Observations Divine and Moral, Chapter 22
CAP. XXII. Of Speech, and Silence.
MAn is endowed above beasts, especially with reason, and with speech to uttet it: without which, his reason, how deep, and profound soever, were little more profitable unto others (nor many times to himself neither) then a Spring hidden in the ground. Hence the tongue is called the Index of the mind: and as by the Index we know what is in the Book; so do we by the speech what is conceaved in the heart. Out of the aboundance of the heart the mouth speaketh. AndMath. 12. so readie is the passage from the heart to the tongue, as that what is conceaved in the one is usually brought forth by the other: neither doth any outward thing so soon bewray a man, as his words. Though Iacob broughtGenes. 28. his Brother Esaus hands, and neck, and meat, and sauce, and smell, to his Father Isaak; yet could he not bring his tongue and voyce: And though a man put upon his hands the Gloves of dissimulation, and the Shoes upon his feet, and mask his face never so cunningly; yet can he hardly so tip his tongue, but, in a short time, a wise man will discover him, & discern whether he be good, or bad; specially whether he be wise, or simple. Great is the affinitie between the heart, and mouth: And so the Second Person in Trinitie is not called the Work,Iohn 1. Revel. 19. but The Word of God.
Salomón in his Proverbs compares the speech of a wise, and righteous man to a Tree of Life, and to a Fountain of Life, and to many other pleasant, and profitable things. Which must teach both them that speak to preserv pure that CartwrightFountain, and to prune, dig about, and manure, with all diligence, that Tree; that it may bring forth fruit to the hearers: And so must it teach them that hear, not to neglect that benefit, but to admit, and receav the words of truth, and wisdom, as seed, by which they alsoPlutarch may conceav, and bring forth good fruit.
A word spoken in due season is like Aples of Gold in pictures Prov. 15.of Silver: And so a wise man must provide, that his words be not onelyonly Gold for their worth, but also framed to silver-like opportunitie: There being a time when nothing, a time when something, but no time when all Hug….things are to be spoken.
That which is generally spoken of a blessed man, thatPsal. 1. he is like a Tree that brings forth his fruit in due season, may specially be applied to the aples of the tongue, and fruit of the lips. For the bringing forth of which, he that can observ and take a due season, shall as effectually promote his purpose, as he that takes his pull at the Bell-rising. A fool will utter all his mind, and is readie toProv. 29 burst, if he speak not whatsoever he thinks: But a wise man will keep a word for afterward: and will neither run Seneca.before, nor neglect; but follow opportunitie. Want of wisdom makes men commonly too forward in speaking, and over-much wisdom too backward. As the Bird oftens flyes away, whilst the Fowler still seeks to get nearer, and nearer her: so doth golden opportunitie many times, whilst we wait too long for better, and fitter passage for our speech. It is better then to take a reasonable good opportunitie presenting it self, then to adventure the losse of all by wayting still for a better.
He that takes up the time (specially wise, and godly men being in the companie) with unprofitable (how much more, with ungodly) speech, besides the account which he must give to God for everie vain word, that is, forMath. 12. evere word not some way or other, profitable; greatly wrongs the whole companie, in hindring the speaking, and hearing of better things by his vanities; which are like ill humours filling the stomach, and taking from it both appetite of, and benefit by better meat. Let not Seneca.thy speech, saith one, be vain, but such as servs either to counsell, or to perswade, or to comfort, or to direct: And the Apostle more Divinely, Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that Ephes. 5.it may minister grace unto the hearers. He that doth this, is Gods Minister, in his place; and hath his part in the honourable prayses of that wise King, into whose lips grace Psal. 45.was poured.
He that can rule his tongue (considering how unruly an Iam. 3.evill that little member is) is able also to bridle the whole body, and is a perfit, and entire man, and he to whom no Christian dutie is impossible. This he that cannot do, though he Iames 1.seem religious, both to himself, and others, deceavs both; and his Religion is in vain. If this rule were well minded, and rightly applyed; either more would bridle their tongues, or fewer seem religious to themselvs, and others then do.
