But an hireling and he which is not a sheepheard neither the sheepe are his owne seeth the wolfe comming and leaueth the sheep and flieth Ioh. 10. 12. Of Blasphemie And men boyled in great heate and blasphemed the name of God c. Apoc. 16. 9. Of the excellency of the worde of God 69. And they said Thou hast a Deuill Ioh. 7. 20. Neuer was man heard to speake the like Iohn 7. 46. And the people preased vpon him to heare the word of God Of rash iudgement 151. Iudge not according to the appearance Iohn 7. 24. Of vain glory 182. I am not like other men c. I fast twise in the weeke I giue c. Luke 18. 11. 12. The foolish virgins tooke their lamps but tooke no oyle with them Mat. 25. 3. Of the mystery of opening the mouth O Lord open thou my lippes and then my mouth shall shewe foorth thy prayse Psal 140. 9 Iesus opened his mouth and taught them Mat. 5. 2. Of brotherly correction If thy brother offend against thee goe and tell him his faulte betweene thee and him alone c. Mat. 18. 15. 16. A MOST EXCELLENT AND LEARNED DIALOGVE IN PRAISE OF SILENCE DECLARING BOTH THE DIGNITIE AND DEFECTES OF THE TONGVE The Speakers in this Dialogue are the right reuerend Lord Counte Claudio Bishop of Placentia and the most honorable Lord Lodouico Rangone his brother Marquesse of Gibello c. The Argument It is here discoursed in a pleasing controuersie whether Silence or speaking merits most praise And the one contrarying the other very familiarly eache striues to maintaine his cause by soundest reasons somtimes producing authorities from holy writ and other whiles from the auncientest Philosophers At length after a sweete and sententious arguing they conclude that there is more securitie in silence then indiscreete talking in regard that while eache man striues to speake best his owne conceite doeth soonest deceiue him And this is confirmed by diuine proofes wittie sayings of Philosophers and naturall reasons Chap. 1. CLAVDIO The sweetnesse of humane conference is so pleasing gladsome and delightfull as I receiue no meane iniurie my Lord by your silence This taciturnity of yours is such a mighty affliction to me as I can better forbeare my dayly food then to be thus depriued of your speeche Seeing to a hart downe-pressed with sorrow as mine is much more auaileth the sweete language of a true friend then the physick of a skilfull doctor to an infirme bodie and more vertue haue friendly consolations to free the hearte from all oppressing passions then physicks sweetest sirrops in restrayning the furie of a Feuer And yet do you hold your peace may it not suffice you that you haue so long time forborne to answere my letters but now likewise to ouercharge my thoughts with this insupportable silence The occasion of your denying answere to my writings as also your enioyning me to silence haue equall reason to this your obstinacie But albeit you kept me so long from your desired lines yet now deny mee not the benefite of your speeche Dumbe and silent stil What are you made of stone that you haue a head without a tongue or a tongue immooueable without speeche Or being ouercharged with the greatnesse of miseâ—ies as Paule the Apostle was you know not how to expresse them Or by the multitude of matters which trouble your senses are you robb'd of the meanes for their deliuerance as if aboundance made you the poorer Or as the man deepely pondering on celestiall causes becomes by carnest apprehension so obliuious and transported from himself as not remembring where he is a sweete deceipte perswades him that he is in heauen yet afterward as a fraile man finds himself to be vpon the earth Lodouico He knowes enough that truely knowes how to hold his peace Claudio But silence is sometimes the occasion of much hurt and therefore is to be suspected Lodouico Euery word should not be answered and sometimes quiet silence is much more commendable then tedious and prolixious speeche but your Lordship beeing assured of my loue might rest so satisfied and with my delight to delight your owne selfe so much the rather because it passeth for a generall prouerbe that deeds are men and words women Claudio T is true but yet it was no lye that Solon sayd that speeche or words are the image of deeds as also the figure of humane life and a Glasse doeth not more liuely expresse the shape of the body then speeche doeth the true forme of the minde whence Socrates reputed speeche as a thing most necessarie whereby to knowe the quality of humane nature Hereupon was it that a friends sonne of his beeing sent vnto him that he might gather what aptnesse remayned in him toward Philosophie and studie of humanitie he said vnto him