Eniautos a course of sermons for all the Sundaies of the year : fitted to the great necessities, and for the supplying the wants of preaching in many parts of this nation : together with a discourse of the divine institution, necessity, sacredness and separation of the office ministeriall / by Jer. Taylor ...

Sermon, XXII. THE GOOD and EVILL TONGUE.

[ C] Ephes. 4. 29.

Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

HE that had an ill memory did wisely comfort himselfe by reckoning the advantages he had by his forgetfulnesse. For by this means he was hugely secured against malice, and ambition; for [ D] his anger went off with the short notice and ob∣servation of the injury; and he saw himself unfit for the businesses of other men, or to make re∣cords in his head, & undertake to conduct the intrigues of affairs of a multitude, who was apt to forget the little accounts of his own seldom reading. He also remembred this, that his pleasures in reading books were more frequent, while he remembred but little of yesterdays study, and to morrow the book is newes, and with its novelties gives him fresh entertainment, while the retaining brain layes the book aside, and is full already. Every book is new to [ E] an ill memory, and one long book is a Library, and its parts return fresh as the morning, which becomes a new day, though by the revolution of the same sun. Besides these, it brought him to tell truth for fear of shame, and in meer necessity made his speech little and his discourses short; because the web drawn from his brain was

[ A] soon spun out, and his fountain grew quickly dry, and left running throug•• forgetfulnesse. * He that is not eloquent and faire spoken, hath some of these comforts to plead in excuse of his ill fortune, or defective nature. For if he can but hold his peace, he shall be sure not to be troublesome to his company, not mark'd for lying, or become tedious with multiplicity of idle talk. He shall be presumed wise, and oftentimes is so; he shall not feel the wounds of contention, nor be put to excuse an ill taken saying, nor sigh for the folly of an irre∣coverable word; If his fault be that he hath not spoken, that can at any time be mended, but if he sinn'd in speaking, it cannot be unspo¦ken [ B] again. Thus he escapes the dishonor of not being believed, and the trouble of being suspected; he shall never fear the Sentence of Judges, nor the Decrees of Courts, high reproaches, or the angry words of the proud, the contradiction of the disputing man, or the thirst of talkers. By these and many other advantages, he that holds his peace, and he that cannot speak, may please themselves; and he may at least have the rewards and effects of solitarinesse, if he misses some of the pleasures of society. But by the use of the tongue, God hath distinguished us from beasts, and by the well or ill using it we are distinguished from one another; and therefore though silence [ C] be innocent as death, harmlesse as a roses breath to a distant passenger, yet it is rather the state of death then life; and therefore when the Egyptians sacrificed to Harpocrates their god of Silence, in the midst of their rites they cryed out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Tongue is an Angel, good or bad, that's as it happens; Silence was to them a god, but the Tongue is greater; it is the band of humane entercourse, and makes men apt to unite in Societies and Republicks; and I remember what one of the Ancients said, that we are better in the company of a known dog, then of a man whose speech is not known, ut externus alieno non sit hominis vice; a stranger to a stranger in his lan∣guage, [ D] is not as a man to a man; for by voices and homilies, by questions and answers, by narratives and invectives, by counsell and reproofe, by praises and hymnes, by prayers and glorifications, we serve Gods glory, and the necessities of men; and by the tongue our Tables are made to differ from Mangers, our Cities from Deserts, our Churches from Herds of beasts and flocks of sheep. Faith comes by hearing, and hearing by the Word of God, spoken by the tongues of men and Angels; and the blessed Spirits in heaven cease not from saying night and day their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their song of glory to him that sitteth on the throne, and to the Lambe for ever and ever; and then [ E] our imployment shall be glorious as our state, when our tongues shal to eternall ages sing Allelujahs to their Maker and Redeemer; and therefore since Nature hath taught us to speak, and God requires it, and our thankfulnesse obliges us, and our necessities engage us, and charity sometimes calls for it, and innocence is to be defended, and we are to speak in the cause of the oppressed, and open our mouths in