Many affect speaking in an imperious and commanding accent. Some out of familiar boldnesse with friends: But such may easily be more bold then welcom, if they have not both good knowledg of, and interest in their so commanded friends. Men write to friends, Yours to command, and offer their service: But they that will take all, either in substance, or ceremonie, which their friends offer, will wearie them in time. Some fools also affect masterfulnesse in speech, specially with underlings. And of them I have known some so swoln in the mouth, as they have thought, that if they gave their Servant a better name, then Sirra, or Boy, they lost of their authoritie. There are also which love to snarl, and use surly, and currish speech, especially towards inferiours, or equals either. It is pittie such are not over some great mens Dogs, to order, and govern them. Such become unsociable, and burthensom, and abuse the singular benefit of God, and Nature (the tongue, and speech) bestowed on men for the mutuall intercourse of their reasonable conceptions, and preservation of humain societie. On the contrarie, besides other benefits, there is nothing, by which men may at so cheap a rate purchase good will, especially at their hands, who are of a lower rank then themselvs, as by kind, and respective language: which made Titus Vespasian say (as heSueton. also proved the good of it by experience, gayning the opinion, and name of The darling of man-kind) that A Prince should never send away any petitioner discontented. And, albeit, as the saying is, Fair words make fools glad; yet so do they wise men also. Good language ioyned with reall performance, is as a pleasant sause to wholesom meat. Without performance, where abilitie is wanting, it ought to be as acceptable (though it stand us not in so good stead) as if the thing we desire, were done for us: and in that case we should account of good words, as Diogenes did of his wortles, which were for sause to other meat; and for meat, when he had no other. And even where men fayl us in that, which both they are able to perform, and we have reason to look they should; better we receav from them good words, then otherwise: seeing they carrie with them some appearance of respect to him, to whom they are used; whereas the contrarie cast withall contempt upon his person; which is more grievous to most men, then a moderate disappointment in their suit.
Words are like Cloathes, used first for necessitie, after for convenient ornament, and lastly for wantonnesse. Neither do harlots more strive to inveagle fools by wanton tricking, and trimming themselvs; then do fawning Oratours, and word-wise men, to allure vain hearers, and readers (who, as one saith, had rather be strewed with flowers, then fed with fruits) by curious, and affected forms of speech. Such deserv (though they oftPlutarch get a better) the reward of the Harper, whom Dionysius pleased with hope whilst he pleased him with singing: and there an end of both. And truly I know few things by which men are either more puffed up in themselvs, as Theodoret Theodorettaxeth Chrysostom, or purchase from others with lesse desert, greater opinion of excellencie, then by curious and affected eloquence, whether in pompous, or plausible speech, without weight of matter. This is vanitie in all subjects, and in Divine matters, profanenesse: And so the truly learned Apostle professeth, that his Preaching 1 Cor. …was not with perswasible words of mans wisdom, but in demonstation of the Spirit, and power; that the Churches faith should not stand in the wisdom of men, but in the power of God. He that (without sound information of judgment going before) is either by eloquence, or earnestnesse perswaded to the liking of any course; will, if he meet with an opposite Oratour more eloquent, and vehement, then the former, be as lightly disswaded from it, and perswaded to the contrarie. As a woman overcuriously trimmed, is to be suspected; so is a speech. And indeed he that goes about by eloquence, without firm ground of reason, to perswade, goes about to deceav; and he that suffers himself so to be perswaded, is willing to be deceaved. I may, and will do some thing for importunitie of speech, but if I like any thing the better, I follow passion, and not reason.
