verſe our Apoſtle comes to exhort the Coloſſians to carry themſelues wiſely toward them that are without, in one particular thing, (namely) in the wiſe vſage of their ſpeach, becauſe (indeede) in wiſe ordering of the ſpeach; ſpirituall wiſdome is ſingularly diſcouered, and withall, holy and gracious ſpeach, is a vſuall and verie effectuall way and meanes of doing good vponupon them that are without, and of winning them: therefore the Apoſtle doth particularly exhort thereunto.
The generall parts of this verſe are two.
Firſt, a dutie touching the right ordering of ſpeach, propounded by way of exhortation in theſe words, Let your ſpeach be gracious.
1 Which exhortation is further enlarged by the extent of that duty, in reſpect of time, that their ſpeach ſhould be gracious alwaies.
2 And then, by a ſimilitude, wherein gracious ſpeach is compared to meat powdered and well ſeaſoned, in theſe words, and powdered with ſalt,
The ſecond part of the verſe is a declaration of the end, wherefore the Coloſſians ſhould looke that their ſpeech were gracious (namely) this, that ſo they might know how to anſwere eueryevery man, expreſſed in the laſt words, That yee may know how to anſwer eueryevery man.
Of theſe in order.
Firſt therefore, of the exhortation, Let your ſpeach bee gracious alwaies, and poudered with ſalt.
Interpretation.In the originall the words runne thus, Let your ſpeach be alwaies in grace powdred with ſalt, Which ſentence ſtanding vponupon a compariſon, is in generall thus to be conceiued; Let your ſpeach be ſeaſoned with grace as other things are with ſalt: wherein the Apoſtle compares gracious ſpeach to fleſh, or fiſh, or other things, that are powdered. Now (as we know) things that are powdred with ſalt, are not onelyonly by that powdring kept from rottenneſſe, and putrifaction, but they alſo taſte of that ſeaſoning, and are made more ſauorie, and pleaſing to the taſte of thoſe that eate them, they are made both wholeſome, and ſauourie, ſo would the Apoſtle hauehave ſpeech and communication, not onelyonly by grace to be kept from rottenneſſe, and corruption, that ſo it be not rotten ſpeech, as hee ſpeakes, Epeſ. 4.29. But that it alſo bee ſo ſeaſoned with grace, as that it carrie with it the taſte of grace, and euen expreſſe the grace that is within in the heart, and that it bee good and profitable to the hearers, and apt to engender and worke ſome grace in the hearts, and mindes of them that heare it, for (indeed) ſpeach is, or may bee ſaid to bee gracious or ſeaſoned with grace, when it expreſſeth ſome grace, that is in the heart of the ſpeaker, and when it is alſo apt to worke ſome grace in the hearts of thoſe that heare it, as the Apoſtle ſaith, Epheſians 4.29. When it is good to the vſe of edifying, and doth miniſter grace to the hearers.
Thus then we are to vnderſtand this exhortation.
Let your ſpeach, your talke, and communication one with another be ſo ſeaſoned with grace, as other things are with ſalt, as that it be not only thereby kept from rottenneſſe, and corruption, but that it ſauour of grace, and expreſſe that grace that is within in the heart, and that it be alſo fit to worke grace in thoſe that heare it.
Not to ſpeake of that which is offered to vsus from this verſe, conſidered together with the former, the Apoſtle heere exhorting the Coloſſians to carrie themſelues wiſelie toward them that are without, particularly in regard of their ſpeach, and ſo implying that holy and gracious ſpeach ſerues much for the good of our ſelues, and others, we ſhall hauehave occaſion to ſpeake of that afterwards.
In the firſt place, we hauehave in this exhortation this duty plainely laid before vsus.
That our ſpeach muſt bee gracious, it muſt Doct. 1 bee ſeaſoned with the ſalt of grace, it muſt ſauour of grace, as powdred meates doe of ſalt,Our ſpeach muſt be ſeaſoned with the ſalt of grace, and ſauour of grace, as powdred meats doe of ſalt. and it muſt be a manifeſting, and an expreſſing of the grace that is within, wrought in our hearts.
And hence it is that the Preacher ſaith, Eccleſ. 10.12. That the words of the mouth of a wiſe man hauehave grace: and Prou. 15.1. Salomon ſaith, the tongue of the wiſe vſeth knowledge (that is) the wiſe perſon ſpeakes in ſuch ſort, as that his ſpeach doth ſhew foorth grace, and wee hauehave example of this in our Sauiour Chriſt, Luke 4.22. Where wee finde it ſaid, that hee ſpake with an euidence, and plaine demonſtration of grace, that the people wondred at the gracious words which proceeded out of his mouth.