Tell them if thou wilt that I shall knowe thee The tongue then is as a touchstone whereby to know a man for the vessell will sauour of the wine contained in it and by the breath sometimes may be gathered what meate hath beene eaten To this end also Dauid sayd Eructauit cor meum verbum bonum dico ego opera mea regi Lingua mea calamus scribâ— velociter scribentis My hart will vtter foorth a good matter I will intreate in my workes of the king My tongue is as the penne of a swift writer As if hee would haue sayde because my hearte is so good as it can contriue no euill therefore by the tongue it sendeth foorth good and holie wordes whereby my deedes are correspondent to my hearte so that they feare not to approache the presence of the highest king moouing the tongue with equall readinesse as the penne of a swift scribe stirreth it selfe And questionlesse I take it to bee so because it is as kinglie a matter to mooue the hand to worke as the tongue to speake whence grew the prouerbe expressing a minde constant The worde of a King If then your honour will but graunte thus much as to resolue mee which is in most esteeme deedes or wordes the one I will not denie to bee of greate price by how much the more it expresseth the conceites of the heart and reueales the passions of the minde or else wee must giue no credite to Aristotle who plainelie sayth that Voces sunt notae earum quae sunt in anima passionum Lodouico To obserue a time for silence hath euermore beene held a commendable qualitie Saint Gregorie Nazianzene saith That wordes haue the proportion of merchandise and the voyce is like a shippe Therefore when the merchandise of my speeche which from the close storehouse of my breast would bee transported to the citie of your minde suddenlie from the porte of my mouth it gettes cariage by the shippe of my voyce and with the winde of breath glydes through the sea of the ayre
my glory and the lifter vp of my head c. Thou hast smitten all mine enemies without cause vppon the cheek bone thou hast broken the teeth of the wicked Saluation belongeth vnto the Lorde c. And the selfe same royall Prophet when with a full tide of furie he was assalted he presently made his recourse to silence for feare of falling as knowing that when a man speaks disorderly he is angry Turbatus sum non sum loquutus Claudio But Hannibal did far otherwise for when he saw a ditch filled with the bloud of men he sayd Oh what a noble spectacle is this And of another Tyrant Seneca telleth vs in his book of anger the fift chapter who hauing in one day slaine thirty men very proudly he walked vpon the dead carkasses and speaking very arrogantly in his owne language beeing the Greeke sayde Oh what a thing is rule Lodouico But Dauid beeing a most hardie knight and an vnconquerable king because he would not fall into such a brutish sinne set a sure watch vpon his mouth Posui ori meo custodiam Claudio But if the tongue haue these foure wayes according as hath been already declared namely of the vnderstanding of the wil the way of the powre concupiscible the way of the powre irascible why then in reason the guardes or defences for these wayes ought likewise to be foure otherwise how can one only defēce serue for so many wayes Lodouico Let me tel you that these fowre wayes albeit they are among themselues diuers neuerthelesse they are all confined to one place onely which is the mouth the mansion of the tongue Haue you neuer seene that for passage to one place there haue been fundry wayes which haue met altogether in one conclusion Euen so these fowre wayes are limited to one mouth for which one good guarde will be sufficient to keepe it Posui ori meo custodiam And this is no other then wisedome or as we may otherwise tearme it discretion which together with Eustochia Eubillia and Sinesi do make a most secure guardance the one coniecturing the best for vs the second counselling what wee haue to doe and the last iudging all to bee iust Is not this a most safe stability instructing vs when we ought to speake how much we should speake and in what manner we are to speake what words we may vse to whom we are to speake them and the place beseeming vs to speake them in what a more faithful keeper can we desire then this to preserue vs from al idle wandring and freeing vs from all deceiuing well may hee bee called a most skilfull master in Rhetorique that teacheth how to speake aduisedly that is when we ought to speake and not alwaies how much and not ouer immeasurably abounding or foolishly too little in what manner and not irregularly to whom and not to euery person where and not in euery place They that in their