the cause of God: and it is alwayes a seasonable prayer, that God [ A] would open our lips, that our mouth may doe the work of heaven, and declare his praises, and shew forth his glory; it concerns us to take care that nature be changed into grace, necessity into choice, that while we speak the greatnesse of God, and minister to the needs of our neighbor, and doe the works of life and religion, of society and prudence, we may be fitted to bear a part in the songs of Angels, when they shall rejoyce at the feast of the marriage supper of the Lambe. But the tongue is a fountain both of bitter waters and of pleasant; it sends forth blessing, and cursing; it praises God, and railes at men; it is sometimes set on fire, and then it puts whole Ci∣ties [ B] in combustion; it is unruly, and no more to be restrained then the breath of a tempest; it is volatile and fugitive: reason should go before it, and when it does not, repentance comes after; it was intended for an organ of the divine praises, but the Devill often playes upon it, and then it sounds like the Scriech-owle, or the groans of death; sorrow and shame, folly and repentance are the notes, and formidable accents of that discord. We are all naturally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of speech, more or lesse; and God reproves it not, provided that we be also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wise and materiall, usefull and prudent in our discourses. For since speech is for conversation, let it [ C] be also charitable and profitable; let it be without sin, but not with∣out profit and grace to the hearers, and then it is as God would have it; and this is the precept of the text, first telling us what we should avoyd, and then telling us what we should pursue; what our discourse ought not to be, and 2^ly. what it ought to be; there being no more variety in the structure of the words, I shall 1. discourse of the vices of the tongue; 2. of its duty and proper employment.

1. Let no corrupt communication proceed out of your mouth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corrupt or filthy communication; so we read it; and it seems properly to note such communication as ministers to [ D] wantonnesse; such as are the Fescennines of Ausonius, the excre∣ment and spume of Martial's verse, and the Ephesiaca of Xenophon; indeed this is such a rudenesse as is not to be admitted into civill con∣versation; and is wittily noted by the Apostle, charging that forni∣cation should not be once named among them as becometh Saints; not meaning that the vice should not have its name and filthy cha∣racter, but that nothing of it be named, in which it can be tempting or offensive; nothing tending to it, or teaching of it, should be named: we must not have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fornication in our talk; that's such a basenesse, that it not onely grieves the Divine Spirit, but [ E] dishonors all its channels and conveyances: the proper language of the sin is not fit to be used so much as in reproofe; and therefore I have sometimes wondred how it came to passe, that some of the An∣cients, men wise and modest, chaste and of sober spirits, have faln into a fond liberty of declamation against uncleannesse, using such

[ A] words which bring that sin upon the stage of fancy, and offend auri∣culas non calentes, sober and chaste eares. For who can without blushing read Seneca describing the Looking glasse of Hostius, or the severe but looser words of Persius, or the reproofes of St. Hie∣rom himselfe, that great Patron of virginity, and exacter of chastity? yet more then once he reproves filthy things with unhandsome language: St. Chrysostome makes an Apology for them that doe so; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you cannot profit the hearers unlesse you discover the filthinesse, for the withdrawing [ B] the curtain is shame and confutation enough for so great a basenesse; and Chirurgeons care not how they defile their hands, so they may doe profit to the patient. And indeed there is a materiall difference in the designe of him that speaks; if he speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accor∣ding to his secret affection and private folly, it is certainly intolerable; but yet if he speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of a desire to profit the hearer, and cure the criminall, though it be in the whole kinde of it honest and well meant; yet that it is imprudent,

Irritamentum Veneris languentis & acris [ C] Divitis urticae—

and not wholly to be excused by the faire meaning, will soon be granted by all who know what danger and infection it leaves upon the fancy, even by those words by which the spirit is instructed. Ab hâc scabie tenemus ungues, it is not good to come near the leprosie, though to cleanse the Lepers skin.

