disgrace in thy teeth and say thou art an hypocrite a dissembler makest a shew of outward holinesse and art indeed but a very deuill So euery one will be doubtfull of conuersing with thee as hating hypocriticall and formall holinesse and where before thou wast reputed for an honest man of fellowly friendly and sociable conuersation thou shalt now be held for a reformed foole a melancholy precise captious companion with a thousand other such hellish obiections wherwith you are better acquainted in this kind then I can expresse them Lodouico This toothe is to bee broken in his mouth with a god sound stroke and let it bee the perfect consideration that at length hee shall bee discouered to all the worlde according as God spake by the Prophet Nahum Reuelabo pudenda tua in facie tua ostendam in Gentibus nuditatem tuam regnis ignominiam tuam c. I will discouer thy skirtes vpon thy face and will shewe the nations thy filthinesse and the kingdomes thy shame c. Socrates walking through the city espied a yong maÌ„ who stood ready to step forth of an harlots house but so soone as he saw Socrates he returned into the infamous house as one ashamed But Socrates passing on sayd to the young man Non te pude at exire sed intrasse Thou oughtest not be ashamed to come foorth of that bad house but rather for thy entring into it Euen so the sinfull soule it should not be ashamed to issue foorth of the infamous house of sinne the mansion and dwelling of the deuill but for first entering into it rather it behooueth vs therefore to bee carefull of breaking out this tooth Claudio The second tooth is the feare of repentance whereto the offended conscience speaketh and â—aith it is the sinne of luxury for chastisement whereof let the pampered ouer-hot body fast with bread water But the deuil watching as before his fit opportunity tunes the tongue with this answer I am not able to fast or forbeare what my appetite desireth what repentaunce then is likely to ensue vpon this nice nature Lodouico This tooth is to be broken and that very easilie by due consideration of the paines eternall So may wee soone refute put down the deuil when he frights vs with the feare of repeÌ„tance to tell him That a greater feare hath surprised thee euen the sufferaÌ„ce of those paines which neuer will be ended Claudio The third tooth is the vaine hope of long life vrging the sinner to procrastination of repentance by a false perswasion of liuing long time as trusting in the iocond youth of years the strength of our members and the present health of bodie Neuer remembring how fraile this mortall life is compared by holy Iob to the wind to a shadow and to a flour things that vanishe altogether with a glaunce of an eye or a puffe of breath Lodouico If we would breake this toothe with small trauaile let vs then consider that there is nothing more certaine then death nor more vncertaine then the houre thereof And that as the fish becomes taken by the hooke and dyes when he thinkes to liue a longer date and voide of â—aking euen so is man in the hand of death caught when he most hopeth of long life According as the wise man sayth Nescit homo finem suum sed sicut pisces capiuntur hamo sicut aues laqueo comprehenduntur sic capiuntur homines in tempore malo cum eis extempso superuenerit No man doth know his timâ— but as the fishes which are taken in an euill net or as the birds that are caught in the snare so are the children of men snared in the euill time when it falleth vpon them suddenly When the simple bird feedes most sauourly on the baite then without any meanes of escape is she taken And euen the very same is the case of man when least he thinketh on the hour of death in this vnexpected hour is he taken fals into death the fowlers snare therfore with this consideration we may break the tooth of vain bootlesâ—e hope Claudio The fourth tooth is this weake opinion that by no meanes we must repent vs of any huff-cap or riotous sinne because saith he they are tearmed but good fellowship tricks of youth or manly qualities Beside if we should repent them it were but needlesse for within a day or two we shal fall into the same againe and then the labour of repentance may be very wel spared And what ensueth hereoÌ„ only this conceit is daily buzz'd into our eares by the diuell That we haue a certaine kind of good will to leaue off these vanities but the more we striue to forgo them the more our nature fastneth liking on them and sins incident to nature doe admit tolleration Lodouico This tooth must needs be puld out for by breaking it some piece or stump may be left behind Consider but thus much The knight or Souldiour may well be counted foolish that returning greeuously wounded from the battaile will not suffer himselfe to be drest or his hurts bound vp but in a brauery and to be reputed a lusty gallant saith to the Chirurgian Thou shalt bestow no paines vpon me because to morrow I must needs be in the battaile againe Foole foole might the Chirurgian answer him is it not better going wel halfe cured then weakely and with thy bloud streaming forth about thee In a far worse estate is the sinner that makes so slight an account of repentaunce and will not giue ouer sinne because his nature affecteth to sinne Fall downe vpon thy knees put on a more humble and tractable spirit and desire thy Lorde God to giue thee grace that thou maist abstaine from all sinnes whatsoeuer and if thou doe thy part in true penitence so much as lyes in thee thou shalt finde God readye at all houres to assiste and strengthen thee Claudio The fift tooth is presumption relying too much vpon the diuine mercy and saying within thy selfe God is so mercifull as hee will not permit mee any way to perish Hee pardoned Peter his owne denyer Paul his Churches greeuous persecuter Mathew the rich couetous tol gatherer Zacheus the Publican Mary Magdalen the great sinner the Samaritane her heresie the woman her adultery and the theefe his iniquitie why then he cannot chuse but pardon me too This presumptuous wretch neuer considereth the true and intire repentance of all these before named and the especial graces of God therby conferred vpon them such as he bestoweth not vpon euery one but only on those that in singlenesse of soule vnfayned repentance seeke after them Lodouico This tooth may be broken by due consideration that many are the eternall paines of hell and many are condemned to endure them for presuming too rashly vpon the diuine mercy weening to
and a publicane Herein are three things to be obserued namely the place the time and the manner The place is noted when he sayth Si peccauerit in te If thy brother trespasse against thee that is If thy neighbour sinne secretly and thou onely knowest thereof reprehend him in some remote place that no one may know thereof for feare of giuing therby scandale to others and discouering against charity another mans defects To the end also that the delinquent may the more willingly amend by perceiuing that all this is doone vnto him in loue The time also is to be respected because alwayes at all seasons it is not a time for reprehension For it often falleth out that the person offending is incorrigible Which he wel knowing or perceiuing that shold vrge the reproof he stands not bound then to mooue correctiō least the sinner shold fal into greater guilt but ought to take a fitter opportunity Or else if he know it to be no apt season euen immediatly vpon the transgression to strike with reproof his wisedom in forbearāce cannot be therfore impeached yet the sinner in due time may be also chastised Noah patiently awaited seauen dayes together hauing first sent foorth the dooue and seeing her returne to be so quickly without bringing any signe of the waters cessation then he sent her foorth againe and then shee brought back the Oliue braunche with her At illa venit ad eum ad vesperam portans ramum Oliuae virentibus folijs in ore suo Intellexit ergo Noe quòd cessassent aquae super terram And the Doue came to him in the euening and loe in her mouth was an Oliue leafe that shee had pluckt whereby Noah knewe that the waters were abated from off the earth In Noah is figured the christian soule remaining within the Arke of our body The waters of the deluge are our sinnes wherein we like poore wretches are as drowned VVhereof Dauid speaking sayth Saluum me fac Deus quoniam intrauerunt aquae vsque ad animam meam Saue me O God for the waters are entred euen to my soule The Doue representeth brotherly correction and the Oliue branche is the fruit of this brotherly admonition VVhen we behold our brother in the deluge of sin we ought to send foorth out of the Arke of the body by the window of our mouth the doue of mild correction Which returning vnfruitfully and without any signe of amendment at all we ought not therefore to despaire of his recouery But after the example of Noah with patience to attend a time more opportune In which space perhaps the waters of this wretched floud may cease by the want of former proude conceit and better consideration of his own estate VVhereupon sending foorth againe the simple Doue in kind correction and on meere charity doubtlesse she will bring some signe of the great floods fall euen the very fruit of so good an endeauour and so thou hast won thy brother Lucratus es fratrem tuum We must in like sort obserue the manner that is charitably with sweet words and full of loue Dauid draue the tormenting spirit foorth of Saul not with stearn strokes but with mild musique Eliseus the Prophet sent his seruant Gehezie with a staffe to reuiue the son of the widdow which prooued to nothing but when afterward he came himself in person and with his own limbs warmed the dead-benummed limbs of the child being lifelesse he ioyning part to part face to face hands to hands breast to breast and feete to feet thus heating the child he raised him from death to life So when we would reuiue our brother he being mortally wounded with sin and euen almost dead in soule we should not send our seruant with a staffe to doo such correction as Pilate did to Christ Corripiam ergo illum dimittam I will chastise him and let him loose Neither ought we to vse any rough or rigorous words But like to Eliseus warme the delinquents soule with the heate of charity and by compassionating his case euen transforming our selues altogether into him According to the instruction of Saint Paul Fratres si praeoccupatus fuerit homo in aliquo delicto vos qui spirituales estis huiusmodi instruite in spiriu lenitatis considerans teipsum ne tu tenteris Brethren if a man be falne by occasion into any fault you which are spirituall restore such a one with the spirite of meekenesse considering thy selfe least thou also bee tempted Being thus heated with the warmth of christian charity we shal raise the sinners dying soule by the religious meanes and office of the tongue Oh how pleasing is this manner to me and I prayse the true vse therof from time to time because when we goe ouer hastily to the committed euil the offender hauing his senses blinded will not suffer himself to be reprehended but rather in haughtinesse of spirit wil euen approoue and maintaine his sin VVherefore looke how thou blowest the fire then so much the more thou kindlest it whereto if nourishment want it will extinguish of it selfe Euen so is it with thy brothers cholerick and hasty nature being reproued too quickly of his committed error Therfore it shal become vs wel to expect a while in our reprehension to vse no loftinesse because the sinner in this case may very aptly be compared to a sick man When a sick body would feede on delicate and healthfull meates for his disease and yet are to him most displeasing though in their owne nature very wholesome they vse such art in the deliuerance of them labouring to please his weak rellish as he hardly perceiueth what they are The finner by his ouersurfetting on sin abhors all spirituall meates how healthfull or delicate soeuer they be He finds no tast in preaching he hath no delight in praying no mind to the holy Sacraments no pleasure in fasting nor any godly action agrees with his relish Nay he is reduced into such an estate as he hath no feeling of any spirituall matter So that euen as Dauid sayth Omnem escam abominata est anima corū Their soule abhorreth al meat Almost they are ready to leaue their houses drawing on their latest breath euē as next neighbour to eternal death Appropinquauerunt vsque ad port as mortis VVherefore in the administring of this healthfull foode of brotherly correction that it may be willingly and louingly accepted you must shadow it in som substantial manner to make it cary a tast of kind and comfortable words after this or the like obseruation Deare brother so it might not be displeasing to you I would deliuer a few words greatly to your profit wherein God is my witnesse nothing else mooueth me but the honour of God true brotherly charity and vnfeigned regard of your good I know well that such