speeche doe not obserue this rule of how much when the manner to whom the place shal find themselues neuer free from error Greate neede then is there of this guardian especially Dum consisteret peccator aduersum me while the wicked stand watching vs it behooues vs to speake within compasse and with discretion because they lend a listening eare to vs. Greate neede also hath wisedome to stand as a true faithfull watchman because euermore the deuill diligentlye waiteth to note all our imperfections not whether wee speake like Ciceronians or no but whether wee breathe foorth into blasphemies murmurings or euill speakings If a man talke among his friends only they will easily beare with any defect whatsoeuer but being amidst his enemies especially such a one as the deuill is it behooues him to weigh euery word Dum consisteret peccator if the iust man only heare him his watchman stil is in his company and is as vigilant for him as him selfe If he speake well the iust man commends it if euil he excuses it or reprehends it with charitie if he speake of a doubtfull matter which may bee taken both in good and euill sort the iust man conceiues it in the best kind But the deuill and the wicked man his disciple they stand alway to point our speeches interpreting them in the worst sense and taking all in euill part If a man speake grauely and well the deuill sayes he doth it proudely and to make himself esteemed as one learned and wise If he speake of meane and easie matters hee interprets it presently that he is ignorant If he giue any almes he sayes hee does it in hypocrisie and to be accounted an especiall man If he sing Psalmes as in prayse of his Lord and maker he implyes that he hath time to do nothing else If he be at his prayers hee sayes it is only for ceremonie If hee fast hee sayes it is because he would bee talkt of If he eate but to suffice necessitie he scandalls it foorthwith to be immoderate gourmandize If he speake well he blames him for it If he speak ill he murmurs at it and thrusts in a great deale of worse matter then euer the other thought on If there be any case of doubt in question he will be sure to support stil the badder side So that we see how needful a good watchman is for the mouth what counsell is to be taken with wisedome for whatsoeuer we say to the end we fal not by our speaking otherwise we ought to keepe our selues silēt because he can set down nothing of silence as otherwise he may of the words vnaduisedly vttered by the tongue The Prophet Dauid being filled with the holy Spirit called to all men charitably exhorted them in this manner Quis est homo qui vult vitam diligit dies videre bonos Prohibe linguam tuā a malo labia tua ne loquantur dolum What man is he that desireth life and loueth long daies for to see good keepe thy tongue from euil and thy lips that they speake no guile Claudio According to your counsell then it is better for a man to hold his peace then oppose himselfe to so manifest perill in regard a man is neuer so good but something may be defectiue in one part or other As for the talkeatiue person he desires nothing more then to compasse occasion of offending by his venemous tongue and immediatly he wil out with it if there be neuer so little cause for opening his mouth We read in the book of Kings that in the last battaile which King Achab had against the king of Siria he was wounded with an arrow from an vnknown hand now albeit Achab went very well armed into the battayle as was conuenient for a King to doe yet did this arrowe pearce him at an vnarmed part of his body and he dyed of it In like manner although a man be round about armed with
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
we haue already said somwhat and because they both are lyers the continue not long but euen till their deceipt is discouered For as the wise man sayth Non ventiles te in omnem ventum et non eas in omnem viam Sic enim omnis peccator probatur in duplici lingua Be not carryed about with euery winde and goe not into euery way for so doth the sinner that hath a double tongue Claudio Aristotle also confesseth the same and giues the reason therof Because saith he none can comment more on colours then the woman which is addicted to paint her self yet it lasts but a little while resembling a vaine flourish of life which at last is discouered by the wiles cunning sleights and fraudulent stratagems thereof Nemo potest diù fictam ducere personam But what is the conclusion the woolfe eates vp the sheepe though hee come to him in a lambes cloathing and the foxe will deuour the pullen though in outward shewe he seemes not to care for them