The Government of the Tongue, Chapter 2 – Chapter 3
CAP. II. Of the matter of our speech.
THe gouernment of the tongue containeth two parts: Holy speech, and holy silence. In holy speech must be considered 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 Majestie be neuer taken into our mouthes, unlesse it be upon a weightie and just occasion, so as we may plainly see that glorie will redound to him thereby: and for this cause the thirde commandement was giuen, that men might not take up the Name of God in vaine, Exod. 20.7.that is, rashly and lightly.
And therefore lamentable and fearefull is the practise eueryevery where. For it is a common thing with men to begin their speech, and to place the titles of Gods most high Majestie in the forefront almost of eueryevery sentence, by saying, O Lorde! O God! O good God! O mercifull God! O Iesu! O Christ! &c. If a man be to say any thing, he will not say Yea, or Nay: but, O Lorde yea, or O Lorde nay. If a man be to reprooue his inferiour, he will presently say, O Lorde have merciemercy on vsus, what a sloubacke art thou? what a lye is this, &c. An earthly Prince, if he should hauehave his name tossed in our mouthes at eueryevery worde, would neuer beare it, and how shall the euerliuing God suffer it? nay, how can he suffer it? I say no more, but thou with thy selfe thinke how: for in the third commandement the punishment is set downe, that he will not hold him guiltlesse that taketh his Name in vaine. And the Angels in reuerence to Gods Majestie couer their faces, Isa. 6.2.
Concerning our neighbour, we are to consider whether the thing which wee are about to speake be good or evill.
This being weighed, if it be good, and so commendable, then we are readily and cheerefully, and that upon every occasion ro utter it, especially in his absence, whether he be a friend or a foe: as S. Iohn writeth of Demetrius. Demetrius (saith he) hath good report of all men, 3. Ioh. 12.and of the trueth it selfe: yea, and we our selves beare recorde, and ye knowe that our testimonie is true.
As for the evill which any man shall knowe by his neighbour, he is in no wise to speake of it, whether it be an infirmitie or a grosse sinne, unlesse in his conscience he shall finde him selfe called of God to speake.
A man is called to speake in three cases: I. when he is called before a magistrate, & is lawfully required to testifie the evill which he knoweth by another. II. when any is to admonish his brother of any fault for his amendement. III. when the hurt or daunger that may arise of the evill is to be prevented in others. As a man may say to one well disposed, take heede of such a mans company: for he is given 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.And Ioseph certifieth his father of his brethrens slaunders. Gene. 37.2.In this case all treasons are to be revealed, as tending to the ruine of the whole Common-wealth. Thus Elisha revealeth the secret of the King of Syria.2. Kin. 6.8.
And if it shall be thought convenient to mencion the evill which we know by any man, it must be done onelyonly in generall maner; the person, & all circumstances which will descrie the person, concealed.
Concerning things which are secret in our neighbour, we are not to be suspicious, but to suspend both speech and judgement. Love suspecteth no evill. Iudge nothing (saith Paul) before the time, 2. Cor. 13. 1. Cor. 4.5.untill the Lord come, who will lighten things that are hidde in darknesse, and make the counsells of the heart manifest. Augustine hath a good and a speciall rule to this purpose,Aug. li. 10. cō fess. 23. that there be three thinges of which wee must give no judgement; Gods predestination, the Scriptures, and the Estate of men uncalled.
As touching a mans selfe, he is neither to praise nor dispraise him-selfe. As Salomon saieth,Prov. 27.2. Let another man 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 use an holy kinde 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, But wherein, saith he,2. Cor. 11.22. any vvill use boldnesse, (I speake foolishly) I vvill use boldnesse. They are Hebrevves, so am I, &c.
CAP. III. Of the manner of our speech, and vvhat must be done before vvee speake.
THVS much of the matter of our speech. Nowe followeth the manner.
In the manner of our speaking, three thinges are to be pondered: What must be done before we speake: what in speaking: what after we have spoken.
Before we speake, consideration must be used of the thing to be spoken, and of the end. Iames requireth that men should be slowe to speake, and swift to heare. Iam. 1.19.Salomon saith,Prov. 18.13. He that answereth a matter before he heare it, it is follie & shame to him. The minde is the guide 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 lippes and teeth as with a double trench, to shewe us, howe we are to use heede and preconsideration before we speake: and therefore it is good advise to keepe the key of the mouth not in the mouth, but in the cupbourd of the heart. Augustine saith well, that as in eating and drinking men make choyce of meates:Lib. de nat. & grat. so in manifolde speeches we should make choyce of talke.
Here are condemned idle wordes, that is, such wordes as are spoken to little or no ende or purpose. And they are not to be esteemed as little sinnes, when as men are to give account of every idle worde.Mat. 12.36.