deliuers her lading in the hauen of your eaâ—es and thence presseth on to offend the hearte Heereupon perhappes it was that Salomon called the tongue a reward giuen vnto man to the end that therewith hee should prayse his Creator and in recompence of so many blessings giuen him by God he should returne him the praise of a holie confession Dedit enim mihi Dominus linguâ—m mercedem meam in ipsae laudabo eum The Lorde hath giuen me a tongue for my rewarde wherewith I will praise him But as it is not alwayes a time for nauigation or spreading foorth sayle to euerie winde that blowes but rather to expecte a prosperous gale for making of a secure voyage without hazarding the shippe against a rocke whereby both goods and merchaunte may mimiserably perishe euen so ought wee not to launche foorth from the porte of the minde the merchaundise of wordes by the vessell of our voyce at euerie rash and vnaduised season but rather to awaite the opportunity of occasion For hee doeth not thrust himselfe to so manifest perill of life that aduentures on the glib waters of the Sea in a little fraile and slender wodden bottome as he may be said to do who is hourely in daunger of death by speaking carelessely and indiscreetely Therefore sayde the wise man Vita mors in manu linguae Life and death are in the power of the tongue Much better then is it to bee silent then lauish of speeche because to speake well is the worke of a wise and very sensible person and euery man is not able to speake with securitie for speaking otherwise his speeche doth but offend the eares of others Claudio If life and death lie in the hand and power of the tongue then one may be as guiltie of death that sayes nothing as he that speakes ouermuch And Dauid complained heereof repenting that he had held his peace whence may bee gathered that if the bones be decayed which signifie the powerfull vertue for as the bones support the bodie so doeth vertue the soule what shall we say then of these wordes Quoniam tacui inueterauerunt ossa mea While I held my tongue my bones consumed Likewise Esaye the Prophet was sorie he had beene silent and therefore lamenting sayde vae mihi quia tacui woe be to me because I held my peace Now on the contrarie Iob that admirable spectacle of patience repented himselfe because he had spoken saying Vnum loquutus sum quod vtinam non dixissem Once haue I spoken but I will answere no more Then as well may he erre that speakes not in time as hee that is silent when hee shoulde speake and therefore I may counte him a foole that makes no obseruation of a time to speake which made the wise man say Stultus caeditur labijs the foolish in talke shall be beaten Meaning in my minde thus the foolish man that obserues no time of speeche takes occasion from his owne lippes to be silent when he should speake and talkes liberally when he ought to be silent therefore let him beare blame from an others tongue and stripes from other mens hands because in euery thing there is time to be obserued Omnia tempus habent tempus tacendi tempus loquendi To all things there is an appointed time a time to keep silence and a time to speake Lodouico Well admit that by silence a man may runne into some defect yet neuerthelesse beyond infinite comparisons and with out all question farre greater defects and harmes ensue by speaking then silence For if a foolish man would appeare to be wise and sensible the best counsell I can giue him is to be silent Because as Cicero sayth in one of his Epistles The tryal whether a man be good or euill is gathered by his actions but to know whether he be wise or foolish is best discerned by his silence or speaking for by holding his peace hee may appeare to bee wise euen in the eie of a learned man And if wee will credite what Salomon sayeth in his Prouerbes hee there affirmeth Stultus quoque si tacuerit sapiens reputabitur si compresserit labia sua intelligens A foole when hee holdeth his peace is accounted wise and hee that stoppeth his lippes prudent Did you neuer see a notable Idiote intrude himselfe into a graue publique disputation where if he stand listening with great attention it seemes to the beholders as if he perfectly vnderstood all there spoken although indeede he be capable of iust nothing but if perchance he fal to babbling his pouertie of vnderstanding is soone discouered and manifestly then his ignorance appeareth this is a case so plaine and apparant as multitude of proofes are needelesse in it But if a testimonie out of holy Scripture may passe for payment listen then to Iob that greate Prince of the East who desiring that such friends of his as came to visite him in his bitter affliction might shewe themselues to bee wise and discreete sayde Vtinam taceretis vt putaremini esse sapientes Oh that you woulde hold your tongue that it might bee imputed to you for wisedome This often comes to passe because foolish men can hardelie holde theyr peace Solon the Philosopher the very wisest amongst all the Grecians seeing himselfe in companie of many busie talkers sate very still and silent whereat Periander a man of great wisedome and king of Corinth marueiling thus spake Among so manie men that conferre together wherefore doth Solon onlie hold his peace Is it because thou art a foole or wantest thou wordes to expresse thy minde Whereto Solon answered A foolish man cannot sit silent It is likewise written of Zeno the Philosopher who beeing inuited to a sumptuous banquet which the Athenian Senate made for certayne Embassadours of Licaonia and arguing pleasauntlie as often wee see it frequented in banquetting hee alone spake neuer a worde as beeing the wisest of them all whereat the Embassadours wondering sayde to Zeno. What shall wee answere to our king if hee demaunde of vs concerning thee Whereunto Zeno thus wisely replyed Say to your king that you sawe a man in Athens at a costly banquet round engirt with cuppes yet not drinke with delicate vtandes yet eate litile in company of many that talked yet he onely kept silence I seeke not by this example to perswade you that I am wise because of holding my peace but it rather contentes mee not to bee esteemed foolish by ouermuch prattling in regarde that there is no proofe so perfecte of knowing a wise man from a foole but onely by the liberalitye of the tongue Plato on a time beeing demaunded what course or obseruation were best to be kept for soundest and truest knowledge of men answered thus Men are soonest approoued by theyr sound as vessells or glasses made of earth are for
vnchaste acte committed with his owne sister as loath to displease him because in deede he dearely loued him procured God to let him be slayne by his owne brother Absolon in the merrie sporting time of a sheep-shearing banquet and that Absolon should likewise rebell against him chase him foorth of his owne kingdome and that Salomon should also become an Idolater so that all his sonnes almost dyed miserably Therefore the holy Ghost sayd well Qui parcit virgae odit filium suum qui autem diligit eum instanter erudit Lodouico Such Fathers may be compared to the Iuie that hugs so close to the tree and pretending to beautifie and adorne it winds and writhes it selfe so fast about it as in fewe moneths it makes it drie and dead The very like doth that father and mother that is too nice and fond of their child with kisses they kill it with sweete meates they poyson it and with cockering make it vnapt to any vertuous action Therefore it was the pleasure of God that such as were appointed for the seruice of his maiestie they should be trayned vp from their verie childhoode in the diuine worship of him as we may reade in Leuiticus Hence was it that the wise man sayde Curua ceruicem filij tui ab adolescentia sua Bow downe the neck of thy son while he is young And he giues a reason for the same in another place of that very Chapter Equus indomitus euadet durus filius remissus euadet praeceps An vntamed horse will be stubborne and a wanton child will be wilfull It is ouerlate to resist the enemie when hee hath alreadie surprized the Citie and little auayles it to cast salt vpon the flesh that before is putrified Instruction then is most needfull for children and without all doubt the first vertue that Parentes or Schoolemasters ought to teach youth is to restrayne the tongues libertie and to speake vnder correction and if we will credit morall Cato he sayth Virtutem primam esse put a compescere linguam The first vertue that a Christian childe shoulde be taught is to bee silent or to speake vnder chastisement which vertue is of such excellencie as it makes vs neere neighbours or like vnto God Proximus ille Deo est qui soit ratione tacere sayth the same Cato Dauid in a dialogue which he composed where the speakers are onely God and himself falling into questions with the Lord he saith Lord who shall dwell in thy Tabernacle and who shall rest vpon thy holy mountaine The Lord answereth He that walketh vprightly and worketh righteousnesse speaketh the truth in his hart and hath no deceite in his tongue Heere may be apparantly discerned how conformably Cato spake with Dauid considering that he that thinketh the truth in his heart and offendeth not with his tongue he shall dwell neerest vnto God it is euen all one with his wordes to weere hee that refrayneth his tongue and knowes reason when to be silent is neere vnto God Claudio Nay more he is like vnto God for he that speaketh the truth with his mouth and in his hart thinketh no deceipt is like vnto God who is the same truth Therefore Salomon sayde well that life and death is in the power of the tongue because he that delighteth to speak alwaies the truth is in true life with God that giueth life to all things and he that delights in lying and deceipte is contrarie to God and so consequently is dead from him Mors vita in manu linguae As among all things that are to bee desired there is nothing more affected then life euen so all our daylie labour and endeauour is the more willingly pursued for the maintenance of this present life which we do hold in so deare respect and are so much enamoured thereof as although we knowe there is another life much better and no way subiect to death yet doth this life so highly please vs and inexorable death is so horrible to vs as wee woulde gladly take any paynes whatsoeuer to transporte vs quickly to that other life without touch or taste of the sting of death or depriuation of these earthly goods and spoyles Oh we would fayne bee soone cloathed with immortality If then we would hunt this track with such earnest desire we should be somewhat mindfull of our tongues custodie which is the laylor as it were and keeps the key both of life and death with all our harts we should loue the truth which is the onely occasion of life and with the swift celeritie of an Hart flye from foolish talking lyes and vaine babbling the very begetter and nourisher of most horrid and abhominable death Nam qui sumus in hoc tabernaculo ingemiscimus grauati eò quòd nolumus expoliari sed superuestiri vt absorbeatur quod mortale est à vita For indeed we that are in this tabernacle sigh and are burdened because we would not be vnclothed but would be clothed vpon that mortality might be swallowed vp of life thus spake the Apostle to the Corinthians If then life and death bee in the hand and power of the tongue you see what an especiall care should bee had thereof because in no parte of the bodye can we carie any greater perill of life then in the tongue which is the gate as it were whereby life passeth foorth and death enters into vs. A bad creditour is this tongue with so rich a treasure as is the pretious and vnualuable iewell of life it beeing a member so voluble soft vnstable without boane which might giue it more firmenesse and hazarding life continuallye to infinite daungers Well did the Apostle knowe this when he sayd to the same Corinthians Habemus autem the saurum istum in vasis fictilibus But we haue this treasure in earthen vessels Since then the custos of our soule is so fraile we goe in dayly dreade of loosing the treasure of celestiall grace What thing can be more frayle then the mouth which by a turne of the tongue may make shipwrack both of temporall and eternall life offending with blasphemies the maiestie of our omnipotente God and by one iniurious word oftentimes it comes to passe life is miserably lost for a generous minde is more aggreeued at an iniurious word then is a slaue or villayne by the stroake of a weapon Lodouico Perhappes this is the true sense and meaning of that sentence of Salomon because in effect a pleasing word is sweete and much contents a mans minde and a bitter sharpe taunte mooues much strife and discorde So saith he Responsio mollis frangit iram sermo durus suscitat furorem A soft answere putteth away wrath but grieuous words stir vp anger And againe he saith Lingua placabilis lignum vitae quae autem immoderata est conteret spiritum A wholesome tongue is a tree of life but the
