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garded, it is lost in the variety and abundance which they utter of another sort.

The occasions of silence then are obvious, and one would think should be easily distinguished by every body: namely, when a man has nothing to say, or nothing, but what is better unsaid: better, either in regard to the particular persons he is present with; or from its being an interruption to conversation itself; or to conversation of a more agreeable kind; or better, lastly, with regard to himself. I will end this particular with two reflections of the wise man; one of which, in the strongest manner, exposes the ridiculous part of this licentiousness of the tongue; and the other, the great danger and viciousness of it. "When he that is a fool walketh by the way side, his wisdom faileth him, and he saith to every one that he is a fool."* The other is, "In the multitude of words there wanteth not sin."+

As to the government of the tongue, in respect to talking upon indifferent subjects: After what has been said concerning the due government of it in respect to the occasions and times for silence, there is little more necessary, than only to caution men to be fully satisfied, that the subjects are indeed of an indifferent nature; and not to spend too much time in conversation of this kind. But persons must be sure to take heed, that the subject of their discourse be at least of an indifferent nature: that it be no way offensive to virtue, religion, or good manners; that it be not of a licentious, dissolute sort, this leaving always ill impressions upon the mind; that it be no way injurious or vexatious to others; and that too much time be not spent this way, to the neglect of those duties and offices of life which belong to their station and condition in the world. However, though there is not any necessity, that men should aim at being important and weighty in every sentence they speak: yet, since useful subjects, at least of some kinds, are as entertaining as others, a

Eccles. x. 3.

+ Prov. x. 19.

wise man even when he desires to unbend his mind from business, would choose that the conversation might turn upon somewhat instructive.

The last thing is, the government of the tongue as relating to discourse of the affairs of others, and giving of characters. These are in a manner the same. And one can scarce call it an indifferent subject, because discourse upon it almost perpetually runs into somewhat criminal.

And first of all, it were very much to be wished that this did not take up so great a part of conversation; because it is indeed a subject of a dangerous nature. Let any one consider the various interests, competitions, and little misunderstandings which arise among men, and he will soon see, that he is not unprejudiced and impartial; that he is not, as I may speak, neutral enough, to trust himself with talking of the character and concerns of his neighbor, in a free, careless, and unreserved manner. There is perpetually, and often it is not attended to, a rivalship amongst people of one kind or another, in respect to wit, beauty, learning, fortune; and that one thing will insensibly influence them to speak to the disadvantage of others, even where there is no formed malice or ill design. Since therefore it is so hard to enter into this subject without offending, the first thing to be observed is, that people should learn to decline it; to get over that strong inclination most have to be talking of the concerns and behaviour of their neighbor.

But since it is impossible that this subject should be wholly excluded conversation, and since it is necessary that the characters of men should be known; the next thing is, that it is a matter of importance what is said; and therefore, that we should be religiously scrupulous and exact to say nothing, either good or bad, but what is true. I put it thus, because it is in reality of as great importance to the good of society, that the characters of bad men should be known, as that the characters of good men should. People who are given to scandal and de

traction, may indeed make an ill use of this observation; but truths, which are of service towards regulating our conduct, are not to be disowned, or even concealed, because a bad use may be made of them. This, however, would be effectually prevented, if these two things were attended to. First, That though it is equally of bad consequence to society, that men should have either good or ill characters which they do not deserve ; yet, when you say somewhat good of a man which he does not deserve, there is no wrong done him in particular; whereas, when you say evil of a man which he does not deserve, here is a direct formal injury, a real piece of injustice done him. This therefore makes a wide difference; and gives us, in point of virtue, much greater latitude in speaking well, than ill, of others. Secondly, A good man is friendly to his fellow creatures, and a lover of mankind, and so will, upon every occasion, and often without any, say all the good he can of every body: but, so far as he is a good man, will never be disposed to speak evil of any, unless there be some other reason for it, besides barely that it is true. If he be charged with having given an ill character, he will scarce think it a sufficient justification of himself to say it was a true one, unless he can also give some farther account how he came to do so: a just indignation against particular instances of villany, where they are great and scandalous; or to prevent an innocent man from being deceived and betrayed, when he has great trust and confidence in one who does not deserve it. Justice must be done to every part of a subject, when we are considering it. If there be a man who bears a fair character in the world, whom yet we know to be without faith or honesty, to be really an ill man; it must be allowed in general, that we shall do a piece of service to society, by letting such a one's true character be known. This is no more than what we have an instance of in our Saviour himself,* though he was mild and gen

*Mark xii. 38-40.

tle beyond example. However, no words can express too strongly the caution which should be used in such a case as this.

Upon the whole matter: If people would observe the obvious occasions of silence; if they would subdue the inclination to tale-bearing, and that eager desire to engage attention, which is an original disease in some minds; they would be in little danger of offending with their tongue, and would, in a moral and religious sense, have due government over it.

I will conclude with some precepts and reflections of the Son of Sirach upon this subject. "Be swift to hear; and, if thou hast understanding, answer thy neighbor; if not, lay thy hand upon thy mouth. Honor and shame is in talk. A man of an ill tongue is dangerous in his city; and he that is rash in his talk shall be hated. A wise man will hold his tongue, till he see opportunity; but a babbler and a fool will regard no time. He that useth many words shall be abhorred; and he that taketh to himself authority therein, shall be hated. A backbiting tougue hath disquieted many; strong cities hath it pulled down, and overthrown the houses of great men. The tongue of a man is his fall; but if thou love to hear, thou shalt receive understanding."




ROMANS xii. 15.

Rejoice with them that do rejoice, and weep with them that weep.

EVERY man is to be considered in two capacities, the private and public; as designed to pursue his own interest, and likewise to contribute to the good of others. Whoever will consider, may see, that in general there is no contrariety between these; but that, from the original constitution of man, and the circumstances he is placed in, they perfectly coincide, and mutually carry on each other. But, amongst the great variety of affections or principles of action in our nature, some in their primary intention and design seem to belong to the single or private, others to the public or social capacity. The affections required in the text are of the latter sort. When we rejoice in the prosperity of others, and compassionate their distresses, we, as it were, substitute them for ourselves, their interest for our own; and have the same kind of pleasure in their prosperity, and sorrow in their distress, as we have from reflection upon our own. Now, there is nothing strange, or unaccountable, in our being

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