_Direct._ V. Labour for understanding in the matters on which you should discourse. Ignorance denieth provision for discourse, or furnisheth you only with chaff and vanity, and maketh you so speak as that it were better to say nothing. Knowledge and wisdom are continual storehouses of good and profitable talk: such as the "scribe instructed to the kingdom of heaven, that bringeth out of his treasure things new and old," Matt. xiii. 52. When a man understandeth the matter which he is to speak of, he is furnished to speak understandingly of it to others, and to defend it against gainsayers. Psal. xxxvii. 30, 31, "The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment: the law of his God is in his heart; none of his steps shall slide." Prov. x. 31, 32, "The mouth of the just bringeth forth wisdom; but the froward tongue shall be cut out: the lips of the righteous know what is acceptable; but the mouth of the wicked speaketh frowardness." Wise men are never unprovided for wise speech; but the mouth of fools bewrayeth their folly. Prov. xv. 2, "The tongue of the wise useth knowledge aright; but the mouth of fools poureth out foolishness." Chap. xiv. 3, "In the mouth of the foolish is a rod of pride; but the lips of the wise shall preserve them." Chap. xviii. 6, 7, "A fool's lips enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soul." But you will say, To tell us that we should get wisdom, is a word soon spoken, but not a thing that is easily or quickly done. It is very true; and therefore it is as true, that the tongue is not easily well used and governed; for men cannot express the wisdom which they have not, unless it be by rote: therefore you must take Solomon's counsel, Prov. ii. 1-6, "My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear to wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God: for the Lord giveth wisdom," &c.--
_Direct._ VI. In the mean time learn to be silent till you have learned to speak. Let not your tongues run before your wits; speak not of that which you do not well understand, unless as learners, to receive instruction. Rather of the two speak too little than too much.[486] Those that will needs talk of things which they understand not, do use, either to speak evil of them, (as Jude 10,) when they are good; or to speak evil of them, be they good or bad. He that cannot hold his tongue well, cannot speak well. Eccles. iii. 9, "There is a time to keep silence, and a time to speak." Amos v. 13, "There is a time so evil, that the prudent should keep silence." At such a time _Nihil æque proderit quam quiescere, et minimum cum aliis loqui et plurimum secum_, saith Seneca: It is then the best way to be quiet, and to say little to others, and much to yourselves. You have two ears and one tongue; hear twice and speak once; we oftener repent of speaking than of being silent. Few words are quickly answered for. To be wary and sparing of your speech doth not only avoid abundance of contention, danger, and repentance, but also procureth you a reputation of wisdom. Plutarch saith well, that _Pauca loquentibus paucis legibus opus est_: There needs but few laws for them that speak but few words. When one said to the cynic, when he was much silent, If thou art a wise man, thou dost foolishly; if thou be a fool, thou dost wisely. He answered, _Nemo stultus tacere potest_, A fool cannot hold his tongue; and he that cannot hold his tongue cannot hold his peace. Pythagoras's counsel in this agreeth with Christ's, _Aut sile, aut affer silentio meliora_, Either be silent, or say something that is better than silence. It was a wise answer of him that being asked whom covetous landlords and whom covetous lawyers hated most; did answer to the first, Those that eat little and sweat much; (for they usually live long, and so their leases are not soon expired;) and to the second, Those that speak little and love much; for such seldom make any work for lawyers. Two things are requisite in the matter of your speech; that it be somewhat needful to be spoken, and that it be a thing which you understand. Till then be silent.