Delyuer O lorde my soule from vngracious lyppes and from a gylefull tonge He is a ferde of hys soule and nat of hys body An aspe or adder all though he dothe slee with styngynge yet doth he cause an easy deth and nothynge paynefull For he that is â—tynged is broughte therby in to a â—leape and that so without all maner of payne that he doth dye with some fealynge of pleasure But it is a deth most cruell that a sclaunderer doth cause Whose venyme is thaÌ„ the more sore and venymous whan it is cloked with the coloure or apparence of amyte and beneuolence There be some whiche before one be louesome flatteryng but they powre out priuely beynge with other men deedly poysone There wyll they make couenante for sylence to be kepte whiche sylence they do vnwysely requyre of other seynge they them selues can nat kepe it They tell to one and after to an other and so often to one and to other that euery man doth knowe it and there secrete huszynge buszynge doth breake out in to a coÌ„men rumoure of the people This vyce dyd scarcely neuer so sore rage as in this our agâ— or tyme. All the worlde is full oâ— obloquye nouther be any bokes more desyrouslye redde than those which be full of raylynge or malycyous wordes And nowe do they â—eare away the prayse of eloqueÌ„ce which be nat afrayde to shote forth all maner rebukes or opprobrye agaynste euery man But the iuste man dothe recounte all suche for moste refuse parsones and abiectes supposynge them onely precyous whiche do feare the lorde For who soeuer doth feare and drede y e lorde he wyll nat sclaunder or distayne his neyghbour for whome y e lorde dyd dye but suche thynges as be doubtfull doth he interprete to the beste wyse those thynges which be well doth he gently prayse those thinges which be more manyfestly euyll than that they can be excused doth he yet dimynysshe if by none other coloure yet at y e leaste by the greatnes of the teÌ„ptacyon sayeng thus if a like temptacyon had happened to vs we shuld haue synned more greuously Now doth folowe ¶ Whiche sweareth to his neyghbour and doth nat disceyue hym IT is a detestable cryme to disceyue men by periurye whiche vyce to wante is no very greate prayse But by this forsayd sayeng of the psalme is coÌ„mended fydelyte in all promyses without which all socyete or company in this worlde is broken and dissolued And nowe a dayes be they takeÌ„ for infamous persones whiche haue be conuycte of periurye But if a man wolde narowly loke vpon the matter the veyle or couer of custome beynge put away he shall fynde the lyfe of chrysten pâ—ople on euery syde fulâ— of periuryes The abbotte dothâ— sweare to y e monkes The monkes do sweare to the abbote The bysshoppes do sweare to y e other clergye And the clergye is sworne agaynewarde to the bysshoppe The prynce dothe sweare to his subiectes and the subiectes be agaynewarde sworne to y e prynce He doth sweare whiche doth take an offyce or is made a ruler And before tyme who soeuer was made a consull or sheryffe dyd adde ouer and besydes his othe an horryble execracyon or curse sayeng I do curse or gyue me and myne from god to the deuyll if I shall wyttynglye disceyue you or worke aâ—y falsehede The iudge dothe sweare and so doth the testis coÌ„mynge before hym The deuyne doth sweare takynge the authoryte of a doctour and so fynally doth a Notary yea and the poore carpynter leaste I shulde further procede to make rehersall of all Go thou nowe and consydre me what euery one dothe professe by his othe made and also examyne whether they do ê‘forme the thynges whiche they haue professed or no and I feare leaste thou shalte fynde many multytudes of false othes periuryes But vsage and custome doth cause that suche thinges be nat counted periuryes only is he noted fautye of periurye which doth forsweare a thinge put to his custodye or credyte as be pledges and suche other or whiche doth forsweare money lent to hym Nowe all though there is made none othe betwyxte partyes yet who so euer dothâ— receyue any charge or offyce the same doth secretely sweare to his neyghboure which charge excepte he shal faithfully performe he is nat all clere of periurye As who soeuer shall takâ— vpoÌ„ him to be a legate or embassatoure or to defende and pleade a mater in the lawe or to instructe youth in learnynge and good maners y â— same doth oblige hym selfe by a secrete othe in the takynge of any suche charge that he