Forty-nine Sermons upon Colossians, Part 3 · Sermon 47
THE FORTY SEVENTH SERMON ON COLOSSIANS,
CHAP. IV. VER. V, VI.
Verſe V. Walk wiſely towards thoſe that are without, redeeming the time.
VI. Let your ſpeech be alwaies with grace, throughly tempered with ſalt, that ye may koow, how ye ought to anſwer every one.
DEAR Brethren; while the Church of CHRIST is here on earth, it's condition is, to ſojourn for the moſt part amid people of another profeſſion. For though the merit of our LORD and Saviour be ſufficient, to bring all mankind unto the communion of GOD, and though his ſalvation be tender'd by His own will and order, to all thoſe, that have His Goſpel preached to them; yet ſo horrible is the obduration and blindneſs of our nature, that the moſt of men abide out of the covenant of GOD, wickedly and fooliſhly rejecting the great honour He offers them. Divers whole Nations there are, that irritated with the ſame fury, have utterly ſhut the door againſt JESUS CHRIST, refuſing to ſuffer any of His ſervants within their coaſts. And even of thoſe, in which He hath ſome reception, it is commonly but a little part that doth acknowledge Him, the greateſt and moſt conſiderable in the world, perſecuting Him, or deriding His myſteries. Not ſo much as private families, but the Goſpel ſometimes makes this partition in. The ſame roof often covereth perſons of different religions. 'Tis a diviſion, which JESUS CHRIST hath raiſed in the world; not that He poſitively willed, and deſign'd it; or that ſuch is the nature of His doctrine; (neither of thoſe doth properly tend, but to unite all things, and recombine Earth with Heaven in an eternal peace) but it grows from the naughty and the cruel diſpoſition of men, who deſpiſe His counſel, and diſdain their own ſalvation. Once by this means it com's to paſs, that the Kingdom of CHRIST remains, as it were inlock'd with forcin States, and His faithful ones mingled among perſons of a contrary religion; with whom this commune habitation doth of neceſſity oblige them to have much commerce.
This is the reaſon why the Apoſtle having regulated afore moſt of the duties of our life, do's here in a few words point out, in what manner we ſhould converſe with theſe aliens, as to faith, among whom we are diſperſed. And this advertiſement was at that time the more neceſſary, for that Chriſtians in thoſe beginnings, which were as the nativity of the Church, ſaw themſelves environed on all ſides with Jews and Pagans; the two religions, which then took up the whole univerſe. In a peculiar manner the Coloſſians, to whom he writes this Epiſtle, they dwelt in a City, and a Province, of which the people were much addicted to the moſt infamous of heatheniſh ſuperſtitions. He commands them, firſt in general, to walk wiſely towards thoſe that are without, and redeem the time. Next he orders them in particular to have care of their ſpeech, one of the principal, and moſt important pieces of the commerce we have with men. Let your ſpeech (ſaith he) be alway with grace, ſeaſoned with ſalt, that ye may know how to anſwer every one. This exhortation, My Brethren, doth well fit our ſelves, and is proper for the condition we are in: as who live under powers, and among countreymen of a religion different from ours. Let us conſider it therefore, and practiſe it with care. To help you for a right underſtanding of it, we ſhall, if GOD will, treat in the preſentation of the two parts it containeth. Firſt, our converſation with thoſe that are without in general: Secondly, the qualities in particular, which our ſpeech ought to have in that converſe; noting to you upon each of 'em, what we ſhall judge proper for your edification and comfort.