And the reaſon of this, that our ſpeech muſt bee ſeaſoned with grace, and ſauour of grace that is within, is plaine (namely) this▪
Reaſon. Becauſe not onelyonly the heart and the inward faculties of the ſoule muſt be ſanctified, but the tongue alſo, and the outward parts of the body, grace and holineſſe muſt not be onelyonly within, but it muſt alſo ſpread and ſtretch it ſelfe to all the parts of the body: yea to all the actions and operations of eueryevery part and member of the body, elſe is there no true ſanctification.
Therefore the ſpeach, which is the exerciſe of the tong, muſt be ſeaſoned with grace, and muſt ſauour of grace.
Now that we may better conceiue this duty, wee muſt know that there be many particular graces, that are to bee ſprinkled vponupon our ſpeeches, as ſalt vponupon meat, and wherewith it muſt bee ſeaſoned, and whereof it muſt taſte, and ſauour,5. Special graces wherwith our ſpeech muſt be ſeaſoned & whereof it muſt taſte and ſauour. but eſpecially theſe fiue (namely)
A reuerent regard both of God and men.
Modeſtie.
Meekeneſſe.
Sinceritie.
And a due regard of the good name of others.
I will ſpeake of them a little further in order briefly.
Firſt, our ſpeach muſt be ſeaſoned with a reuerent regard of God,A reuerent regard of God and men. if wee hauehave occaſion to vſe his names, and titles, as Lord, God, &c. or thoſe things whereby hee is knowne to vsus, as his attributes, his ordinances, his creatures, his iudgements, &c. we are to vſe them with all reuerence of his great name, and with feare of his glorious maieſtie, Deut. 28.58. and contrarie to this, is light and careleſſe vſing of any of his titles in our common talke and communication, cuſtomable ſwearing, and forſwearing, blaſpheming, curſing, making ieſts of Scripture phraſe, and the like.
Againe, our ſpeach muſt be ſeaſoned with a reuerent regard of men, in our ſpeaking of men, and to men, we are to expreſſe a regard of that which is to bee reuerenced in them, as (namely) the image of God, and eſpecially the renouation of his image, and if they bee aboue vsus in age, gifts, place, &c. then to ſpeake of them, and to them, with iuſt titles of reuerence, as Anna did, who being rebuked by Elie, anſwered him with reuerence, and ſayd, nay my Lorde, 1. Sam. 1.15. I might ſhewe this in other examples.
Contrarie to this, is ſcoffing, curſing & deriding ſpeech, and vnreuerent ſpeaking of men, and to men.
Secondly, our ſpeech muſt be ſeaſoned with modeſty,Modeſty. and that is thus, if wee bee to mention good things, that are in vsus, or good things done by vsus, tending to our commendation, we are to ſpeake of them with modeſtie, and ſo as wee rather extenuate them, then boaſt of them, as Paul did, 1. Cor. 15.9. I am the leaſt of the Apoſtles, which am not meete to bee called an Apoſtle, if wee bee to mention things that may mooue bluſhing, wee are to vtter them in as ſeemely wordes as poſſibly may bee.
Contrarie to this is boaſting and vainglorious ſpeaking of our ſelues forbidden, Prou. 27.2. let another man praiſe thee, and not thine owne mouth,Meekeneſſe. and contrary to modeſty in ſpeaking, is alſo filthie, obſcene and vnchaſte ſpeaking forbidden by the Apoſtle, chapter the 3. verſe 8. but put away euen all theſe things, wrath, anger, maliciouſneſſe, curſed ſpeaking, filthy ſpeaking out of your mouth.
Thirdly, our ſpeech muſt be ſeaſoned with meekneſſe, we are to anſwer or reprooue thoſe that anie way offend vsus, with meekeneſſe, with calme and quiet ſpeech, free from paſſion and perturbation, 1. Pet. 3.9. bee courteous (ſaith the Apoſtle) not rendering euill for euill, neither rebuke for rebuke.
Contrary to this is miſcalling, rating and reuiling one another.
Fourthly, our ſpeech muſt be ſeaſoned with ſinceritie, wee are to ſpeake the trueth ſincerely,Sincerity. or at leaſt that wee thinke to bee the trueth, and wee are to deale plainely, and ſincerely with others, in ſpeaking of their ſinnes, when iuſt occaſion is offred, to tell them of their ſins, Epheſ. 4.25. ſpeake euerie man the truth vntounto his neighbor Leuit. 19.17. thou ſhalt nor hate thy brother in thine heart, but thou ſhalt plainely rebuke thy neighbour, and ſuffer him not to ſinne.