wyll do 〈◊〉 faythfully A carpenter that couenaunteth vpon a pryce to buylde an house all though there be none othe expressyd yet is he bounde to perfourme it by the secrete lawe of his conscyence A tayler whiche taketh in hande to make a garment or a goldesmyth which taketh vpon hym to make a cuppe A caryeâ— or shypman whiche taketh in haÌ„dâ— to cary or conuey marchandyse iâ— he doth coÌ„mytte fraude or disceyte he doth couple thefte with ê‘iurye all though suche maner or fourme of speche is nat had betwyxte you wylte thou sweare to keape fidelyte and he answeareth ye wyll I sweare Nother doth it skyll whether he doth adde this for more assuraunce I do gyue me from god to the deuyll if I be nat faythfull For he hath all ready gyuen hym selfe to the deuyll which wyttingly hath disceyued his neyghbour I do knowe y e pykynge or pety thefte of myllers of caryers drynkyng out the wynes of other men But in chrysten people oughte to be so great synceryte or pâ—renes that a symple or syngle promyse shulde be so substanciall or weyghtye as a solempne othe Nother ought we â—ccomplysshe to our neyghboure onely what soeuer thynge we do sweare but to our enemyes also to the myscreantes or infydeles if so it be nat a thynge mischeuous â—r malycyous that thou haste promysed Whiche hathe nat gyuen out his money to vsurye It was a detestable cryme in y e olde lawe â— if one iewe shuld lende a thynge tâ— an other iewe intending to receyuâ— more than the summe lent out For it was graunted them to occupyâ— vsurye with strauÌ„gers or alyaÌ„tesâ— But amonge chrysten people whiche ought to be coupled one to an other with more strayte bandes of amyte than before tyme were thâ— iewes the worde or name of vsurâ— is verely odyous and spyteful bâ—â— wolde god the thynge selfe were so spytefull detestable and abhorredâ— The hethen Philosophers dyd alâ—so thynke vsurye to be a thinge deâ—testable for so moche as money tâ— engeÌ„dre or gette money is a thingâ— agaynste nature But besydes thaâ— kynde of vsurye whiche is coÌ„mytâ—ted in the open face or syght of thâ—â— worlde Howe many bargaynes â— couetous craftes to gette luker â— subteltyes be there so nye approâ—chynge and accordynge to vsurye y
gette or purchase y e more they desyre luste for whaÌ„ they be caryed from one lust or desyre to an other as from the y â— loue of ryches to ambicyon to y e desyre of honoures or to worldly pleasures neuer fyndyng y â— can satisfye or coÌ„tent theyr myÌ„de do they nat seme or appeare to be rolled or tourned vp set downe in a circuyte or cyrcle Therfore who soeuer wyll walke pure and immaculate he muste walke within the tabernacle For without the churche bâ— euen those thynges maculate and foule whiche do appere bryghtâ— clere Bothe Heretykes Scysmatykes do faste saye psalmes gyue almes lyue chaste preache the worde of god and exercâ—â—se suche other dedes whiche hauâ— the shewe or semblaunce of verâ—tue and godlynes But all thesâ— thynges for so moche as they bâ— done without the tabernacle theâ— be nothynge els than spottes anâ— blottes And they whiche do sekâ— very true reaste ought nat to deâ—parte from the holy mountayne oâ— god in which is buylded the churâ—che The prophete hath in this onâ— lyttelll verse as is sayde before coÌ„â—preheÌ„ded vnyuersally all vertuesâ— He whiche entreth without spottâ— dothe worke ryghtwysenes Thâ— fyrst poynt is to wante al crymes â— and the secoÌ„de to anourne thy lyfe with good workes The fyrste is wrought by fayth in y e lorde Iesn the other is caused by charite whiche is the coÌ„panyon of pure fayth Nother is it surely accordynge to the parable of the gospell to leaue the house swepte and made clene voyde or emptye but it muste be anourned garnysshed with dyuers stuffe and apparayle of good workes leaste y e ende be worse thaÌ„ the begynnynge There be some whiche haue meruaylously extolled the vertue of faythe nother be they iÌ„ this deceyued they do iudge faythe to be of full hye value and power but holy scripture do nat without a cause coÌ„mende vnto vs full greatlye in dyuers and many places good workes Scripture doth calle all synne spottes Nowe do all spottyng remayne in y e hart and out of suche spottynge in the harte as out of the rote do workes sprynge aryse There is the fountayne of al our workes and dedes the veyne wherof if it be syncere iâ— spryngeth forth fyrst in to y e tonge â— so therafter in to