The sweetnesse of humane conference is so pleasing , The Induction to this discourse . gladsome and delightfull , as I receiue no meane iniurie ( my Lord ) by your silence . This taciturnity of yours , is such a mighty affliction to me , as I can better forbeare my dayly food , then to be thus depriued of your speeche . Seeing , to a hart downe-pressed with sorrow ( as mine is ) much more auaileth the sweete language of a true friend , then the physick of a skilfull doctor to an infirme bodie , and more vertue haue friendly consolations , to free the hearte from all oppressing passions , then physicks sweetest sirrops , Varietie of sentence . in restrayning the furie of a Feuer . And yet do you hold your peace ? may it not suffice you , that you haue so long time forborne to answere my letters , but now likewise to ouercharge my thoughts with this insupportable silence ? The occasion of your denying answere to my writings , as also your enioyning me to silence , haue equall reason to this your obstinacie . But albeit you kept me so long from your desired lines , yet now deny mee not the benefite of your speeche . A friendly enforcement , to vrge an answere . Dumbe , and silent stil ? What are you made of stone , that you haue a head without a tongue , or a tongue immooueable without speeche ? Or , being ouercharged with the greatnesse of mise●ies ( as Paule the Apostle was ) you know not how to expresse them ? Or by the multitude of matters , which trouble your senses , are you robb'd of the meanes for their deliuerance , Sentence . as , if aboundance made you the poorer ? Or , as the man deepely pondering on celestiall causes , becomes ( by carnest apprehension ) so obliuious and transported from himself , Similie . as ( not remembring where he is ) a sweete deceipte perswades him that he is in heauen , yet afterward ( as a fraile man ) finds himself to be vpon the earth ?

He knowes enough , Sentence . that truely knowes how to hold his peace .

But silence is sometimes the occasion of much hurt ; One sentence quitted with a contrarie . and therefore is to be suspected .

Euery word should not be answered : and sometimes , The nature of questioning , & answering . quiet silence is much more commendable , then tedious and prolixious speeche : but your Lordship ( beeing assured of my loue ) might rest so satisfied , and ( with my delight ) to delight your owne selfe : so much the rather , because it passeth for a generall prouerbe , that deeds are men , and words women . Prouerbe .

T is true , but yet it was no lye that Solon sayd , * * Solons opinion of speeche . that speeche or words are the image of deeds , as also the figure of humane life : and a Glasse doeth not more liuely expresse the shape of the body , Socrates concerning speeche . then speeche doeth the true forme of the minde : whence , Socrates reputed speeche , as a thing most necessarie , whereby to knowe the quality of humane nature . Hereupon was it , that a friends sonne of his beeing sent vnto him , Example . that he might gather , what aptnesse remayned in him toward Philosophie and studie of humanitie , he said vnto him : Tell them ( if thou wilt ) that I shall knowe thee . The tongue then is as a touchstone , Sentences . whereby to know a man : for , the vessell will sauour of the wine contained in it : and , by the breath ( sometimes ) may be gathered what meate hath beene eaten . Psal. 45. 1. 2. To this end also Dauid sayd : Eructauit cor meum verbum bonum ; dico ego opera mea regi . Lingua mea calamus scrib● velociter scribentis : My hart will vtter foorth a good matter , I will intreate in my workes of the king . My tongue is as the penne of a swift writer . Allusion . As if hee would haue sayde , because my hearte is so good , as it can contriue no euill , therefore ( by the tongue ) it sendeth foorth good and holie wordes , whereby my deedes are correspondent to my hearte , so that they feare not to approache the presence of the highest king , moouing the tongue with equall readinesse , as the penne of a swift scribe stirreth it selfe . And questionlesse I take it to bee so , because , it is as kinglie a matter to mooue the hand to worke , Sentence . as the tongue to speake , whence grew the prouerbe expressing a minde constant : * * Prouerbe . The worde of a King . If then your honour will but graunte thus much , as to resolue mee , Deedes , or wordes which are of most esteeme , and how they differ . which is in most esteeme , deedes or wordes , the one I will not denie to bee of greate price , by how much the more it expresseth the conceites of the heart , and reueales the passions of the minde , or else wee must giue no credite to Aristotle , who plainelie sayth , that * * Aristotles opinion of wordes . Voces sunt notae earum quae sunt in anima passionum .