But the word which the Apostle uses [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] means more then this. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said Eupolis, and so it signifies musty, rotten, and outworn with age; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ D] rusty peace, so Aristephanes: and according to this acception of the word, we are forbidden to use all language that is in any sense cor∣rupted, unreasonable, or uselesse; language proceeding from our old iniquity, evill habits, or unworthy customes, called in the style of Scripture the remains of the old man, and by the Grecks, doting or talking fondly; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the boy talkes like an old dotard. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies wicked, filthy, or reproachfull, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any thing that is in its own nature criminall and disgracefull, any language that ministers to mischief. But it is worse then all this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a deletery, an extinction [ E] of all good, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a destructi∣on, an intire corruption of all Morality; and to this sense is that of Menander quoted by St. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Evill words corrupt good manners. And therefore under this word is comprised all the evill of the tongue, that wicked instrument of the unclean Spirit, in the capacity of all the appellatives. 1. Here

is forbidden the uselesse, vain, and trifling conversation, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ A] the god of Flies, so is the Devils name, he rules by these little things, by trifles and vanity, by idle and uselesse words, by the entercourses of a vain conversation. 2. The Devill is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Accuser of the Brethren, and the calumniating, slandering, undervaluing, detracting tongue does his work, that's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second that I named, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Hesychius; it is slander, hatred, and calumny. 3. But the third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Devils worst appellative, the Destroyer, the dissolute, wanton, tempting, destroying conversa∣tion; and its worst instance of all is flattery, that malicious cousening devill, that strengthens our friend in sin, and ruines him from whom [ B] we have received, and from whom we expect good. Of these in order, and first of the trifling, vain, uselesse, and impertinent con∣versation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let no vain communication proceed out of your mouth.

1. The first part of this inordination is multiloquium, talking too much: concerning which, because there is no rule or just measure for the quantity, and it is as lawfull, and sometimes as prudent to tell a long story as a short, and two as well as one, and sometimes ten as well as two; all such discourses are to take their estimate by the matter, and the end, and can onely be altered by their circumstances [ C] and appendages. Much speaking is sometimes necessary, sometimes usefull, sometimes pleasant; and when it is none of all this, though it be tedious and imprudent, yet it is not alwayes criminall. Such was the humour of the Gentleman Martial speaks of, he was a good man, and full of sweetnesse and justice and noblenesse, but he would read his nonsense verses to all companies at the publick games and in private feasts, in the baths, and on the beds, in publick and in private, to sleeping and waking people.

Vis quantum mali facias videre? [ D] Vir justus, probus, innocens timeris.

Every one was afraid of him, and though he was good, yet he was not to be endured: The evill of this is very considerable in the ac∣counts of prudence, and the effects and plaisance of conversation: and the Ancients described its evill well by a proverbiall expression; for when a sudden silence arose, they said that Mercury was entred, meaning, that he being their loquax numen, their prating god, yet that quitted him not, but all men stood upon their guard, and called for aid and rescue, when they were seised upon so tedious an im∣pertinence. [ E] And indeed there are some persons so full of nothings, that like the strait sea of Pontus they perpetually empty themselves by their mouth, making every company or single person they fasten on, to be their Propontis; such a one as was Anaximenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He was an Ocean of words, but a drop of understanding.