euery one turneth to his owne naturall instinct therefore Dissimilium infida societas When we haue talked all that we can doe yet at the last our own deedes will accuse vs. When our Sauiour raysed the Rulers daughter of the Synagogue he tooke her by the hand Tenens manum puellae and then sayd Tabitha kumi Quod est interpretatum Puella tibi dico surge Which by interpretation is Maiden I say vnto thee arise As if hee would allude thereby that he would haue vs ready to doe good workes signified onely by the hand But the hypocrite puts out his gloue onely which hath a false resemblance to the hand and so the workes of hypocrits shall passe without any eternall reward So the man is sure to be knowne by his works as the tongue when it lyes euen as the double man that speaks one thing does another Lodouico But by your patience my Lord I take it not so easie a matter to know an hypocrite or a double hearted man as thus in slight words you seeme to passe it ouer For if man him selfe no nor the Angels but onely God alone knowes the inward of the heart Deus autem intuetur cor how can your speeches holde The hypocrite speaking holy words and doing deeds correspondent to those words may want onely the Christian perfection of a good intent because vertue consisteth not in the verbe but in the aduerbe that is to say not in lip-labour praying giuing almes fasting pardoning offences outwardly punishing the body ceremonious visitation of prysons or the sicke and such like but in doing al the said deeds truely well iustly and really to the glory of God We not knowing the inside of the heart nor the intention of the worke but hearing onely godly speeches and seeing deeds done according to such words it appeares to me impossible which is more then difficult to know whether the tongue be double or pure And to go on yet a little further by more theÌ„ coÌ„iecture We know that the counterfeite maÌ„ not onely offendeth God who sees the corruptioÌ„ of his vnclean hart but also he becoÌ„es hateful to meÌ„ in discouering of his deceit Nay he is odious to the deuils theÌ„selues so soone as they perceiue his disseÌ„bling life because declaring a saÌ„ctified life in deeds words not agreeing therwith in truenesse of intention he is but reputed onely to be a man of a vertuous life so becomes he therby most displeasing to the infernall spirits Tell me then can there be seene in the world a more brutish moÌ„ster then the hipocrite hated of God contemned of men offensiue to the very deuils Claudio Your argument at the first sight seemes to be a matter vnanswerable but whosoeuer considers the opinion of Aristotle and with the eye of ehe minde contemplates the instabilitie of mans life which can not long time perseuer in one and the same condition shall finde it not so intricate a case as you make it to discouer the dissembling of an hipocrite And your selfe in confessing that he is odious to men do differ not a iot from Aristotles iudgement which is That man cannot long time continue in a feyned life but in the end his corrupt rottennesse will be made manifest It euidentlie appeareth that the hypocrite in counterfeyting a religious kind of life vntil he may reach to his own intent the same being once obtained he then returneth to his former ordinatie life againe The Prince of the Tribunes to the most cruell king Antiochus dissembling a peace in goodly protestation of words caused the most bloudy massacre in Ierusalem as made euery one in meere compassion that either heard or read of this cruell example to shed fountaines of teares So deales the double tongue and hipocriticall maÌ„ such is the end of his purpose and ayme with the feigned words of a friend to carry an outward colour of kindnesse euen the valiant knight Ioab slewe Abner in Hebron The like by enuy did he to the Prince Amasa with whom counterfeiting as a great friend meeting him vpon the way in the open field and friendly saluting him saying Salue mi frater Art thou in health my brother Then taking him by the beard with the right haÌ„d as if he meant to kisse him drewe forth his swoord with the left hand and before Amasa could be aware of him smote him therewith vnder the fift rib so that all his bowels fel out vpon the ground Qui percussit eum in latere effudit intestina eius in terram mortuus est nec secundum vulnus apposuit Lodouico This doublenesse of tongue which now you speake off it is most true that it lasteth but for little time because it is the effect of anger which being once set on working suddenly breaketh foorth to his effect and then it can no long while endure as your examples alreadie alleaged doe very well testifye