The truth of which Aphorism may from several Considerations appear .

1. A good Governance of Speech is a strong evidence of a good Mind ; of a mind pure from vicious desires , calm from disorderly passions , void of dishonest intentions . For since Speech is a child of Thought , which the mind alwaies travaileth and teemeth with , Ecclus 19. 11. A fool travaileth with a word , as a woman in labour of a child . and which after its birth is wont in features to resemble its parent ; since every man naturally is ambitious to propagate his conceits , and without a painfull force cannot smother his resentments ; since especially bad affections ( like stumme or poison ) are impetuous and turgid , so agitating all the spirits , and so swelling the heart , that it cannot easily compose , or contain them ; since a distempered constitution of mind , as of body , is wont to weaken the retentive faculty , and to force an evacuation of bad humours ; since he that wanteth the principal wisedom of well ordering his Thoughts , and mastering his Passions , can hardly be conceived so prudent , as long to refrain , or to regulate their dependence , Speech ; considering these things , I say , it is scarce possible , that he which commonly thinks ill , should constantly either be well silent , or speak well . To conceal fire , to check lightning , to confine a whirlwind , may perhaps be no less fecible , then to keep within due compass the exorbitant motions of a Soul , wherein Reason hath lost its command , so that quà data porta , where the next passage occurrs , they should not rush forth , and vent themselves . A vain Mind naturally will bubble forth or fly out in frothy expressions ; Wrath burning in the breast will flame out , or at least smoak through the mouth ; rancorous impostumes of Spite and Malice will at length discharge purulent matter ; Lust boiling within will soon foam out in lewd discourse . If the fountain it self is polluted , or infected , how can the streams be clear , or wholsome ? Matt. 12. 34. How can ye , being evil , speak good things ? ( saith our Lord ) for from the abundance of the heart the mouth speaketh . A good man ( addeth he ) out of the good treasure of the heart bringeth forth good things ; and an evil man out of the evil treasure bringeth forth evil things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he casteth forth ill things , as a fountain doth its waters by a natural and necessary ebullition . It is true , that in some particular cases , or at some times , a foul heart may be disguised by fair words , or covered by demure reservedness : Shame , or Fear , or crafty Design , may often repress the declaration of ill thoughts and purposes . But such fits of dissimulation cannot hold ; men cannot abide quiet under so violent constraints ; the intestine jars , or unkindly truces , between Heart and Tongue ( those natural friends ) cannot be perpetual , or very durable : No man can hold his breath long , or live without evaporating through his mouth those steams of passion which arise from flesh and bloud . Psal. 39. 3. My heart was hot within me , while I was musing , the fire burned ; then spake I with my tongue , saith David , expressing the difficulty of obstructing the eruption of our Affections into Language . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hence it is , that Speech is commonly judged the truest character of the mind , and the surest test of inward worth ; as that which discloseth the hidden man of the heart , 1 Pet. 3. 4. which unlocketh the closets of the breast , which draws the Soul out of her dark recesses into open light and view , which rendreth our thoughts visible , and our intentions palpable . Hence , Loquere , ut te videam , Speak , that I may see you , or know what kind of man you are , is a saying which all men , at first meeting , do in their hearts direct one to another : neither commonly doth any man require more to ground a judgment upon concerning the worth or ability of another , then opportunity of hearing him to discourse for a competent time : yea often , before a man hath spoken ten words , his mind is caught , and a formal sentence is passed upon it . Such a strict affinity and connexion do all men suppose between Thoughts and Words .

