A Golden Chain, Chapter 2 – Chapter 3
CHAP. II. Of the matter of our speech.
THe gouernment of the tongue containeth two partes: holy speech, and holy silence. In holy speech must be cōsidered the matter of our speech, and the manner.
The matter is commonly one of these three: either God, our neighbour, or our selues.
As concerning God, this caueat must be remembred, that the honourable titles of his glorious Maiestie be neuer taken into our mouthes, vnlesse it bee vponupon a weightie and iust occasion, so as wee may plainely see that glorie will redound to him thereby: and for this cause the third commandement was giuen, that men might not take vp the name of God in vaine, Exod. 20.7.that is, rashly and lightly.
And therefore lamentable and fearefull is the practise euerie where. For it is a common thing with men to beginne their speech, and to place titles of Gods most high Maiestie in the fore-front almost of eueryevery sentence, by saying, O Lord! O God! O good God! O mercifull God! O Iesu! O Christ, &c. If a mā be to say any thing, he will not say, Yea, or Nay: but, O Lord yea: or, O Lord nay. If a man be to reprooue his inferiour, he will presently say, O Lord hauehave mercy on vsus, what a slowbacke art thou, what a lie is this, &c. An earthly Prince, if hee should hauehave his name so tossed in our mouthes at eueryevery worde, would neuer beare it, and how shall the euerliuing God suffer it? nay how can hee suffer it? I say no more, but thou with thy selfe thinke how: for in the third commandement the punishment is set down, That he will not hold him guiltlesse that taketh his name in vaine. And the Angels in reuerence to Gods Maiestie couer their faces, Isai. 6.2.
Concerning our neighbour, wee are to consider whether the thing which we are about to speake be good or euill.
This being weighed, if it be good, and so commendable, then we are readily and cheerefully, and that vponupon eueryevery occasion to vtter it, especially in his absence, whether he be a friend or a foe: as Saint Iohn writeth of Demetrius. Demetrius (saith he) hath good report of all men, and of the trueth it selfe: yea, 3. Ioh. 12.and we our selues beare record, and ye know that our testimonie is true.
As for the euill which any shall knowe by his neighbour, hee is in no wise to speake of it, whether it be an infirmitie or a grosse sinne, vnlesse in his conscience he shall find himselfe called of God to speake.
A man is called to speak in three cases: First, when he is called before a magistrate, and is lawfully required to testifie the euil which he knoweth by another. II. When any is to admonish his brother of any fault for his amendment. III. When the hurt or danger that may arise of the euil is to be preuented in others. As a man may say to one well disposed, Take heed of such a mans cō pany: for he is giuen to such or such a vice.
To this ende, they of the house of Cloe doe certifie Paul of the disorders in Corinth.1. Cor. 1. 11. Gen. 37.2. 2. King. 6.8. And Ioseph certifieth his father of his brethrens slanders. In this case all treasons are to be reuealed, as tending to the ruine of the whole common wealth. Thus Elisha reuealeth the secret of the king of Syria.
And if it shall be thought conuenient to mention the euil which we know by any man, it must be done onelyonly in generall manner: the person and all circumstances which wil descrie the person, concealed.
Concerning things which are secret in our neighbour, we are not to be suspitious, but to suspēd both speech & iudgement.2. Cor. 13. 1. Cor. 4.5. Aug. lib. 10. confess. 23. LoueLove suspecteth no euill. Iudge nothing (saith Paul) before the time, vntill the Lord come, who will lighten thinges that are hid in darkenes, and make the counsels of the heart manifest. Augustine hath a good and speciall rule to this purpose, that there be three things of which we must giuegive no iudgement: Gods predestination, the Scriptures, and the estate of men vncalled.
As touching a mans selfe, hee is neither to praise nor dispraise himselfe. As Salomon saith,Prou. 27.2. Let another praise thee, and not thine owne mouth: a straunger, and not thine owne lippes. Yet otherwhiles the times doe fall out that a man may vse an holy kind of boasting, especially when the disgrace of the person is the disgrace also of the gospell, and of religion, and of God himselfe: as Paul did.2. Cor. 11. 21. But wherein (saith he) any will vse boldnesse, (I speake foolishly) I will vse boldnes. They are Hebrewes, so am I, &c.
CHAP. III. Of the manner of our speech, and what must be done before we speake.
THus much of the matter of our speech. Nowe followeth the manner.
In the manner of our speaking three things are to bee pondered: what must be done before we speake: what in speaking: what after wee hauehave spoken.
Before we speake, consideration must bee vsed of the thing to be spoken, and of the ende. Iames requireth that men should be slowe to speake, and swift to heare. Salomon saith,Iam. 1.19. Prou. 18.13. Hee that answereth a matter before he heare it, it is folly and shame to him. The minde is the guid of the tongue: therefore men must consider before they speake. The tongue is the messenger of the heart, and therefore as oft as we speake without meditation going before, so oft the messenger runneth without his arrand. The tongue is placed in the middle of the mouth,aChrys. hom. 22. ad pop. Antioch. and it is compassed in with lips and teeth as with a double trench, to shewe vsus, howe we are to vse heede and preconsideration before wee speake: and therefore it is good aduise, to keep the key of the mouth not in the mouth but in the cupbord of the mouth. Augustine saith well, that as in eating and drinking men make choice of meates:Lib. de nat. & grat. so in manifolde speeches wee should make choice of talke.
Here are condemned idle words, that is, such wordes as are spoken to little or no end or purpose. And they are not to be esteemed as little sinnes,Mat. 12.36. when as men are to giuegive account of eueryevery idle word.