workes Suchâ— a veyne had he whiche sayde My tonge hathe bolked out a good worke But yf this veyne be iÌ„fectâ— it bubbleth or boyleth out fyrst iâ— to speche and wordes and so fortâ— in to workes pestiferous And thâ— murren or spottes of the harte dâ— russhe out in none other wyse thaÌ„â— the very pockes do floure buâ—â—gene out in to the skynne of them â— whiche haue the inner partes oâ— theyr body infecte with euyll and noysome humoures As for example heresye is a foule spotte and sâ— is diffidencye a foule blotte to hatâ— our neyghbour is a foule thyngeâ— the loue of money or of volupâ—eâ— is fylthy Suche spottes whyleâ— they lay hydde in the harte they do defyle him onely which hath them without infectynge of other but they can nat abyde longe hydde For whan the preuye euyll shal be faste roted it wyl breath out pestylente speache and breake forthe in to abhomynable dedes There is also a spotte whiche we all haue taken of y â— poysone of olde Adam Fynally concupiscence whiche we feale innerly fastened and implaÌ„ted in our flesshe maye ryghtâ—ully be called a spotte Of whiche concupiscence we do se euen in some babes and infantes an euydent prynte or simylytude as the prynte of Enuye of Wrath of vengeablenes Whiche affeccyons whan they can nat expresse in wordes yet do they shewe them in whynynge weapynge channyyng or chatterynge and in theyr frowarde couÌ„tynauÌ„ce So that saynt Augustyne was nat w tout a causâ— brought iÌ„ to doubtfulnes whetheâ— that age of infancye was coinquynate nat onely with y â— synne called oryginall but also with the synnâ— whiche is called ê‘sonall or actuallâ— Seynge than it is thus some may thus make obieccyon howe may it agre to vs To entre without spotâ— seynge that IohnÌ„ the Euangelysâ— spekynge of suche as be regeneratâ— in Chryst doth playnly testefye Iâ— we shal saye that we haue no synnâ— we do deceyue our selues and thâ— truth of god is nat in vs. Sayntâ— Paule also doth crye out sayengeâ— O wretched man that I am whâ—â— shall delyuer me from this body oâ— deth If synne be in vs howe shaâ—â— we be called immaculate or withâ— out spotte Euen they whiche 〈◊〉 ryghtewyse haue spottes for eâ—â— shulde they nat crye vnto the fâ—â—ther Forgyue vs our trespasseâ— lyke as we forgyue them whiche haue trespassyd agaynste vs. Who is he whiche dothe nat often tymes and coÌ„menly offende god Or who is he whiche at some tyme doth nat vexe greue his neyghbour But suche spottes whiche be in suche men dothe the flesshe that is so whyte as snowe of the immaculate lambe Iesus Chryste couer For there is no dampnacyon to those persones whiche be in Iesu Chryste Nat in chamberynges sayth the Aoostle and in Lecherye or vnclennes nat in surfettynges and dronkenes And thus do you heare of spottes but put ye on the lorde Iesu Chrysteâ— in which you may parceyue a coueâ— for the spottes of mankynde Oâ— our selues we be all spottye but in Chryste we be immaculate and without spotte yf so we abyde in hym And the psalmyst doth reporte theÌ„ to be blessyd whose synÌ„es be couered and to whome the lorde hath nat imputed or layde synÌ„e to theyr charge And nowe do I speke of y e synnes which by the infyrmyte of men can nat be auoyded For Lecherye or vnclennes dronkenes surfettynge or glotony with suche lyke crimynal synnes or outrages be ones couered in Baptysme buâ— therafter do nat they agree with y â— flesshe of the lambe immaculate Who soeuer hath coÌ„mytted a deedâ—ly synne he hathe caste awaye thâ— whyte garment or crysome which he dyd take in Baptysme hath put on the blacke vesture or garment of the deuyll Natwithstandynge y t they in whiche doth dwelâ— the vertue and power of fayth dâ— lyghtly retourne to theyr olde inâ—nocencye nat by Baptysme but bâ— repentaunce And excepte they dâ— repent all though they do appeare to abyde in the tabernacle by professyng of the catholyke fayth and coÌ„munyon of the sacramentes yet in very dede they do nat abyde or dwell in y e tabernacle of the lorde The ryghtewyse man therfore whiche doth abyde or dwell in the tabernacle of god and doth reaste in his holy mountayne after that he hathe forsaken Egypte he doth nat cease but the fyre or lyght of god shynynge before hym he doth alwaye walke beyng immaculate vnto perfeccyon vntyll y t he shall attayne come vnto that stable vnmouable blysse felicyte whiche is signyfyed by the fygure of the lande of beheste It partayneth to innoceÌ„cye to hurte no