[ A] And if there were no more in this then the matter of prudence, and the proper measures of civill conversation, it would yet highly con∣cern old men, and young men and women to separate from their per∣sons the reproach of their sex and age, that modesty of speech be the ornament of the youthfull, and a reserved discourse be the testimony of the old mans prudence. Adolescens from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said one: a young man is a talker for want of wit, and an old man for want of memory; for while he remembers the things of his youth, and not how often he hath told them in his old age, he grows in love with the trifles of his youthfull dayes, and thinks the company must doe so too; [ B] but he canonizes his folly, and by striving to bring reputation to his first dayes, he loses the honor of his last. But this thing is conside∣rable to further issues; for though no man can say, that much speaking is a sin, yet the Scripture sayes, In multiloquio peccatum non deerit, Sin goes along with it, and is an ingredient in the whole composition. For it is impossible but a long and frequent discourse must be served with many passions, and they are not alwayes inno∣cent; for he that loves to talke much, must rem corradere, scrape materials together to furnish out the scenes and long orations; and some talke themselves into anger, and some furnish out their [ C] dialogues with the lives of others; either they detract, or censure; or they flatter themselves, and tell their owne stories with friendly circumstances, and pride creeps up the sides of the discourse; and the man entertains his friend with his owne Panegyrick; or the discourse lookes one way and rowes another, and more mindes the designe then its own truth; and most commonly will be so ordered that it shall please the company, (and that, truth or honest plainnesse seldome does) or there is a byasse in it, which the more of weight and transportation it hath, the lesse it hath of ingenuity. Non credo Auguribus qui aureis rebus divinant, like Sooth-sayers, men speak [ D] fine words to serve ends, and then they are not beleeved, or at last are found lyars, and such discourses are built up to serve the ministeries or pleasures of the company, but nothing else. Pride and flattery, ma∣lice and spite, self-love and vanity, these usually wait upon much speaking; and the reward of it is, that the persons grow contemptible and troublesome, they engage in quarrels, and are troubled to answer exceptions, some will mistake them, and some will not beleeve them, and it will be impossible that the minde should be perpetually present to a perpetuall talker, but they will forget truth and themselves, and their own relations. And upon this account it is, that the Doctors of [ E] the Primitive Church doe literally expound those minatory words of our blessed Saviour; Verily I say unto you, of every idle word that men shall speak, they shall give account at the day of Judgement. And by idle words, they understand, such as are not usefull to edifi∣cation and instruction. So St. Basil, So great is the danger of an idle word, that though a word be in its owne kinde good, yet unlesse it be

directed to the edification of faith, he is not free from danger that [ A] speaks it: To this purpose are the words of St. Gregory; while the tongue is not restrained from idle words, ad temeritatem stultae increpationis efferatur, it is made wilde, or may be brought forth to rashnesse and folly: And therein lies the secret of the reproofe: A peri∣culo liber non est, & ad temeritatem efferatur, the man is not free from danger, and he may grow rash, and foolish, and run into crimes, whilest he gives his Tongue the reins, and lets it wander, and so it may be fit to be reproved, though in its nature it were innocent. I deny not but sometimes they are more severe. St. Gregory calls every word vain or idle, quod aut ratione justae necessitatis, aut intentione [ B] piae utilitatis caret: and St. Hierom calls it vain, quod sine utilitatis & loquentis dicitur & audientis, which profits neither the speaker nor the hearer. The same is affirmed by St. Chrysostom , and Gre∣gory Nyssen upon Ecclesiastes, and the same seems intimated in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is in some copies, every word that is idle or empty of businesse. But for the stating the case of Conscience, I have these things to say.

1. That the words of our blessed Saviour being spoken to the Jews, were so certainly intended as they best and most commonly un∣derstood, and by [vain] they understood false or lying, not uselesse [ C] or imprudent; and yet so though our blessed Saviour hath not so severely forbidden every empty, unsignificant discourse, yet he hath forbidden every lie, though it be in genere bonorum, as St. Basil's ex∣pression is; that is, though it be in the intention charitable, or in the matter innocent.

2. Of every idle word we shal give account, but yet so, that sometimes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the judgment shall fall upon the words, not upon the persons; they be hay and stubble, uselesse and impertinent, light and easie, the fire shall consume them, and himselfe shall escape with that losse; he shall then have no honor, no fair return for such discour∣ses, [ D] but they shall with losse and prejudice be rejected and cast away.