2. From hence , that the use of Speech is it self a great ingredient into our Practice , and hath a very general influence upon whatever we doe , may be inferred , that whoever governeth it well , cannot also but well order his whole life . The extent of Speech must needs be vast , since it is nearly commensurate to Thought it self , which it ever closely traceth , widely ranging through all the immense variety of objects ; so that men almost as often speak incogitantly , as they think silently . Speech is indeed the Rudder that steereth humane affairs , the Spring that setteth the wheels of action on going ; the Hands work , the Feet walk , all the Members and all the Senses act by its direction and impulse ; yea , most Thoughts are begotten , and most Affections stirred up thereby : it is it self most of our employment , and what we doe beside it , is however guided and moved by it . It is the profession and trade of many , it is the practice of all men , to be in a manner continually talking . The chief and most considerable sort of men manage all their concernments meerly by Words ; by them Princes rule their Subjects , Generals command their Armies , Senatours deliberate and debate about the great matters of State : by them Advocates plead causes , and Judges decide them ; Divines perform their offices , and minister their instructions ; Merchants strike up their bargains , and drive on all their traffick . Whatever almost great or small is done in the Court or in the Hall , in the Church or at the Exchange , in the School or in the Shop , it is the Tongue alone that doeth it : 't is the force of this little machine , that turneth all the humane world about . It is indeed the use of this strange organ which rendreth humane life , beyond the simple life of other creatures , so exceedingly various and compounded ; which creates such a multiplicity of business , and which transacts it ; while by it we communicate our secret conceptions , transfusing them into others ; while therewith we instruct and advise one another ; while we consult about what is to be done , contest about right , dispute about truth ; while the whole business of conversation , of commerce , of government , and administration of justice , of learning , and of Religion , is managed thereby ; yea , while it stoppeth the gaps of time , and filleth up the wide intervalls of business , our recreations and divertisements ( the which do constitute a great portion of our life ) mainly consisting therein : so that , in comparison thereof , the execution of what we determine and all other action do take up small room ; and even all that usually dependeth upon foregoing Speech , which persuadeth , or counselleth , or commandeth it . Whence the Province of Speech being so very large , it being so universally concerned , either immediately as the matter , or by consequence as the source of our actions , he that constantly governeth it well , may justly be esteemed to live very excellently .

3. To govern the Tongue well is a matter of exceeding difficulty , requiring not onely hearty goodness , but great judgment and art , together with much vigilance and circumspection ; whence the doing it argues a high pitch of Vertue . For since the Tongue is a very loose and versatile engine , which the least breath of thought doth stir , and set on going any way , it cannot but need much attention to keep it either in a steddy rest , or in a right motion . Since numberless swarms of things roving in the fancy do thence incessantly obtrude themselves upon the Tongue , very much application of mind and great judgment are requisite to select out of them those few which are good and fit , rejecting all that is bad , and improper to be spoken . Since continually temptations occurr provoking or alluring to miscarriage in this kind , ( for beside internal propensions and commotions of Soul , every object we behold , every company we are engaged in , every accident befalling us doth suggest somewhat inviting thereto ; the condition of our neighbour moving us , if high , to flatter , if low , to insult ; our own fortune prompting , if prosperous , to boast , if cross , to murmur ; any action drawing from us , if it pleaseth us , fond admiration , if it disliketh , harsh censure : since , I say , we are thus at every turn obnoxious to speak amiss , ) it must be a matter of huge skill and caution , of mighty industry and resolution , to decline it . We for that purpose need to imitate that earnest and watchfull care of the Holy Psalmist , which he thus expresseth ; Psal. 17. 3. I have ( saith he ) purposed that my mouth shall not offend : and , Psal. 39. 1. I said , ( saith he again ) I will take heed to my ways , that I sin not with my tongue ; I will keep my mouth with a bridle , while the wicked is before me . And thus to maintain a constant guard over his heart and ways , thus in consequence thereof to curb and rule his Speech well , must assuredly be the mark of a very good person . Especially considering , that ,

