a part in, that these are times for silence, when they should learn
to hear, and be attentive, at least in their turn. It is indeed a
very unhappy way these people are in; they in a manner cut
themselves out from all advantage of conversation, except that of
being entertained with their own talk: their business in coming
into company not being at all to be informed, to hear, to learn, but
to display themselves, or rather to exert their faculty, and talk
without any design at all. And if we consider conversation as an
entertainment, as somewhat to unbend 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.