Contrary to this, are lying, gloſing, diſſembling, and flattering ſpeeches, ſpeeches that ſooth vppe men in their ſinnes, or extell them aboue meaſure, whereof Dauid ſpeakes Pſal. 12.2. they ſpeake deceitfully eueryevery one with his neighbour, flattering with their lips, and ſpeake with a double heart.
Laſt of all, our ſpeech muſt bee ſeaſoned with care of other mens good name,Care of other mens good name. wee are to ſpeake of the ſayings or doings of other men in priuate, charitably, either ſpeaking of them, as little as may bee, if they bee euill, or interpreſing all in the better part, if they bee doubtfull, and where there is no euident cauſe to the contrary, which is an eſpeciall fruit of charity, as the Apoſtle ſhewes 1. Cor. 13.7. louelove beleeueth all things, it hopeth all things, it endureth all things.
The contrary to this is raſh ſpeaking, and cenſuring of the ſayings and doings of others, ſlandering, ſecret whiſpering abroad the faults of another, tale-bearing, forbidden, Leuit. 19.16. Thou ſhalt not walke about with tales among thy people.
We ſee then how we are to conceiue the dutie propounded namely thus, our ſpeech muſt be ſeaſoned with grace, and it muſt ſauour of grace, (that is) it muſt expreſſe a reuerent regard both of God and man, it muſt be a manifeſtation of our modeſtie, meeknes, ſincerity, & a due regard of the good name of others. Ʋſe.Reproofe of ſuch perſons as many waies vtter foorth vnſauoury ſpeeches.
Now then if wee examine our ſelues touching this duetie, how farr will manie of vsus bee found from that grace that ought to be in our ſpeeches? are there not many that are ſo far from ſeaſoning of their ſpeech with a reuerent regard of the great names of the LORD as that they careleſly vſe them in their common talke, and vponupon euerie trifling occaſion vſe to ſay, O LORD, O GOD Ieſus &c.
And is the number of thoſe few, that powder their ſpeech not with grace, but with oathes, blaſphemies, and curſings? I wiſh it were not ſo, but alaſſe, the number of ſuch is exceeding great, manie there bee that ſcarſe ſpeak a word, but they powder it with an oath, yea, little children ſo ſoone as they are able to ſpeake, their mouthes are full of oathes, they learne them (no doubt) of their elders, and this is ſo common a ſinne, as wee may iuſtly ſay as the Prophet did, Ierem. 23.10. becauſe of oathes the land mourneth; and are there not manie whoſe mouthes are full of ſcoffing, ſcorning, and reproachfull ſpeeches? and as for ſeaſoning our ſpeech with modeſtie, meekneſſe, ſincerity, and due regard of others good name, are there not many whoſe mouthes runne ouer with ribald and filthy ſpeaking, with railing, reuiling, with lying, diſſembling, flattering, with vncharitable cenſuring, with ſlandering, ſecret whiſpering, with tale-bearing? as the Apoſtle ſaith, 1. Timoth. 5.13. ſome goe about from houſe to houſe, and are pratlers, and clacke in euerie corner, whatſoeuer they know, and ſo are ſowers of diſſention, and makers of ſtrife.
Well, let vsus take notice of our ſinne, and know whoſoeuer thou art, that art guiltie of ſinne in anie of theſe kindes, thou art ſo farre from gracious ſpeech, as that thy ſpeech is graceleſſe and wicked.
And as they that hauehave their ſpeech powdered with grace hauehave teſtimonie to their comfort, that their hearts are ſeaſoned with the ſpirit of grace;Foure motiues to ſtir vsus vp to hauehave our ſpeech ſeaſoned with grace. ſo thou haſt euidence and teſtimonie to thy terrour, that the Diuell ſits and rules in thy heart, and that thy tongue is ſet on fire of hell, Iam. 3.6. Conſider therefore thy fearefull condition, and the greatneſſe of thy ſinne, and nowe therefore whileſt that thou haſt time bee thou humbled for it, and labour henceforward to hauehave thy ſpeech ſeaſoned with grace, and ſauouring of grace; and to that end conſider with mee further what Salomon ſaith, Prou. 20.15. there is golde and a multitude of precious ſtones, but the lippes of knowledg are a precious iewell, as if hee had ſayd, the greateſt heape of golde and precious ſtones, is not to be compared with gracious words, and ſpeech ſeaſoned with grace.