The Apoſtle's general exhortation conſiſteth in two heads: the firſt is, that we walk wiſely towards thoſe that are without; the ſecond, that we redeem the time. As to the firſt, I preſume you all know without my advertizing it, that the Apoſtle here do's ſignifie by the word, walking according to the ordinary ſtile of Scripture, living and converſing; and again, that he means by thoſe that are without, ſuch as are not of our communion, but do, in point of religion, follow other ſentiments and ſervices, then we profeſs to embrace in conformity to the Goſpel of Jeſus Chriſt. He gives them the ſame denomination in another Epiſtle alſo, where after his ordering us to ſhun the commerce and frequentation of ſome that are called brethren, that is, who make profeſſion of our communion, 1 Cor. 5.12.but mean while lead an ill, and ſcandalous life, he addeth; For what have I to do to judge of them that are without? He willeth then that we converſe wiſely with them, that is, that in all negotiation and converſing with them, we exerciſe a great deal of prudence and circumſpection. Not that he permits us fooliſh and indiſcreet deportment towards the faithful, that are of the ſame body with us. GOD forbid. A Chriſtian's whole life ought to be prudent and adviſed; and whomſoever he converſeth with, he ought to govern his actions with judgment, and do nothing without reaſon, remembring the rule his Maſter gave him for the forming of all his carriage, Be ye wiſe as ſerpents (ſaith He) and ſimple as doves. But becauſe they without are uſually enemies to our religion, and do deteſt, or at leaſt are ignorant of, or deſpiſe its myſteries, there's none but ſees that it concerns us, in treating with them, to uſe much more reſtraint and conſideration, then when queſtion is of our brethren. As when a Souldier is in an enemy's countrey, he ſtands much more upon his guard, and marcheth, as they ſay, with bridle in hand. Beſides you know, if perſons be but ſtrangers, we treat them with more care, and if I may ſay it, with more ceremony then our acquaintances. A brother lives with us without deſign; a ſtranger is a ſpy. The one bears with even thoſe actions of ours, in which a ſevere Judge would find ſomething to reprehend. The other doth not pardon us any thing; nay, is offended ſometimes at the innocenteſt actions. Being perſwaded of the charity of the former, we live ſecurely with him; nor doth his perſon put us in pain, becauſe he approves all that accords with our rule. With a ſtranger it is not ſo. Beſides the care we ought to have, that in all tranſactions with him, we do well; we muſt alſo be further heedful, that we ſo do all, as may be to his guſt. It's then with a great deal of reaſon, that the Apoſtle advertiſeth us, as to thoſe that are without, to live and converſe wiſely with them in a particular manner, that is, to exerciſe in all our deportment towards them, more attention, prudence, and conſideration, then in the other ordinary paſſages of our lives.
The firſt point of Chriſtian wiſdom in this deportment towards them, is to obſerve the end it ought to be directed to. The ſecond, to diſcern the perſons; And the third, to chuſe ſuch means as are proper for our deſign. As to the end whether an accidental encounter do caſt us upon treating with ſuch as are without, or whether ſome deſign doth lead us to it, we ought alway to aim in it, either at the edifying and winning them to CHRIST, or at the leaſt, to hinder their taking any offence or diſguſt at our religion. In the commerce, which the ſubjects of a civil ſtate have with foreiners, it is enough that they keep ſound and entire, the fidelity they owe their Prince, and the love and reſpect they have for their Laws and Government of their own Countrey. It is not neceſſary, nor will it be ſuffered, that they ſhould attempt to withdraw a ſtranger from his ſubjection to that power, under whoſe Scepter he was born; becauſe it's a lawful ſubjection, and whoever would unfix it, do's intrench upon anothers right, which cannot be done without injuſtice. But in the matters of religion it is not ſo. It's not enough that you preſerve your ſelves from theirs, who are without, you muſt endeavour, if you can, to draw them from it, and bring them over unto yours. For in this you do no one wrong: you hurt nothing but errour; nor diminiſh any's right, but ſuperſtition's, impiety's, and Satan's the common enemy of Mankind, who inſpireth them. You do not acquire any thing to JESUS CHRIST, but what did lawfully pertain unto him, ſince He of right, is LORD of all men; both by reaſon that He did create them, and alſo for that he hath redeemed them. You do an act of juſtice in reducing bond-ſervants under their true and lawful Maſter's yoke, whom errour had debauched from it. Thus as often as you treat with thoſe that are without, you ought to propoſe unto your ſelves the edifying of them in reference to religion, and to have a will, and a deſire in your hearts, like to St. Paul's wiſh for Agrippa, and for the reſt that heard him; Act. 26.29.I would to God (ſaith he) that not only thou, but alſo all that hear me this day, were both almoſt, and altogether ſuch as I am, except theſe bonds.