3. If all unprofitable discourses be reckoned for idle words and put upon the account, yet even the capacities of profit are so large and numerous, that no man hath cause to complain that his tongue is too much restrained by this severity. For in all the wayes in which he can doe himselfe good, or his neighbour, he hath his liberty; he is onely to secure the words from being directly criminal, and himselfe from being arrested with a passion, and then he may reckon it lawfull even upon the severest account to discourse freely, while he can in∣struct, or while he can please his neighbour; [ E]

Aut prodesse solent, aut delectare—

while himselfe gets a fair opinion and a good name, apt to serve ho∣nest and fair purposes; he may discourse himselfe into a friendship,

[ A] or help to preserve it; he may serve the works of art or nature, of businesse publick or private, the needs of his house, or the uses of mankinde, he may increase learning, or confirm his notices, cast in his symbol of experience and observation, till the particulars may become a proverbiall sentence and a rule; he may serve the ends of civility and popular addresses, or may instruct his brother or himselfe, by something which at that time shall not be reduc'd to a precept by way of meditation, but is of it selfe apt at another time to doe it; he may speak the praises of the Lord by discour∣sing of any of the works of creation, and himselfe or his brother [ B] may afterwards remember it to that purpose; he may counsell or teach, reprove or admonish, call to minde a precept, or disgrace a vice, reprove it by a parable or a story, by way of Idea or witty representment; and he that can finde talke beyond all this, discourse that cannot become usefull in any one of these purpo∣ses, may well be called a prating man, and expect to give ac∣count of his folly in the dayes of recompense.

4. Although in this latitude a mans discourses may be free and safe from judgement, yet the man is not, unlesse himself designe it to good and wise purposes, not alwayes actually, but by an habituall [ C] and generall purpose. Concerning which he may by these mea∣sures best take his accounts.

1. That he be sure to speak nothing that may minister to a vice, willingly and by observation.

2. If any thing be of a suspicious and dubious nature, that he decline to publish it.

3. That by a prudent morall care he watch over his words, that he doe none of this injury and unworthinesse.

4. That he offer up to God in his prayers all his words, and then look to it, that he speak nothing unworthy to be offered.

[ D] 5. That he often interweave discourses of Religion, and glorifi∣cations of God, instructions to his brother, and ejaculations of his owne, something or other not onely to sanctifie the order of his discourses, but to call him back into retirement and sober thoughts, lest he wander and be carried off too far into the wilde regions of impertinence; and this Zeno calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dip our tongues in understanding. In all other cases the rule is good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either keep silence, or speak something that is better then it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Isocrates constantly enough to this Evangelicall precept; a seaso∣nable [ E] silence, or a profitable discourse, choose you whether; for whatsoever cometh of more is sin, or else is folly at hand, and will be sin at distance. Lastly,

5. This account is not to be taken by little traverses and in∣tercourses of speech, but by greater measures, and more discer∣nible portions, such as are commensurate to valuable portions of

time; for however we are pleased to throw away our time, and [ A] are weary of many parts of it, yet are impatiently troubled when all is gone, yet we are as sure to account for every considerable portion of our time, as for every summe of money we receive; and in this it was, that St. Bernard gave caution, Nemo parvi aestimet tempus quod in verbis consumitur otiosis, Let no man think it a light matter that he spend his pretious time in idle words; let no man be so weary of what flies away too fast, and cannot be recalled, as to use arts and devices to passe the time away in vanity, which might be rarely spent in the interests of eternity. Time is given us to repent in, to appease the divine anger, to pre∣pare [ B] for and hasten to the society of Angels, to stir up our slack∣ned wills, and enkindle our cold devotions, to weep for our daily iniquities, and to sigh after, and work for the restitution of our lost inheritance; and the reward is very inconsiderable that exchanges all this for the pleasure of a voluble tongue: and indeed this is an evill that cannot be avoyded by any excuse that can be made for words that are in any sense idle, though in all senses of their owne nature and proper relations they be innocent. They are a throwing away something of that which is to be expended for eternity, and put on degrees of folly, according as they are tedious [ C] and expensive of time to no good purposes. *I shall not after all this need to reckon more of the evill consequent to the vain and great talker; but if these already reckoned were not a heap big enough, I could easily adde this great evill; that the talking man makes himselfe artificially deafe, being like a man in the steeple when the bells ring, you talke to a deafe man, though you speake wisely;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [ D]

Good counsell is lost upon him, and he hath serv'd all his ends when he pours out whatsoever he took in; for he therefore loaded his vessell that he might pour it forth into the sea.