And againe:
Prouerbs 13.2. a man ſhall eate good thinges by the fruite of his mouth, what bee thoſe good thinges that a man ſhall eate, as the fruite of his gracious ſpeech? ſurely, the good will of good men: yea, as Salomon ſaith, Prou. 22.11. of great men, and Gods bleſſing, theſe two are the precious fruites which good and gracious ſpeeches bring foorth, as on the contrarie, ſpeech wanting grace, is like ſtinking fleſh, and it is loathſome and odious to God and good men, if therefore thou wouldeſt hauehave teſtimony to thy comfort, that thy heart is ſeaſoned with grace, if thou wouldeſt bee enriched with that which is better then golde, or precious ſtones, if thou wouldeſt not vtter that which is hatefull to God, and loathſome to all good men, and if thou deſire the good will of men, and Gods bleſſing on thee, then bee thou carefull to hauehave thy ſpeech ſeaſoned with grace, neuer reſt till thou finde that thy ſpeech is the verie image and liuely picture of grace, carrying in it and expreſſing a reuerent regard of God and men, modeſtie, meekeneſſe, ſinceritie and a due regarde of the good name of others.
From this exhortation, let your ſpeech be gracious and powdered with ſalt.
We are further taught thus much.
That our ſpeech muſt not onelyonly bee a manifeſtation of Doct. 2 grace that is within, in our hearts, but it muſt be fit alſo to worke grace & ſome good effect in thoſe that heare it;Our ſpeach muſt not only be a mani…ſtation of grace that is in our hearts, but it muſt alſo be fit to worke grace in thoſe that heare it. and to this purpoſe ſpeakes the Apoſtle plainely. Epheſ. 4.29. Let no corrupt communication proceede out of your mouthes, but that which is good, to the vſe of edifyinge, that it may miniſter grace vntounto the hearers: as if hee had ſaid, that which is ſound, good, and gracious, and ſerueth to the vſe of edifying, and miniſtring grace vntounto the hearers: our ſpeach muſt be ſpeech of faith, of hope, of louelove, of the feare of God, of patience, of comfort, of admonition, of good counſell and the like.
May we not ſpeake of worldly matters? Object.
Yes doubtles, we may, Anſw. ſo as our ſpeaches therin ſauour of grace, and be for the good of one another: Vſe. our ſpeeches muſt bee ſuch, as are fit to miniſter grace,There is no place for fond fooliſh idle, and fruitleſſe ſ…eeches. and good to the hearers; there is no place for fond, and fooliſh talke, for idle, and fruitleſſe wordes. Our Sauiour ſaith, that of ſuch wordes we ſhall giuegive an accompt at the day of judgement. Mat. 12.36.
And if wee repent not, euen for them, wee ſhallbee condemned: our ſpeech muſt bee ſuch, as may yeelde ſome good taſt, and effect ſome good in thoſe that heare it: yea, it muſt be alwayes ſuch, as the Apoſtle heere ſaith. Let your ſpeach be gracious alwaies: happilie ſome will ſpeake religiouſlie, at ſuch time as they are pinched by affliction, then they will ſpeake religiouſlie, and graciouſlie, or before gracious companie, and yet at other times, and before other perſons, let looſe the bridle of their tongues. But a true beleeuer, muſt alwaies ſeaſon his ſpeach with grace▪ and if hee doe it not at all times, and cuſtomarilie, hee doth it not for conſcience ſake; and therefore looke that thy ſpeech, be euer ſeaſoned with grace, and ſuch as is fitte to miniſter ſome good to the hearers, and that it may be ſo, obſerue theſe two rules.Two rules to be obſerued, ſeruing to make our ſpeech fit to miniſter ſome good in the hearers.
Firſt, premeditate and forethinke what is fit to bee ſpoken for the good of others, and let thine heart guide thy mouth, at it is Prou. 16.23.
Secondly, ſanctifie and offer vp thy ſpeeches to God in praier, pray that the LORD would guide thy tong, and ſet a watch before thy mouth, and then (doubtleſſe) thou ſhalt bee ab e to vtter gracious wordes, ſuch as are ſeaſoned and ſauour of grace, and thou ſhalt then adde doctrine to thy lippes, Prouerbs the ſixteenth and the twenty three, thou ſhalt ſo ſpeake, as that others ſhall bee bettered by thy ſpeech.
Now to the ſecond generall part of this verſe (that is) the declaration of it, to what end the Coloſſians ſhould looke that their ſpeech ſhould bee gracious, expreſſed in theſe wordes (that yee may knowe how to anſwer euerie man.)