4. Irregular Speech hath commonly divers more advantages for it , and fewer checks upon it , then other bad Practice hath . A man is apt ( I mean ) to speak ill with less dissatisfaction and regret from within ; he may doe it with less controll and less hazard from without , then he can act ill . Bad Actions are gross and bulky , taking up much time , and having much force spent on them , whence men easily observe and consider them in themselves and others : but ill Words are subtile and transient , soon born , and as soon deceased ; whence men rashly utter them without much heed before them , or much reflexion after them . Bad actions have also usually visible effects , immediately consequent on them : but Words operate insensibly and at distance ; so that men hardly discern what will follow them , or what they have effected . There are also frequent occasions of speaking ill upon presumption of secrecy , and thence of indisturbance and impunity ; yea , doing so is often entertained with complacence , and encouraged with applause : the vilest abuses of speech ( even Blasphemy , Treason and Slander themselves ) may be safely whispered into ears , which will receive them with pleasure and commendation . Bad Language also in most cases is neither strictly prohibited , nor severely chastised by humane Laws , as bad Action is . Whence ordinarily the guilt of this misbehaviour seems little or none ; and persons much practising it , both in their own conceit , and in the opinion of others , do often pass for innocent . Men indeed here will hardly discern any rule , or acknowledge any obligation : the Tongue they deem is free , and any words may be dispensed with : it is sufficient if they abstain from doing gross wrong or mischief , they have a right and liberty to say any thing . Psal. 12. 4. Our lips are our own ; who is Lord over us ? so are men commonly prone to say , with those in the Psalm . Hence whosoever , notwithstanding such encouragements to offend herein , and so few restraints from it , doth yet carefully forbear it , governing his Tongue according to rules of duty and reason , may justly be reputed a very good man . Furthermore ,

5. Whereas most of the enormities , the mischiefs and the troubles whereby the Souls of men are defiled , their minds discomposed , and their lives disquieted , are the fruits of ill-governed Speech ; it being that chiefly which perverteth justice , which soweth dissensions , which raiseth all bad passions and animosities , which embroileth the world in seditions and factions , by which men wrong and abuse , deceive and seduce , defame and disgrace one another , whereby consequently innumerable vexations and disturbances are created among men ; he that by well governing his Speech preserveth himself from the guilt , disengageth his mind and life from the inconveniences of all such evils , ( from the discreet and honest management thereof enjoying both innocence and peace , ) must necessarily be as a very wise and happy , so a very good and worthy person .

6. His Tongue also so ruled cannot but produce very good fruits of honour to God , of benefit to his Neighbour , of comfort to himself : it will be sweet and pleasant , it will be wholsome and usefull ; endearing conversation , cementing peacefull society , breeding and nourishing love , instructing and edifying , or chearing and comforting the hearers . Prov. 12. 18. His tongue is health ; His mouth is a well and tree of life ; Prov. 10. 11. & 15. 4. Prov. 15. 7. Prov. 12. 14. & 13. 2 , 3. & 15. 23. His lips disperse knowledge ; He shall be satisfied with good by the fruit of his mouth ; Every man shall kiss his lips : Prov. 24. 26. Such ( as the Wise-man telleth us ) are the effects of innocent , sober and well-ordered discourse ; the which do much commend their authour , and declare the excellent virtue of that tree from which such fruits do grow .

7. Lastly , The observation how unusual this practice is , ( in any good degree ) may strongly assure the excellency thereof . For the rarer ( especially in morals ) any good thing is , the more noble and worthy it is ; that rarity arguing somewhat of peculiar difficulty in the attainment or the atchievement thereof . Nothing is more obvious to common experience , then that persons , who in the rest of their demeanour and dealings appear blameless , yea who in regard to other points of duty would seem nice and precise , are extremely peccant in this kind . We may see divers , otherwise much restraining and much denying themselves , who yet indulge themselves a strange licenciousness in speaking whatever their humour or their passion dictates . Many , in other respects harmless , ( who would not for any thing smite or slay folks , ) we may observe with their Tongue to commit horrible outrages upon any man that comes in their way . Frequently persons very punctual in their dealings , are very unjust in their language , cheating and robbing their neighbour of his reputation by envious detraction and hard censure . They who abhor shedding a man's bloud , will yet without any scruple or remorse , by calumnious tales and virulent reproaches , assassinate his credit , and murther his good name , although to him perhaps far more dear and precious then his life . Commonly such as are greatly staunch in other enjoyments of pleasure , are enormously intemperate in speaking , and very incontinent of their Tongue : men in all other parts of morality rigorously sober , are often in this very wild and dissolute . Yea , not seldome we may observe , that even mighty pretenders to godliness , and zealous practisers of devotion , cannot forbear speaking things plainly repugnant to God's Law , and very prejudicial to his honour . Thus it is observable to be now ; and thus we may suppose that it always hath been . So of his time S. Hierome ( or rather S. Paulinus , in his excellent Epistle to Celantia ) testifies : Tanta hújus mali libido mentes hominum invasit , ut etiam qui procul ab aliis vitiis recesserunt , in istud tamen , quasi in extremum Diaboli laqueum , incidant . Ad Celant . Such a lust ( saith he , concerning the ill-governance of Speech ) of this evil hath invaded the minds of men , that even those who have far receded from other vices , do yet fall into this , as into the last snare of the Devil . So it appears , that among all sorts of good Practice , the strict Governance of the Tongue is least ordinary , and consequently , that it is most admirable , and excellent . And this is all I shall say for Confirmation of the Point asserted .