These and many more evils, and the perpetuall unavoydable necessity of sinning by much talking, hath given great advanta∣ges to silence, and made it to be esteemed an act of Discipline and great Religion. St. Romualdus upon the Syrian mountaine severely kept a seaven years silence: and Thomas Cantipratensis tels of a religious person in a Monastery in Brabant, that spake [ E] not one word in 16 years. But they are greater examples which Palladius tels of, Ammona who liv'd with 3000 Brethren in so great silence, as if he were an Anachoret; but Theona was silent for 30 years together, and Johannes surnamed Silentiarius was silent for 47 years. But this morosity and sullennesse is so far

[ A] from being imitable and laudable, that if there were no direct prevarication of any commands expressed or intimated in Scripture, yet it must certainly either draw with it, or be it self an infinite omission of duty, especially in the externall glorifications of God, in the institution or advantages of others, in thanksgiving and publick offices, and in all the effects and emanations of spirituall mercy. This was to make amends for committing many sins by omit∣ting many duties, and in stead of digging out the offending eye, to pluck out both, that they might neither see the scandall nor the duty; for fear of seeing what they should not, to shut their [ B] eyes against all light. It was more prudent which was reported of St. Gregory Nazianzen, who made Silence an act of Discipline, and kept it a whole Lent in his religious retirements, cujus facti mei si causam quaeris (said he in his account he gives of it) idcircò à sermone prorsus abstinui, ut sermonibus meis moderari discam; I then abstained wholly, that all the yeer after I might be more temperate in my talke. This was in him an act of caution, but how apt it was to minister to his purpose of a moderated speech for the future, is not certaine; nor the philosophy of it, and na∣turall efficacy easie to be apprehended. It was also practised by [ C] way of penance, with indignation against the follies of the Tongue, and the itch of prating, so to chastise that petulant member, as if there were a great pleasure in prating, which when it grew inor∣dinate, it was to be restrained and punished like other lusts. I remem∣ber it was reported of St. Paul the Hermit, Scholar of St. An∣thony, that having once asked whether Christ or the old Prophets were first, he grew so ashamed of his foolish Question, that he spake not a word for 3 years following: And Sulpitius, as St. Hie∣rom reports of him, being deceived by the Pelagians, spoke some fond things, and repenting of it, held his tongue till his dying [ D] day, ut peccatum quod loquendo contraxerat tacendo penitùs emen∣daret. Though the pious minde is in such actions highly to be regarded, yet I am no way perswaded of the prudence of such a deadnesse and Libitinarian Religion;

Murmuracum secum & rabiosa silentia rodunt,

so such importune silence was called, and understood to be a de∣gree of stupidity and madnesse; for so Physicians among the signes of that disease in dogs, place their not barking; and yet, al∣though [ E] the excesse and unreasonablenesse of this may be well cha∣stised by such a severe reproofe, yet it is certaine, in silence there is wisdome, and there may be deep religion. So Aretaeus de∣scribing the life of a studious man, among others, he inserts this, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without colour, pale and wise, when they are young, and by reason of their

knowledge, silent as Mutes, and dumb as the Seriphian frogs. [ A] And indeed it is certaine, great knowledge, if it be without va∣nity, is the most severe bridle of the Tongue. For so have I heard that all the noyses and prating of the poole, the croaking of frogs and toads is hushed and appeased upon the instant of bringing upon them the light of a candle or torch. Every beam of reason and ray of knowledge checks the dissolutions of the Tongue. But, ut quis{que} contemptissimus & maximè ludibrio est, it a solutissimae linguae est, said Seneca, Every man as he is a fool and contemptible, so his tongue is hanged loose, being like a bell, in which there is nothing but tongue and noise. [ B]

