Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	due_a	father_n	great_a	92	3	2.0703	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00940	A monomachie of motiues in the mind of man: or a battell betweene vertues and vices of contrarie qualitie Wherein the imperfections and weaknesses of nature appeare so naked, that anie reasonable soule may soone see by what spirit he is lead: herevnto also, besides sundrie deuout praiers necessarilie interlaced, diuers golden sentences of S. Barnard are annexed: and also a briefe conclusion of his vpon this theame, that victorie is obtained by resisting temptation. Newlie englished by Abraham Fleming.; De conflictu vitiorum et virtutum. English	Autpertus, Ambrosius, d. 784.; Augustine, Saint, Bishop of Hippo.; Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Fleming, Abraham, 1552?-1607.	1582 (1582)	STC 11048; ESTC S102283	102,654	342

such a plaguie and pestilent infection what shall we think thereof if it be found in them that haue taken their fare-well of the world and bequeathed themselues wholie to the Lord To such speciallie are the words of our redéemer Christ directed in the Gospell whereby the sicknes of couetousnes might be cured Be yée not carefull saith our Sauiour what ye shall eate or what ye shall drink or what ye shall weare For after all these things doo the Gentiles séeke But first séeke the kingdome of God and the righteousnes therof and all these things shall be giuen you O blessed lsaeing void of care and woorthie to be imbraced For there is none liuing so frée from care as he which desireth to possesse nothing beside Christ For vnder the condition of this promise he is allowed to haue all such necessaries as he dooth lacke As S. Paule the poore and yet rich Apostle saith As hauing nothing and yet possessing all things All things not for superfluitie but for necessitie as he prooueth in these words Hauing food and raiment let vs be therewith content But thou wilt saie peraduenture O man It is requisite that religious and godlie men should haue more in possession riches I meane and other vtensiles than other priuate housholders considering that they bestowe them better than the common people in reléeuing the poore néedie members of Christ Iesu and such like works of charitie I allow thy saieng O man but yet to pull vp couetousnes by the hard rootes as well out of the harts of the one as the other I refer all estates to the example of Lots wife to terrifie them from setting their minds vpon such a vile sinne Shée departing from among the Sodamites and forbidden to looke backe was turned into a piller of salt and so gaue vp the ghost bicause she did not as she was inioined by commandement Wherevpon Christ giuing a watch-word to beware of the like saith No man putting his hand to the plough and looking behind him is fit for the kingdome of heauen To the same effect S. Peter vseth these words Better were it for such neuer to haue knowne the waie of righteousnes than after the knowledge thereof to be turned from that which was deliuered them by an holie commandement Vnto these men agréeth the old and not so old as true prouerbe A dog returning to his vomit a sow to walowe in the mire The nature of this disease of cocouetousnes is such that the readiest and spéediest waie to ouercome and killir is continuallie to thinke vpon death and euerie minute of an houre to consider what shall be the state of a man verie shortlie after he is laid in his graue This was alwaies fixed fast and déeplie grauen in his memorie that vttered this sentence Man is but corruption and the sonne of man but a woorme This was neuer out of his mind who said whatsoeuer thou takest in hand remember the end thou shalt neuer doo amisse To what purpose then dooth the couetous worldling gather goodes They will stand him in no stead in the daie of wrath Harken O man to the voice of Iob Naked came I out of my mothers wombe and naked shall I go thither againe Listen also to the words of the Apostle we brought nothing into this world neither can we carrie anie thing out of the same 3 A praier for the former vertue O Eternall and immortall God we beseech thee that the life of thy deerlie beloued sonne and his disciples during the time of their soiourning in this earth the verie inne of iniquitie may be prouocations vnto vs to spend the remnant of our flitting age in singlenes of hart innocencie and all vertuous conuersations that hauing before our eies such liuelie examples of godlines we may declare in our deeds a fruitfull imitation of them before the face of all men And bicause it is a true saieng of thy seruant S. Iames that Whosoeuer is a friend to this world is an enimie to God and that of S. Iohn that The whole world is set vpon mischiefe and that of thy Sonne Iesus Christ that The world knoweth thee not neither can receiue the spirit of truth which is the holie Ghost therefore wee most humblie craue this at thy hand ô heauenlie