To obserue a time for silence , hath euermore beene held a commendable qualitie . S. Grego Nazian his iudgement on words , and comparison of them . Saint Gregorie Nazianzene saith , That wordes haue the proportion of merchandise , and the voyce is like a shippe . Therefore when the merchandise of my speeche , which from the close storehouse of my breast , would bee transported to the citie of your minde ; suddenlie from the porte of my mouth , it gettes cariage ( by the shippe of my voyce ) and with the winde of breath , Allusion . glydes through the sea of the ayre , deliuers her lading in the hauen of your ea●es , and thence presseth on to offend the hearte . Heereupon ( perhappes ) it was , that Salomon called the tongue , Allusion to the words of Salomon . a reward giuen vnto man , to the end , that therewith hee should prayse his Creator , and , in recompence of so many blessings giuen him by God , he should returne him the praise of a holie confession . Dedit enim mihi Dominus lingu●m mercedem meam , Eccle. 51. 30. & in ipsae laudabo eum . A Similie to sound purpose , comparing speeche with merchandise , and answering that of Greg. Nazian . The Lorde hath giuen me a tongue for my rewarde , wherewith I will praise him . But , as it is not alwayes a time for nauigation , or spreading foorth sayle to euerie winde that blowes , but rather to expecte a prosperous gale , for making of a secure voyage , without hazarding the shippe against a rocke , whereby both goods and merchaunte may mimiserably perishe : euen so , ought wee not to launche foorth from the porte of the minde , the merchaundise of wordes by the vessell of our voyce , at euerie rash and vnaduised season , but rather to awaite the opportunity of occasion . For , hee doeth not thrust himselfe to so manifest perill of life , that aduentures on the glib waters of the Sea in a little , fraile , and slender wodden bottome : as he may be said to do , who is hourely in daunger of death , by speaking carelessely and indiscreetely . Therefore sayde the wise man ; Vita & mors in manu linguae ; Prou. 8. 21. Life and death are in the power of the tongue . Much better then is it to bee silent , then lauish of speeche , because to speake well , Of speaking well and ill . is the worke of a wise and very sensible person , and euery man is not able to speake with securitie , for speaking otherwise , his speeche doth but offend the eares of others .

If life and death lie in the hand and power of the tongue , An Obiection concerning life and death , consisting in the power of the tongue . then one may be as guiltie of death that sayes nothing , as he that speakes ouermuch . And Dauid complained heereof , repenting that he had held his peace : whence may bee gathered , that if the bones be decayed , which signifie the powerfull vertue ( for as the bones support the bodie , Similie . so doeth vertue the soule ) what shall we say then of these wordes : Quoniam tacui , inueterauerunt ossa mea . While I held my tongue , Psal. 31. 3. my bones consumed ? Likewise , Esaye the Prophet was sorie he had beene silent , Esay . 6. 5. and therefore lamenting sayde : vae mihi , quia tacui : woe be to me , because I held my peace . Now on the contrarie , Iob. 39. 38. Iob , that admirable spectacle of patience , repented himselfe because he had spoken , saying : Vnum loquutus sum , quod vtinam non dixissem : Once haue I spoken , but I will answere no more . Then as well may he erre that speakes not in time , Obseruation for a time to speake , for auoiding of error in either . as hee that is silent when hee shoulde speake , and therefore I may counte him a foole , that makes no obseruation of a time to speake , which made the wise man say : Stultus caeditur labijs : the foolish in talke shall be beaten : Pro. 10. 9. Meaning ( in my minde ) thus , the foolish man that obserues no time of speeche , takes occasion from his owne lippes to be silent , when he should speake , A foole speaks most , when he should do it least . and talkes liberally , when he ought to be silent : therefore let him beare blame from an others tongue , and stripes from other mens hands , because in euery thing there is time to be obserued . Eccle. 3. 1. 7. Omnia tempus habent : tempus tacendi , & tempus loquendi : To all things there is an appointed time , a time to keep silence , and a time to speake .