for it is the propertie of anger to pursue so speedily as it can the hated conceipt But in an hypocriticall man who may neuerthelesse be without disdaine or fury the rehearsed examples are not verified because not all those that keepe one thing in the breast deliuer another with the tongue are to be called hypocrites But they are truely and properly hypocrites who feigne a Saint-like behauiour and vtter honest words yet in any vertuous action are notwithstanding inwardly such diuels as they are without piety and any religion at all As were the Scribes and Pharisies of whome our sauiour speaking sayth vae vobis hypocritae bene prophetaâ—it de vobis Isayas diceÌ„s populus hic labijs me honorat cor autem corum longè est à me Woe to you hypocrites Esay prophecied wel of you This people draweth neer vnto me with their mouth and honoreth me with the lips but their hart is far off from me
Iezabell found out two false witnesses against Naboth to win occasion of putting him to death the same witnesses testified that Naboth had blasphemed God and the king saying Benedixit Naboth Deum Regem For which he was vniustly led foorth of the city and stoned to death by all the people At illi viri diabolici dixerunt contra eum testimonium coram multitudine Benedixit Naboth Deum Regem Quamobrem eduxerunt eum extra ciuitatem lapidibus interfecerunt And the wicked men witnessed against Naboth in the presence of the people saying Naboth did blaspheme God and the king Then they caried him away out of the city and stoned him with stones that he died The like may we reade in the first and second chapters of the history of Iob. in the very wordes of the diuell to God speaking against Iob Tange cuncta quae pâ—ssidet nisi in faciem benedixerit tibi Touche all that hee hath to see if hee will not blaspheme thee to thy face And the wife of Iob exhorting her husband to curse and blaspheme God vsed scripture quite contrary speaking the word blessing in steed of cursing Dixit autem illi vxor sua Adhuc tu permanens in simplicitate tua Benedic Deo morere Then said his wife vnto him Doost thou continue yet in thyne vprightnesse Blaspheme God and dye The sacred Scripture hath great respect in but speaking or naming the word blasphemy yet the vngodly and wicked tongue of man makes no regard at all of it but euen with heart and mouth blasphemeth his Creator Could God more exaggerate this diuelish sinner then by vsing contrarye wordes in the describing thereof Claudio Blasphemy is likewise the vice of ingratitude because in signe of gratification euery creature is obedient to the Lorde blessing and praysing him after his manner Yet man endued with more singular giftes then all other creatures hee onely blasphemeth him and none but hee Ordinatione tua perseuerat dies quoniam omnia seruiunt tibi They continue euen to this daye by thine ordinaunces for all are thy seruantes The tongue which God gaue vnto man because therwith he shold lande him to make it the engine of cursing oh sin intollerable Dedit mihi Dominus linguam sayth the wise man in ipso laudabo eum The Lorde hath giuen me a tongue wherewith I will prayse him The blasphemer is worse then the brute beastes who doe all magnifie the Lorde as Dauid willeth them in his last Psalme Let euerie thing that hath breath praise the lorde And the three children in the middest of the fierie furnace inuited all the workes of the omnipotente to praise him Benedicite omnia opera Domini Domino laudate superexaltate eum in saecula All ye workes of the lord blesse yee the lord praise him and exalt him aboue all things for euer Onely the vngodly sinner blasphemeth him The heauens wheele about in their course the Starres twinkle the Sunne guides the worlde with his beames the Moone shines the fire heates the ayre breathes the seaâ—bs and flowes the riuers run the lakes stand still the earth fructifies the plants liue the beastes haue some measure of vnderstanding the birdes chaunte their noates the fishes glyde about in the waters and euerye creature in his kinde giues laude to his creatour vnthankefull man onely blasphemeth him Et iugiter tota die nomen meum blasphematur My name all the day continually is blasphemed Lodouico Happy Dauid who euermore praised his creator Benedicam Domino in omni tempore semper laus eius in ore meo I will giue thankes vnto the Lord his praise shall be in my mouth continually Good old Tobias forewarned and schooled his onely sonne to this lesson sayng Omni tempore benedic Deum pete ab eo vt vias tuas dirigat omnia consilia tua in ipso permaneant Blesse thy Lord God alwayes and desire of him that all thy wayes may be made straite and