But it's not enough to have a good end: there muſt be an application of proper and fit means; and for this effect the diverſity of the perſons, with whom we have to do, is to be heedfully conſidered. For the ſame things do not ſuit with all. Wiſdom therefore, being obliged to diverſifie its conduct, according to the difference of thoſe with whom it treateth; a Chriſtian muſt, together with that good intention, he bringeth with him unto ſuch encounters, diligently diſcern the perſons he is engaged with; not only in reſpect of the different conditions they are of in the world, or in reſpect of their diverſe capacity, but alſo principally in regard of their humour, and their diſpoſition in reference to religion. For they that are without, have not all of them an equal averſion for ours. There are ſome that have a ſweet, and an humane, and tractable ſpirit, and that hate not our perſons, though they approve not our ſentiments. There are others, that are furious, and look not upon us but as monſters, whom they could with all their hearts, as one may ſay, devour. For it's the property of errour, and of ſuperſtition, to inſpire their zealots oftentimes with theſe cruel and inhumane paſſions. You ſhall again meet with ſpirits, who though perhaps they riſe not to this exceſs of rage, yet are retchleſs and obſtinate, and having ſmothered, or as St. Paul ſpeaks, fear'd up with an hot iron all ſentiments of true conſcience, reaſon, and honour, are wilfully become a prey to errour, and have ſtop'd up their ears, and all the entrances into their underſtandings againſt the words, and lights of truth, with a determinate reſolution, not to admit any thing that croſſeth their opinions, and rather to renounce the quality of reaſonable creatures, then the maxims of their falſe religion. That there muſt be very different demeanour towards theſe diverſe ſorts of perſons, there is no one but ſees. And our ſaviour plainly tells us as much, when notwithſtanding the order He gives His Apoſtles, to publiſh His truth on the houſe tops, He yet adviſeth them expreſly elſewhere, Mat. 7.6.not to caſt their pearl before ſwine; and the reaſon He annexeth is conſiderable, leſt (ſaith He) they tread them under their feet, and turn again, and rend you: plainly ſignifying by theſe words, as experience ſufficiently confirms, that the ſpirits of thoſe He ſpeaks of, are irritated and inflamed by that very endeavour, which is uſed to cure them; and that they are ſo far from amending, as they become more fierce, and more cruel upon it. But now this diſcrimination of perſons is not made for the having in ſequel the liberty to hate the one, and love the other. For a Chriſtian's religion permitteth him not to hate any man; it indiſpenſibly obligeth him to love all, whatever be their nature, or their religion, or their diſpoſition towards us: yea, it requireth him, even to bleſs thoſe that curſe him, Mat. 5.44.and do good to them that perſecute him, and make prayers and votes for them that crucifie him. He conſiders not theſe differences of men, but for the regulation of his deportment; for the diverſifying, not of the paſſions of his heart, but of the actions of his life towards them. For though his carriage be different in one manner to ſome, and in another manner to others; yet his heart is the ſame towards all; and to ſay true, it's the love he hath for them, rather than any other reaſon, that makes him to deal diverſly with them.
To come then unto the choice of ſuch means as are neceſſary, and may be ſutable for the end that we propoſe unto our ſelves in this kind of carriage: Chriſtian wiſdome excludes from the number, firſt, all evil actions, all actions that are contrary to piety, or juſtice. We owe this reſpect, not only to GOD and our own conſciences, but alſo to men, and eſpecially to ſuch as are without, that we at no time do any ill before them. For unjuſt or impious actions, beſide the venome they have in themſelves, have alſo this bad property, that they are directly contrary to the end we ought to have in our deportment towards perſons without; which is (as we have ſaid) the winning them to CHRIST. Inſtead of attracting, and bringing them on, ſuch actions drive them off, and diſguſt them at the thing, inducing them to judge ill of our religion, by the ill fruits it produceth in us, and to ſuſpect that our belief is like our works, and our Goſpel as falſe as our lives are foul. It was one thing that Nathan noted in King David's ſin. Thou haſt made enemies (ſaith he, 2 Sam. 12.14.to blaſpheme the Name of GOD; And St. Paul in the evil lives of the Jews. Thou (ſaith he) that makeſt thy boaſt of the law, Rom. 23.24.by tranſgreſſing the law, diſhonoureſt thou GOD? For the Name of GOD is blaſphemed, becauſe of you, among the Gentiles. The Heathen heretofore took like offence at the debauches of bad Chriſtians, and did not forbear to reproach them with it. The men vant (ſaid they) that they are delivered from the tyrannie of Satan, and dead unto the world; yet their affections and luſts do no leſs overcome, and maſter them, than ours do us, whom they call ſlaves of Satan. For what ſerves this Baptiſme, wherewith, as they pretend, they have been waſh'd; and that Spirit, which, as they ſay, doth govern them; and that Goſpel, which they make ſo great a noiſe withal, ſince their whole life is full of filth, and fleſh, and diſorder? Accordingly you ſee, how the Apoſtle, among other reaſons which he alledgeth to divert the faithful from things contrary to juſtice and honeſty, doth not forget to urge this for one, that the Name of GOD (ſaith he) and his doctrine be not blaſphemed; 1 Tim. 6.1.and in another place, that the word of GOD be not blamed; and a little after, that ye may make the doctrine of GOD our Saviour honourable in all things. So the firſt thing we owe to thoſe that are without, is a pure and conſtant innocence in all our treating with them. The beginning, and the firſt point of prudent converſe in this behalf, is, that we neither ſay nor do any thing in all the communication we have with them, which they may juſtly accuſe of wanting devotion towards GOD, or of covetouſneſs, or cruelty, or any other unſeemly or unjuſt paſſion towards themſelves.