Silence therefore is the cover of folly, or the effect of wisdome; but it is also religious, and the greatest mystick rites of any institution are ever the most solemn and the most silent; the words in use are almost made Synonymous; There was silence made in heaven for a while, said St. John, who noted it upon occasion of a great so∣lemnity, and mysterious worshippings or revelations to be made there. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the gods is within, said Telema∣chus, upon occasion of which his Father reproved his talking.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [ C]

Be thou also silent and say little, let thy soule be in thy hand, and under command, for this is the rite of the gods above. And I remember that when Aristophanes describes the Religion in the Temple of Esculapius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Priest commanded great silence when the mysteriousnesse was nigh; and so among the Romanes,

Ite igitur pueri, linguis animis{que} faventes, Sertaque delubris & farra imponite cultris. [ D]

But now although silence is become religious, and is wise and reverend, and severe, and safe, and quiet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hippocrates affirms of it, without thirst, and trouble, and an∣guish; yet it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it must be seasonable, and just, not commenced upon chance or humour, not sullen and ill-natur'd, not proud and full of fancy, not pertinacious and dead, not mad and uncharitable, nam sic etiam tacuisse nocet. He that is silent in a publick joy hath no portion in the festivity, or no thankful∣nesse [ E] to him that gave the cause of it. And though of all things in the world, a prating Religion, and much talke in holy things does most profane the mysteriousnesse of it, and dismantles its regards, and makes cheap its reverence, and takes off fear and awfulnesse, and makes it loose and garish like the laughters of

[ A] drunkennesse, yet even in Religion there are seasons to speak; and it was sometimes pain and grief to David to be silent; But yet, al∣though tedious and dead silence hath not a just measure of praise and wisdome; yet the worst silence of a religious person is more tolerable and innocent, then the usuall pratings of the looser and foolish men. Pone Domine custodiam ori meo & ostium circum∣stantiae lab••is meis, said David, Put a guard O Lord unto my mouth, and a dore unto my lips; upon which St. Gregory said well, Non parietem, sed ostium petit, quod viz. aperitur & clauditur; he did not ask for a wall, but for a dore; a dore that might open [ B] and shut: and it were well it were so indeed. Labia tua sicut vitta coccinea, so Christ commends his Spouse in the Canticles; Thy lips are like a scarlet hair-lace, that is tyed up with modesty from folly and dissolution. For however that few people offend in silence and keeping the dore shut too much, yet in opening it too hastily, and speaking too much and too foolishly, no man is without a load of guiltynesse, and some mouths like the gates of death

Noctes atque dies patent—

[ C] are open night and day, and he who is so cannot be innocent: It is said of Cicero, he never spake a word which himself would fain have recalled, he spake nothing that repented him. St. Austin in his 7. Ep. to Marcellinus sayes, it was the saying of a fool and a sot, not of a wise man, and yet I have read the same thing to have been spoken by the famous Abbat Pambo in the Primitive Church; and if it could be well said of this man who was sparing and severe in talke, it is certain it could not be said of the other, who [ D] was a talking bragging person.

Notes

• Homil. 4. in ep. Rom.
• Lib. 3. ep. 44
• Supellex ejus 〈…〉〈…〉. Co∣moed. Mul••••bre ingen••um p••clu∣vium. Acci••s in Androme. à. Sola laboranti potuit 〈◊〉〈◊〉 Lunae.
• Matt. 12. 36.
• In Reg. brevior.
• Lib. 7. Moral.
• c. 17. ubi sup.
• in cap. 12 Matt.
• in Ps. 118.
• cap. 1.
• Eurip.
• Serm. de triplici custodiâ.
• Eurip.
• Plu••us.