Father that it will please thee to bestowe vpon vs a due portion of thy grace whereby we may growe into a great contempt of the world and a bitter detestation and lothing of the vaine delights thervpon depending following herein the example of thine Apostle Saint Paule who counted the things that were vantage vnto him meere losse for Christs sake yea all things but losse for the excellent knowledge sake of Christ Iesus for whom he esteemed all things little woorth yea he iudged them no better than doong that he might win Christ And although the necessities of this life be so vrgent and manifold that oftentimes the world allureth vs vnto hir loue yet vouchsafe vs of thy mercie the light of sound iudgement and reason that we may hang wholie vpon thy prouidence and vse this world as if we vsed it not knowing that thy sonne our Sauiour and redeemer descended from heauen into the earth was crucified dead buried rose againe and ascended into heauen to the intent that he might deliuer and set vs free from this present wicked world than whom we haue not a deadlier enimie to the saluation of our soules Heare vs for thy mercie sake Amen The fourth Section and 16. Combat 1 S. BARNARDS golden sentence of the vice insuing WHAT is a hard hart A hard hart is that onlie which feareth not it selfe bicause it feeleth not it selfe It is euen that which is not pricked with remorse touched with pitie mooued with intreating warned by instruction stirred with threatening but woorse by correction It is vnwilling to doo good vnthankfull for benefits receiued vnfaithfull in keeping counsell cruell in giuing iudgement shameles in committing filthines desperate in dangers rude in mens affairs rash in Gods matters forgetting things past neglecting things present not foreseeing things to come As for vncharitablenes it is void of all pitie it neither clotheth the naked lodgeth the houseles feedeth the hungrie refresheth the thirstie comforteth the sorowfull instructeth the simple forgiueth iniuries forbeareth vengeance or exerciseth so much as one worke of mercie or compassion And therfore wo to the hard-harted wo to the vncharitable For as they haue sowne so shall they reape 2 The ASSALT giuen by hardnes of hart or VNCHARITABLENES O Man it is good thou wert wise and sparing niggardlie and sauing Manie are mooued with mercie at the complaints of the poore and miserable some are pitifull to prisoners some to spitties or hospitals some to schooles and vniuersities some to societies or corporations which reléefe they themselues lacke before they die and learne euen with gréefe of hart what a follie it is to giue a thing which they themselues once had and might

thee therfore ô King of glorie to roote out of our harts this ranke weede of disobedience which in holie Scripture is reported to be as the sin of witchcraft O good Lord dig it vp quite we praie thee out of the depth of out harts that there may no relike thereof remaine but that euerie fiber and thred growing about it may bee plucked out and remooued For if it be not vtterlie supplanted we must needs looke and make full account to receiue a iust recompense and reward according to the determinate sentence of thy holie word Deliuer vs ô Lord from this heinous sinne and the desart due to the same for thy sonne Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following THE vertue of obedience ô man doth alwaies march vnder the banner of truth Obedience directeth our footsteps ordereth our goings and deserueth the grace or reward of holie conuersation For if a contrarie lawe be in our members by disobedience who knoweth not that continencie or staiednes is giuen by obedience This is the vertue that can tell what belongeth to mercie this teacheth thee patience this bringeth thee to the full and complete knowledge of thine owne condition Learne of Christ who submitted himselfe to his Disciples the Maister to his seruants the Sauior of the world and verie God to miserable men the word and wisedome of the father to mortall creatures Blush ô earth and ashes blush and be ashamed ô dust and woorms-meate 2 The REPVLSE giuen by SVBMISSION O Man remember that if thou owe anie dutie to God there is also a dutie required of thée to discharge towards men For God must haue his right and Caesar likewise his tribute Doost thou not knowe O man what the Lord himselfe saith in the Gospell He that heareth you heareth me and he that despiseth you despiseth me It is conuenient thou wilt saie O man so to doo prouided that hée which gouerneth be of the Lords allowing and appointing Listen O man to the words of the Apostle deciding this case There is no power saith he but it is of God the powers that be are ordeined of God whosoeuer therefore resisteth O good Lord be so fauourable vnto vs as to bring vnder subdue the vnrulie and rebellious motions of our mind which oftentimes driue vs to the committing of manie a wicked offence not onelie in talke and communication