frowardnes therof is the breaking of the mind Cain offended God more with his tongue denying so presumptuously the diuine mercie Maior est iniquitas mea quà m vt veniam merear My sinne is greater then can be pardoned then he did with his hand in killing his brother Abel For with his tongue he vttered most horrible blasphemic and with his hand he but committed a murther with his tongue he offended God with his hand his neighbour with his tongue he did contrarie to the first table with his hand to the second with his tongue he flatly denyed Gods mercie with his hand he tooke away vniustly the life of his brother by his tongue he depriued himselfe of pardon and by his hand his brother of life Claudio The wicked wretch lyed because it is proper to God to pardon and he neuer chastiseth but when our obstinacie prouoketh him to iust displeasure The Church therefore obserueth a good Collect Deus cui proprium est misereri semper parcere c. O God whose nature and property is euer to haue mercy and to forgiue c. Likewise by the infinitenesse of his mercy as by the most effectuall meanes of all he shewes vnto vs his omnipotencie ruling and reigning ouer al and pardoning euery one whatsoeuer that truely repenteth him of his sinnes Therefore saith the Church Deus qui omnipotentiam tuam parcendo maximè miserando manifestas c. Worthily therfore did Cain taste the iustice diuine for denying so impudently the soueraigne mercy thereof Lodouico Moreouer Lucifer fell not from the supreme pole neyther by auarice nor gluttonie nor luxurie but fell onelye through the proude wordes which hee vttered against God when hee sayde I will ascend aboue the height of the cloudes and exalte my throne beside the starres of God I will sit vpon the mounte in the congregation of the North and I will bee like to the most high Therefore very deseruedly he that sayd hee would ascend vp into the highest place fell downe into the bottomlesse depth and hee that would needes be like to God himselfe became a most loathsome and venemous Serpent that he might no more exalte himselfe aloft The rich glutton without doubt had many sinnes because beeing one giuen and addicted to the pleasures of the bodie hee could not choose but commit many errors and among the rest the Euangelist sheweth that he was so wretched and inhumane that hee permitted his very dogges to goe beyond him in compassion for they licked the sores of the poore begger Lazarus but himselfe denyed him the very least crumme of bread He was dedicated to delightes for euery day hee made sumptuous banquets and daintie feastings He was proude in his garments for albeit he was no King yet notwithstanding he wore royall purple and riche silkes and although he had not a kingdome to gouerne yet would he go like a King in his clothing Neuerthelesse being cast into the burning flames of hell he complained of nothing so much as of his tongue because therein he suffered insupportable anguishe so that he begged of good father Abraham with maine instantnesse nothing else but that he would send Lazarus to coole his tongue to dip his finger in colde water and therewith but touch his burning tongue The reason hereof perhappes may be that hee had committed greater sinnes in talking then by his eyes in seeing by his hands in working or playing or by his mouth in eating For it is a matter very vsuall at banquets that there are not so many dishes fedde vpon or quaffing carowsing glasses drunke off as liberty of talke passing through the table dishonest speeches backbiting of friends neighbours and infinite other irkesome annoyances In warre they can kill no men but such as are present but at banquets they murder them that are absent they fley off the very skinnes of the dead yea a many yeares after onely to kill them afresh and wounde both present and absent persons with the keene edged sworde of the tongue Lingua eorum gladius acutus venenum aspidum dum insanabile so speakes the Prophet Dauid of the wounding tongue Therefore well and worthily was the byting tongue of the glutton tormented more then any other member of his body And iustly ought the tongue to suffer which as an vnfaithfull retayner of life and death permitted death to enter by vnaduised speeches and banished life away by the selfe same occasion and deseruedlye is the tongue made vnworthie of pitie which beeing defeated thereof coulde crye Pater Abraham miserere mei mitte Lazarum vt intingat extremum digiti eius refrigeret linguam meam Father Abraham haue mercie on me and send Lazarus that he may dippe the tip of his finger in water and coole my tongue a iust recompence for that which was pleasing to his owne taste and which hee did denye to miserable Lazarus Thus therefore may you see it to bee most true Vita mors i◠manu linguae both life and death is in the power of the tongue Claudio A populous citie abounding in all wealth cannot bee exposed to the subtilties of a besieging enemie by so manye daungerous and perillous wayes as is the soule of him that hath no restraynt of his tongue Sicut vrbs patens saith the wise man absque murorum ambitu ita vir qui non potest in loquendo cohibere spiritum suum A man that refrayneth not his speeche is like a City which is broken downe and without walles Therfore we haue great reason to say with Dauid Pone Domine custodiam ori meo ostium circumstantiae labiis meis Set awatch O Lord before my mouth keep the door◠of my lips A citie without guarde in time of suspicion stands euermore in daunger and the man that hath no gouernement of his tongue while he is in this world can want no enemies but howrely goeth in perill of his death The Church commending her spouse faith in the Canticles Sicut vitta coccinea labia tuae eloquium tuum dulce Thy lips are like athreed of scarlet and thy talke is sweete As if the holy ghost would haue sayd Because thou delightest me my loue thy lips are like to ribands of scarlet die and thence it ensueth that thy speeche is sweete euen as if there were milke and honie vnder thy tongue Lodouico What similitude hath a riband of scarlet die with the lip I vnderstand not this similie Claudio It is a goodly similitude and very commendable vnto our purpose It was a custome among beautifull young Damosells with ribands or strings of silke to gather their locks of hayre together and make a comely ornament thereof tressing and plaiting all the scattering stragglers amōg them to the end they should not hang loosely about their shoulders but stand very gallātly creasted on the head and most commonly the
Lucullus but last of al he sent a letter registred in the fift booke of his Epistles it is the 40 where he writes that the sum of all he had so learnedly set downe was that he willed him to be slowe in speaking Summa ergo summarum haec est tardiloquum te esse iubeo Vincentio Belnacens of the order of Preachers sets downe in his looking Glasse that being asked by Felix the Doctor if he shoulde praise his neighbour or no answered like a louer of silence that it was good to praise him but much better to hold his peace The reason hereof I guesse to be this that because it often happeneth by the mutability of a mans mind if once we haue commended a man it may fall out afterward the same person may commit some act worthy of reprehension and sufficient to disgrace the former prayse therefore I iudge it better to commend a mans neighbour after he is dead when neyther hee that prayses may be taxed of flatterie nor the partye praised by the blemish of elation may bee further tempted And Salomon speaketh to the same purpose Ante mortem ne laudes hominem quemquam quoniam in filiis suis agnoscitur vir Iudge no man blessed before his death for a man shall bee knowne by his children And againe Non laudaueris hominem in vita sua Commend not a man in his life time Euen as if hee woulde haue sayde A man is so vnstable by nature that hee hath no certainty therefore least those praises bestowed on him at any time should fall afterwarde into check and reprehension I hold it best not to commende him while hee is liuing because hee may committe some act deseruing blame and obscure thereby all the former prayses Wherfore it is best commending when there is no perill that one action may contrary another which is after death when euery thing is secure and out of danger when he hath attained the long wished port when he is certain of triumph when neither for passed occasions there is any greeuing nor feare of misfortune by any thing that can happen Let it suffice then that it is better to be silent then talkeatiue and as easie is silence to a wise man as taciturnity is difficult to a foole therfore it shal very well become vs to make bars doores for our mouthes to open shut at meet times for feare of fayling according as the wise man saieth Fac ori tuo ostium seram Make a door and a bar and a bridle for thy mouth Lodouico In such manner belike was silence figured by our elders If Eua Lucifer had had this bar neither the one nor other had vttered such lyes against the diuine honor as they did Eua in weening to beguile the diuine commandement and Lucifer in thinking to abate the greatest glory by his foolish presuming She could tel the deuil that God had commanded that not only they should not eate of the Apple which he vrged to her but much lesse they should not haue the boldnesse to touch it least they died And the other audaciously affirmed against the diuine precept that they should not dye at all but presently become as Gods knowing both good and euill Ne quaquaÌ„ morte moriemini sed eritis sicut Dii scientes bonuÌ„ malum If they had bin mute silent much better had it bin both for them and vs. Claudio A greater lye was that of the woman then the other of the deuill for the woman was the inuentresse of lying and taught it the deuill The deuill went but to tempt the woman when hee sayde Cur praecepit vobis Deus vt non comederetis ex omni ligno paradisi As yet the deuill had vttered no lye at all But the woman answered and in her answere toulde two seuerall lyes De fructu lignorum quae sunt in paradiso vescimur De fructu verâ— ligni quod est in medio Paradisi praecepit nobis Deus ne comederemus we eate of the fruits of the trees of the Garden But of the fruit of the tree which is in the midst of the Garden God hath said Ye shall not eate of it Hitherto she spake truth but presently after these words followed two lyes Et ne tangaremus illud neither shall ye touch it there is one Ne fortè moriamur least that ye dye there is the second For God commaunded not but that they might touch the fruite of the tree onely his charge was that they should not taste thereof Neyther did God put death to the transgressours for touching in the precept but absolutely sayd In quacunque enim dic comederis ex eo morte morieris In the day thou eatest thereof thou shalt dye the death The deuill hearing and fastening hold vpon these two lyes of himselfe like a good scholler he ioynes two worser vnto them one in denying death named to the offenders the other in making promise of a diuinitie Nequaquam moriemini there is the first sed eritis sicut dit ther 's the second Thus became the woman Schoolemistresse to the deuill and from these two persons as from a fountaine sprung all other lyes by imitation Lodouico If they had bin silent much better had their condition beene and such a pernicious euill had neuer beene instructed to vs. Claudio But if such harme doe ensue by the tongue wherefore did God then bestowe it vpon man and why did Christe restore the dumbe to speeche Had it not beene much better for vs to haue beene borne dumbe then by hauing a tongue to put our selues in perill of committing therewith a thousand guilty sins Lodouico Because as much good as euill may come by the tongue according to the vse thereof therefore the tongue may be compared to riches which are good and naught according to the vse abuse Therfore sayd Christ De sermonibus tuis iustificaberis de sermonibus tuis condemnaberis By thy words thou shalt be iustified and by thy words thou shalt be condemned Hence was it as I thinke that Dauid called the tongue a sword Lingua eorum gladius acutus Their tongue is a sharpe sworde The sword is a weapon offensiue and defensiue according to the vse not as the Moâ—ioÌ„ shirt of maile or Corslet which are armes only defensiue and so is the tongue good or euill as it is vsed We haue already saide that the wiseman is like a couered vessel which lets not fly from him or vainely breatheth foorth the liquor of discretion Quasi vas auri solidum ornatum omni lapide pretioso The foole is like a vessell too but there are some vessells of honour others of ignominy some most noble others vituperous according as their vses are euen so is it with the tongue good bad according as it is wrought withal the empty foolish are vessels but broken