that all thy purposes and counsels may prosper Dauid also himself was no sooner in the morning risen from his bed but he charged all his children and seruants to glorifie the Lord. Laudate pueri Dominum laudate nomen Domini Praise O ye seruantes of the Lord praise the name of the lorde the lyke dooth hee in the 134. Psalme Claudio But some there are that doe quite contrary who rise no sooner in the morning out of their beds but full of impatience giue some sudden commaund to their sons or seruauntes and because they bee not as ready in executing of what they woulde haue them presently they breake foorth into horrible blasphemies and seuere imprecations so that the very first moouing of their lippes and first word deliuered from their tongues is infamy and disgrace to their creator VVhich greeuous sin being so frequent in committing if somtime the punishment thereto belonging were but as ready from God in following there would hardly be found so many diuelish tongues in the world if not for the loue of vertuous deeds yet at least to auoyde the terror of so condigne an infliction Lewis called the holy and Saint-like King of Fraunce caused the tongue of a blasphemer to bee cut foorth of his head And so offensiue was this sinne vnto him as at another time he commaunded the lips of a blasphemer to be feared with a hot burning yron saying I woulde very gladly endure this punishment in mine owne person conditionally it might sort to such a happy successe as by that example the hatefull vice of blasphemy might neuer more be heard in my kingdome But now adayes you haue men apt and ready enough to punish such praters or talkers as any way do fpeak against their own worth and esteem but none are found to reprooue them that speake open blasphemy against God and his saints The diuine lawe commaunded that the blasphemer should be stoned by all the people Educ blasphemum extra castra ponant omnes qui audierunt manus suas super caput eius lapidet eum populus vniuersus Bring the blasphemer without the hoast and let all that heard him put their hands vpon his head and let all the congregation stone him Againe Et qui blasphemauerit nomen Domini morte moriatur And he that blasphemeth the name of the Lord shall be put to death Therefore Senacherib King of the Assyrians besieged Ierusalem and blaspheming the name of the Lorde the night following by Gods appointmente 185. thousand of his soldiours were slaine and himselfe murthered by his owne sonnes The lawe Ecclesiasticall enioyned that the blasphemer for seauen weekes together euery Friday should fast with bread and water and euery Sabboth day at Euening prayer time he should stand before the Church door without cloke without hose or shooes bare headed his girdle or a
vnderstaÌ„ding Iohn 1. 14. Iohn 8. 38. * silentium A venerable explication of the lngly Prophets words An excellent answere well worthie the noting Psal 115. 2. Psal 5. 6. God is onely truth and al men lyars how vnderstood Rom. 3. 4. Though all men be lyars as beeing the sonnes of meÌ„ yet trueth makes them the sonnes of God and so no lyars Psal 61. 9. Psal 52. 1. 2. How God gaue power vnto men to become the sonnes of God be no lyars Iohn 1. 12. Psal 81. 6. Rom. 3. 4. Venerable Bede his words of the children of God A question of very great import concerning those that are to bee tearmed the sonnes of God onely The former demaund Learnedly answered Psal 43. 3. Similie and the Allusion thereof An answere to the other saying of Dauid Omnis homo mendax The differeÌ„ce between the truth a lye Psal 5. 6. Psal 38. 8. How to consider man as he is of himselfe and as he is of God Marcilius Ficinus vpon Plato Of mans knowledge how far it extendeth The opinion of a learned Father in comparison of the trueth By things that are or are not the trueth is soonest discerned Similie of the Ayre and our vnderstaÌ„ding Psal 33. 3. How any thing is truly said to be true Man of his owne nature becommeth nothing The eternall wisedome the best schoelemaster in speaking Math. 10. 20. Example of S. Stephens speaking to many NatioÌ„s Act. 6. 10. S. Stephen spake nothing of himselfe but the holy Ghost spake by him Mat. 10. 20. Example of Caiphas the high priest Iohn 18. 14. Caiphas spake as Balaams Asse did Example of Balaam Numb 24. 17. Of the man that feareth the Lord. Eccle. 15. 5. Psal 41. 10. Luke 21. 15. When we tell a lye we break silence as 〈◊〉 Caiphas did Mat. 26. 65. 66. Man is like an Infant that knowes not how to speake Silence broken and yet not broken by speaking Who were the first that euer brake silence both in heaueÌ„ and earth Esay 14. 13. 14. Lucifers reward for his proude breach of silence Esay 14. 