but also in deed life and conuersation least shaking from our necks the yoke of obedience submission and neglecting the true obseruation and fulfilling of thy lawe we fall into flat rebellion against thee and so prouoking thee to anger feele the force of thine outstretched arme striking vs in thy furie with the sword of vengeance Direct vs good Lord by thy spirit that we may submit our selues to all our gouernours and magistrates without murmuring grudging or repining knowing that all authoritie regiment superioritie and countenance proceedeth from thee who bestowest thy gifts according to thine owne counsell not looking vpon the person of the receiuer least thou mightest seeme parciall in the distribution of thy gifts Thou hast said and expresselie charged that we should be subiect to the higher powers yea euen to the Scribes and Pharisies sitting in Moses chaire whom thou cōmandest vs to heare and to doo according to their persuasion and counsell but not to make their course of life and trade of dealing a patterne for vs to followe and imitate Arme vs therefore with true knowledge that may lead vs to perfect and acceptable obedience which thou esteemest more than the fat of rams or the smoke of incense O suffer not anie suggestion of Satan to withdrawe vs from dooing our dutie in this case least by disobeiing we purchase to ourselues eternall death and damnation Grant this for thy mercie sake Amen The fift Combat 1 S. BARNARDS golden sentence of the vice insuing DEsirest thou ô man to knowe a venemous eie a wicked eie a bewitching eie Consider enuie For what is enuie but a make-bate What is spitefulnes but a moouer of mischiefe If the serpent had not beene enuious and spitefull death had neuer entred into the world by that vile vice Wo to thee ô wretched man bicause thou didst not fore-spie the enuious serpent Let vs doo our verie best to presse downe and ouerswaie this sinne whiles we liue if after death we would be loth to stand in feare of the worker of so great wickednes And ô man whosoeuer thou art spite not at thy brothers prosperitie if thou tender thine owne For if where enuie is there is death also then doubtlesse thou canst not be spitefull and liue too And therefore take heed of au enuious eie 2 The ASSALT giuen by malicious EMVLATION and ENVIE O Man remember thy selfe make much of thine estimation and loose not one inch of thy right In what respect art thou not so good as this man or that man Naie wherein art thou not better Why then art thou not equall with them or rather aboue them Thou art able to bring manie things to passe whereto they can not laie their hands And they are able to doo nothing but it is in thée to amend it to go through stitch therewithall It is not requisite therfore that anie should be thy superiour or at least no more than thine equall 3 A praier against the former vice O Eternall truth thou sonne of the liuing God and wisedome of the Father which by thine Apostle Paule that excellent preacher of thy Gospell to the Gentiles diddest teach the Romans and in them all Christian people to cast awaie the works of darknes to put on the armour of light and to walke honestlie as in the daie not in drunkennes and gluttonie chambering and wantonnes strife and enuieng roote out of our harts we beseech thee all corrupt affections and speciallie wicked emulation and enuie the nurse of all contention We knowe and confesse that so long as emulation strife debate enuie and grudging reigne among vs we are carnall walke as men in the corruption of our owne nature And there is nothing truer than that sentence of thine Apostle S. Iames that where enuieng and strife is there is sedition and all maner of euill works Wherefore ô thou comfortable Physician of sick soules deliuer vs from so foule and detestable a sinne least all our enterprises and endeuours displease thy sacred diuinitie and heape vpon our owne heads the hot burning coales of vengeance and condemnation Now then ô thou paterne of loue thou treasure of all vertue godlines and integritie put into our minds Christian cogitations thoughts guide our eies from the view of vanities hold backe our hands from euerie iniurious deed and consecrate all that is within vs to thy selfe that we may as thou hast taught vs doo good to our enimies loue them that hate vs and praie for such as seeke our destruction and vndooing referring the iudgement of our cause and the reuengement