singular vertues yet if he leaue neuer so little a place discouered vnarmed wherat a man of an euil dispositioÌ„ may let fly from the bow of a wicked intention the enuenomed wounding arrow of his vile speaking tongue he will offend him to the death Of which kind of men Dauid sayd Exacuerunt vt gladium linguas suas intenderunt arcum rem amaram vt sagittent in occuliis immaculatum They haue whet their tongue like a sword and shot for their arrowes bitter words to shoot at the vpright in secret they shoot at him suddenly feare not Yet many times it comes to passe that they which vituperiously beÌ„d the bowe of their lying tongue and against the innocent doe come to the like themselues as they purposed against others and the venemous arrowe of infamy rebounds back at their own breasts Hence grewe the Prouerbe that a lye hath but short legs and hereupon the woorthye Prophet sayde in the fore-recited Psalme Sagittae paruulorum factae sunt plagae eorum infirmatae sunt contra eos linguae eorum They shall cause theyr owne tongue to fall vppon them and whosoeuer shall see them shall flye away Lodouico A most cleere example of what you haue sayd wee reade in the booke of Chronicles where is shewen that the most proude king Senacherib seeking to become Lorde of all Ezechias kingdomes and to terrifie the people sent certaine Embassadors to them who in his name spake such impertinent speeches and so full of pride against the omnipotent God of Israell as I beleeue the like are not to be read in all the holy Scriptures Therein they exalted so highly his strength blaspheming the power of the almightfull God as they did not stick to affirme that God had not the ability to deliuer them out of the Assyrians hands Si enim nullus potuit Deus cunctarum gentium at que regionum liberare populum suum de manu mea de manu patrum meorum consequenter nec Deus vester poterit eruere vos de hac manumea Sed alia multa locuti sunt serui eius contra Dominum Deum contra Ezechiam seruum eius Epistolas quoque scripsit plenas blasphemiae in Dominum Deum Israel loquutus est aduersus eum For none of all the Gods of any nation or kingdome was able to deliuer his people out of my hand and out of the hand of my fathers how much lesse shall your God deliuer you out of my hand And his seruants spake yet more against the Lord God and against his seruant Ezechias He wroté also letters blaspheming the Lord God of Israell and speaking against him For which God as a iust rewarder without Senacheribs becomming Lord of any one citie or sleying any person sent an Angell and so smote the very nerue of Senacheribs armie that as saith the Prophet Esay in whose time this slaughter was made Egressus est autem Augelus Domini percussit in castris Assyriorum centum octoginta quinque millia The Angell of the Lorde went out and smote in the campe of Ashur an hundred fourescore and fiue thousand But that which rendereth more admiration is that Senacherib returning in an infamous flight to Niniuie and beeing sacrificing in the temple of his Idoll Nesroch his owne sonnes Adramelech and Sarasar there murdered him All this befell him not for what hee did in act but because his tongue talked so blasphemously If hee had fought with his power and kept silent his infamous tongue perhaps his punishment had not bin so seuere or his successe against the people of Israell had bin better as it fell out with many other Infâ—rmata est contrae eum lingua eius By his thngue he lost so mighty an armie which by silence hee might perhappes haue defended with his hands The young Amalekite who with the tydings of king Sauls death brought the Crowne and bracelet to Dauid confessing how willingly and in meere pittie he had slayne Saul who had before faâ—ne vpon his owne sword the armie of the enemy comming so fast vpon him was iudged worthie of death by royall Dauid not so much for what he had done as in regard of the words he spake Sanguis tuus super caput tuum Os enim tuum loqutum est aduersum te dicens Ego interfeci Christum Domini Thy blood be vpon thine owne head for thine owne mouth hath testified against thee saying I haue slaine the Lords annointed As if Dauid would haue sayd If thou do suffer the death which already thou hast bestowed vpon an other doe not complaine of mee who as a Iudge commaunds death to be giuen thee But exclaime vpon thy selfe that with thy sworde hast slaine the king of Israell whose very garment thou oughtest not to haue touched And since with thy tongue thou makest vaunte of thy homicide therfore thou hast condemned thy selfe to death Infirmata est contra eum lingua eius with thy sword thou slewest Saul and with thy liberall tongue thy selfe Claudio Let vs therfore set a watch before our mouth and let vs haue a great care of our ouer-slippery tongue for feare of incurring the like misaduenture for to a generous spirit somtimes a bad word is much more iniurious then a wound receiued by a Launce Finis Cap. 6. The Argument Declaring that to keepe our selues idle wandering in our talking it behooueth that our speeche should haue fiue conditions or qualities which the tongue it selfe hath namely sweete Rose coloured sharpe flexible and close couched which are approoued by many authorities of Scripture as also witty saying of the Philosophers and naturall examples Chap. 7. LODOVICO If Senacherib the young Amalekite and all such as haue endured like punishment wold haue set a sure guarde vppon theyr tongue without doubt they had deliuered their soules from many anguishes whereinto else they had never falne Qui custodit os suum linguam suam Custodit ab angustus aniuam suam He that keepeth his toÌ„gue and his mouth keepeth his soule from anguishes sayth the wiseman Plutarch telles vs That the Lydians as well sentenced them with death that by their tongues robd men of their good fame as him that tooke away the life of any Citizen holding the guilt of infamie to be as great as the abhorred act of murder for to lay hand to the weapon vniustly is euen as much as to breed an vniust quarrel with the toÌ„gue Therefore that our discoursing may bee free from all such blamefull note it ought to haue fiue properties which the tongue it selfe hath The tongue is soft and delicate sweete and Rose coloured sharpe in forme of a Launce flexible and voluble close kept walking but in a little roome In like manner our talk ought to be soft by benignity Rose coloured as sweetned by honesty sharpned by seuerity pleasing by sagacity close kept by
laying all the blame on fortune and vnluckie speeding whereas rather they shold say that it is the desertfull chastisement of God and that for their owne defrauding in their trade the trade it selfe defraudes them Euen so is deceipte punished with deceipte and lying is corrected by lying So sayeth the Propet Dauid Mendaces filii hominum in stateris vt decipiant ipsi de vanitate in idipsum The children of men are but vaine deceiptfull vpon the weights and are altogether lighter then vanitye it stlfe Hee that selleth sweareth that the ware is good and he that buieth sweares that it is naught the one or other lying offendeth God contaminates his owne conscience and beguileth his neighbour euen as if with the thruste of a Launce at one stroke three are seuerally wounded Now what woulde you haue God do with this lying tongue Pordes omnes qui loquuntur mendacium Therefore was it sayeth Saint Augustine writing vpon Saint Iohn That Christ our Sauiour chased the buyers and sellers foorth of the Temple in Ierusalem in signe that by their lyes they shall be driuen foorth of the heauenly Temple Eiecit omnes vendentes ementes de templo Lodouico Let me tell you my Lorde that lying at this day is risen to such a height as wee can hardly trust any man such is the mighty aboundance of lyers whereby ensueth that euen to writings confirmed by witnesses fortified with seals and made authenticall by publique Notaries great outrage is committed a thousand deceipts interposed no meane store of lyes enforced to beare down a plaine manifest truth I deny not but the writings of publique Notaries are necessarie as necessarie euilles that take head onely by the worldes malice yet in former ages such transcriptes were thought vnmeete because men were then so true both in worde and deede as one honest simple worde stoode in steede of an authenticall instrument Laban was a man very cauillous and stricte notwithstanding betweene him and Iacob his sonne in lawe in so many couenants as passed betwixt theÌ„ in steed of writings they made a heape of somewhat or set vp a stone on end like a piller in sign witnesse of an inuiolable faith which by Laban was called in his proper tongue Tumulus testis by Iacob Aceruus testimonij Abraham buying a field of ground his word only serued instead of a most firme bargain and contract Of this faithfulnesse in men it ensued that God giuing the lawe of circumcision caused it not to be written but to passe by tradition to posterity and they inuiolably obserued it But afterward the malice of men encreasing and getting such head that they defrauded the most auncient contractes and the soundest established couenauntes vndoubtedlye if God had pleased simply from his own mouth to haue deliuered his laws without manifest setting them down in writing they would haue inserted a thousand lyes deuised out of their owne braines among them Hereupon it followed that afterward when he gaue his lawes to the Hebrewes he gaue them in writing not simply in paper set down with a weak pen or easily to be blured or raced out but gaue them ingrauen in the hardest marble to the end that neither by the force of knife or any other instrument whatsoeuer they might be altered or defaced Doe you not see my Lorde that although the holy Gospell was faithfully written by the blessed Euangelistes the Scribes and Notaries to the highest God yet notwithstanding the seducing deuill and Father or lyes hath sought continualâ—ye to sullie the pure whitenesse thereof with a thousand black errors neuer ceassing to rayse vp heresie and schismes in the Churche of God Claudio I remember and very pertinent to this purpose that the Aegyptians made such strict account of their word as for maintenance thereof they haue lost their liues Whereupon Herodotus a most auncient writer making report of the Aegyptians sayth That in making a bargaine a confederacy or a coniunction of new amity one ioyneth his greater fingers to the other parties and eche letteth them bloud Afterward with their tongues they lick off the bloud wherewith eche signed the others hand inferring by this ceremony that first they wil make expence of their vttermost drop of bloud willingly dy rather then speake false or lye one to another If such faithfull dealing were at this daye in the worlde men wold be aduertised by so many warnings and neuer stand with such suspicious thoughts euermore fearefull to be deceiued For in deed these dayes doe affoord such plentie of lyers as we may saye with the Prophet Ose Non est veritas interra Mendacium maledictum inundauerunt propter hoc lugebit terra infirmabitur omnis qui habitat in ea There is no trueth in the land By swearing and lying they breake out Therfore shall the land mourne and euery one that dwelleth therin shall be cut off A greate chastisement was this which God denounced against lyers in regard that for so detestable a sin all the dwellers vpon earth should be taken away And very woorthily is such a punishment inflicted on them sayeth Father Augustine vpon the Psalmes because by lying they diuide themselues from what is and adhere to that which is not therfore their sentence is to be made iust nothing Per des omnes qui loquuntur mendacium Lodouico A man capable of reason making accounte of honor should at least in regard of honour it selfe speake the trueth because there can be no greater confronting of a man then to beare him downe with lyes For the lyer hath no credite with any man and while he labours to maintaine a lye he doeth but ratifie it with lye vpon lye false oaths and vehement asseuerations yea many times hee calles God to beare witnesse of his lying Can there bee a greater sinne then this to outface the vncreated trueth it selfe In the kingdome of Bohemia although there be lyers there as well as in any other part of the world yet notwithstanding they hold it for most certaine that hee that telles a lye in the iudgement place vndoubtedly that verye yeere shall dye and sooner by some euill kinde of death then otherwise for feare whereof you shall haue very fewe there forwarde to swearing Now albeit this is but a superstition life and death remaining in the Lordes hand onely yet we cannot but confesse it for most true that God as a iust Iudge will giue seuere correction to lyers and false swearers either earlie or late as we vse to say And what sayth the wise man Os quod mentitur occidit animam The mouth that speaketh lyes sleyeth the soule And we may hold it for most certaine that as there is no agreement at all between light and darknesse euen so there can be no standing together of God the highest truth wretched lying man acccording as himself