But after abſtinence from evil, we owe them alſo the performing and practiſing of that which is good; firſt, by rendring to them readily and uprightly all that is their due by the laws of GOD, and of Nations; to Princes, fidelity and obedience; to Magiſtrates, reſpect; to Kindred and Countrey-men, amity; each in their degree: Rom. 13.7.and as St. Paul ſaith elſe-where, tribute, cuſtome, fear, honour, to whomſoever either of 'em doth belong, not defrauding any one of his right, nor lying indebted unto any. Let Soveraigns ſee us zealous for their ſervice; private men, round, and ſincere, and truſty in all the affairs we have with them; religious obſervers of our contracts, and our words; honeſt debtors; milde, and humane creditors; courteous and helpful neighbours. Let them not find us faulty, in reference to any of the offices of an honeſt, and a civil life. For GOD forbid that we ſhould ever admit into our hearts, ſo impious, and barbarous, and inhumane a conceit, as ſome do harbour, namely, that it is lawful to break promiſe with ſuch as are without, and to deceive, or uſe a perſon ill, when we can plead that he is not of our communion. On the contrary, it's to theſe that we muſt ſhew moſt juſtice and integrity: theſe, of all men, are the perſons towards whom we muſt acquit our ſelves of all that we owe them, with greateſt religiouſneſs and ſcruple. And he that thinks to draw me to ſide with him, by an act of injuſtice, or cruelty, or perfidiouſneſs, is ſo far from gaining any thing that way, that he makes me believe with a great deal of reaſon, the religion which permits him ſuch things, and excuſeth them under colour of a good intention, and pretends them ſerviceable for greater glory to GOD, is an impious, and abominable ſuperſtition, and much worſe in this particular, than the ſects and diſciplines of Pagans themſelves, who, how ignorant ſoever they were, yet never held any of theſe horrible maxims. GOD will not be ſerv'd at all with unrighteouſneſs, and treacheries; and to make account, or aſcribe to Him that He taketh pleaſure in ſuch ſervices, is one of the greateſt outrages that can be done Him. They are grateful to the devil, and to none but him. A Chriſtian looks not upon any man on earth as his enemy; he knows that they are all the creation of the LORD his GOD, and that his Maſter died for them, and ſhed His blood to ſave them. He reſpects this character in them, however disfigured by vice, or error. And his rendring them theſe dues, is not out of a fear he hath of their power, or their ill will; as ſome would perſwade us, that the primitive Chriſtians ſubmitted not to their heathen Emperors, and Magiſtrates, but only out of prudence, or rather a world-like craftineſs, becauſe they were the ſtronger, and themſelves the weaker; and that had they had the means, they would have pluck'd the ſcepter out of their hands, and without ſcruple trampled that diadem under foot, which they made ſemblance to honour with ſuch humbleneſs. No, dear Brethren, this is not the nature, or the foundation of a Chriſtian's carriage towards thoſe that are without. It is GOD, it is his conſcience, and not ſimply ſome other conſideration that obligeth him to live with them, as he doth; according to the Apoſtle's doctrine in another place, where he ſays, we muſt be ſubject, Rom. 13.5.not only for wrath, that is, for fear of vengeance, and of the ſword which the Magiſtrate bears in his hand, but alſo for conſcience ſake; which in like manner extendeth to all other duties; that is, we muſt pay our creditors, keep our word, perform our promiſes, honour our fellow-ſubjects, live honeſtly with them, though they be not of our religion; not only for avoiding of the evils we ſhould incurr by doing it not, but alſo for conſcience ſake; ſo as what impunity, yea, what ſalary ſoever we might expect for neglecting ſuch duties, we yet do never neglect them, accounting our ſelves bound to do them by a ſupreme and indiſpenſable law, namely, the juſt and holy will of GOD.
But beſides theſe things which we owe, Chriſtian prudence, in its conduct towards thoſe without, maketh uſe of others alſo, which in rigour of right, we owe not. For in this behalf, it aimeth not ſimply at our diſcharging our ſelves, but at the winning of thoſe whom we treat withal; ſo that if any thing, unto which otherwiſe juſtice obligeth us not, may be ſerviceable to this its end; that reaſon is that reaſon is ſufficient to make us do them. On which account it opens the boſome of our humanity, courteouſneſs, and beneficence to thoſe that are without, to give them all the aſſiſtance, favour, and ſuccour that we can, in their need, as often as they ask it of us, yea, when they ask it not. We ſhould in this caſe imitate the goodneſs of our LORD, who maketh His Sun to ſhine, and His rain to fall even on them that blaſpheme Him. Make me not thoſe frigid and frivolous excuſes; that they are out of our communion; that they hate us; that they do us evil; that they are ungrateful. This is good diſcourſe for a worldling; who meaſures his devoirs by nothing but his own intereſt. As for you, that are a diſciple of JESUS CHRIST, it's the leaſt thing you ſhould conſider. You ſhould principally reſpect the glory of GOD, the ſervice of his Son, and the edification of men. Do you good to all, as your Heavenly Father doth; diſdain no one whom He hath made. Account any one your neighbour that hath need of you, be he Samaritan, or Pagan. It imports not, ſo he be a man. There is nothing more effectual to perſwade him that your religion is holy, and divine, than this vertuous, and generous deportment. At leaſt you will hereby take from him all pretext of calumniating your profeſſion. You will remain juſtified in his thoughts, and oblige him, if he be ever call'd to give teſtimony of you, to ſpeak in that glorious and honourable language, which the probity, and innocence of the primitive beleevers ſometime drew from the mouths of Pagans, ſuch a one is a good man, and there is nothing to be blamed in him, but that he is a Chriſtian.