therevnto To iustifie thy selfe O man the next way is to backbite speake ill of others that none may séeme so good as thy selfe Thou must saie that such a one is a common drunkard a craftie knaue a kéeper of another mans wife a haunter of harlots and if thou perceiue it will be for thy profit spare not thine owne sister or brother to call them by the names of naughtipackes that by reporting of them thus abroad they may growe in contempt and thou increase in credit Sticke not to backbite thy déerest friend if it may be for thine aduantage For to saie the woorst sometime bringeth no small commoditie and manie haue come to shame and reproch by standing to the truth 3 A praier against the former vice O Almightie euerlasting God gouernor of heauen and earth which hast punished euen from the beginning all such as hauing transgressed against thee sought notwithstanding to iustifie themselues by casting a cloud of excuse ouer their offences committed as namelie our great grandfather Adam who when he had done amis complained that the woman deceiued him and she coueting to be blamelesse turned the falt to the serpents subtiltie grant we beseech thee vnto vs an humble hart trulie to confesse our selues before thee fowle offenders and vile abusers of thy goodnes Thy word most manifestlie declareth how horriblie thou dooest hate this offence which by how much it is couered with an excuse by so much it deserueth the sorer punishment taking Saule for an example who most impudentlie defending his fault of disobedience suffered a double punishment euen depriuation of his roialtie and an ignominious or shamefull end And therefore ô Father of mercie take not from vs thy grace and holie spirit least we likewise offending be semblablie plagued Furthermore ô eternall God bicause it is expresselie told vs by thine Apostle Paule that neither whisperers backbiters slanderers nor consequentlie anie sinner shall possesse the kingdome of heauen but shall haue their portion with Satan that old diuell in the lake that burneth with fire brimstone and bicause also thine Apostle Iames likewise teacheth vs that he that slandereth condemneth his brother slandereth and condemneth the lawe roote out therefore we beseech thee ô Lord from our harts that abhominable sin of slander against which thy seruants make such vehement outcries And open our eares wee praie thee ô Father to heare and our harts also to vnderstand and comprehend that good and wholesome counsell of S. Peter willing vs to cast awaie all maliciousnes guile dissimulation enuie slander as new borne babes desiring the sincere milke of thy word that we may growe thereby from grace to grace and taste at length how bountifull thou art to all such as walke in the waie of thy holie will the finall reward whereof is euerlasting life through Iesus Christ our onlie mediator and aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THere is a rebuking which is necessarie and a rebuking which is vaine and ridiculous The first causeth amendement if the rebuker be not culpable of the same offence whereof he reprooueth another the other breedeth obstinacie and contempt when the reprehender controlleth his brother for some fault whereof he himselfe is guiltie The first issueth from wisedome the second from follie or rather phrensie As for backbiting whosoeuer vseth it he is a man-queller and the tongue of a backbiter is a venemous viper stinging three at once to death with one deadlie blast It is a sharpe yea a verie sharpe speare which goreth three at once with one mortall wound and it is a two or rather a three edged sword hewing and hacking three at once with one blowe namelie the partie slandered the slanderer himselfe and him that heareth the slander and holdeth his peace 2 The REPVLSE giuen by libertie in rebuking and due correcting O Man thy neighbours offences ought not to bée kept in silence neither must they haue thy consent but as brotherlie loue charitie mooueth thée reprooue thy neighbour to his face and slander him not behind his backe If it be obiected that it is not for thée to rebuke thy brother to his face least therevpon he being mooued and out of patience prooue neuer the better by that kind of correction but be so farre from amending that hée take greater cause of offending heare the holie Scripture thus determining the matter Open rebuke is better than secret loue Againe if thou shalt neglect this Christian dutie and wilt rather choose to slander and misse-report thy brothers fault aggrauating and making it woorse though he be an offender and woorthie of correction than otherwise to reprooue him to his face that he may be ashamed of his sinne and endeuour to amend hearken to the voice of the Prophet speaking vnto thée and saieng Thou satest and spakest against thy brother yea and hast slandered thine owne mothers sonne and this is a sore offence For a man taketh more gréefe and hart-burning by knowing him of whom he is slandered than by séeing and hearing him of whom he is reprooued And bicause the misdéeds of offenders are for a time to be dissembled and kept in secret that in due season they may be reprehended for their faults therefore these words following are set downe These things hast thou done and I held my tongue Furthermore least backbiters and slanderers should growe into an excéeding loue liking of themselues by reason of this discréete silence who couet alwaies rather priuilie and in corners to nick a mans good name and fame