Interpretation.I will briefely deliuer the ſence and meaning of the words.
That ye may know (that is) that ye may attaine vntounto wiſdome and diſcretion, and may be able to know how with wiſedome and diſcretion to anſwer euerie man, the worde (anſwer) in our common ſpeech hath relation to ſome queſtion, or demand going before, and to anſwer (as wee know) is to returne ſpeech to a queſtion or demand according to the purpoſe and meaning of the queſtion or demand, but heere it is vſed in a larger ſence and ſignification, it ſignifies to beginne and to continue ſpeech whether vppon occaſion of ſome queſtion or demand, or otherwiſe, without occaſion miniſtred by a precedent queſtion or demand.
And heere it ſignifies generally to begin and to continue ſpeech, wee finde the word (anſwer) ſo vſed in manie places of Scripture, Matth. 11.25. it is ſaid, at that time Ieſus anſwered &c. wee finde in that place, no queſtion nor demand going before, and ſo the word (anſwered) hath not there reſpect to anie queſtion or demand foregoing but is put to ſignifie that which hee beganne to ſpeake, and ſay, ſo Matth. 28.5. wee finde it is ſayd, that the Angell anſwered, yet notwithſtanding there went no queſtion or demand before, and ſo I might ſhew it in other places, that the word (anſwer) is many times vſed according to the Hebrew phraſe, and doth generally ſignifie to beginne, and to continue ſpeech, and ſo it is heere vſed, and is to be taken in that generall ſence and ſignification.
Now becauſe an anſwer (as wee know) is commonly occaſioned by a queſtion, or demaund from ſome other man; and is, or ought to be fitte, and ſutable to the queſtion, or demaund, and made according to the purpoſe, and meaning of him that makes the queſtion, or demaund: Therefore the Apoſtle addes (eueryevery man) his meaning is, fitly, and to good purpoſe, according to the occaſion offered from any man. Thus then we are to conceaue theſe wordes (that yee may knowe how to anſwere eueryevery man) as if the Apoſtle had ſaid more plainly thus.
That you may attaine to wiſdome and diſcretion, and may be able to knowe how to beginne, and how to continue to ſpeake fitly, and to good purpoſe, according to each occaſion, that is offered vntounto you from any man.
Wee are to marke and obſerue in the firſt place, that the Apoſtle did heere exhort the Coloſſians, that they ſhould hauehave gracious ſpeech in their mouthes; that their ſpeech ſhould bee euer ſeaſoned with grace, to this end: that they might knowe both what, and howe to ſpeake fitly and to good purpoſe, vponupon eueryevery occaſion.
Hee ſaith to them, let your ſpeech bee gracious allwayes, and powdred with ſalt, that yee may knowe howe to anſwer eueryevery man that is, how to beginne, and how to continue your ſpeech fitly and to good purpoſe, hence we may take vp this concluſion.
That gracious ſpeech, ſpeech ſeaſoned with Doct. 3 grace and ſauouring of grace, is of excellent vſe, they that accuſtome themſelues to ſeaſon their ſpeech with grace, as it were with ſalt, ſhall bee able to knowe, both what and how to anſwer eueryevery man, by continuall cuſtome and courſe of ſpeaking holily and graciouſly, men attaine to ſpirituall wiſedome and diſcretion, and are thereby enabled to ſpeake fitly, and to good purpoſe vponupon eueryevery occaſion.Continuall cuſ…ome of ſpeaking holily and graciouſly brings men to ſpirituall wiſdome and enables them to ſpeak fitly, and to good purpoſe vponupon eueryevery occaſion.
Reaſon For why? it is not onelyonly true, that from the abundance of the heart, the mouth ſpeaketh, Mat. 12.34. but alſo from the abundance of the ſences, and of the ſpeech the heart thinketh, and according to the ſpeech is the heart affected, and the heart and minde are made either better or worſe, and not onelyonly the heart and mind of the hearer, but of the ſpeaker, if the ſpeech be vnſound and vnſauorie, it not onelyonly infecteth the hearers, but it ſends a ſtincke backe againe to the heart of the ſpeaker, and makes it fowler then it was before; if the ſpeech be holy and gracious, it is not onelyonly a meanes to worke ſome good, and to miniſter grace to others, but it doeth alſo miniſter further grace to the ſpeaker himſelfe, and his minde is bette… framed; and he more plenteouſly endued with ſpirituall wiſedome, for (indeed) the Lord doth ſo bleſſe the vſe of gracious and religious ſpeech, as it doth bring forth a ſoundneſſe and dexteritie of iudgement, thereby a man is better enabled to iudge what is moſt meete to be ſpoken and to deliuer it in the beſt manner, and this is grounded on that Parable of the talents, Matth. 25. which being put forth to vſe, bring foorth, or rather bring in as many more, as it is verſe 16▪ 17. If a man vſe the grace that is in his heart, and expreſſe it by holy and gracious ſpeaches, he ſhall gaine, and adde more to it.