Again, for our living prudently with thoſe that are without, it's one principal duty incumbent on us, to accommodate our ſelves to them, as far as piety will permit; not needleſly contrarying them at any time; nay, willingly yielding them ſome part of our rights; bowing, and conforming themſelves to their laws, their humours, and wills, in things indifferent; that they may ſee it's not capriciouſneſs, nor hatred, but the force of our conſciences alone, that conſtraineth us to diſſent from their religion; and that ſetting this aſide, and our conſciences ſalved, there is nothing but we would both do and ſuffer to pleaſure them. Such was the Apoſtle's practice; and he hath left us an excellent pattern of this holy prudence, which he propoſeth, and repreſenteth at large, in the ninth Chapter of the firſt Epiſtle to the Corinthians. I have made my ſelf (ſaith he) a ſervant to all, 1 Cor. 9.19, &c.that I might gain the more. Ʋnto the Jews, I became as a Jew, that I might gain the Jews; and unto the Law, as if Jew, that I might gain the more. Ʋnto the Jews, I became as a Jew, that I might gain the Jews; and unto them that are under the Law, as if I were under the Law; to them that are without the law, as without the law, to the weak, became I, as weak; and all things to all men, that in concluſion I might ſave ſome. Imitate we this holy example of the Apoſtle: only take heed to limit, as he did, this complacentialneſs unto things which we have power to diſpoſe of; that is, ſuch as are free, and indifferent for us; not extending it to thoſe that are evil, and prohibited in the School of CHRIST, as contrary to piety, or ſanctification; remembring the leſſon which the ſame St. Paul elſe-where gives us, 2 Cor. 6.14, 15.that there is no participation between righteouſneſs and unrighteouſneſs; nor communion between light and darkneſs; nor accord between CHRIST and Belial. In fine, this prudent demeanour towards thoſe without, which he here preſcribeth us, doth require, that we avoid, as much as is poſſible, all actions and ſpeeches that offend them; and that, ſaving thoſe to which our religion doth neceſſarily, and inevitably oblige us, there eſcape us not any that may diſpleaſe them.
The clauſe, redeeming the time, which the Apoſtle ſubjoyns, containeth the utility and fruit of this ſage and prudent demeanour, which he hath injoyned the Coloſſians towards thoſe that are without; the meaning is, that by governing themſelves in that manner, they would gain time, and mitigate by ſuch an addreſs, the rigour of that difficult and dangerous ſeaſon which they lived in, and had the averſions and perſecutions of the heathen to ſurround them. I well know, there are, that expound theſe words otherwiſe. Some, as ſignifying, that the Coloſſians were to repair their loſs of the time paſt, by well employing the preſent altogether in a good, an holy, and a prudent way of life. For this is that we commonly call, redeeming of time. Others with more colour ſay, the Apoſtle's intention is, that we ſhould ſeek, and purchaſe, even at the price of what is deareſt to us, occaſions to edifie thoſe that are without; and make no difficulty of loſing ſomewhat in matter of eſtate, or eaſe, or even in point of honour, or reputation, to get the means of obliging them. For it is true, that the word the Apoſtle uſeth here in the original, doth often ſignifie, an occaſion, and opportunity, rather than time ſimply. But, not to diſſemble the one and the other of theſe two conceptions, though both of them veritable as to the thing, and Chriſtian, yet ſeems to me a little beſide the Apoſtle's ſcope and intention here. Moreover, the Interpretation I propoſed at firſt, is more conformable to the ſtile of Scripture: For the phraſe which St. Paul uſeth in this place, is found word for word in the Greek Verſion of the Prophet Daniel, at the ſecond Chapter, where King Nebuchadnezzar tells the Chaldeans, Dan. 2.8.He knew well they would redeem the time; meaning, as our Bibles have aptly rendred it, that they would gain time; that is, would fain eſcape, and ſmoothly get out of that ill piece of way, in which they perceived themſelves put to ſuch a plunge. To the ſame ſenſe, the Apoſtle here, though in a very different ſubject, bids us redeem the time, by walking wiſely towards them that are without, that is, that we ſhould by ſuch prudent and dextrous conduct, ſweeten their ſpirits, and handſomely divert the ſtorm of their fury, as an ill influence, which might overwhelm us, gliding gently on, and gaining time, untill things, governed and ordered by the providence of GOD, have changed their poſture. It's alſo hereto, that that reaſon doth evidently referr, which the Apoſtle elſewhere annexeth to this very command, in a paſſage of the Epiſtle to the Epheſians, conform, and parallel to our Text: Eph. 5.15, 16.Walk heedfully (ſaith he) not as fools, but as wiſe; redeeming the time; for (he adds) the daies are evil. He would have us uſe much circumſpection