of whome he is hoâ—oured with lyppes The Pharyse 〈◊〉 dyd well knowe and perâ—eâ—ue which was the hye and chefe â—omaundement in the lawe dothe heare of the lorde Do this thou shalte lyue He therfore y â— doth these thynges Whiche thynges Entre with out â—pot worke that is ryght speake the truthe in his harte all the other thynges whiche he hath before recyted For they al do ioyne together so y t if any is faylyng all be marred But what frute or ê“fite shall fynally come to the worker or accoÌ„plyssheâ— of thâ— He shall neuer be moued of y â— whiche wordes may be double inteÌ„demeÌ„t or meanyng That is he shal neuer be moued or els if he be moued for a tyme he shal nat be moued eternâ—lly or for euer but he shall aryse after fallyng and shall come agayne in fauoure with god Lyke as he whiche trusteth in the lorde shall nat be asshamed for euer al though that for a whyle he be shamed or put to shame before men Euen so he whiche abydeth honestly in the tabernacle of y â— lord and doth reste in his holy mountayne the same shall nat be remoued for euer Lyke as is testefyed in an other Psalme He whiche trusteth in the lorde is as mountâ— Syon he shall nat be remoued which abydeth in Hierusalem Thâ— cyte sayth Israell of our strength the lorde shall be set in it the walle and the fortresse This is the onely cyte of whiche the lorde spake sayynge And the gates of helle shall nat preuayle agaynste it In this psalme is condempned all exteryor worshyppyng of god which is nat coupled with very deuocyon of the mynde and al knowledge or learnynge whiche is ioyned with corrupte maners Ieremye doth intreate this matter in the .vii. chapiter Stande thou sayth he in the gate of the lordes house and preache thou there this worde or message Heare the worde of the lorde alâ— ye of Iuda whiche do entre by these gates to honoure the lorde Thus sayth the lorde of hostes the god of Israell take you good wayes and folowe good couÌ„sayles and I shall dwell with you in this place trust you nat in false lyenge wordes sayeng heare is the temple of the lorde the temple of y e lorde the temple of the lorde but rather amende your wayes counsayles if you wyll iudge ryght betwyxte man and his neyghbour if ye wyll nat wronge the straunger the fatherlesse and the wydowe if ye wyl nat shede innocente blode in this place if ye wyll nat go awaye after strauÌ„ge goddes to your owne distruccyon than wyll I dwell with you in this place and in the lande that I gaue afore tyme to your fathers for euer And a litle therafter what thynke ye y â— this house whiche beareth my name is a dennâ— of theues Thus se you as thâ— lorde in these wordes lyke as in oâ—ther folowynge doth conceyue inâ—dignacyoÌ„ w t great stomake againsâ— those which dyd put coÌ„fydence in yâ—â— teÌ„ple in y e ceremonyes of the temple hauyng theyr myÌ„de lyfe coinâ—â—uynate w t sinfulnes Such do naâ— purefye y â— teÌ„ple but rather they dâ— pollute the temple More playnly sharpely doth Esaye handell this matter in the fyrst chapyter There doth god in this wyse stomake thâ— thynge agaynst those whiche worshypped him with ceremonyes of y â— teÌ„ple where as els they lyued pollutely why offre you sayth he to me so many sacrefyces I am ouer ful and wery of them I wold nat haue the burnte offerynges of wethers and the fatnes of fedde beastes and the blode of calues and of lambes and of gotes Whan ye shulde come before me who dyd requyre these thynges of youre handes to thentenâ— you shulde walke in my porches Offâ—e ye no more oblacyons thus to me in vayne Incense is abomynacyon to me I may nat awaye with your newe mones youre sabbotte dayes and suche solempne feastes my soule doth hate your calendes and solempnytes they are to me paynefull and greuous c. Moughte nat the grosse people and rebellyous to god make answeare agayne to this What hath chaunsed the O lorde Doste thou nowe saye Who dydde are or requyre these thynges of youre handes Where as the lawe which thou haste gyuen vs by Moyses doth so dilygentlye prescrybe and appoynte to vs all these thynges promysynge great benefytes to the obseruers and thretenynge deth to the traÌ„sgressers Nowe doste thoâ— saye that incense is to the abomynâ—cyon whiche thou dyddest beforâ— saye was a swete odoure Nowâ— doth thy soule hate the feastefuâ—â— dayes in whiche before thou dyddest reioyse to be presente Fromâ— whense