coard about his neck and other such like penalties were inflicted on him onely to make this sin most odious to the people The imperiall lawe of Iustinian the most Christian Emperour commaunded that the blasphemers head should bee smitten off Among the very Paganes also there was a terrible lawe as wee may reade in the third Chapter of Daniel where it is shewen That Nebuchadnezzer hauing seene the great marueyles of God in the three children put into the fiery Ouen commaunded that whosoeuer did blaspheme that God should be slayne his house ouerturned and raced from the foundation A me ergo positum est hoc decretum vt omnis populus tribus lingua quaecunque loquuta fuerit blasphemiam contra Deum Sidrach Misach Abednago dispereat domus eius vastetur Therefore I make a decree that euery people nation and language which speake any blasphemy against the God of Sidrach Misach and Abednago shall be drawn in pieces their houses ruined And Mahomet himselfe who was drawne by the diuell to seduce so many soules commaunded that his body to be deuided and cut in quarters that shold blaspheme God Christ or the blessed virgine If all lawes haue condemned the blasphemer not only among beleeuers but euen among the very Infidelles themselues it may then easily appear what an abhominable and detestable sin it is and that it were much better to bee without a tongue then thereby to offend so highly our creatour redeemer and glorifier Muta fiant labia dolosa Finis Chap. 19. The Argument Approouing that it is better to haue no tongue at all and to be silent eternally then to fall into any of the before remembred vices What benefit ensueth by the priuation of speeche of which although we should haue no vse at all yet we are not voyde of the speeche of the mind which is much more excellent and sooner listened vnto by god himselfe then to the carelesse and idle babbling of the lippes He that wanteth speeche is disburdened of a heauy loade and may the easier preserue himselfe from many heauy charges because by the tongue of the body we please men onely but by the tongue of the hart we become pleasing to God Euery man hath two lippes but the iust man hath his vpper lip much greater then the nether Contrarywise the wicked man hath his nether lip so great as therewith he couereth his whole face and all the strength of bad men consisteth in their lips which is approoued by a short yet sweet discourse and afterward pleasingly concluded on the befalf of silence approouing it to be much more allowable then speeche Chap. 20. LODOVICO Pursuing this case of the blasphemer we may without any doubt at all ad to the rest which is gon before that in regard the opposeth himselfe immediatly against his Creator thereby he coueteth no lesse but would enforce as much as in him lieth that he neither is or shold be iust good omnipotēt wise and merciful And he that desireth or seeketh after these things would willingly haue God not to be God In like manner when he wold haue him to be voide of eies wherby he beholdes his sinnes and discouers his deceiptfull deuises he wisheth him also to be as empty of power whereby to punish him or to censure him with paines of condemnation And faine he wold haue such a potency to remaine within him selfe whereby he might as easily afflict his creator as hee dares venture with his deuilish tongue to blaspheme and abuse him This is a denying of the diuinity in God with a meere hellish deuillish presumption a sinne so immane and monstrous as much better were it not to haue a heart to thinke it or a tongue to vtter it A sinne so horryble that the Iewes by nature obstinate and addicted to many vices would yet stop their eares from hearing it rent their very garments in peeces in signe that it did split their very hearts in sunder when any such blasphemy was deliuered as we may read in the Actes of the Apostles in the Gospels and in many other places of the holy Scripture Who can heare a worse or viler thing then blasphemy is Will yee listen what Saint Bernard saith thereof in his Canticle of the Septuagesi Serm. 2 Vult ergo non esse Deum qui quantum in ipso est aut vult eum impotentem aut iniustum aut insipientem esse vult Crudelis planè omnino extrema malitia quae Dei potentiam iustitiam sapientiam perire desiderat Qui autem vult Deum esse iniustum vult non esse Deum qui desiderat Deum non esse nonne quantum in se est Deum occidit Claudio I could wish such a one not onely to bee depriued of his tongue wherewith he hath so blasphemed the diuine goodnes of God but rather then to offend in any of the before named vices that he had no life at all in him euen any one whatsoeuer that shold be so displeasing to his heauenly maker Many times it happeneth that sickenesse is much more auaileable then health not onely because vnthankefull man scarsely knows a benefit giuen him by God till first he haue endured the losse therof but in regard also that infirmitie and debilitie in our naturall forces doth beget and bring foorth the surer health of the soule Such a hurt is worthily to be wished for that shewes it selfe to bee a remedie to a farre greater inconuenience and is a secure escape from harme of higher qualitie But this being vtterly vnknowen in our selues we cannot deuise how to helpe it and wee being ouerslouthfull in seeking redresse doe thereby grow to a more daungerous weakenesse of the minde which taking away the light of the soule becomes a prouder nourishment to the flesh Much better then doe I reckon the infirmitie of the body that engenders the soules health then the health of that which weakens and makes the soule to be sicke Wee often times doe foolishly conceipt in our selues that by recouerie of health after some long sicknesse wee are quite set free and escaped from death But euen then doe wee run with the greatest haste of all toward him and are euen neerest to death when we imagine him to bee furthest off The depriuation of speech nay death it selfe is farre better then long time of life and offending our heauenly creator by those meanes which were made for his laude and magnifying Lodouico Priuation or lacke of speech begetteth the security and quiet of the minde Many meere innocents of thier hands haue yet beene condemned by their tongues because they haue fondly taken great pleasure in appearing before men to haue done such things as they neuer did nor perhaps euer could do and so haue made them selues guiltie by their tongues of that which their hands neuer performed As in the like case it happened to the young Amalekite who vaunted before
possible to put words into the mouth What do you count them like to receiued morselles But admit they may be cramd into the mouth had it not as well sufficed if the Lord had sayd to Dauid Open thy mouth as to say Enlarge thy mouth A great morsell is required for the mouth if it must needs be enlarged so wide Lodouico Haue you neuer heard in disputation that the Master to supply the ignorance and weaknesse of his Scholler in commaunding him to open his vnderstanding winnes occasion thereby to haue himselfe answered In such a case we vse to say that the master puts the words into his schollers mouth So the lord commanding our vnderstanding to open and illuminating the will administers the words therby giues occasion of speaking woorthily without error Which made him say to Dauid Intellectum tibi dabo And to the Apostles he sayd Ponite in cordibus vestris nō praemeditari quē admodum respondeatis Ego enim dabo vobis os sapiētiam cui non poterunt resistere omnes aduersarii vestri Lay it vp therefore in your hearts that ye premeditate not what ye shall answere For I will giue you a mouth wisedome where against all your aduersaries shall not be able to speake nor resist this is called the putting of wordes into the mouth Claudio But what say you then to the so wide opening or enlarging of the mouth because that Dilatare idem est quod multum latare in regard some great morsell was to be put into the mouth Lodouico To speake vprightly Dilata os tuum implebo according to the interpretation of the reuerend and learne Caietanus importeth thus much Aske what thou wilt that I may giue it thee Is not this a morsell beyond comparison And Dauid knowing the greatnesse of the Godhead would aske nothing of little moment but euen a matter most great and important answerable to the maiesty of him of whom hee was to require it Whereupon he said Miserere mei Deus secundum magnam misericordiam tuam Haue mercy vpon me O God according to the multitude of thy mercies Implying thus much on Dauids behalfe and euen as if hee had thus minded to say Lord I haue required of thee that thou wouldst open my lippes Thou hast I thanke thee opened them and in the opening hast further sayd vnto me Opē thy mouth also demaund of me whatsoeuer thou wilt I being a sinner and in some measure considerate of the infinite power and maiestie of thy person will require no children of thee as Sara and Abraham did Nor foode to eate like the murmuring Hebrew people in the desert Nor death as Elias did vnder the Iuniper tree Nor long life with Haman of Siro Nor the reward of good labour as Peter did Nor a temporall kingdome like vnto Iames and Iohn But I desire a thing correspondent to thine owne greatnesse to wit that thou wouldst giue me thy grace pardon me my sinnes cancell my foule abusings of thee forget my weaknesses and take compassion on my miseries euen according to the immeasurable bountie of thy mercies This I aske this I desire and this with all my heart most humbly I sue for Miserere mei Deus secundum magnam misericordiam tuam In this manner also ought we to open our lippes because such a request is highly pleasing to God and without any perill of breaking silence Let vs pray then vnto the Lord that he would open our vnstanding mooue the will guide our tongue and rule our lippes in speaking rightly to aske nothing else but what may be to gods glory our owne soules health and our neighbours benefit Domine labia mea aperies Let vs hartily pray vnto him to giue vs such things as are answerable to his high magnificence agreeable to his glorious maiesty And not things worldly or momentary because in such requests we should offer high preiudice and wrong to his wondrous bounty Claudio Let me tell you my good Lord that if magnanimous and great persons haue giuen more liberall giftes then haue been asked of them by how much god exceedeth them in power omnipotencie by so much the more ought our petitions to bee answerable in conformitie Perillus a friend to Alexander the great required money of him toward the mariage of his daughter and Alexander gaue him fifty talents But Perillus dutifully made refusall of them deliuering acceptation but of ten talents onely and answered That they onely were sufficient for him whereto Alexander replyed Ten may be sufficient for thee to aske but not enough for Alexander to giue If Alexander had such bounty and largesse in him being but dust and ashes how much more in liberalitie will the greatest god enlarge his graces to his sonnes and seruants Lodouico Why then euen in as sound reason as god said vnto Dauid Dilata os tuum implebo illud may we in humilitie pray vnto him That he would purifie our vncleane lippes and purge our hearts of wicked thoughts and al vnmeete desires that no vaine cogitations may bee there contriued nor hurtfull speeches from our mouthes deliuered Finis Cap. 22. The Argument That aboundance of words without wisedome is not called eloquence but loquacity or babling Therfore our words ought first to be brought to the file ere to the tongue to auoide the errour of our folly in speaking Therefore we should pray vnto the Lord that it would please him to open our mouthes and fill them with the holy spirit of wisedome vsing euery morning duely some especiall godly prayer meete for such a purpose And because Intus existens Prohibet extraneum we cannot be capable of the blessed spirit except we first euacuate our owne proper spirit which is the occasion of infinite defects We must know that there are not so many letters in the Alphabet as are the errours hourely committed by the tongue that is not skild rightly in speaking of God Heerein likewise is declared what that race or stocke is whereof the wise man speaketh who haue in steed of teeth sharpe swoords Also what wisedome is according to the Philosophers Peripatetikes Stoickes Diuines with many other memorable matters beside Chap. 23. CLAVDIO An excellent prayer is that vsed by the Church entreating the eternall father that hee wold send his holy spirit to purifie our hearts to the end that we may worthily loue and praise him And this ought we euery morning rising out of our beds to vse for passage of the whole day after without staine of sinne which is ouer-easie to bee committed by the vnprepared heart and slippery tongue Deus cui omne cor patet omnis voluntas loquitur quem nullum latet secretum Purifica per infusionem Spiritus sancti corda nostra vt te perfectè diligere dignè laudare mereamus Amen O God to whom al hearts are open al desires knowen and from whom no
