What is idle talk. The sorts of it.
Idle or vain words, then, are such as are unprofitable and tend not to do good.[525] I here forbear to speak of those idle words which are also worse than vain, as mentioned before among the sins of the tongue. Idle words are, 1. Either simply such which tend to no good at all. 2. Or comparatively such; which are about some small or inconsiderable good, when you should be speaking of greater things: the former sort are always idle, and therefore always sinful; the latter sort are sometimes lawful in themselves, that is, when greater matters are not to be talked of: in its season it is lawful to speak about the saving of a penny, or a point, or a pin; but out of season, when greater matters are in hand, this is but idle, sinful talk.
Also there is a great deal of difference between now and then an idle word, and a babbling, prating custom, by which it becometh the daily practice of some loose-tongued persons, so that the greater part of the words of all their lives are merely vain.
The particular kinds of idle talk are scarce to be numbered. Some of them are these.
1. When the tongue is like a vagrant beggar or masterless dog, that is never in the way, and never out of the way, being left to talk at random about any unprofitable matter that comes before it; and such will never want matter to talk of; every thing they see or hear is the subject of their chat; and one word begetteth occasion and matter for another, without end.
2. Another sort of idle talk is the vain discourses (by word or writing) of some learned men, in which they bestow an excessive multitude of words about some small impertinent thing; not to edify, but to show their wit:[526] which Seneca reprehends at large.
3. Another sort of idle talk is vain and immoderate disputings, about the smaller circumstances of religion, or frequent discourses about such unedifying things while greater matters should be talked of. "But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain," Tit. iii. 9. "Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved, have turned aside unto vain jangling, desiring to be teachers of the law, understanding neither what they say, nor whereof they affirm," 1 Tim. i. 5-7. "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and opposition of sciences falsely so called; which some professing, have erred concerning the faith," 1 Tim. vi. 20, 21. "But shun profane and vain babblings; for they will increase unto more ungodliness," 2 Tim. ii. 16. "There are many unruly and vain talkers," &c. Tit. i. 10, 11.
4. Another sort of idle talk is the using of a needless multitude of words, even about that which is good and necessary in itself, but might better be opened in a briefer manner.[527] Even in preaching or praying words may be vain; which is when they are not suited to the matter and the hearers: for you must note that the same words are necessary to one sort of hearers, which are vain as to another sort. And therefore as ministers must take heed that they suit their manner of speech to their auditors, so hearers must take heed lest they censoriously and rashly call that vain which is unnecessary to them, or such as they: there may be present many ignorant persons that the preacher is better acquainted with than you: and the ignorant lose that which is concisely uttered: they must have it at large, in many words, and oft repeated, or else they understand it not, or remember not that which they understand. But yet a real excess of words even about holy things must be avoided. "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth; therefore let thy words be few: for a dream cometh through the multitude of business, and a fool's voice is known by the multitude of words."[528] Two causes of idle words in prayer must be avoided: 1. Emptiness and rashness. 2. Affectation: that is, (1.) Affectation to words, as if you should be heard for saying so many words over and over, (as the papists in their Jesus Psalter say over the name Jesu nine times together, and those nine times, fifteen times over, besides all their repetitions of it, in the petitions themselves between.[529] So in the titles of the blessed Virgin, in her Litany, p. 525.) Hypocrites in all ages and religions have the same trifling way of devotion; as Christ showeth of the very heathen that used this way: "But when ye pray use not vain repetitions, as the heathen do, for they think that they shall be heard for their much speaking: be ye not therefore like unto them," Matt. vi. 7. (2.) There is an affectation of length that causeth idle words in prayer; when men think that it is for the honour of their parts to spend so much time, and speak so long together, or when their superstitious consciences in secret tie them to hold on so long, and have not matter or affection answerable to fill up the time, no marvel if it be filled up with words that are too much guilty of vanity.
5. Another kind of idle talk is that which is purposely contrived to humour idle fancies, and recreate vicious minds, and pass away men's precious time: such are abundance of love-books, romances, plays, and play-books; volumes of vanity, and hours full of studied vanity (and worse): and such is much of the talk of feigned fools and jesters: vices which I can hardly express so odious as I apprehend them.
6. Another sort is a custom of inordinate jesting: this vein or disposition is so strong in some, that when they have a list to vent a jest, they cannot hold, but out it must come whatever it cost, and be it never so frivolous and vain, Eph. v. 4.