coÌ„meth this so great mutacyon and varyete in hym whicâ— onely abydeth immutable Whaâ— answeare shall god make to thâ— mutterynge and rebellyous people I am shal he saye immutable but ye do nat obserue those thynges whiche I haue commaunded nouther haue I so prescrybed thesâ— ryghtes or ceremonyes that yoâ— shulde put parfyte truste and confydence of ryghtwysenes in them but y t partely they shulde be signes by whiche you shulde be admonysshed and partely thynges furtherynge or promotynge vs to very vertue and holynes Which if it be absent all other thinges be vayne to me be they so lytell pleasauÌ„te that they do prouoke me the more to wrathe The lawe is spirytuall doth requyre the workes of charyte to be done w t puryte of myÌ„de which workes except they be ioyntely added let outwarde worshyppynge and ceremonyes be kepte howe moche so euer you please yet is the lawe vyolate and broken all your doynge hypocrysye What thynge than is it wyll they saye that thou chefely doste requyre of vs Be you wasshed sayth he and made cleane This verely is the â—hynge whiche the psalme dothe heare say Which doth eâ—ire with out spotteâ— Take awaye your euyl thought as from my syght Whichâ— thinge is thus spoken in y e psalme Whiche doth speake the truthe in his hart Seke to do ryght iudgemente delyuer the oppressed helâ—e the orphlyne or fatherlâ—sse to theâ—â— ryght defeÌ„de the â—ydowe That 〈◊〉 psalme doth thus recorde Whiche worketh ryghtwysenes or doth 〈◊〉 is ryghte The same people in thâ— lviii chapy of y e same ê“phete dotâ— mutter agaynst god sayeng Whâ—â— fore haue we fasted thou hast naâ— beholdeÌ„ it Why haue we chastiseâ— our soules thou hast nat knoweâ— or regarded it But what answearâ— do they heare agayne of y e lorde Is the fastynge saith he which I haue chosen of such a sorte y t a man for a day shuld chastyse hym selfe Or to wrythe his heed about as a cyâ—â—â—â— or rynge to caste vpon hym 〈◊〉 â—lothe and asshes Or call you thiâ— fasting an acceptable day vnto y e lorde What thynge therfore in exâ—â—ryor matters or doynges can bâ— pleasauÌ„t vnto god if fastiÌ„g soleÌ„â—ly done in sacke clothe asshes dothe displease him Or dyd nat y e Nynyâ—ites Achab other ful many
shewed tofore one contrarye is tâ— be vnderstande by an other So â— the ryghtwyse man which is repoâ—â—ted to haue done euyll to his neyghbour is vnderstaÌ„de he whiche hath holpen his neyghboure with all maner of gentylues and honest dedes For he hath hurte his neighâ—bour done to hym euyllâ— who so euer hathe nat holpen hym done hym good whan nede was that he so mought Lyke as gyle or disceyte is also wrought w t the tonge so often as charyte dothe requyre good doynge and the same dothe nat her offyce in well doynge As for example thou hearest thy neyghbour to be sclaundered thou â—oste holde thy peace or doste nat speke thou hast in y t coÌ„mitted gyle with thy tonge Thou seest thy frynde in errore doste nat warne hym therof disceyte is so coÌ„mytted with thy tonge by sylence or nat speakynge thou speakest fraude and disceyte In lyke wyse thou doste se thy neyghbour to be hurte and iniured thou where as thou mayste doste nat helpe hym thou so doste to thy neyghbour wronge and iniurye Also thou doste se thy neyghboure to be payned with nede and penurye thou doste nat socour hym whaÌ„ y u haste wherwith to do it in so leauyng hyÌ„ vnsocoured y u hast spoyled robbed him It is thefte robbery y t thou doste in leauing thy duety vndone Behold nowe whether y â— parcell folowyng doth agree to this sence or no And he hath nat enterprised anâ— sclauÌ„der agaynst his neyghboursâ— Thon doste appere to thy selfe inâ—nocente harmelesse in that whaâ— other do brynge vp a rebuke oâ— sclaunder vpon your neyghboure thou arte styll and doste kepe syâ—lence But a ryghtwyse man is naâ— onely ware leaste he shulde sclaunâ—der or rebuke an other man but hâ— also wyll nat suffre or wynke at itâ— yf an other man shall sclaunder aâ— innocente He that holdynge hiâ— peace wyll wynke to se or heare hiâ— brother infamed the same dothâ— cause and worke the infamye Hâ— is nat onely infamed or sclaundreâ— whiche is reuyled and ignomynyâ—ouslye spoken vpon but also whâ—â—soeuer is moued or prouoked to dâ— synne They which do moue a maâ— to dronkennes do go about to dâ— great reproche villanye to theyr frynde and he whiche dothe nat mysproue or blame the entyser or mouer whan it is