an offence hath escaped you and no marueyle for you are a frayle man like vnto others therefore it makes no admiration in me Because we are all weake the snares so many and the occasions so numberlesse as I know not how we should escape falling into far greater errors yea and much more often too But after by our own frailty we are encompassed with danger it may not therfore be held for reasonable that we shold long time coÌ„tinue in so wretched an estate but rather seek after som remedy as wise men are wont to do not be carelesse of help like insolent fooles Consider brother that god is so good and patient as we cannot with deuout harts be so redy to ask pardon for our sins but we shal find him as forward in pardoning them Wherfore I beseech you by the bitter passioÌ„ of so louing a God in the very bowels of his endlesse mercies that you wold take such a course as this bounty of his may redound to your benefit onely by true conferring with your soule on such an escape which I am bound louingly to tel you of you in as kind loue to accept If manly entreaties may be auaileable with you if you see me to fal into this or any other sin I pray you do me the like office of charity For ofteÌ„times we are so blinded that we take delight in our own harme our affections do so ouermaster iudgement as euill seems good good euil iustice appears to be iniury zeale hatred and vertue vice So after the manner of another Eliseus who Incuruauit se super puerum thâ—ew himself vpon the child abasing our selues confessing our own frailty to be as great as his we shal so warme his soule with the heat of good words with the supple sweetnesse of feruent charity as he wil arise from death to life and then we may say Lucratus es fratrem tuum Claudio These are the preseruing sirropes of power able to reuiue the sickest sinner and keep him from falling into greater perils as also most effectual for his recouery And because reprehensions are to sinners like bad sauouring pils it behooueth the brotherly reproouer to be so careful as he do couer them with the fine gold of louing speeches And because by giuing drink to one troubled with an Ague euen in the heate when the fit is vpon him is a meer nourishmeÌ„t to the feuer we ought to await the fits declination til the body be more temperate So when we would admonish if wee see the delinquent much enraged or in the superfluity of passion we must stay a while vntil the heate of anger be ouer and the Feuer of passion be in his declination And then is best to administer the healthfull strengthning of louing rebukes for our taste is so delicate as otherwise it will not endure reproofe Nay we must vse great diligence and seek seuerall wayes according to the quality of the person Euen as the Physitian doth who considering the complexions of his patients giues to the delicate complexion a light and a sweet medicin and to the contrary constitution a medicine of like and answerable nature Finis Chap. 24. The Argument Wherein is discoursed how important the precept of brotherly correction is and for auoiding error therein all the words which our Sauiour vsed in giuing the precept are diligently examined and diuers good considerations in that behalfe alledged Moreouer they handle seuerally the number of corrections which are to be vsed to our neigbor and by the office of the tongue all iustified and warranted by proofes of Scripture Chap. 25. LODOVICO In such a case as this it behooueth vs to imitate hunters who according to the variety of â—hâ—ir sports prepare an answerable vse of instruments To surprize the wild Bore they haue Bore speares â—auelings and guns for the Hare they haue Greyhounds for Quailes they haue spaniels or a false call for fish they haue nets and for fowle sundry kinds of Haukes So ought we to make difference between the Cleargy and vnderlings between those of degree and them of meaner sort between men and children between the cholerick and phlegmatick Beside no diligence should want in recouering a man from sin because the very best hath small reason to boast for there is none good no not one Claudio The diligence ought to be great for the case is important and the necessity extreame VVhen the good Patriarche Ioseph sent his brethren with their beastes laden with corne from Aegypt into Canaan for the nourishment of aged Iacob among other good admonitions one was this Proficiscentibus ait Ne trascimini in via As they departed he sayd vnto them Fall not out by the way As if he would haue sayd Deare brethren you leade these Asses laden with corne and mony the way is long the beasts weake and disgraces are euermore too ready at hand Wherefore I pray you let peace be among you because if one of you grow angry against another your cariage falling down who shall help you to lift it vp again All we are brethren trauailing from this earth to heauen with the fraile cariage of these our bodies like beasts vt iumentum factus sum apud te I was as a beast before thee and laden are we with the weight of legall obseruance Now because we are by nature weake by euery small difficulty which we find in the law dishartned and by the very least temptation which our infernall enemy vseth against vs we are soone smitten to the earth and so the soule fals into sin If we shall wax cholerick among our selues who shall quiet vs who shall admonish and brother-like reprooue vs Therfore Ne trascamur in via let vs not fall out by the way but with charity assist our neighbour with that louing and charitable word Corripe eum Lodouico Many doo come very short of this manner therefore to auoyde wandring astray we ought to attend and consider the words vsed by Christ himself in this precept VVhat signifieth this conditionall phrase Si peccauerit If he trespasse or if hee sinne Claudio VVe may moderately philosophize vpon the words of this precept the better to keep our selues in compasse This conditionall Si If I take it to signifie that we ought only to reprooue those sins wherof we haue a certain knowledge Sipeccauerit If he sin that is If by chaÌ„ce thou perceiuest thy brother to sin correct him brotherlike but go not to make searche after other mens sins to win occasion thereby of reproouing thy brother And for this purpose I call now to mind a notable occasion God commaunded in the old lawe that when one borrowed mony of another he should not enter his house to fetch his pledge but stand and await without doors patiently vntill he brought it foorth to him We by our sins haue pawned our
100 Psalm 4. 2. O you sonnes of men how long will you turne my glory into shame louing vanity and seeking lyes ibid. Psalm 132. 11. The Lord hath sworn in truth vnto Dauid and he wil not shrink from it c. ibid. Psalm 145. 18. The Lord is neere vnto all that call vpon him in truth ibid. Psalm 15. 1. 2. 3. Lord who shall dwell in thy Tabernacle who shall rest in thy holy mountaine He that speaketh the truth in his hearte hee that hath no guile in his tongue ibid. Psalm 117. 2. The truth of the Lord endureth for euer fol. 107 Psalm 69. 2. I stick fast in the deep mire fol. 126 Psalm 120. 2. When I was in trouble I called vpon the Lord he heard me ibid. Psalm 35. 10. All my bones shal say Lord who is like vnto thee fol. 131 Psalm 73. 9. They stretch foorth their mouth vnto heauen and their tongue goeth through the world fol. 145 Psalm 50. 21. Thou thoughtst wickedly that I am euen such a one as thy selfe but I will reprooue thee and set before thee the things that thou hast done fol. 152 Psalm 33. 19. Let the vngodly be put to confusion and be put to silence in the graue Let the lying lippes be put to silence ibid. Psalm 31. 20. Which cruelly and disdainfully and despightfully speak against the righteous ibid. Psalm 119. 134. O deliuer me from the slanders of men and I will keep thy precepts ibid. Psalm 105. 30. Their land brought foorth Frogs euen in their kings chambers fol. 157 Psalm 57.5 The children of men whose teeth are speares and arrowes and their tongue a sharp sword fol. 163 Psalm 78. 36. They flattered him with their mouth and dissembled with him with their tongue For their hart was not vpright with him neither were they faithfull in his couenant fol. 170 Psalm 68. 25. The tongue of thy dogs in the bloud of thine enemies fol. 171 Psalm 110. 2. The Lord said vnto my Lord sit thou at my right hand fol. 174 Psalm 73. 24. Thou hast receiued me to glory ibid. Psalm 3. 3. My glory and the lifter vp of my head ibid. Psalm 2. 9. Thou shalt bruise them with a rod of yron breake them in pieces like a potters vessell fol. 175 Psalm 115. 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the glory fol. 176 Psalm 45. 13. Shee is al glorious within her cloathing is of broydered gold fol 195 Psalm 50. 16. 17. Why dost thou preache my lawes and takest my couenant in thy mouth whereas thou hatest to be reformed and hast cast my words behind thee fol. 196 Psalm 36. 8. They shall be satisfied with the fatnesse of thine house and thou shalt giue them drinke out of the riuer of thy pleasures fol. 198 Psalm 119. 55. Blessed are they Lord that dwell in thy house for they shall praise thee for euer and euer fol. 210 Psalm 119. 91. They continue euen to this day by thine ordināces for all are thy seruants fol. 212 Psalm 150. 6. Let euery thing that hath breath prayse the Lord. ibid. Psalm 113. 1. Praise O ye seruants of the Lord praise the name of the Lord. fol. 219 Psalm 139. 15. My bones are not hid from thee though I was made in a secret place fol. 220 Psalm 45. 2. Grace is powred in thy lips because God hath blessed thee for euer fol. 222 Psalm 8. 5. Thou hast crowned him with glory and honour fol. 223 Psalm 115. 5. 6. 7. They haue eyes and see not they haue noses smell not they haue eares and heare not they haue hands and touch not they haue mouthes and eate not fol. 224. Psalm 65. 1. O God prayse waiteth for thee in Sion fol. 231 Psalm 28. 5. They vnderstood not the works of the lord fol. 246 Psalm 129. 3. The plowers plowed vpon my back and made long furrowes fol. 247 Psalm 40. 3. And he hath put in my mouth a new Song of praise vnto our God fol. 248 Psalm 51. 1. Haue mercy vpon me O God according to the multitude of thy compassions fol. 249 Psalm 104. 29. 30. If thou take away their breath they dy and return to their dust Again if thou send foorth thy spirit they are created and thou renewest the face of the earth fol. 254 Psalm 111. 9. The feare of the Lord is the beginning of wisedome fol. 256 Psalm 10. 6. 7. For he hath said in his hart Tush I shall neuer be cast down there shall no harme happen vnto me His mouth is full of cursing deceipt and fraude vnder his tongue is vngodlinesse and vanity fol. 257 Psalm 14. 3. 4. The Lord looked down from heauen vpon the children of men to see if there were any that would vnderstand and seek after God But they are all gone out of the way they are altogether become abhominable there is none that doeth good no not one fol. 265 Psalm 69. 1. Saue me O God for the waters are com in euen vnto my soule fol. 270 Psalm 107. 18. Their soule abhorred all manner of meat they were euen at deaths door fol. 272 Psalm 73. 21. I was ignorant euen as it were a beast before thee fol. 275 Prouerbs of Salomon Chap. 18. 21. Life and death are in the power of the tongue fol. 4 Chap. 10. 9. The foolish in talk shall be beaten ibid. Chap. 17. 29. A foole when he holdeth his peace is accounted wise and he that stoppeth his lips prudent fol. 5 Chap. 10. 20. In many words there cannot want iniquity but he that refraineth his tongue is wise fol. 11 Chap. 15. 14. A soft answere putteth away wrath but greeuous wordes stirre vp anger A wholesome tongue is a tree of life but the frowardnesse thereof is the breaking of the mind fol. 20 Chap. 25. 29. A man that refraineth not his speech is like a city which is broken down and without wals fol. 22 Chap. 13. 3. He that keepeth his mouth and his tongue keepeth his soule from destruction fol. 23 Chap. 18. 4. The words of a wise mans mouth are like deepe waters fol. 30 Chap. 14. 25. VVhere many words are there want attendeth ibid. Chap. 16. 1. The answer of the tongue is of the Lord. fol. 30 Chap. 15. 2. The mouth of a foole babbleth out foolishnesse fol 57 Chap. 12. 18. The tongue of a wise man is health fol. 71 Chap. 27. 6. The wounds of a louer are better then the false kisses of an enemy fol. 86 Chap. 23. 31. 32. Looke not thou vpon the wine when it is red and when it sheweth his colour in the cup it goeth down pleasantly But in the end it will bite like a Serpent and hurt like a Cockatrice fol. 92 Chap. 16. 24. Faire words are as the hony-combes sweetnesse to the soule and health to the bones fol. 129 Chap. 17. 11. A seditious person seeketh only euil a cruel messenger shall be sent against him fol. 141 Chap.