Well , admit that by silence a man may runne into some defect , yet neuerthelesse , beyond infinite comparisons , and with out all question , farre greater defects and harmes ensue by speaking then silence . How a foole may appeare to be wise . For if a foolish man would appeare to be wise and sensible , the best counsell I can giue him is to be silent . Because , as Cicero sayth in one of his Epistles , Cicero in Epist. 40. The tryal whether a man be good or euill , is gathered by his actions : but to know whether he be wise or foolish , is best discerned by his silence or speaking : for by holding his peace , hee may appeare to bee wise , euen in the eie of a learned man . And if wee will credite what Salomon sayeth in his Prouerbes , Prou. 17. 29. hee there affirmeth : Stultus quoque si tacuerit , sapiens reputabitur , & si compresserit labia sua , intelligens : A foole when hee holdeth his peace , is accounted wise : and hee that stoppeth his lippes , prudent .

Did you neuer see a notable Idiote intrude himselfe into a graue publique disputation ? A Similie of a fools outward shew of wisedome , or apparance of follie . where , if he stand listening with great attention , it seemes to the beholders , as if he perfectly vnderstood all there spoken , although ( indeede ) he be capable of iust nothing ; but if perchance he fal to babbling , his pouertie of vnderstanding is soone discouered , and manifestly then his ignorance appeareth : this is a case so plaine and apparant , as multitude of proofes are needelesse in it . But if a testimonie out of holy Scripture may passe for payment , listen then to Iob , Iobs aduise to his friends , how to seeme wise . that greate Prince of the East , who desiring that such friends of his , as came to visite him in his bitter affliction , might shewe themselues to bee wise and discreete , sayde : Vtinam taceretis , vt putaremini esse sapientes : Oh that you woulde hold your tongue , Iob. 13. 5. that it might bee imputed to you for wisedome . This often comes to passe , because foolish men can hardelie holde theyr peace .

Solon the Philosopher , Example . the very wisest amongst all the Grecians , seeing himselfe in companie of many busie talkers , sate very still and silent , Perianders words to Solon , concerning his silence . whereat Periander ( a man of great wisedome , and king of Corinth ) marueiling , thus spake . Among so manie men that conferre together , wherefore doth Solon onlie hold his peace ? Is it because thou art a foole , or wantest thou wordes to expresse thy minde ? Whereto Solon answered : Solons answer . A foolish man cannot sit silent .

It is likewise written of Zeno the Philosopher , Example . who beeing inuited to a sumptuous banquet , which the Athenian Senate made for certayne Embassadours of Licaonia , and arguing pleasauntlie , as often wee see it frequented in banquetting : hee alone spake neuer a worde , The Embassadour of Lycaonia h●s speeches to Zeno , & his reply . as beeing the wisest of them all , whereat the Embassadours wondering , sayde to Zeno. What shall wee answere to our king , if hee demaunde of vs concerning thee ? Whereunto Zeno thus wisely replyed ; Say to your king , that you sawe a man in Athens at a costly banquet , round engirt with cuppes , yet not drinke , with delicate vtandes , yet eate litile ; in company of many that talked , yet he onely kept silence . I seeke not by this example to perswade you , that I am wise , because of holding my peace , but it rather contentes mee , not to bee esteemed foolish , by ouermuch prattling : in regarde that there is no proofe so perfecte , of knowing a wise man from a foole , but onely by the liberalitye of the tongue .

Plato ( on a time ) beeing demaunded , Example . what course or obseruation were best to be kept , for soundest and truest knowledge of men ? answered thus . Platoes opinion how men are soonest to be knowne . Men are soonest approoued by theyr sound , as vessells or glasses made of earth are : for as the pot or glasse is knowne by sounding , whether it be broken or whole , so are men by the sound of speeche knowne , either to be good or bad . For , the proude man ( willingly ) talks of nothing but ambition or superioritie : the riche man , of gold and wealthie possessions : The different nature of men in their talking , according to their owne inclination . the quarreller , of fightes , braules and contentions : the glutton , of feastes and banquetting : the enuious , of malice : the slothfull of soft beds , ease and idlenesse ; the player , of varieties of sportes and delightes : the detractor , of murmuring and slaunders . Wherefore I holde it better to be silente , then talkeatiue .