oportunyte in reuokynge or withdrawynge the man entysed or moued hath enterprysed to sclauÌ„der his neyghbour He whiche doth tempte a mayde to Lechery or vnclennes doth cause great ignomynye and sclaunder And he whiche in suche a case doth nat tell the man temptynge of his defaute doth nat helpe y â— mayde beyng in parell or redy to fall with good counsayle the same doth begynne to sclaunder his neyghbour makynge hym selfe pertaker of an other mans cryme or trespasse Some man wyl yet peraduenture thynke that forsomoche as y e world is full of men temptynge and prouokynge to vyces yf a ryghtwyse or iuste man shuld assaye to reprehende or admonysshe them all he els coulde do nothing yet shulde he gette to hym selfe mortall hate displeasure But I answere that the qualyte of some persone dothe excuse our sylence The sonne of a man beynge yonge doth nat synne if he doth nat rebuke his father or mother or if a chylde shulde kepe hym sylente before his elder or if a subgette and man of lowe degree doth nat mysproue or reprehende a prince The place also doth other whyle excuse our sylence As no maÌ„ dothe reprehende the preacher in churches and to reprehende one before many shuld rather chafe the mysdoer than correcte or amende hym In especyall if in the same nombre be suche persones present before whome it is nat expedyente that the authoryte of the man trespassynge be hyndered or dimynysshed as if the chyldren of an housholder or the subgettes of a prynce shulde be presente The doctryne of the gospell doth also teache this moderacyon of reformynge or admonicyon gyuyng so that the fyrst admonicyon shulde wante testes the secoÌ„de shulde admytte .ii. or .iii. and the thyrde shulde be presented before the church or congregacion Generally where as appeareth no hope of amendement it is lefâ—ll to kepe syleÌ„ce Intercessyon or prayer doth often tymes worke the same thynge that a rebuke shulde do or chydynge Nowe is this kynde of reprehensyon or rebukynge grauÌ„ted to al men to signyfye by heuynes of countenaunce that he dothe nat coÌ„mende those thynges which be done or sayd Contrary wyse do they whiche with a mery cheare do heare a backebyter or sclauÌ„derous body whiche do reioyse in fowle or rybaldy â—ales which do smyle vpon seruyle flatterers or â—estynge byters From suche maners dothe the ryghtwyse man full greatlye abhorre He dothe close his eares with thornes y t he shulde nat heare the wordes of men sclaunderynge or backebytyng theyr neyghbour Many haue delyte in obtrectacyon or to heare backebyters countynge the vitupery or blame of other to be theyr laude and prayse With suche be tale bearers set by whome the iuste and ryghtwyse man doth abhorre and defye For in the presence of hym as heare sayth y â— prophete is the malygner brought to nought It is extreme contempte to counte one for noughte or nothynge He is a malygner and enuyous persone whiche dothe nat suffre the honeste fame or name of his neyghbour but in what soeuer wyse he can doth spotte or blotte it Suche one is dyuers wayes brought to nought as whan he outher is openly contemned or whan he is chastysed for euyll spekynge or els whan he is with holden frome that vyce by wholesome admonicyon He is blessydly broughte to nought whiche of an euyll speaker is made a good speaker of a reprehender or rebuker a prayser or coÌ„mender of an enuyous or malicyous man gentle innocent But the iuste man for because he dothe knowe howe great a pestylence a backebyter or euyll speaker is in this life wyll whytesaue to gyue to such one none honour but he doth flye from hym abhorrynge hym The venyme sayth he of adders is in theyr lyppes theyr tethe be weapons and arowes and theyr tonge is a sharpe swearde theyr mouthe is full of cursyd speache bytternes theyr wyne is the galle of dragons What thynge can be more horryble than suche a beaste If at any tyme he loketh or speaketh fayre he reacheth forthe the gall of dragons for wyne If he onely dothe breathe vpon the he breatheth poyson or venyme If he byteth his tethe be arowes dypped in venyme If he smyteth with his toÌ„ge he sleeth with a swearde If he openeth his lyppes he powreth out y e venyme of aspes or rather a poyson that is worse or morâ— hurtefull than y e venyme of aspes The styngynge of an aspe or addeâ— doth slee the body onely but this venyme doth kylle the soule wherfore the prophete beynge a frayde therof doth crye