NOW then , as it is our duty to aim at perfection , or to endeavour the attainment of integrity in Heart and Life , so we should especially labour to govern our Tongue , and guard it from offence . To which purpose it is requisite , that we should well understand and consider the nature of those several Offences to which Speech is liable , together with the special pravity , deformity and inconvenience of each : for did we know and weigh them , we should not surely either like , or dare to incurr them .

The Offences of Speech are many and various in kind ; so many as there be of Thought and of Action , unto which they do run parallel : accordingly they well may be distinguished from the difference of objects which they do specially respect . Whence 1. some of them are committed against God , and confront Piety ; 2. others against our Neighbour , and violate Justice , or Charity , or Peace ; 3. others against our Selves , infringing Sobriety , Discretion , or Modesty ; or , 4. some are of a more general and abstracted nature , rambling through all matters , and crossing all the heads of Duty . It is true , that in most , or in all offences of Speech , there is a complication of Impiety , Iniquity , and Imprudence ; for that by all sorts of ill Speaking we sin against God , and break his Commandment ; we injure our Neighbour , at least by contagion and bad example ; we abuse our Selves , contracting guilt , and exposing our selves to punishment : also the general vices of Speech ( unadvisedness and vanity ) do constantly adhere to every bad word : Yet commonly each evil Speech hath a more direct and immediate aspect upon some one of those objects , ( God , our Neighbour , or our Selves , ) and is peculiarly repugnant to one of those capital Vertues ( Piety , Charity , and Sobriety ) unto which all our Duty is reduced . Now according to this distinction , I should , if time would give leave , describe , and dissuade particularly all these sorts of Offence : but ( since I must be respectfull to patience , and carefull my self not to offend in Speech ) I shall confine the rest of my present Discourse to the first sort , the Offences against Piety ; and even of them I shall ( waving the rest ) onely touch two or three , insinuating some reasons why we should eschew them . These are ,