But how can a man bee silent , if hee haue a tongue to speake , as hee hath eyes to see , eares to heare , nostrilles to smell , handes to worke , feete to goe , and all his bodye to vse sensibly ?

The greater difficultie any worke endures in the attayning , A very sententio●s answere . so much the more honour crowneth the atchiuemente thereof , and therefore it is written of vertue ; that it is to be gotten by sweate and labour : Virtutem posuere Dei sudore parandam . Pythagoras held silence in so high esteeme , that Atheneus relateth in his seauenth booke , The reckoning that Pythagoras made of silence . that of some beastes he would taste moderately , and offer others in sacrifice to the Gods : but in all his life time he would neuer touche a fish , because he made some reuerend reckoning therof , as obseruing some diuine quality therin ( what I know not ) only for taciturnity .

What diuine matter could the Philosopher note to bee more in the fish , then in any other brutish creature ? this seemes to mee a certayne solemne foolerie , especially in so auncient a Philosopher .

Diogenes the Cinick was contrarie to Pythagoras , for hee not onely made no respecte at all of fishes , but ( belike ) was so well pleased with them , that hee sedde very heartilye on them . Nor can the opinion of that greate wise man ouersway me , because anie extreamitie cannot bee free from enormitie : Sentence . and as blame-worthie doe I holde it , not to speake when neede requires , as to speake ouer-largely when silence were better . Let mee allowe the counsell of Cato , Cato his aduise in speaking . to speake nothing , except it haue bin well spoken before , whereon repentaunce neuer ensueth . But I know you will tell me , that euery man cannot be a Cato : therefore it behooueth him rather to be silent , then venturing vpon the perill of speeche , to fall therby into defect . And should it be so , the tongue then might be sorie , Pythagoras in teaching silence , did not will perpetual silence . to bee giuen vs but in vaine , nor was Pythagoras himselfe alwayes silent , but tooke sometime delight in speaking , and as hee was a Philosopher that taught many Schollers , so it was very necessarye hee shoulde speake vnto them . Now among other thinges which hee taught them , silence ( you saye ) was the principall instruction , and not to speake till a certayne time .

Saint Ierome speaking ( of him ) vpon Ecclesiasticus , Saint Ierome his wordes concerning Pythagoras . sayeth : Pythagoricorum disciplina est tacere per quinquennium , & postea eruditiùs loqui . Others saye , that onely for two yeeres hee imposed silence on his Schollers , and not fiue : but let it bee howsoeuer , it sufficeth that this so long silence was to no other end , but to teache them to speake the better , and with wisedome , so that his intent was not they shoulde bee alwayes silent , Others opinion of Pythagoras teaching of silence . but whensoeuer they spake , to speake wisely . Some others do hold that he did not altogether prohibite them of speeche , but because hee woulde not haue a new-come Scholler , to demaunde the occasion of such things as they then reade in the schoole : which by good reason he might doe , in regarde the Scholler ought to credite the Master , if hee meane to receiue any profite at all by him : for if he giue no beleefe to the Master , he will neuer be capable of learning any thing . This made Aristotle saye ; Aristotles lesson to young learners . Addiscentem oportet credere : so much the rather , because for manie thinges hee can render no other reason , but onelie the rule of the first instructer .

Small profite were it to the childe , who , while hee ought retaine the Alphabet in his memorie , for the better combining of wordes , and reading perfectly ; to waste the time in friuolous questions , demaunding importunatly of the master , vpon what occasion A was called A , and B named B. and why not either of them H or P ? whereof no other reason can be yeelded , but onely the will of the first teacher . A defence of Pythagoras silence . And if it bee so , Pythagoras had reason , to cause his Schollers to obserue silence , to the end they might learne ( in time ) to speake the more perfectly . Eccle. 15. 18. The same did Salomon also teache : Antequam loquaris , Sentence . disce : Learne before thou speake : The man that speakes without premeditation , oftentimes falles into an vnthought-on repentaunce , and gladlye woulde returne his wordes back againe , when it is ouer-late to do it .