And hence it is that the preaching of the word is held a very effectuall meanes of increaſing all manner of grace in the heart of the Preacher.Note. Howſoeuer ſome teach others they ſhould not ſinne, and yet themſelues commit foule ſinnes, yet it is not poſſible, but that one, who is indued with faith, and the Spirit of God, ſhould vtter gracious ſpeeche…, to the edification and good of others, and not be wonderfully ſtrengthned, and much increaſed in all manner of ſpirtuall grace himſelfe; and in this ſenſe it was that the Apoſtle ſaid to Timothy; Theſe things exerciſe,1. Tim. 4 15. and giuegive thy ſelfe vntounto them, that it may bee ſeene how thou profiteſt among all men: and ſo (doubtleſſe) it cannot be, but that any, whoſoeuer they bee that hauehave grace in their hearts, and vſe it, and accuſtome their mouthes to vtter gracious ſpeeches, it cannot bee (I ſay) but that they ſhould be able to ſpeake wiſely, and to good purpoſe at all times.
Wouldeſt thou then be able to ſpeake fitly, and to good Vſe. 1 purpoſe on eueryevery occaſion, as in one particular caſe, in time of diſtreſſe, in time of trouble, and vexation of body or minde, wouldeſt thou be able to ſpeake a word of comfort, and as the Prophet ſaith, Iſai 50 4. Know to miniſter a word in time to him that is wearie? Oh then let thy tongue be euer powdered with the ſalt of grace, hauehave in thy mouth at all other times gracious ſpeeches,Such as deſire to ſpeake words of cō fort in time to a weary ſoule, muſt hauehave their mouthes at all other times full of gracious ſpeaches. and certainely then thou ſhalt not be to ſeeke of ſweete and comfortable words in time of neede, many come to their friends whom they louelove well, and wiſh well vntounto, in time of their trouble, happily lying on their ſicke beds, and are not able to affoord them on word of ſpiritual comfort, onelyonly they can vſe a common forme of ſpeach, aske them how they doe, and ſay, they are ſorry to ſee them ſo, and then they hauehave done; here is one ſpeciall cauſe of it, their mouthes are not ſeaſoned with gracious ſpeaches at other times; they vſe not to ſeaſon their ſpeech with grace at other times, and ſo it comes to paſſe that when they ſhould, and (it may bee) would vſe gracious and comfortable words, they cannot frame themſelues to them, but euen then alſo, they are out of ſeaſon with them; learne thou therefore to acquaint thy ſelfe with holy and religious ſpeaches, let thy mouth at other times be exerciſed in ſpeaking graciouſly, and then (doubtleſſe) though thou canſt not ſpeake ſo eloquently, as ſome that foame out nothing but goodly ſpeaches, yet thou ſhalt be able to ſpeak to better purpoſe,Note. becauſe (indeede) it is not mans wit, but Gods grace, that ſeaſons ſpeach, and makes it profitable, and comfortable.