I. Speaking blasphemously against God , ( Psal. 78. 19. Num. 21. 5. Job 34. 37. ) or reproachfully concerning Religion , or to the disgrace of Piety , with intent to subvert mens faith in God , or to impair their reverence of him . There hath been a race of men ( and would to God that race were not even till now continued ) concerning whom the Psalmist said , Psal. 73. 8 , 9. They speak loftily , they set their mouth against the heavens ; who , like the proud Senacherib , Isa. 37. 23. 2 Chron. 32. 19. lift up their eyes , and exalt their voice against the Holy One of Israel ; who , with the profane Antiochus , Dan. 11. 36. speak marvellous things against the God of Gods . This of all impieties is the most prodigiously Gigantick , the most signal practice of enmity towards God , and downright waging of war against Heaven . Of all weapons formed against God , Isa. 54. 17. the Tongue most notoriously doth impugn him : for we cannot reach Heaven with our hands , or immediately assault God by our actions : other ill practice indeed obliquely , or by consequence dishonoureth God , and defameth goodness ; but profane Discourse is directly levelled at them , and doth immediately touch them , as its formal objects . Now doing thus argueth an extremity both of folly and naughtiness : for he that doeth it , either believeth the existence of God , and the truth of Religion ; or he distrusts them . If he doth believe them , what a desperate madness is it in him , advisedly to invite certain mischief to his home , and pull down heaviest vengeance on his head , by opposing the irresistible power , and provoking the inflexible justice of God ? What an abominable villany and baseness is it , thus to abuse God's immense goodness and mercy , offering such despight to the Authour of his being , and free donour of all the good he enjoys ? What a monstrous conspiracy is it of stupidity and perverseness in him , thus wilfully to defy his own welfare , to forfeit all capacity of happiness ; to precipitate and plunge himself into a double Hell , that of bitter remorse here , that of endless pain hereafter ? But if he that reproacheth God and Religion be supposed distrustfull of their being and reality , neither so is he excusable from like degrees of folly and pravity : for , beside the wild extravagance of such disbelief , against legions of cogent arguments and pregnant testimonies , against all the voice of nature and faith of history , against the settled judgment of wise and sober persons , who have studied and considered the point , against the current tradition of all Ages , and general consent of mankind ; all which to withstand , no less demonstrateth high indiscretion then arrogance ; beside also the palpable silliness which he displays , in causelesly ( or for no other cause then soothing a phantastick humour ) drawing upon himself the anger and hatred of all men , who are concerned for the interests of their Religion , thrusting himself into great dangers and mischiefs thence imminent to him both from private zeal , and publick law ; beside ( I say ) these evident follies , there is an unsufferable insolence and horrible malice apparent in this practice : for 't is no less then the height of insolence , thus to affront mankind in matters of highest consideration , and deepest resentment with it ; not onely thwarting its common notions , but vilifying the chief objects of its highest respect and affection , of its main care and concernment ; so making the fiercest invasion that can be on its credit , and charging it with greatest fondness . Who can endure , that He , whom he apprehends to be his grand Parent , his best Friend and Benefactour , his great Patron and Sovereign , should in down-right terms be defamed or disparaged ? Who can patiently bear , that wherein he placeth his utmost hopes , and supreme felicity , to be expressly slighted or scorned ? Who can take the offering to doe this , otherwise then for a most injurious reflexion upon his judgment and his practice ? If he cannot believe in God , he may let them alone who do : if he will not practise Religion , he may forbear to persecute it . He cannot pretend any zeal ; 't is therefore onely pride that moves him to disturb us . So may every man with all the reason in the world complain against the profane Talker . Seeing also it is most evident , that hearty reverence of God , and a consciencious regard to Religion , do produce great benefits to mankind , being indeed the main supports of common honesty and sobriety , the sole curbs , effectually restraining men from unjust fraud and violence , from brutish lusts and passions ; since apparently Religion prescribeth the best rules , and imposeth the strongest engagements to the performance of those actions , whereby not onely mens private welfare is promoted , and ordinary conversation is sweetned , and common life is adorned , but also whereby publick order and peace are maintained ; Haud scio an , pietate adversus Deos sublatâ , fides etiam , & societas humani generis , & und excellentissima virtus justitia tollatur . Cic. since ( as Cicero with good reason judged ) Piety being removed , 't is probable that Justice it self ( of all Vertues the best guarded and fortified by humane power ) could not subsist , no faith could be secured , no society could be preserved among men ; it being manifestly vain to fansy , that assuredly without Religious conscience any one will be a good Subject , a true Friend , or an Honest man ; or that any other consideration can induce men to prefer duty to their Prince , the prosperity of their Country , fidelity toward their Friends or Neighbours , before their own present interests and pleasure : Since , I say , the credit of Religion is so very beneficial and usefull to mankind , 't is plain , that he must be exceedingly spitefull and malicious , who shall by profane Discourse endeavour to supplant or shake it . He that speaketh against God or Providence , hath assuredly a pique at Goodness , and would not have it predominant in the hearts of men . He that disparages Religion , doth certainly take his aim against Vertue , and would not have it practised in the world : his meaning plainly is , to effect , if he can , that Men should live like Beasts in foul impurities , or like Fiends in mischievous iniquities . Such an one therefore is not to be taken as a simple embracer of Errour , but as a spitefull designer against common Good . For indeed , were any man assured ( as none can upon so much as probable grounds think it ) that Religion had been onely devised by men , as a supplemental aid to Reason and Force , Vt quos ratio non posset , eos ad officium religio duceret . Cic. ( drawing them , whom the one could not persuade , nor the other compell , to the practice of things conducible to the publick weal ; ) that it were meerly an implement of policy , or a knack to make people loyal to their Prince , upright in their dealings , sober in their conversations , moderate in their passions , vertuous in all their doings ; it were yet a most barbarous naughtiness and inhumanity in him to assay the overthrow thereof , with the defeating so excellent purposes : he that should attempt it , justly would deserve to be reputed an enemy to the welfare of mankind , to be treated as a pestilent disturber of the world .