in the ordering of our lives, and redeem the time, becauſe it is evil; that is, troubleſome, and difficult to paſs, by reaſon of their ill-diſpoſition towards us, among whom we live; they being ready at every turn to deſtroy us, upon the leaſt occaſion of exaſperation, and of executing their malevolence that we give them. Therefore, as a wiſe Mariner at Sea, when the wind ariſeth, and the waters threaten, and the preſages of a tempeſt do appear, he haleth in his ſails, and prepares; then accommodates himſelf to the violence of the waves, and lets drive a little, not daring to bear up full againſt it: all to gain time, and redeem himſelf by ſuch care, and conduct, out of ſo ſad and angry a ſeaſon; like induſtry would the Apoſtle have us uſe, to ward off the blows, which the not-ſo-favourable diſpoſition of thoſe without towards us, doth menace: he would have us, not take all our liberty with them; but manage our words and actions prudently, accommodating our ſelves the moſt we may, unto their temper, and avoiding all that is apt to provoke them; giving them no occaſion to enterpriſe upon us: that if it be poſſible, we may by ſuch holy and adviſed conduct, gain time, and eſchew an ill encounter, and redeem our ſelves from the troubles and diſorders it threatens us withal. It's a reaſon of the command he gave us, to walk wiſely towards them that are without. For beſides the intereſt of the glory of GOD, and of the edification of men, which calls for this endeavour at our hands, as hath been ſaid, our own good, our ſafety, and preſervation doth alſo neceſſarily oblige us thereunto; it being evidently impoſſible for us to ſubſiſt, in the eſtate we moſt times are, if we do not with a great deal of heedfulneſs, and prudence, put by, and lenifie the ill affections of thoſe among whom we live, and upon whom, in an humane way, our lives and liberties depend.
But after this general exhortation, the Apoſtle makes us another, for the government of our ſpeech in particular, which we muſt now explain with all the brevity we may. Let your ſpeech (ſaith he) be alwaies ſteep'd in ſalt with grace, that you may know how ye ought to anſwer every one. I muſt needs ſay, that this is requiſite in all the diſcourſes of the faithful, whomſoever they ſpeak to: and that their mouth ought to be a treaſury of benediction, out of which ſhould iſſue not a word, but that is holy, and full of grace, and good (as the Apoſtle ſays elſewhere) to the uſe of edifying; that is, proper to edifie them that hear it. But as in the precedent verſe; though wiſdome be neceſſary in all the parts of our carriage, yet he gave it us in charge particularly, in reference to our commerce with ſuch as are without. I count, that in like manner here, purſuing the ſame ſubject, he doth appropriate thoſe characters, which ought to appear generally in all the words of our mouths, to that diſcourſe, and converſe in particular, which we have with perſons without. Beſides the continuation of his diſcourſe, which there's little likelyhood he ſhould here ſuddenly break off without reaſon; his adding that of anſwering every one, &c. confirms me further in this opinion; thoſe words evidently referring to the anſwers we are to make to thoſe without, when they interrogate, or queſtion us about our religion; as appears by St. Peter's making uſe of wel-nigh the ſame words in the ſame ſubject, Be ready alwaies (ſaith he) to anſwer every man that asks you a reaſon of the hope that is in you, 1 Pet. 3.15.with meekneſs, and reverence. Now truly the Apoſtle had good reaſon to take the pains himſelf, to form our ſpeech on ſuch occaſions; namely, when we are to entertain thoſe without, about our ſentiments in matter of religion. For certainly, this is the tendereſt part of all our converſe with men; and that which would be managed with greateſt exactneſs. It is a very ſlippery paſſage, and the events frequently are of great importance, and have long and conſiderable conſequences for good, and for evil, according to mens different carriage in it. And if there be any caſe, in which the tongue hath any reaſon to vant of great matters, Jam. 3.6.as St. James ſaith, without doubt it is in this; an anſwer here, as it is qualified, being capable of amending, or empairing the condition of an whole Chriſtian people: a ſage and moderate diſcourſe having ſometimes averted, or ſtayd the perſecution of the Church, and appeaſed the rage of its enemies: whereas on the other hand, a ſpeech, though for ſubſtance true, yet being indiſcreet, and ill-placed, hath often inflamed the hatred of the mighty, and troubled the Church's peace, and cauſed a thouſand diſorders and devaſtations. The Apoſtle then would have us, on this occaſion, (that is, when we ſpeak with thoſe without) more than on any other, govern our lips with ſo much judgement, that there may not a word break out, but what is ſeaſoned as it ought to be. Let your ſpeech (ſaith he) be alwaies with grace, ſeaſoned with ſalt.
