For the opening and clearing up of this great and useful truth, 1 shall inquire,
First, What this silence is that is here pointed at in the proposition.
Secondly, What a gracious, a holy, silence doth include.
Thirdly, What this holy silence doth not include.
Fourthly, The reasons of the point ; and then bring home all by way of application to our own souls.
I. For the first, What is the silence here meant ? I answer, There is a sevenfold silence.
First, There is a stoical silence. The stoics of old thought it alto- gether below a man that hath reason or understanding either to rejoice in any good, or to mourn for any evil ; but this stoical silence is such a sinful insensibleness as is very provoking to a holy God, Isa. xxvi. 10, 11. God will make the most insensible sinner sensible either of his hand here, or of his wrath in hell. It is a heathenish and a horrid sin to be without natural affections, Rom. i. 31. And of this sin Quintus Fabius Maximus seems to be foully guilty, who, when he heard that his mother and wife, whom he dearly loved, were slain by the fall of an house, and that his younger son, a brave, hopeful young man, died at the same time in Umbria, he never changed his countenance, but went on with the affairs of the commonwealth as if no such calamity had befallen him. This carriage of his spoke out more stupidity than patience, Job xxx vi. 13.
And so Harpalus was not at all appalled when he saw two of his sons laid ready dressed in a charger, when Astyages had bid him to supper. This was a sottish insensibleness. Certainly if the loss of a child in the house be no more to thee than the loss of a chick in jhe yard, thy heart is base and sordid, and thou mayest well expect some sore awakening judgment,1 This age is full of such monsters, who think it below the greatness and magnanimity of their spirits to be moved, affected, or afflicted with any afflictions that befall them. I know none so ripe and ready for hell as these.
Aristotle speaks of fishes, that though they have spears thrust into their sides, yet they awake not. God thrusts many a sharp spear through many a sinner's heart, and yet he feels nothing, he complains of nothing. These men's souls will bleed to death. Seneca, Epist. x., reports of Senecio Cornelius, who minded his body more than his soul, and his money more than heaven ; when he had all the day long waited on his dying friend, and his friend was dead, he returns to his house, sups merrily, comforts himself quickly, goes to bed cheerfully. His sorrows were ended, and the time of his mourning expired before his deceased friend was interred. Such stupidity is a curse that many a man lies under. But this stoical silence, which is but a sinful sullenness, is not the silence here meant.
Secondly, There is a politic silence. Many are silent out of policy. Should they not be silent, they should lay themselves more open either 1 Hosea vii- 9. Balaam's ass reproves this dumbness.
296 THE MUTE CHRISTIAN [Ps. XXXIX. 9.
to tho rage and fury of men, or else to the plots and designs of men ; to prevent which they are silent, and will lay their hands upon their mouths, that others might not lay their hands upon their estates, lives, or liberties : ' And Saul also went home to Gibea.li, and there went with him a hand of men, whose hearts God had touched. But the children of Belial said, How shall this man save us? and they despised him, and brought him no presents; but he held his peace,' or was as though he had been deaf, 1 Sam. x. 26, 27. This new king being but newly entered upon his kingly government, and observing his condition to be- but mean and low, his friends but few, and his enemies many and potent, sons of Belial, i.e. men without yoke, as the word signifies, men that were desperately wicked, that were marked out for hell, that were even incarnate devils, who would neither submit to reason nor religion, nor be governed by the laws of nature nor of nations, nor yet by the laws of God: now this young priuce, to prevent sedition and rebellion, blood and destruction, prudently and politicly chooses rather to lay his hand ujion his mouth than to take a wolf by the ear or a lion by the beard ; wanted neither wit nor will to be mute ; he turns a deaf ear to all they say, his unsettled condition requiring silence.1
Henry the Sixth, emperor of Germany, used to say, Qui nescit tacere, nescit loqui, He that knows not how to be silent, knows not how to speak. Saul knew this was a time for silence ; he knew his work was rather to be an auditor than an orator. But this is not the silence the proposition speaks of.
Thirdly, There is a foolish silence. Some fools there be that can neither do well nor speak well, and because they cannot word it neither as they would nor as they should, they are so wise as to be mute : Prov. xvii. 28, ' Even a fool, when he holds his peace, is counted wise, and he that shutteth his lips is esteemed a man of understanding/ As he cannot be wise that speaks much, so he cannot be known for a fool that says nothing. There are many wise fools in the world ; there are many silly fools, who, by holding their tongues, gain the credit and honour of being discreet men. He that doth not discover his want of wisdom by foolish babbling, is accounted wise, though he may be other- wise. Silence is so rare a virtue, where wisdom doth regulate it, that it is accounted a virtue where folly doth impose it. Silence was so highly honoured among the old Romans, that they erected altars to it. That man shall pass for a man of understanding, who so far understands himself as to hold his tongue. For though it be a great misery to be a fool, yet it is a greater that a man cannot be a fool but he must needs shew it. But this foolish silence is not the silence here meant.
Fourthly, There is a sullen silence. Many, to gratify an humour, a lust, are sullenly silent; these are troubled with a dumb devil, which was the worst devil of all the devils you read of in the Scripture, Mark ix. 17-28. Pliny, in his Natural History, maketh mention of a certain people in the Indies, upon the river Gauges, called Astomy, that have no mouth, but do only feed upon the smell of herbs and flowers.2 Cer-
1 Hear, see, and be 6ilent, if thou wilt live in ponce, is a French proverb.
2 Lib. vii. c. 2. The ' Astomi ' are referred to, and the chief ' sni.il ' supposed to be their 'food ' is that of 'apples.' Cf. also Lib. \i. c. 20. Both references contain the oddest observations. — G.
PS. XXXIX. 9.] UNDER THE SMARTING ROD. 297