II. Another like Offence against Piety is , to speak loosely and wantonly about Holy things , ( things nearly related to God or to Religion , ) to make such things the matter of sport and mockery , to play and trifle with them . But of this I shall have occasion to speak in another Discourse .

III. Another grand Offence against Piety is rash and vain Swearing in common discourse ; an Offence which now strangely reigns and rages in the world , passing about in a specious garb , and under glorious titles , as a gentile and gracefull quality , a mark of fine breeding , and a point of high gallantry . Who , forsooth , now is the brave Spark , and complete Gentleman , but he that hath the skil and confidence ( O Heavens ! how mean a skill how mad a confidence ! ) to lard every sentence with an Oath or a Curse ; making bold at every turn to salute God , fetching him down from Heaven to avouch any idle prattle , to second any giddy passion , to concern himself in any trivial affair of his ; yea , calling and challenging the Almighty to damn and destroy him ? But somewhat to repress these fond conceits and vile practices , let us , I pray , consider ,

1. That Swearing thus is most expressly and strictly prohibited to us . Matth. 5. 34 , 37. I say unto you , Swear not at all : But let your conversation be Yea , yea , Nay , nay ; for whatsoever is more then these , cometh from evil : Jam. 5. 12. so our Lord forbids it . But above all things , my brethren , swear not — lest you enter into condemnation : so doth Saint James warn against it . And is it not then prodigious , that in Christendome any man should affect to break laws so plain , and so severe ; that it should pass here not onely for a tolerable , but even for a commendable practice , to violate so manifest and so important a Duty ; that so directly to thwart our Lord himself should be a thing not in use onely , but in credit and request among Christians ? What more palpable affront could be offered to our Religion , and to all that is Sacred among us ? For , what respect or force can we imagine reserved to Religion , while a practice so indisputably opposite thereto , in a high degree , is so current and prevalent ?

2. Again , according to the very nature and reason of things , it is evidently an intolerable Profaneness , thus unadvisedly to make addresses and appeals to God , invoking his testimony , and demanding his judgment about trifles ; far more such , then it were a high presumption and encroachment upon the Majesty of a Prince , on every petty occasion to break into his presence , and to assail his ears , dragging him to hear and determin concerning it . Whence the very light of Nature condemns this practice , and even Heathens have loudly declared against it , as derogatory to the reverence of the Deity , and unsutable to the gravity of a worthy man .

3. Swearing indeed is by our Holy Oracles worthily represented to us , as an especial piece of Worship and Devotion toward God ; wherein , duely performed , we piously acknowledge his chief Attributes , and singular Prerogatives : ( his being every-where present , and conscious of all we say or doe ; his Goodness , and Fidelity , in favouring truth , and protecting right ; his Justice , in rewarding veracity and equity , in avenging falshood and iniquity ; his being the Supreme Lord of all persons , and last Judge in all causes : to signify and avow these things to God's glory , Swearing was instituted , and naturally serveth : ) wherefore as all other acts of Devotion , so this grand one especially should never be performed without all serious consideration and humble reverence ; the cause should be certainly just and true , the matter worthy and weighty , the manner grave and solemn , the mind framed to earnest attention , and furnished with devout affections . Those conditions are always carefully to be observed , which the Prophet intimates , when he chargeth thus ; Jer. 4. 2. Thou shalt swear , That Lord liveth , in truth , in judgment , and in righteousness . It is therefore horrible mockery , and profanation of a most sacred ordinance , when men presume to use it without any care or consideration , without any respect or awe , upon any slight or vain occasion .