14. 2. He that walketh in his righteousnesse feareth the Lord but he that is lewde in his wayes despiseth him fol. 143 Chap. 24. 9. The detractor is abhomination fol. 144 Chap. 10. 23. It is a pastime to a foole to do wickedly fol. 151 Chap. 17. 21. A naughty tongue shall fall into euil fol. 172 Chap. 4. 23. Keep thine heart with all diligence for thereout commeth life fol. 221 Chap. 12. 23. The lying lippes are abhomination to the Lord. fol. 224 Chap. 18. 6. A fools lips causeth strife ibid. Chap. 15. 7. His lips are a snare for his soule ibid. Chap. 30. 14. There is a generation whose teeth are as swords fol. 258 Ecclesiastes and Ecclesiasticus Chap. 51. 30. The Lord hath giuen me a tongue for my reward wherewith I will praise him fol. 3 Chap. 3. 1. 7. To all things there is an appointed time a time to keep silence and a time to speake fol. 4 Chap. 15. 18. Learne before thou speake fol. 8 Chap. 6. 7. All the labour of man is for his mouth fol. 9 Chap. 22. 26. VVho shall set a watch before my mouth and a seale of wisedome vpon my lips that I fall not suddenly by them that my tongue destroy me not ibid. Chap. 32. 8. Thou that are yong speake if need require and yet scarcely when thou art twise asked fol. 13 Chap. 30. 12. 8. Bow down the neck of thy son while he is yong An vntamed horse wil be stubborne and a wanton child wil be wilfull fol. 18 Chap. 28. 29. Weigh thy words in a ballance and make a sure bridle for thy mouth fol. 28 Chap. 9. 17. The words of the wise are more heard in silence then the cry of him that ruleth among fools fol. 31 Chap. 11. 30. 2 Iudge no man blessed before his death for a man is knowne by his children Commend no man in his life time fol. 37 Chap. 28. 25. Make a doore and a bar a bridle for thy mouth fol. 38 Chap. 21. 14. The hearte or inner partes of a foole are like a broken vessell he can keepe no knowledge whiles he liueth fol. 40 Chap. 20. 7. A wise man will hold his tongue till he see opportunity but a foole and a trifler wil regard no time ibid. Chap. 28. 22. There be many that haue perished by the edge of the sword but not so many as haue falne by the tongue c. fol. 41 Chap. 40. 21. The pipe and the Psalterion make a sweet noise but the stroake of the tongue breaketh the boanes ibid. Chap. 32. 6. Powre not out words where there is no audience fol. 45 Chap. 15. 5. In the midst of the congregation shall he open his mouth with the spirit of wisedome and vnderstanding shall he fill him and cloath him with the garment of glory fol. 51 Chap. 15. 1. A soft answer putteth away wrath but greeuous words stir vp anger fol. 67 Chap. 20. 15. They that eate his breade speake euill of him fol. 90 Chap. 20. 24. A theefe is better then a man that is accustomed to ly they both shall haue destruction to heritage fol. 110 Chap. 28. 16. The double tongue hath disquieted many and driuen them from nation to nation fol. 112 Chap. 9. 12. No man doth know his time but as the fishes which are taken in an euill net or as the birds that are caught in the snare so are the children of men snared in the euil time when it falleth vpon them suddenly fol. 124 Chap. 30. 25. Sorrow hath slaine many and there is no profit in it fol. 129 Chap. 21. 4. All iniquity is as a two edged sword the wounds therof cannot be healed fol. 133 Chap. 15. 9. Praise is not seemly in the mouth of a sinner for that it is not sent of the Lord. fol. 143 Chap. 11. 31. Of one little spark is made a great fire and of one deceitfull man is bloud increased fol. 148 Chap. 16. 9. Hast thou heard any thing against thy neighbour let it dy in thee fol. 145 Chap. 5. 11. Be not caried about with euery wind and go not into euery way for so dooth the sinner that hath a double tongue fol. 166 Chap. 27. 25. 26. 27. VVhoso casteth a stone on high casteth it vpon his own head and he that smiteth with guile maketh a great wound c. fol. 165 Chap. 45. 12. A crowne of gould vpon his head bearing the form and marke of holinesse fol. 223 Chap. 2. 6. Some man houldeth his tongue because he hath not to answer and some keepeth silence waiting a conuenient time fol. 227 Chap. 15. 5. 6. In the midst of the congregation shall she open his mouth with the spirit of wisedome and vnderstanding shall she fill him cloath him with the garmēt of glory She shall cause him to inherit ioy and the crowne of gladnesse and an euerlasting name fol. 252 Canticles or Salomons Song Chap. 4. 3. Thy lips are like a thread of Scarlet and thy talke is sweet fol. 22 Chap. 2. 14. Let me heare thy voice for thy voice is sweet fol. 23 Chap. 2. 6. His left hand is vnder my head and his right hand doth imbrace me fol. 174 Chap. 4. 16. Arise O North and come O South and blow on my garden that the spices thereof may fly foorth c. fol. 255 Chap. 6. 3. Terrible is an Army with banners fol. 282 The Prophet Esay Chap. 6. 5. Woe be to me because I held my peace fol. 4 Chap. 14. 12. 13. I will ascend aboue the highest of the cloudes and exalt my throane beside the starres of God I will sit vpon the mount in the congregation of the North and I will be like to the most high fol. 21 Chap. 30. 15. In quietnesse and in hope shall be your strength fol. 27 Chap. 32. 17. The beauty of iustice is quietnesse fol. 29 Chap. 45. 9. My secrets I keep to my selfe c. fol. 42 Chap. 14. 15. But thou shalt be brought downe to the graue to the sides of the pit fol. 52 Chap. 37. 36. The Angell of the Lord went out and smote in the campe of Ashur an hundred fourescore and fiue thousand fol. 64 Chap. 2. 4. They shal break their swords into mattocks or plough-shares and their speares into Sithes fol. 74 Chap. 29. 13. This people come neer vnto me with their mouth and honor me with their lips but haue remooued their hearts farre from me fol. 88 Chap. 56. 10. They are all dumb dogs they cannot barke fol. 90 Chap. 3. 12. O my people they that terme you happy do deceiue you fol. 93 Chap. 52. 2. Vnty or take from thy neck the snare that houlds thee captiue Oh daughter Sion fol. 121 Chap. 62. 6. I haue set watchmen vpon thy walles O Ierusalem which all the daye and all the night continually shall not cease fol. 133 Chap. 62. 7. Oh you that are mindfull of the Lord keep not silence and giue him no rest till he
but do liue by the smelling of sweet odours only fol. 135 Iudgement of man how fallacious it is and the same is approued by diuers examples out of holy Scripture fol. 153 Iudge no man till first we see how his actions passe ibid Instinct naturally of the mind in noble and generous persons fo 157 In Aegypt the Enchaunters had no power to free themselues from the plague of Frogs fol. 159 Infamous words proceeding from bad against good men is to bee held as a great blessing of god fol. 160 Ierome the reuerend doctor of the Church gaue greate thankes to god that he had made him worthy of the worlds hatred fol. 163 In hypocrites it is especially to be obserued that their colorable deceipts are of small continuance fol. 166 Ioab slew Abner feining himselfe to be his louing friend and the like did the Prince Amasa fol 168 Ire or anger hath this property that suddenly it breaketh foorth into his owne effect ibid. Imitation is the principall part of an Oratour fol. 170 Iust men haue each of them but one face only but hypocrites shew themselues to haue many fol. 176 Iohn Chrisostom Iohn Climacus Petrus Chrysologus deliuered each of them excellent sentences against hypocrites fol. 178 Iosua Gedcon Moyses Alexander Caesar were alwayes themselues the formost in the fight fol. 179 Interpretation very excellently made on the parable of the ten virgins fol. 184 Infirmity and weaknesse of the body is oftentimes much better then health fol. 217 Iust men are compared to fish shels on the Sea shoares wherein are found pearles and pretious stones fo 254 Ierome his aduice that before a man doth speak he should bring his words to the touch or file to try whether they be woorthy of deliuery or no. fol. 259 In correction of our brother what charitable course is to be obserued and a manner or forme withall set down for euery Christians better direction fol. 272 Knowledge what it is and how to be obtained fol. 256 Keyes caried by some at their girdles others in their pockets others about their necks and others vpon their shoulders and all these are seuerally applied fol. 241 Key of the house of Dauid and the meaning thereof fol. 243 L Life and death are in the power of the tongue fol. 4 Loquacity according to Apollonius is ful of errour and silence most secure fol. 12 Loquacity in young men is a mighty disgrace ibid. Laude and prayse of god is the first lesson that Parentes ought to teache their children fol. 13 Liberty must not be giuen to the tongue but it must be carefully restrained if we will be like vnto god fol. 18 Life and death issue forth of the gate of the mouth fol. 19 Lucifers proude words threw him down into hell fol. 21 Lips of the sanctified soule is likened to a hairelace fol. 23 Lydians rather then they would be bound to silence chose condemnation to the gallies fol. 35 Laude or commendation of men is better after death then in their life time fol. 37 Lye greater in Eue then in Lucifer fol. 38 Lie of Eue and of the diuel were the occasion of al other lies fol 39 Lyers all men are fol. 47 Lycurgus an enemy to vaine eloquence fol. 77 Lentulus spat in Catoes face fol. 60 Lydians sentenced them with death that by their tongues robd men of their good repute euen as if they had bin murderers fol. 66 Lacedemonians no louers of curious speaking fol. 77 Lips and the reason of their so calling fol. 84 Laude or praise of trueth fol. 99 Lying is a sin against nature fol. 101 Lying is the greatest sin that opposeth it selfe against god ibid. Lying defined by Tullie ibid. Lyers are all the diuels children fol. 102 Lying is a sin so infamous as the diuell durst not vse it in his owne proper shape ibid. Lying is odious to the lyer himselfe ibid. Lying god doeth dispense withall as hee hath doone with theft ibid. Lying man only called by Christ Son of the diuell ibid. Lying how hatefull a sin it is and of how many euils it onely hath bin the occasion fo 103 Lying is an vniuersall merchandise through the world ibid. The lyer at one stroke offendeth three persons ibid. Laban and Iacob set vp an heap of stones instead of a writing drawn by a Scriuener fol. 104 Law of God wherfore it was written ibid. Lyers are shunned of all men fol. 106 A ly hath short legs fol. 110 The lyer is worse then hell fol. 111 Laude or praise issuing from an euill tongue is infamy fol. 143 Laude or commendation of the good and vertuous is onely to be esteemed according to Cicero ibid. Luxury is a sin most odious in any age but most especially in an old man it is horrible fol. 207 Lewes king of France commanded a blasphemers tongue to be cut out of his head fol. 213 Loquacity in an Oratour is tearmed a full tide of speech and not accounted any part of eloquence fol. 256 M Man is knowne by his speech to be wise or foolish fol. 4 More are the defects committed by liberall talking then by silence ibid. Many haue repented themselues of their rash speaking but few or none of holding their peace fol. 5 Marie the blessed virgin did very consideratly ponder in her mind before she answered the angell Gabriell fol. 8 Men indiscreet first speak and consider afterward ibid. Mothers that are too nice and fond of their children with kisses do kill them and with sweet meats poyson them fol. 18 Many sins had the builders of Babell Tower but none like to their presumptuous tongues fol. 24 Men vertuous are like goodly horses with costly bridles but the wicked doe resemble Iades with halters on their heades fol. 28 Men of many words are slenderly credited ibid. Men wise speak seldom and little ibid. Men grounded in learning do sauour the more of silence fol. 30 Mydas had ears like an Asse none knew thereof but his Barber yet could not he refraine from blabbing it fol. 35 Men that are wise can easily keep silence fol. 36 Mimas the Philosopher said that the tongue was the Ambassadour of the hart fol. 41 Much better is it not to know the secrets of a friend then to know them and disclose them fol. 42 Men are all lyers fol. 47 Men may be said to speak truth in partaking of the cheef truth god himselfe fol. 49 Man of himselfe hath nothing at all ibid. Man knowes more by negation then by affirmation ibid. Men that cleanse not the wayes of the tongue called irascible and concupiscible do fall into many errors Mouth of the angry man compared to a pot seething ouer fol. 57 Men that are wise are capable of no disdaine fol. 59 Many haue bin chastised by sweet and mild speeches fol. 67 Men ought to resemble cleare fountaines or transparent glasses to transforme themselues into all good obiects fol. 79 Men that desire to liue long and see