than to come foorth in open place and there to charge him with his offence it followeth in these words Thou thoughtest wickedlie that I am euen such a one as thy selfe As if he had said It is a wicked thing to thinke that I am a slanderer and a backbiter bicause I hold my tongue for a time kéepe silence vntill I spie due season and fit choise of place to speake my mind by waie of reprehension Herevpon it followeth by and by I will reprooue thée and set before thée the things that thou hast doon As if he had said Not secretlie after thy vse and custome but openlie according to mine owne maner and fashion I will tarrie a conuenient time when I may throughlie rebuke an offender and charge him with his misdéeds to his face But thou wilt saie O man I doo not hate but loue him whom I thus reprooue priuilie in corners And I saie againe vnto thée O man that thou dooest hate him so much the more and not loue him one iot by how much thou backbitest and neglectest to rebuke him Now what a detestable and accursed thing the slandering of our neighbour is the holie Scriptures in manie places declare as namelie by the mouth of the Prophet Dauid Who so priuilie slandereth his neighbour him will I destroie Againe He that backbiteth his brother backbiteth the lawe Againe He that slandereth backbiteth his brother shall be

put in trust but also the interest of the same at that great audit and generall session when all flesh shall be summoned to appeare before thee the Iudge of iudges Grant this for Christes sake thy son our sauiour Amen 1 S. BARNARDS golden sentence of the vertue following TRVTH in the inward parts is the thing that God requireth Truth and equitie are the things which he loueth The diuell was a manqueller from the beginning and why bicause the truth was not in him Truth is the fruit of light as for lieng it is a worke of darknesse Truth is to be honoured because it ouercommeth all things truth is to be imbraced because it defendeth from shame truth is to be aduanced because it endureth for euer truth is to be regarded because it is blameles truth is to be obeied because it preuaileth As for equitie let this suffice thee ô man in few words that the greatest equitie that can be is to behaue thy selfe lowlie to thine vnderling reuerentlie to thy better and louinglie to thine equall to deale vprightlie to depart from euill and do good For the equitie and iustice of a plaine-dealing man shall direct his waies and if thine eie be single all thy bodie shall be full of light as for a double minded man he is wauering in all his waies 2 The REPVLSE giuen by TRVTH and EQVITIE O Man be not deceiued God is not mocked neither can he be deluded In séeking to deceiue him thou deceiuest thy selfe For the mouth of him whosoeuer he be that speaketh lies be it with neuer such cunning sl●nes slaieth the iouie and all liers shall haue their portion in the lake that burneth with fire and brimstone Doest thou not remember O man the words of the Prophet Dauid comprised in an answere to a demand of his making Lord saith he who shall dwell in thy tabernacle or who shall inhabit in thy holie hill The resolution followeth wherein among other there mentioned he that hath vsed no deceipt in his tongue nor done euill to his neighbour is rehearsed to haue his portion To this purpose serueth the saieng of the sonne of Sirach A lie is a wicked shame in a man yet shall it be euer in the mouth of the vnwise A théefe is better than a man that is accustomed to lie but they both shall haue destruction to heritage The conditions of liers are vnhonest and their shame is euer with them By which words O man thou maist if thou hast anie grace in thee perceiue what an odious and accursed sin lieng and dissembling is and what danger they run into that vse them And therefore be warned to auoid such a rock as maketh shipwracke of the saluation of thy soule and though thou be assalted with the swéetnes of the same yet take héed how thou puttest thy selfe in aduenture to becom acquainted therwithall To terrifie thée the more from accustoming thy tongue to such a pestilent vice set before thine eies the example of Ananias and Saphira his wife both possessed with the spirit of lieng and dissembling to the holie Ghost and therefore rewarded with sudden death O horrible iudgement of the highest God! whereby O man thou maist be instructed if thou wilt that God is the author of truth and righteousnes the louer of equitie and innocencie and a detester of double dealing and hypocrisie To conclude this matter O man followe the counsell of the Apostle giuen to the Colossians his hearers To put off the works of darkens and to walke in light to leaue lieng one to another and to speake the truth euerie man to his neighbour 3 A praier for the former vertue O God the Father of heauen the beholder of all things visible and inuisible which seest our inward and cloked thoughts be they neuer so secret darke yea which seest the