Of this opinion likewise was Lacedemon Chilo , Chilo , concerning the tongue . of whome Diogenes Lacertius reporteth , that hee vsed often to saye : It ought neuer to bee permitted , that the tongue shoulde goe before the minde , as meaning , that whatsoeuer was to bee spoken of , it ought to be verie well thought on first . The like did the blessed virgin , before shee woulde answere the Angell Gabriell : Luke . 1. 29. Cogitabat qualis esset ista salutatio : Shee thought what manner of salutation that should bee . Let it suffice then , that silence is not better then speeche , though more commendable is it for a man to hold his peace , then speake peremptorilie without iudgement , because vnapt speaking merits as greate a checke , as vnnecessarie and ill shapen silence . This made Cicero saye ; Sentence . Tacere noli vbi non oporiet : and Cato the Vtican confirmed the same , Cicero , and Cato Vtica , their seuerall opinions of silence and speaking . saying ; Tum demum silentium abrumpito , cùm ea loqui poteris , quae sunt indigna silentio . And often times it happeneth , that stricte silence may occasion more inconueniences , yea , some whiles greater , then liberall speaking .

A man may bee doubtfull whether he speake wiselie or no : and presupposing that he talketh alwayes reasonably , many times is deceiued in his owne opinion , and becommeth worthie of verie much blame . Moreouer , albeit he speake nothing but the trueth , The rash speaking of trueth may cause danger to life . yet often it falleth out , to endaunger life : as a thousand examples doe giue faithfull witnesse of the same , wherein I account it may best to bee silent , and more safetie shall I therby gaine , then ( perhappes ) by reporting them , considering ( as hath bin already sayd ) as to speake wisely , Sentence . so to be silent , best declareth what the man is .

Dauid knowing how harde a thing it was to speake without blame , Psal. 140. 3. desired the Lorde : to set a watch before his mouth , to the end hee might let no wordes passe , but such as were to the prayse of God , Dauids desire for assistance in his speaking . the profite of his neighbour , and good of himselfe . Hee desired also , that hee would keepe the doore of his lippes , that hee might speake with wisedome , and vtter nothing which was not to be spoken : Pone Domine custodiam ori meo , & ostium circumstantiae in labijs meis . Psal. vt sup. Dauid desiring to speake , yet so strongly watched and defenced , it is a signe sufficient enough , that to speake well , is a matter very hard . And so could his Sonne Salomon say : Omnis labor hominis in ore eius : Eccle. 6. 7. All the labour of man , is for his mouth . Dauid speaking further of this burdenous taske , sayth of talkatiue men ; Labor labiorum ipsorum operiet eos : Dauids opinion of such as are talkatiue . The labour of theyr lippes shall bee so greate , as to couer them . As if he would haue sayde ( in mine opinion ) that the fruite of vaine labour , in speaking among the wicked , shall bee theyr paynes eternall , whereon followeth : Cadent super eos carbones , in ignem deiicies eos , & in miseriis non subsistent : Vpon them shall fall hote burning coales , and the Lorde shall send them into vnquencheable fire . If this bee so , is not stricte silence better to bee endured , then by speaking wickedlie , to incurre such daunger ?