He preſuppoſeth in the firſt place, and precedently to other things, that it have its principal vertue, to wit, truth, which is the ſoul of it; according to that general rule he elſewhere gives us, Eph. 4.25.to ſpeak truth, every one with our neighbour. But in conjunction herewith, his intention is, that our ſpeech have theſe two further qualities; firſt, that it be with grace; and ſecondly, that it be ſeaſoned with ſalt. The grace he requires in it, is not that which is given to a diſcourſe by the ornaments of Rhetorick, which reſpecteth only the pleaſing of the ear, and conſiſteth in a choice of elegant words, and in a ſweet and grateful compoſition. The grace a Chriſtian ought to ſeek for, and have in his ſpeech, is, ſo to utter truth, as it offend not the hearer; that it expreſs our minds without exulcerating his; that it have neither gall, nor venome, nor virulency; that it be ſimple, humble, and modeſt; without reviling, without ſcoffing, and other ſuch ſtings as may inflame thoſe whom we ſpeak to. The other particular he addeth, namely, that it be well ſalted, that is, prepared, and as it were ſeaſoned with an exquiſite prudence, does referr to the ſame thing for ſubſtance; For as ſalt doth deſiccate meats, and eat out the moiſture and putrid humour of them, leaving a ſharpneſs in them pleaſing to the taſte: ſo this Chriſtian prudence, which he would have all our ſpeech imbued with, works out of it all that it might have in it ſuperfluous, and noxious; and tempers it in ſuch ſort, that the ſorce and vigour which it leaves it, pleaſeth the ſpirit, and enters gratefully into it. The maſters of common Rhetorick would too, that there be ſalt in their Scholars ſpeeches. But it is not that which muſt ſeaſon a Chriſtian's deliveries. By this ſalt which they make ſuch account of, they mean certain pleaſantneſſes that border upon raillery and jeſting. Expreſſions that are quick, but offend not; and touch the Spirit, but do not gall it. We for our part do paſs by this artifice, and draw the ſalt wherewith our ſpeeches are to be impregnated from a quite other vein; even an holy Chriſtian prudence, which avoids all that may diſpleaſe, or ſcandalize our neighbour, and chooſeth what is proper to edifie him, ſo ſeaſoning diſcourſe, that nothing unſavoury, or inſignificant be uttered, which might diſguſt him at our perſons, or our religion. This ſalt cleanſeth our talk; firſt of all diſcourſes, that are either noxious and dangerous, as thoſe that lead to viciouſneſs; or vain, and fruitleſs; and ſecondly, of all that may offend thoſe we talk with, and alienate them from our religion. For this end, that knowledge is neceſſary, which the Apoſtle ſpeaks of in the following clauſe: that you may know (ſaith he) how ye ought to anſwer every one. It's clear, that this grace of ſpeech ſeaſoned with ſalt, doth not teach us how we ought to anſwer every one; but on the contrary, this ſcience or knowledge, when we have it, ſeaſoneth our ſpeech with its neceſſary grace. So that, whereas the Apoſtle ſaith, that ye may know it; it muſt be underſtood of the event, and ſucceſs, as if he had ſaid, let your ſpeech be with grace, and ſeaſoned with ſalt, ſo as it may appear, you know how to anſwer every one. Or the word know, which he uſeth in the original, muſt be taken for as knowing, and as judging, and diſcerning how we ought to anſwer every man.
Firſt, his calling our diſcourſes an anſwering, does intimate, that we ſhould not caſt our ſelves upon ſuch kind of conferences inconſiderately; nor enter on them, but with judgement, and adviſedneſſe, being called to it, either by ſome one's demand, or by the voice of ſuch a neceſſary occaſion as obligeth us to ſpeak. Then again he ſhews us, that we ought to diverſifie our ſpeech, according to the difference of perſons; and in this it is, that that diſcerning of perſons, which we touched at afore, muſt do us ſervice. There are thoſe to be met with, whom it would be beſt not to ſpeak to at all. The diſpoſitions of ſome may ſuffer a firm and free diſcourſe. The temper of others requireth a more ſoft and tender treatment. As you ſee, that meats for ſeveral bodies muſt be diverſly prepared, according to their different conſtitution: ſo we ſhould diverſly ſeaſon our ſpeech; according to the diverſity of ſpirits.