issue of thē before they are conceiued much more our actions or deeds wherein is greater manifestation and appearance we beseech thee first of all to bind our manifold and innumerable sinnes in a bundell and casting them behind thy backe to drowne in the bottome of the sea that they may sinke and neuer come againe in sight Secondlie we craue at thy bountifull hands the spirit of vnderstanding and knowledge which may lead vs as it were by torch-light or rather sunne-shine to the waie of truth and equitie which ought to be the bounds and limits of a Christian life For we confesse as we can not otherwise choose in reason and conscience that we haue not girded our loines about with veritie that we haue not spoken plaine truth one to another nor vsed interchange of vpright dealing in the necessarie affaires incident to our particular vocations as we are exhorted by thine holie Apostle S. Paule And therefore being sorie that wee haue shewed our selues such past-graces partlie through carnall weaknes partlie also through want of spirituall strength but cheeflie through the subtiltie of Satan who incessantlie pitcheth his tents of trecherie about the castle of our soules we come home againe with wet and waterie cheekes with our bosoms full of teares with our harts rent and torne with the hookes of heauines with wearie knees wearie yea and wearie againe with wandering in wicked waies bowing them before thy mercie-seate and beseeching thee to be good Father vnto vs vngratious froward children Hitherto indeed yea hitherto in verie deed we haue neglected the rule of obedience and charitie the one towards thee ô Father the other towards our neighbours And though we knowe that we ought to serue thee in truth to maintaine nothing contrarie to truth to doo nothing against truth but all for and in the behalfe of truth yet how far we haue gone beyond these bounds thine is the iudgement ô Father thine is the vnderstanding As for vs we are vtterlie ignorant and senseles and therefore submit our selues to thy mercifull censure crauing gentle correction though we haue deserued sharpe chastisement if it be thy pleasure to punish or suing for remission and forgiuenes though vtterlie vnwoorthie of such grace and fauour if it be thy good will to grant vs pardon Finallie wee humblie beseech thee to increase truth and equitie in vs that being led and conducted thereby on the right hand and the left we may neuer start aside like a broken bowe but keepe on in a right course till we come to the kingdome of heauen which grant ô Father for his sake whom thou louest best Iesus the Sauiour of soules Amen The xix Combat 1 S. BARNARDS golden sentence of the vice insuing GLVTTONIE and leacherie serue the pleasure of the flesh The aire the land the sea do scarselie suffice gluttonie For gluttonies sake it commeth to passe that poore people are spoiled that robberies are committed that extortions are practised that the hunger of the needie is turned into the fulnes of the wealthie O ye sonnes of men how long will you be heauie-hearted by reason of this your grosse and

sweet Father and grant our sute for Iesus sake Amen The fift Section and 21. Combat 1 S. BARNARDS golden sentence of the vice insuing WHO is able to number the great enormities which the tongue a verie little member doth procure Who can tell how manie times double the filthines and vncleannes is which lieth thickened and tempered in vncircumcised lips Who is able to shew what great harme and danger is shut vp in an vndiscret and foolish mouth The tongue is liberall to lash out idle words largelie the tongue is bawdie and also boasteth the first whereof bewraieth dishonestie the other arrogancie The tongue is deceiptfull and also slanderous deceiptfull in lieng and deceiptfull in flattering slanderous in open reuiling and slanderous in priuie backbiting So that now if men of euerie idle word proceeding out of their mouth shall giue accompts to God in the daie of iudgement how much more streightlie of euerie lieng biting wounding wrongfull proud bawdie flattering and slanderous word How true is the sentence my brethren that much babbling cannot be without sinne and a talkatiue tongue no better than a biting serpent that a man full of tittle tattle shall be abhorred and he that laboureth his lips become hatefull Besides that if by thy words ô man thou shalt be iustified and by thy words also condemned take heed to thy tongue looke well to thy communication Set not light by thy time mispent in vaine babbling A word passeth awaie and cannot be cald in if it be once out the time flitteth awaie also and cannot be recouered if it be once gone A foole doth not perceiue this and he that hath no vnderstanding marketh not what he hath lost I would to God we might be excused for the losse of our time onlie in idle talke and busie bibble babble But manie suffer losse euen of their life by vsing vaine and vnnecessarie words and not onelie that but