Consider, that he who often said, let him that hath ears to hear, hear; said not, let him that hath a tongue to speak, be ready to speak. No, he hath given to men two ears, and but one tongue; to show that we should be swift to hear, but slow to speak. It is true, as Elihu grants, Job 32. 7. Days should speak, and multitude of years should teach wisdom. Their knowledge and experience qualifies them for it; and if young people would but see their own weakness, and were modest and humble, ⟨p. 49⟩they might with much ease learn those things of the Elder, which they have dearly bought. pSo that the Talkativeness, which is culpable in Old persons, is utterly intolerable in Young ones. But yet even by those that are Old, both the Matter and the Measure of their talk is to be observed; and you should consider, What good shall I now procure by speaking? Whither is my Tongue walking? What hurt by holding my peace? What words are these, that are bursting out? It is Plutarchs Counsel. And the same2 Author a Heathen resolves, that we should never speak, but when it is some way necessary, or useful to our selves, or others. And that was a nipping answer, which Zeno the Philosopher gave to some Ambassadors that were come to Athens, and had feasted some Learned men there, who had talked liberally to them: And what, said they to him, have you to tell us? Why, saith he, tell those that sent you, that you met with one Old man, who knew how to hold his peace. And a wise man resolves, that he that hath knowledge, who of all men may best speak, spareth his words, Prov. 17. 27. And you whose humour prompts you to be sparing, should not be so prodigal herein. He was a wise man, that3 ⟨p. 50⟩said, he had often repented that he spake, but never that he held his peace.
Consider, that he who often said, let him that hath ears to hear, hear; said not, let him that hath a tongue to speak, be ready to speak. No, he hath given to men two ears, and but one tongue; to shew that we should be swift to hear, but slow to speak. It is true, as Elihu grants, Iob 32. 7. Dayes should speak, and multitude of years should teach wisdom. Their knowledge and experience qualifies them for it; and if young people would but see their own weakness, and were modest and humble, ⟨p. 49⟩they might with much ease learn those things of the Elder, which they have dearly bought. pSo that the Talkativeness, which is culpable in Old persons, is utterly intolerable in Young ones. But yet even by those that are Old, both the Matter and the Measure of their talk is to be observed; and you should consider, What good shall I now procure by speaking? Whither is my Tongue walking? What hurt by holding my peace? What words are these, that are bursting out? It is Plutarchs Counsel. And the same2 Author a Heathen resolves, that we should never speak, but when it is some way necessary, or useful to our selves, or others. And that was a nipping answer, which Zeno the Philosopher gave to some Embassadors that were come to Athens, and had feasted some Learned men there, who had talked liberally to them: And what, said they to him, have you to tell us? Why, saith he, tell those that sent you, that you met with one Old man, who knew how to hold his peace. And a wise man resolves, that he that hath knowledge, who of all men may best speak, spareth his words, Prov. 17. 27. And you whose humour prompts you to be sparing, should not be so prodigal herein. He was a wise man, that3 ⟨p. 50⟩said, he had often repented that he spake, but never that he held his peace.
- pDissi•ibus ac morosis senibus a•res libenter prebeto; qui proverhiorum sententiis adolescentes ad recta studia […]. Hieron. Ep. ad Aug.Dissi•ibus ac morosis senibus a•res libenter prebeto; qui proverhiorum sententiis adolescentes ad recta studia 〈…〉. Hieron. Ep. ad Aug.
- 2Lib. de garr•l.
- 3Simonides.Si•onides.