Such, Dear Brethren, is the holy and wholſome leſſon that the Apoſtle gives us in this place. Practice we it diligently, and regulate by it our ſpeech, and deportment, in all the commerce we have with thoſe without. Hide we not our ſentiments in religion from them; but explain our ſelves to them in ſuch a manner, as may be proper both for their edification, and our own ſatety. Firſt, let us never ſpeak of them but in ſeaſon, and when occaſion offers its ſelf for it; do it with that gravity and decency that's due unto ſo high, and ſo important a ſubject. Next, let us take out of our ſpeech, all the ſtings that might incenſe thoſe that hear us. Let not it have in it any thing reproachful, or offenſive; any thing that ſcenteth of hatred, or contempt. Let it be ſweet, and full of affection, and reſpect. Let it bear the image of a well-diſpoſed, and a truly charitable ſoul, and breath nothing but the good, and the edification of our neighbour. And as for truths themſelves; let it diſcover, and with full liberty expoſe ſuch as are grateful to our adverſaries; as thanks be to GOD, there are many; in particular, I make bold to ſay, all thoſe that are principal, and eſſential in religion, about which they make no conteſt with us. As for others, which conſiſt in a rejection of their errors, and conſequently cannot but be odious to them, we muſt deliver our ſelves about them with much diſcretion; meekly ſhewing them the reaſons of our ſentiments, that they may ſee it is not out of wilfulneſſe that we depart from their belief, but by the conſtraint of neceſſary reaſon. Let us forbear atrocious and opprobrious terms; and keep a juſt medium between flattery, and unworthy complacenciouſneſs, which covers in ſilence, or diſguiſeth the malady on one hand; and indiſcreet, and furious zeal, which angers, and invenomes it inſtead of healing it on the other. Error is a ſore that muſt be neither neglected, nor roughly handled: it muſt be touch'd, but tenderly, and in ſuch a manner, as if poſſible, we do not in our medling with it, put the Patient to pain.
See how St. Paul took ſuch a caſe in hand. He was at Athens, a City full of ſo much impiety and idolatry, as cut him to the heart. And having diſcovered the offence he took at it; when they had brought him forth, and asked him, what then his doctrine was, he doth not tell them, that they were idolatrous, and impious, and bruitiſh, to worſhip wood and ſtone: though all this was very true. But the prudent Miniſter of GOD, ſaw well, that if he had propoſed this truth ſo crudely to them, he ſhould have loſt himſelf, and not at all have edified them. What does he then? He gives them at firſt ſome praiſe, acknowledging that they were extreme devoutly given. Thereupon he tells them of that unknown GOD, to whom they had conſecrated an altar: and thence, dexterouſly takes occaſion to preach the true GOD to them; inſinuating the truth ſo skilfully to them, that to hear him ſpeak, one would think he had not brought it from abroad, but found it there among them. This truly was, ſpeech ſeaſoned with the ſalt of grace. Let us imitate, I beſeech you, Brethren, this rich example of prudence, and modeſty, rather than the eruptions, and indiſcretions of zeal without knowledge; which ſerve only to irritate thoſe that are without, and draw the bad effects of their averſion and hatred upon thoſe that are within. But let us have yet more care to order our waies than our words. We cannot uſher in our diſcourſes with a better, or more perſwaſive preface, than a good, and holy life; if we walk wiſely with them that are without, (as the Apoſtle gives us in charge) if we eſchew not only evil actions, but thoſe alſo that have the appearance of ſuch, and are reputed of men to be ſuch; if we ſhew them nothing but piety, honeſty, humility, charity, meekneſs, and ſincerity; if we affectionately ſeek, and embrace occaſions to oblige them, and do them ſervice; if we patiently bear the offences they do us, and revenge not our ſelves, but by offices of beneficence. This conduct, if we follow it, will mitigate ſome of them, and entirely gain others. It will invite the King our Soveraign Lord, and His Miniſters, to continue, and more and more confirm to us, that ſweet and precious liberty of conſcience, which having been given us in this great Eſtate, by the clemency and wiſdome of his Fathers, hath been hitherto conſerved to us by his Grace. In fine, this conduct will render our doctrine honourable in all things, and make the Name of the LORD JESUS, whom we ſerve, to be glorified: and being acceptable to Him, will draw down His benediction upon us; and after the firſt-fruits of His bounty, which He will make us taſte of in this life, introduce us one day, to the full, and eternal poſſeſſion of His immortal glory. Amen.