rob and spoile their brethren of theirs Wherefore keepe thy tongue and keepe thy life 2 The ASSALT giuen by talkatiuenes or much BABLING O Man thou hast a treasure which verie few beside thy selfe doo possesse and that is a readie an eloquent a smooth and a swéet vtterance Thou excellest an infinite number of people in the world in this singular and notable qualitie Manie preach out of pulpits manie plead at the barre manie go in embassage about their princes affaires in whome there ought to be and is a quicknes and finenes of spéech differing from ordinarie vse and custome of the multitude But yet I speake it to thine own commendation and to the better louing and liking of thy selfe they come not néere thée by manie degrées And therefore as thou art indued with a rare abilitie so I wish thée to vse it to thine owne praise renowne If thou hearest a report neuer rehearse it in companie but deliuer it readilie enlarge it cunninglie continue it eloquentlie and end it orderlie In all thy communication talke vse manie words and spare not as occasion serueth to tell two or thrée vntruths to make thy matter good If thou be earnest in reasoning against anie man oppresse him with multitude of spéech so shalt thou outface him and constraine him to kéepe silence A number there be which hold him wise that speaketh little but I count him a foole For a readie tongue is an argument of a quicke wit and of a well instructed mind And therefore vnlesse thou wilt be thought and taken for a dumb idol vse libertie of spéech in what companie soeuer it be thy chance to come 3 A praier against the former vice O Fountaine of all wisedome we beseech thee to drop into the rotten and barren stocks of our old withered harts the sap of thy holie spirit whereby we may come to the feeling of our selues whom our imperfections haue kept long in a trance And because wee are charged to speake nothing but that which may edifie and not offend the gift of vtterance being giuen vs to that intent and the vse of our tongues granted for that purpose we beseech thy diuine goodnes to direct our minds that we may thinke nothing but that which is honest and necessarie and to gouerne our mouths that we may refraine from all fond and vaine babbling knowing that it is a singular argument of extreame follie to accustome our selues to much talkatiuenesse and superfluous speech Besides this thy truth teacheth vs that we shall giue accompts at the last daie of euerie idle word proceeding from vs which ought to kindle in vs a greater circumspection and carefulnesse concerning the vse of our tongues that we giue them not libertie to lash out what they list or whatsoeuer the cogitations of a corrupt hart shall suggest and minister therevnto remembring what thine Apostle blessed Iames reporteth thereof that it is a small member but yet troublesome and in deed as he termeth it a verie world of wickednes Grant vnto vs ô mercifull Father wisedome and discretion by whose direction we may order our talke speake in due season with regard of the time the person the place and all other necessarie circumstances that none be offended at our follie bewraied in immoderate excessiue and inordinate babbling nor forced by our intollerable tatling to iudge vs busie-bodies so consequentlie peace-breakers who are curssed by thine owne mouth as the contrarie are blessed From this enormitie and all other whereto this sinfull flesh of ours is subiect deliuer vs we beseech thee ô gratious God for thine infinite mercie sake which indureth for euer Amen 1 S. BARNARDS golden sentence of the vertue following SILENCE is blameles yea it is praiswoorthie Good silence forbeareth to brag vainelie Good silence forbeareth to blaspheme boldlie Good silence forbeareth to murmur curstlie and good silence forbeareth to backbite lewdlie then let a vaine-boasting tongue a bold blaspheming tongue a curst murmuring tongue and a lewd backbiting tongue be silent in vs because it is good in this fourfold silence to wait for the sauing health of our Lord. Howbeit ô man I wish thee to be silent in such sort that thou hold not thy peace quite least by such silence thou cause the Lord to be silent Speake vnto God in confession against vaine-boasting that thou maist haue pardon for the time past Speake vnto him in thankes-giuing against murmuring that thou maist find the greater fauour in the time present Speake vnto him in praier against mistrust that thou maist obteine glorie in the time to come Confesse I saie thy misdeeds past giue thanks for things present and heereafter praie more deuoutlie and hartilie for the ioies to come that God may not be silent from forgiuenes from bountifulnes nor from the performance of his promise 2 The REPVLSE giuen by discreet SILENCE O Man in speaking much it may bée thou shalt vtter that which is good But what of that séeing it happeneth oftentimes that communication well and honestlie begon in continuance may become euill filthie