what daunger of losse they are onely by vaine glory foll 185 VVorks of good life in dooing them we ought to resemble the Israelites in â—eedifying of the holy Temple in one hand to hold a sword and to worke with the other fol. 189 VVorkes of man cannot be good if they want Gedeons example fol. 187 VVhence it ensueth that the deaffe borne are dumb also fol. 127 VVhence it ensueth that some stammer and others are eloquent fol. 228 Whence it proceeded that some holy Saints talking with God became stammerers and dumb fol. 229 When we aske any thing of God we ought to craue things correspondent to his diuine maiesty and no matters of meane moment fol. 249 VVhence it ariseth that man being so noble is yet more defectiue then all the other creatures fol. 264 We ought not searche into other mens sins thereby to win occasion for reproouing them whereon is discoursed very learnedly fol. 276 We ought not to reprooue those falts in othâ—â—s wherwith we know our selues to be stained ibid. X Xenocrates the Chalcedonian Philosopher neuer repented himselfe for silence but many times for talking fol. 29 Xenocrates by his sweetnesse of discourse altred the base behauiour of a luxurious yong man fol. 68 Xenocrates Alexanders Trumpetter neuer sounded his Trumpet but still Alexander drew foorth his sword fol. 95 Y Yong men ought not to speake till they be thereto requested fol. 12 Yong damoselles in elder times obserued it as a custome to bind vp their locks with a crimson hayre-lace wherof they made a wise and morall signification fol. 23 Zeno the Philosopher he only among guests at a solemne banquet sate silent fol. 5 Zeno bit foorth his tongue with his teeth and spat it in the Tyrants face because he would not discouer his friends true louers of their country fol. 10 Zeno Elateus deliuereth the reason wherfore nature gaue a man two eares and but one tongue ibid. Zoilus the detractor could speake well of no man fol. 142 Zephirus sends his kindly blasts abroade in the moneth Marche fol. 256 FINIS The Induction to this discourse Varietie of sentence A friendly enforcement to vrge an answere Sentence Similie Sentence One sentence quitted with a contrarie The nature of questioning answering Prouerbe * Solons opinion of speeche Socrates concerning speeche Example Sentences Psal 45. 1. 2. Allusion Sentence * Prouerbe Deedes or wordes which are of most esteeme and how they differ * Aristotles opinion of wordes S. Grego Nazian his iudgement on words and comparison of them Allusion Allusion to the words of Salomon Eccle. 51. 30. A Similie to sound purpose comparing speeche with merchaÌ„dise and answering that of Greg. Nazian Prou. 8. 21. Of speaking well and ill An Obiection concerning life and death consisting in the power of the tongue Similie Psal 31. 3. Esay 6. 5. Iob. 39. 38. Obseruation for a time to speake for auoiding of error in either Pro. 10. 9. A foole speaks most when he should do it least Eccle. 3. 1. 7. How a foole may appeare to be wise Cicero in Epist 40. Prou. 17. 29. A Similie of a fools outward shew of wisedome or apparance of follie Iobs aduise to his friends how to seeme wise Iob. 13. 5. Example Perianders words to Solon concerning his sileÌ„ce SoloÌ„s answer Example The Embassadour of Lycaonia hâ—s speeches to Zeno his reply Example Platoes opinion how men are soonest to be knowne The different nature of men in their talking according to their owne inclination A very sententioâ—s answere The reckoning that Pythagoras made of silence All creatures haue a kind of voyce but the fish onely Plin. lib. 9. cap. 17. Ciceroes commendation of Cato Sentence Cato his aduise in speaking Pythagoras in teaching silence did not will perpetual silence Saint Ierome his wordes concerning Pythagoras Others opinion of Pythagoras teaching of sileÌ„ce Aristotles lesson to young learners A defence of Pythagoras silence Eccle. 15. 18. Sentence Chilo concerning the tongue Luke 1. 29. Sentence Cicero and Cato Vtica their seuerall opinions of silence and speaking The rash speaking of trueth may cause danger to life Sentence Psal 140. 3. Dauids desire for assistance in his speaking Psal vt sup Eccle. 6. 7. Dauids opinion of such as are talkatiue Salomon his care for his speaking Eccle. 22. 2â— Chrysost concerning the office of the tongue Hugo in lib. de 12. abu The reason why Dauid Salomon desired a watch a doore and not a wall before their lips The mouth is to be kept shut but to religious offices Periander his Sentence Cleobulus concerning a wise man Much listening to others speeche bewrayes a weake wit Zeno his reason why Nature gaue a man two ears and but one tongue Epaminodas his aduise to heare more then speake Prouer. 10. 20. Sentence Pittacus his counsell not to let the tongue run before the mind A notable Example how Isocrates taught a talkatiue Scholler to learne silence or to speake well Apollonius iudgement of Ioquacitie and silence How commeÌ„dable silence is in a young man Eccle. 32. 8. Seneca approueth seldom speaking a great quietnelle to the mind Anacharsides his wittie and iudicious sentence The first lessoÌ„ for parents to teache theyr children according to the rule of Dauid Psal 112. 1. 2. 3. 4. The honour and praise of God is that which PareÌ„ts ought to teach thâ—â— children first of all An Allusion to the former naturall Example how children do imitate their parentes behauiour An historicall example declaring the naturall inclination of children after their parents course of life What is engraffed by nature can neuer be altered The Allusion of the â—xample to the good or bad presidents of parents to their children A true prouerbe Crates the Philosopher his speeches concerning parents The words themselues out of Plutarch A good lesson for rich men A worthy example for t couetous fathers and necessarie in these dayes to be regarded Plutarch his amazement at the great negligence in parents towarde their childreÌ„ Philip of Macedon reioyced that his sonne Alexander was borne in the time of Aristotle Of the goods of Fortune and an apt resemblance The reason why Diogenes did beate a Schoolmaster Plutarchs aduise to Fathers and mothers Similie For cockering parents Example of an ouer-foolish mother Example of Heli the priest and his bad children Example of king Dauid and Amnon his Sonne and afterward of Absolons rebeilion against him An excellent Similie with the allusion thereof An especiall matter to be noted Leuit. 26. Eccle. 30. 12. Eccle. 30. 8. A sententious allegation and to good purpose Cato his aduise for a childs first instruction Psal 15. 1. 2. 3. Dauids Dialogue between God and himselfe agreeing with the former sayings of Cato Both life and death is in the tongues power Prouer. 18. 21. Similie and Allusion Men would gladly taste of immortall life but are loath to leaue this frayle transitory life The tongue is the Iaylor that keepes the key of life and death 2.
Cor. 5. 4. The tongue is the gate whereby life passeth forth and death enters in 2. Cor. 4. 7. An excellent and wittie Sentence Pro. 15. 1. 4. Geâ—e 4. 13. Caine offended God more with his blasphemous tongue then he did with his murdring haÌ„d Caine lyed in regard that Gods mercy is greater theÌ„ his iustice Lucifers proude words threw him downe into hell Esay 14. 12. 13. Example of the rich glutton Luke 16. 21. The glutton complained most of his tongue in hell torments A note for beleie Gods banquetters How men are murdered yet not being present Psal 56. 6. The iust punishment of the Gluttons tongue Luke 16. 24. Pro. 18. 21. The soule is in more daunger by the toÌ„gue then a citic by enemies Pro. 25. 29. Psal 140. Sentence and Allusion Cant. 4. 3. A custome obserued by young beautifull maydens in elder times The morall signification of the custome worth obseruation Luke 12. 19. Cant. 2. 14. Of the indiscreete mans behauiour in talking to the danger of his owne soule Prouer. 13. 3. S. Augustine approoueth them most guilty that crucified with their tongues our Sauiour Christ Mark 15. 25. Iohn 19. 14. A note worthy to be remembred Psal 56. 6. The builders of Babell were Heretiques in tweening to resist God by theyr tongues which drew the confusion of tongues among them albeit God had many other meanes to haue punished theÌ„ by Gene. 11. 4. Sentence To speake according to time place is the testimony of a wise man Acaticus the Philosopher The saying of learned Omulus Sentence Iob spake in the bitternesse of his soule Ioh. 10. 1. An especiall gift of God to his deare children Thomas Aquinas tearmed by his master Albertus Magnus the dumb Ox. Agatonus and Theodanas two memorable louers of silence Numb 19. 15. Gods commaÌ„dement concerning vnclean vessels An excellent allusion framed vpon the former place of Scripture Psal 5. 11. Silence is the onely best couerture for the vessell of the hart Prou. 10. 20. Similie Allusion Example Allusion 1. How silence is the guarde of the conscience with a most excellent comparison of the tongue Esay 30. 25. Silence and hope the strongest defence Epaminondas his discreete answere to the Rhodians concerning what he had seene in his trauailes 2. The bridle of insolence with a very apt comparison and Allusion Sap. 7. 12. Eccle. 28 29. Example of Prince Pitheus Example of Cicero A good note for such as are slaunderers backbiters The reason why Phormio the Philosopher sled the company of men 3. The beauty and glory of innocence with a singular example to approoue the same Xenocrates his witty answere Seuerall Sentences whereto is added their proper Allusions Esay 32. 17. A singular Example The eare ought to be stronger then the tongue 4. The badge or signe of wisedome Iob. 13. 5. A Similie to approoue his assertion The Allusion Prou. 18. 4. Sentence Prouerbe Prouerb 14. 25. An example comparatiue wise betweene a poore trader and a rich merchant with the allusion thereof Sentence Esay 8. 6. Eccle. 9. 17. Breuity more commendable then tedious circumstance Prouerbe An example of a pleasing Oratour to his Auditory An example of two Embassadours sent vnto a king of late dayes An apparant testimony of a wise man Example of Agis king of Lacedemon and the Abderites Embassadour For such as take delight to heare themselues talke Sentences answering eache other Psal 140. 3. Example of Dauids care in speaking Psal 50. 16. Psal 119. 131. Psal 38. 13. A time for speaking and a time to be silent Sentence Psal 81. 10. Eccle. 6. 7. He can doe little that cannot hold his peace The reason why so many Schooles were erected for learning The close the mouth is harder then to speake Example of such as are dumbe Iob. 4. 2. Herodotus his example of Atys the dumb Son to Croesus king of Lydia The attribution both to the one and other Example of Philippides the Poet and kind Lysimachus Example of Architas the Tarentine Example of the lawe amoÌ„g the Lydians for silence Quintilian concerning silence Example how Tyberius taught a talkatiue Senatour silence Example of the Barber to king Mydas vnable to containe the kings deformity Example of the Apostles and Christ himselfe Act. 4. 20. A very apt Similie to this purpose Silence is no greater a gift of God then wise speaking Prouerb 16. 1. God onely hath the gouernment of the tongue Example of Pambus the Abbot concerning the best lesson that euer he learned Socrates his book to teach silence Sentence Plutarch contrary to Socrates Similie Esay 8. 6. Iob. 39. 37 38. Talking deliuers a signe of lightnesse Iob. 13. 5. Silence beneficial for a fool Difference of silence in a foole and a wise man Answere to the question Similie and the allusion thereof Seneca his letter sent to Lucullus Vincentio Belnacens his answer to Foelix the Doctour The time when a man may best be commended according to Salomon Eccle. 11 30. Eccle. 11. 2. Praise is then best beseeming when one action is not to be contraried by another Sentence Eccle. 28. 25. Example of our first mother Eua and of Lucifer the proud Angell Gene. 3. 2. 3. 4. The womans ly was greater then that of the Deuil for she was the inuentresse of lying taught it to the deuil by two seuerall lyes The two lyes Gen. 2. 17. The deuil like an apt Scholler ads two worse lyes to the womans A demaund worth the obseruation Answere to the demaund by an apt comparison Math. 12. 37. Psal 56. 4. Comparison between the tongue and a sword Sap. 8. Comparison of vessels for proofe of a wise man and a foole Eccle. 28. Comparison of the tongue to a writers pen. Psal 44. 2. An excellent Allusion worth the regarding Example of the goodnesse and badnesse of the tongue A wittie sententious answere of a Seruant Pro. 13. 21. To what end God gaue the tongue to man Eccl. 20. 7. Eccle. 28. 22. Of the euill tongue Eccle 28. 16. 17. 21. 18. 25. An excellent Similie Eccle. 40. 21. The powerfull and pretious vertues of a good tongue Sentences coupling together Minas the Philosopher his conceit of the tongue Aristotle concerning the difficulty of silence An Example of himselfe To be silent is the hardest matter Aristotle Wisedom consisteth in silence Plato An example to sound purpose concerning the disclosing of a secret One mans blame may light vpon an other God iealous of his secrets Esay 45. God spake but once or twise only according to Dauid Psal 62. 11. Iobs proofe of the same Iob. 33. 14. A demaund vrging the contrary to the former obiection Heb. 14. 2. Iohn 1. 3. Of the eternal word actiue conioyned with the passiue of our humanity Iohn 1. 4. Apoc. 4. 11. A School-like cauile for further resolution A sententious and learned answere In God between doing and speaking is no differeÌ„ce Psal 48. 10. The diuine word is the liuing conceites of the Father