He is rightly eloquent, who observing decorum, and tempering Cicero.his stile according to his person, can speak fitly, fully, and eloquently of all things; temperatly of mean things, and Morneus.weightily of matters of importance: and not he that can magnifie his mouth above measure, and the weight of the matter; and draw Hercules his hose upon a childes leg; Agesilaus.which the wise King counted no matter of commendation. And besides affectation, in which men strain the strings of their eloquence, to make persons, or things as good, or bad; or as great, or small, not as they are, but as the speaker can; I have known some by an abused benefit of nature, and art, so impotently eloquent, as that they could hardly speak in prayse or disprayse of person, or thing, without doubling, and trebling upon them superlative synonomies of honour, or disg…e. Such Oratours would make notable market-folk, in crying up their own wares, which they meant to sell; and in making other mens, which they would buy, Prov. 20.double nought.
Both length, and shortnesse of speech may be used commendably, in their time; as Mariners sometimes sayl with larger-spread, and sometimes with narrowergathered Sayls. But as some are large in speech out of aboundance of matter, and upon due consideration: so the most multiply words, either from weaknesse, or vanitie. Wise men suspect, and examine their words ere they suffer them to passe from them; and so speak the more sparingly: But fools pour out theirs by talents, without fear, or wit. Besides, wise men speak to purpose, and so have but some thing to say: The other speak everie thing of everie thing, and thereupon take libertie to use long wandrings. Lastly, they think to make up that in number, or repetition of words, which is wanting in weight. But above all other motives, some better, some worse, too many love to hear themselvs speak; and imagining vainly, that they please others, because they please themselvs, make long Orations, when a little were too much. Some excuse their tediousnesse, saying, that they cannot speak shorter: wherein they both say untruly, and shame themselvs also: For it is all one, as if they said, that they have unbrydled tongues, & inordinate passions setting them a work. I have been many times drawn so dry, that I could not well speak any longer, for want of matter: but I ever could speak as short, as I would.
Some have said, that hurt never comes by silence: but theyNumb. 30 may as well say, that good never comes by speech: for where it is good to speak, it is ill to be silent. Besides, he that holds his tongue in a matter that concerns him, is accounted, as consenting. Indeed lesse hurt comes by silence, then by speech; and so doth lesse good. Some are silent in weaknesse, and want either of wit to conceav what to speak; or of courage to utter what they conceav; or of utterance, where the other defects are not. They of the first sort are not desperately foolish, seeing they are sensible of their own want; which is half the way to mending it: there being more hope of such a fool, then of a man wise in Prov. 27.his own conceipt, that is thinking himself wiser then he is. Besides, such have the wit to cover their folly; and a fool Chap. 17.whilst he holds his tongue, is accounted wise: whereas a bab…ing fool proclaims his foolishnesse. For the second, though it beChap. 1… a miserie for a man to be compelled to keep silence, when he Seneca.would speak: and that the prison be strait, where the verie tongue is tyed, yet he wants not all wit, who can for fear of danger hold his tongue, and not make his lips the snare of his Prov. 18.Soul. Some again are silent in strength of wisdom, and others of passion. As deep streams are most still; so are many, of deepest judgment; through vehement intention of mind, upon weightie, or doubtfull matters; whereas the shallower are lowder, and more forth-putting. And here the testimonie which Spintharus gave of Epaminondus Plutarchhath place, that he met with no man in his dayes, that knew more, and spake lesse. Again, in some, vehemencie of passion, and affection dams up the passage of speech. The grief Seneca.is moderate which utters it self; that which is extream is silent. So Absolom hating his Brother Amnon to the death, spake neither 2 Sam. 13good, nor evill to him. Lastly, there are who can bridle their tongue in discretion; and know, not onelyonly how to take the time to speak, but also the time to keep silence: whichEccl. 3. surely is no small commendation in a wise, & able person. And this the Phylosopher knew well, who, when all the rest of his fellows (being ech to present the King with some notable sentence, or other) were forward to utter everie one his ware, desired of the Kings messenger, that it might be certified in his name, that he had skill to hold his peace, when others were forward to speak.