Vſe 2 Againe, is it ſo, that by vſe and exerciſe of gracious ſpeaches, men are inabled to ſpeake to good purpoſe vponupon euerie occaſion? Surely then it followeth on the contrarie, that through the vſe of rotten ſpeach, and of graceleſſe ſpeach, men are made vnfit to ſpeake to good purpoſe, vponupon any occaſion;Through the vſe of rotten and corrupt ſpeach men are made vnfit to ſpeake to good purpoſe vponupon any occaſion. they that accuſtome their tongues to ſpeake words gratefull to none, but to the Deuill, and damnable men, what doe they? Surely they make themſelues vnable to ſpeake to good purpoſe at any time, and they are not able to ſpeake well, and to good purpoſe, when there is moſt need of good ſpeach, as happily when themſelues lie on their death beds, they are vnable to vtter one word of ſpirituall comfort; but (as the Preacher ſaith) The beginning of the words of his mouth is fooliſhneſſe, and the latter end of his mouth is wicked madneſſe. Eccleſ. 10.3.A wicked man whoſe mouth is ful of wicked graceleſſe ſpeaches, his wordes beginne in folly, and for the moſt part, they end in madneſſe; lamentable experience ſhewes it, that ſuch as accuſtome their mouthes to vtter rotten and corrupt ſpeach in their life time, when they come to the houre of death, they commonly know not what to ſpeake, or how to vtter any word of ſound comfort, they either lie like ſtockes, or ſtones, or they ſpeake idly, and vainely; and (indeede) it is iuſt with the Lord they ſhould be ſo puniſhed; as they loued curſing, ſo ſhall it come vntounto them, and as they loued not bleſſing, ſo ſhall it bee farre from them: As they loued graceleſſe ſpeach in their health, ſo it is iuſt with the Lord, that in their ſickneſſe they ſhould be able to vtter that only which is graceleſſe, and voide of all true comfort: thinke on this, and conſider it,Pſal. 109.17. thou that art a common ſwearer, a railer, or the like, thy words are not winde, they paſſe not away with the ſpeaking; no, no, thou that doſt belch out bitter blaſphemy, and other curſed ſpeaches, thou doſt not onelyonly thereby offend God, and grieue Gods children, and make thy ſelfe liable to the curſe of God, as other greeuous ſinners doe,Note. but thou prouokeſt the Lord to follow thee with his puniſhment in this particular kinde, that as thou haſt beene graceleſſe in thy ſpeach in thy life time, ſo thou ſhouldeſt not hauehave a word of grace, and ſound comfort in thy death; therefore remember thou ſwearer, thou railer, or the like, by thy ſwearing, or railing, thou doſt euen ſhut vp thy owne mouth, that thou ſhalt not know how to vtter one word of comfort in time of thy diſtreſſe, and in the houre of death, and as thou doſt tender the comfort of thine own ſoule, in the time of great diſtreſſe, put away ſwearing, railing, and all manner of corrupt and rotten ſpeaking.
Now from the wordes themſeues, in that the Apoſtle ſaith heere, that yee may know how to anſwer eueryevery man.
Wee are taught in the next place. Doct. 4
That a Chriſtian muſt hauehave in him a knowledge, hee muſt know how to ſpeake as occaſion is offered,A Chriſtian muſt know how to ſpeak when hee is demanded any thing that pertaines to his Chriſtian faith and profeſſion. eſpecially if he be demanded any thing pertaining to his Chriſtian faith, and profeſſion, 1 Pet. 3.15. Bee ready alwaies to giuegive anſwer to eueryevery man that asketh you a reaſon of the hope th… i… in you. A Ch iſtian muſt bee euer ready and prepared to giuegive an account of his faith, and of his hope of ſaluation.
Vſe 1 This (for the vſe of it) firſt meets with that groſſe opinion of our aduerſaries, the Papiſts, touching implicite faith,Confutation of Popi…h implicit faith. faith infolded in the faith of the Church: the Ieſuits teach, that Lay people are not bound to know what matters of faith be: ignorance (ſay they) is better, it ſufficeth if they conſent to the faith of the Church whatſoeuer it bee, which is a croſſe abſurde hereſie. If a Chriſtian muſt know how to anſwer, and muſt be ready to yeeld an account of hi… faith, certainely then hee muſt know the doctrine of faith, and of Chriſtian hope, it cannot otherwiſe be.
Vſe. 2 For the vſe of this point to our ſelues; is it ſo that a Chriſtian muſt know how to ſpeake of Chriſtian faith, and be able to giuegive a good anſwer to one that demands a reaſon of his hope? Oh then let moſt take notice of it, that they are farre ſhort of that knowledge that ought to be in them: be there not many, and thoſe, not of the yonger ſort, but of great yeeres, that are not able to giuegive any good account of their faith?Reproofe of ſuch as are not able to giuegive any good account of their faith. If they be examined touching Originall ſinne, iuſtification in the ſight of God, and the like points, whereof they hauehave often heard? yet they are not able to giuegive any good and direct anſwer; and let it ſhame vsus of this, (indeed) we ought to bee aſhamed, haſt thou liued many yeeres vnderunder the teaching of the word? Doſt thou heare the doctrine of faith, and heauenly knowledge from day to day, and is it not a ſhamefull thing that thou ſhouldeſt be vnable to render a reaſon, and giuegive any good account of thy faith? Thinke on it, and let it ſhame thee indeed, and neuer reſt, till thou know how to anſwer any that ſhall aske thee a reaſon of thine hope.
Quest. Now heere a queſtion may bee moued; it may bee demanded, whether a Chriſtian bee bound to anſwer euerie one that ſhall aske him any thing of his Chriſtian profeſſion.