Salomon was the onely wise king , Salomon his care for his speaking . that euer in this worlde liued among men : yet founde hee such difficultie in speaking vnreprooueably , and the forwarde tongue so hard to bee brideled , as in bitter sighing hee sayde . Quis dabit ori meo custodiam , & super labia mea signaculum certum , Eccle. 22. 2● . vt non cadam in ipsis , & lingua mea non perdat me ? Who shall set a watch before my mouth , and a seale of wisedome vpon my lippes , Chrysost concerning the office of the tongue . that I fall not suddenlie by them , and that my tongue destroye me not ? S. Iohn Chrysostome sayth : that like office as the doore hath of the house , hath the tongue ( in the mouth ) of the minde . And Hugo , Hugo in lib. de 12. abu . in his booke of the twelue abuses , sayth . We ought to remember , that Dauid and Salomon desired a watche and a doore , not a wall , because if a wall should be placed there it would debarre the power and libertie of speache : The reason why Dauid & Salomon desired a watch & a doore , and not a wall before their lips . but setting a dooore there , to be opened and shut as time requireth , signifieth , that there is a time to speake and a time to be silent , yet euer to haue this care in our conuersing , to keepe the doore of our mouth closed , because we are alwaies in perill of corrupt speaking . Furthermore he addeth , that we should open the doore of our mouth at meete and lawfull howers : as in the Church , at praier , in our Studies , at our bookes , and in our bed-chambers , at priuate meditation . The Church ought to be free , from all vaine babbling and arguing , our studyes voide of corrupt reading , and our Chambers , sole sanctuaries for diuine meditating .

So then wee ought to keepe the doore of our mouthes close shut , The mouth is to be kept shut but to religious offices . but onely to religious and holy occasions , because it is hard to fall in arguing , without offence to God or our neighbour : therefore I iudge it more meete to be silent , then ( by talking ) to haue the mind in perill of daungerous compassing , Periander his Sentence . and me thinks Periander sayd very well ; Audito multa , loquere pauca ; Heare much , but speake little .

I deny not , that we ought to heare much , and speake little : but I say , that the impeaching of a mans speeche , is a matter as hurtfull as any talking .

You shall find fewe of the auncient or modern Philosophers , but they haue much more commended silence , then speaking hauing absolutely set downe , that greater hazard is in speeche , then taciturnitie . Cleobulus , concerning a wise man . Cleobulus Lindus , one of the Grecian seauen Sages , sayde , A wise man is more sollicitous to heare , then to talke ; for by hearing he learnes , but by talking looseth : Audiendi , quàm lo quendi studiosior esto . Who heareth much , and speaketh little , may best discerne falsehoode from trueth , and erre very little , if he be not blinded in reason , and robb'd of vnderstanding .

Yet I finde it written , that hearing and listening much , Much listening to others speeche , bewrayes a weake wit . is the signe of a young greene head , which perhappes hee may the rather doe , through the slender experience he hath in matters ; and then I count it better to bee mute , knowing nothing , then by speaking vnwisely to offend the eares of others , for in speaking wittilie , fewe words are needefull . Adolescentis scito esse ( sayeth a learned man ) audire quidem multa , loqui autem paucis , prudentis .

Perhappes his reason may iumpe with that of Zeno Elateus , Zeno his reason , why Nature gaue a man two ears , and but one tongue . to weet , because Nature hath giuen him one tongue onelye , and two eares , therefore hee shoulde speake little , but heare much , his wordes are these : Aures tibi ●b id scito binas esse , & os vnicum , vt plurima audiens , loquaris paucissima . This Philosopher was such an especiall louer of silence , Example . that his countrey beeing vsurped by a mightie Tyrante , and hee much labouring for the libertie thereof , was by the Tyrant committed to prison : where , beeing put to greeuous tortures , and insupportable tormentes , onelye for discouerie of the priuate coniuration , hee ( to free the rest from beeing reuealed ) with his owne teeth bit foorth his tongue , and spat it afterwarde in the bloudie Tyrants face , as contented rather to endure eternall silence , then ( by his tongue ) to iniurie his countryes louers , and copartners .

Epaminondas , Epaminodas his aduise , to heare more then speake . that mightie Duke and glorie of the Thebanes , commending silence , sayde : that a man should be more desirous to heare , then to speake : Audiendi potiùs quàm loquendi cupidum , te ipsum praebeto . Prouer. 10. 20. And to this purpose the wise man wrote : In multiloquio non deerit peccatum : qui aut est moderatur labia sua , ●rudentissimus est : In many words there cannot want iniquity , but he that refraineth his lips is wise . Sentence . He cannot be far from error , that delightes in much talking ; therefore a wise man thinketh much more then hee speakes .