the mind, as a diversion from the cares, the business, and the
sorrows of life, it is of the very nature of it that the discourse be
mutual. This, I say, is implied in the very notion of what we
distinguish by conversation, or being in company. Attention to the
continued discourse of one alone grows more painful, often, than the
cares and business we come to be diverted from. He, therefore, who
imposes this upon us is guilty of a double offence--arbitrarily enjoining
silence upon all the rest, and likewise obliging them to this painful
attention.

I am sensible these things are apt to be passed over, as too little to
come into a serious discourse; but in reality men are obliged, even in
point of morality and virtue, to observe all the decencies of behaviour.
The greatest evils in life have had their rise from somewhat which was
thought of too little importance to be attended to. And as to the matter
we are now upon, it is absolutely necessary to be considered. For if
people will not maintain a due government over themselves, in regarding
proper times and seasons for silence, but _will_ be talking, they
certainly, whether they design it or not at first, will go on to scandal
and evil-speaking, and divulging secrets.

If it were needful to say anything further to persuade men to learn this
lesson of silence, one might put them in mind how insignificant they
render themselves by this excessive talkativeness: insomuch that, if they
do chance to say anything which deserves to be attended to and regarded,
it is lost in the variety and abundance which they utter of another sort.

The occasions of silence then are obvious, and one would think should be
easily distinguished by everybody: namely, when a man has nothing to say;
or nothing but what is better unsaid: better, either in regard to the
particular persons he is present with; or from its being an interruption
to conversation itself; or to conversation of a more agreeable kind; or
better, lastly, with regard to himself. I will end this particular with
two reflections of the Wise Man; one of which, in the strongest manner,
exposes the ridiculous part of this licentiousness of the tongue; and the
other, the great danger and viciousness of it. _When he that is a fool
walketh by the way side_, _his wisdom faileth him_, _and he saith to
every one that he is a fool_. {10} The other is, _In the multitude of
words there wanteth not sin_. {11}

As to the government of th