they utter of another Sort. The Occafions Ser. IV! 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 un. faid: Better either in regard to the particular Perfons he is prefent with; or from its being an Interruption to Conversation itself; or to Converfation of a more agreeable Kind; or better, laftly, with regard to himfelf. I will end this Particular with two Reflections of the wife Man: One of which in the strongest Manner exposes the ridicuculous Part of this Licentioufnefs of the Tongue; and the other, the great Danger and Viciousness of it. When he that is a Foal walketh by the Way Side, his Wifdom faileth him, and he faith to every one that be 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 faid concerning the due Government of it in respect to the Occafions and Times for Silence, there is little more neceffary, than only to caution Men to be fully satisfied, that the Subjects are indeed

F

4

Ser. IV. indeed of an indifferent Nature; and not

to spend too much Time in Conversation

of this Kind. But Perfons must be fure to take heed that the Subject of their Difcourfe be at least of an indifferent Nature; that it be no way offenfive to Virtue, Religion, or good Manners; that it be not of a licentious diffolute Sort, this leaving always ill Impreffions 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 Dutics and Offices of Life which belong to their Station and Condition in the World. But though there is not any Neceffity, that Men fhould aim at being important and weighty in every Sentence they speak: Yet fince useful Subjects, at least of some Kinds, are as entertaining as others; a wife Man, even when he defires to unbend his Mind from Bufinefs, would choose that the Conversation might turn upon fomewhat inftructive.

The last Thing is, the Government of the Tongue as relating to Difcourfe of the Affairs of others, and giving of Characters. These are in a Manner the fame; and one can fcarce call it an indifferent Subject, becaufe

cause Discourse upon it almoft perpetually Ser. IV, runs into fomewhat criminal.

And first

of all, it were very much to be wifhed that this did not take up fo great a Part of Converfation; because it is indeed a Subject of a dangerous Nature. Let any one confider the various Interefts, Competitions, and little Misunderstandings which arise amongst Men; and he will foon fee 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 Neighbour, in a free, careless, and unreserved Manner. There is perpctually, and often it is not attended to, a a Rivalship amongst People of one kind or another, in respect to Wit, Beauty, Learning, Fortune; and that one Thing will infenfibly influence them to fpeak to the Disadvantage of others, even where there is no formed Malice or ill Design. Since therefore it is fo 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 ftrong Inclination most have to be talking of the Concerns and Behaviour of their Neighbour. But fince it is impoffible that this Subject

fhould

Ser. IV.fhould be wholly excluded Conversation; and fince it is neceffary that the Characters of Men fhould be known; the next thing is, that it is a Matter of Importance what is faid, and therefore that we fhould be religiously fcrupulous and exact to fay 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 fhould be known, as that the Characters of good Men fhould. People who are given to Scandal and Detraction may indeed make an ill use of this Obfervation; but Truths which are of Service towards regulating our Conduct are not to be difowned, or even concealed, because a bad Use may be made of them. But this would be effectually prevented, if these two things were attended to. First, That though it is equally of bad Confequence to Society, that Men fhould have either good or ill Characters which they do not deserve ; yet, when you fay fomewhat Good of a Man which he does not deferve, there is no wrong done him in particular; whereas when you fay 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; Ser. IV. 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 Occafion, and often without any, fay all the Good he can of every Body But fo far as he is Good, will never be disposed to speak Evil of any, unlefs there be fome other Reafon for it, befides barely that it is true. If he be charged with having given an ill Character, he will fcarce think it a fufficient Juftification of himself to say it was a true one; unless he can alfo give fome farther Account how he came to do fo: A juft Indignation againft particular Inftances of Villany, where they are great and fcandalous; or to prevent an innocent Man from being deceived and betray'd, when he has great Trust and Con fidence in one who does not deserve it, Juftice must be done to every Part of a Subject when we are confidering it. If there be a Man who bears a fair Character in the World, whom yet we know to be without Faith or Honefty, to be really an ill Man; it must be allowed in general, that we shall do a Piece of Service to Society

by