No, indeed a Chriſtian is bound to make a iuſt apology of his faith, and ought to defend the truth, Anſw. and euerie title and iotte of it, when Gods glory is endangered, and when he is called, though before vnbeleeuers; but if any propound the queſtion with a purpoſe to deride the truth, he is not to be anſwered, wee hauehave the example of our Sauiour not to anſwer ſuch a queſtion, Mat. 26.63. & cap. 27 14. and we hauehave his commandement, Mat. 10.17. beware of men, and therefore we are not to anſwer ſuch as aske vsus ſomething of our Chriſtian profeſſion, with a manifeſt purpoſe to ſcorne the truth.
From theſe words (That yee may know how to anſwer euerie man.) We are further taught.
That our ſpeach muſt be fitly applied, it muſt be as an Doct. 5 anſwere to a queſtion, it muſt bee to the preſent purpoſe, there ought to bee in Chriſtians an holy diſcretion, and they muſt not only know what to ſpeake, but alſo how to ſpeake fitly, they muſt not only be able to enforme the ignorant, to rebuke the vnruly, to ſtrengthen the weake, to comfort and encourage the feeble, and fearefull, and ſuch like, but they muſt doe theſe things, ſo, as they may doe moſt good. To that end, they muſt hauehave regard of all due circumſtances,Chriſtians muſt not only know what to ſpeake, but alſo how to ſpeake fitly to the preſent purpoſe, & ſo as they may do moſt good. To that ende all due circumſtances muſt be conſidered they muſt make their ſpeach fit to the circumſtances of times, perſons, and places, Prouerb. 29.11. A foole (ſaith Salomon) powreth out all his minde: but a wiſe man keepeth it in till afterward. Vſe. A wiſe man obſerues due circumſtances of time, place, and perſons, Pro. 15.23. How good is a word in due ſeaſon. Some priuate Chriſtians being able to giuegive good counſel, or to admoniſh and reproue others,Reproofe of them who obſerue not due circumſtances in admoniſhing or reprouing of others yet many times faile in fitting their ſpeach to circumſtances, they tell a man of his fault being drunke, or in the heat of his paſſion, or they admoniſh and reproue ſuch as are not fit to be admoniſhed or reproued.
Who are they that are not fit to be reproued? Queſt.
They be of two ſorts. Anſw.
Firſt, naturall fooles, Pro. 26.4. Anſwer not a foole according to his fooliſhneſſe, leſt thou be alſo like him.
Object. Verſe 5. It i… ſaid, Anſwer a foole, according to his fooliſhneſſe, leſt he be wiſe in his own conceit.
There be two ſorts of fooles, naturall fooles, and conceited fooles; naturall foole… are not to bee anſwered according to their folly, but conceited fooles are to bee anſwered, their errour is to be confuted, and their miſdemeanour to be reproued, that perceiuing their dotage and ſin, they may be humbled, Anſw. and ſo are theſe two verſes to bee reconciled.
Secondly, ſuch as be obſtinate ſcorners, Prou. 9.8. Rebuke not a ſcorner leaſt he hate thee. And our Sauiours rule is, Mat. 7.6. GiueGive yee not that which is holy to dogs, neither caſt yee your pearles before Swine. If thou (being a priuate Chriſtian) be certaine that thy admonition, or reproofe will doe no good, but that the parties reproued wil trample them vnderunder their feet as things of naught, thou art not to admoniſh, or reproue them, but rather be ſilent, or ſeparate from them; for if thou goe beyond thy boundes againſt the rule of Chriſt, where is thy warrant of ſafetie againſt the malice of wicked and violent perſons? Surely it comes to paſſe ſometimes, that a priuate Chriſtian admoniſhing, or reprouing wicked perſons for their ſinnes, not obſeruing due circumſtances, doth expoſe himſelfe to their malice, and they runne on him, and as madde dogges rent him, and teare him; yea, and ſometimes put him out of patience, and due moderation; therefore in thy admonition, in thy reproofe, and in all thy gracious ſpeaches hauehave regard to all due circumſtances, and let thy ſpeach bee fitly applied in reſpect of perſons, places, and times, Prou. 25.11. A word ſpoken in his place is like Aples of gold with pictures of ſiluer, holy and gracious ſpeach is commendable in it ſelfe, but when it is vttered in due time, and place, it is exceeding gracious and pleaſant, it is pleaſing to God, and it becomes profitable to others, and comfortable to thine owne ſoule and conſcience.