15. Apoc. 12. 9. Gen. 3. 2. 3. How our mother Euc became the second breaker of silence Silence in her had bin much better Of one commandement she made two She brake not silence till she spake of her selfe The woman knew not with whom she talked Apoc. 12. 10. The Deuill had too long a tongue Apoc. 12. 7. Esay 14. 14. Apoc. 12. 7. The woman couetous of honor How the woman might haue answered the Serpent King Dauids lesson for custody of the tongue Psal 38. 1. 2. An applicatioÌ„ to the Prophets words Psal 38. 3. His demaund coÌ„cerning the meaning of the Prophets speeches An answere to the demaund by a familiar Similie The fowre suÌ„dry wayes of passage for the tongue in speaking 1. The way of the vnderstaÌ„ding how to purge it Psal 119. 86. Of the blessed and celestiall Spirits how they erre not Psal 76. 4. 5. When the intellectuall way is not agreeable to the truth the tongue erreth Gen. 3. 4. Caine the first Heretique 2. The way of the will and how to clense it Very pertineÌ„t Examples The way of the will is to be kept by the guarde of reason Similie and the allusion thereof The necessitie of reason The reason why God at the first gaue man free will with an excellent comparison worth the obseruance Allusion of the comparison in the kingdome of the soule The differeÌ„ce in God Ephes 2. 11. 3. The way of the power concupiscible or lusting and purgatioÌ„ therto belonging 4. The way of the power inascible of greefe or anguish and the good guardance thereof The mouth of a foole Prouer. 15. 2. The mouthes of angry men like vnto a pot boyling on the fire Allusion of the comparison to the angry man Cato his saying of the angry man Eccle. 27. Two singular Similies Allusion of the Similies to the hart of man The differeÌ„ce in God Exod. 34. 6. The excuse of some kind of angry men Sentence One small wouÌ„d as sufficient to take away life as many together Similie A singular exposition vpon the words of Christ Similie and Allusion Marcilius Ficinus of two kinds of furies and follies Seneca his iudgement of anger Seneca his answer to such as could do no valiaÌ„t act but in anger Aristotle concerning anger Psal 4. 5. Seneca yoâ— further coÌ„cerning Anger Of drunkennesse Seneca would not smite his seruant in anger Example of Diogenes his answere to one that did spit in his face Example of Cato vpon the abuse of Lentulus to him A worthy comparison with the Allusion therof Example of Iosuah his taking the city of Hai. Iosu 8. Example of Dauids flight from Absolon and Shemei Psal 3. 3. 7. 8. Dauids cariage of himself in his anger Psal 76. 4. Example of Hannibal and of another Tyrant recorded by Seneca Psal 38. 2. For many waies of offending there ought to be as many of preuenting Similie of many places sorting to one meeting with the Allusion Of Eustochia Eubillia and Sinesi in their seuerall powers for instruction of speech Example of a skilfull master in Rhetorique The deuill continually watcheth all our sayings and in what manner Similie Example of the iust mans hearing vs and his interpretation of our speeches Of the deuill and the wicked man his disciple and their interpretation of our words How needfull a good watchman is for the mouth Psal 33. 12. 13. A man is not so good but somthing may be defectiue in him 2. Reg. 22. 37. Example of king Achab being wounded from an vnknown haÌ„d A notable Allusion of the former place Psal 64. 3. 4. The euill intended to others reâ—ods backwards on the wicked Prouerbe Psal 64. 8. 2. Chron. 32. 15. 16. 17. Example of king Senacherib in his proude intent against Ezechias and basphemous speeches against God Gods iust reuenge on the pride and blasphemie of Senachersb Esay 37. 36. 37. 38. Senacherib murdered in the Temple by his owne sons Senacherib ouerthrowne by his owne lauish tongue Example of the young Amalekite who had slain king Saul by his owne report 2. Sam. 2. 16. The Authors interpretatioÌ„ of king Dauids speeches to the Amalekite for belying himselfe Sentence Proner 19. 16. Plutarch his example of the Lydians against infamy The fiue properties which the tongue it selfe hath and their allusioÌ„ to our speeche 1. Our speeche ought to be soft and pleasing A sententious Prouerbe Prou. 15. 1. Similie and the Allusion thereof Prouerb 15. 1. Eccle. 6. 5. Example of Absolons pleasing words Example of the two great Oratours Cicero and Demosthenes The words of Apollonius to Cicero Example of Xenocrates Palaemon Example of Cato Censorius Example of Aegesias Platoes scholler Example of Amphron the Son of loue Example of ArioÌ„ of Lesbos Example of Alpheus and of Orpheus Allusion to the sweetnesse of their speech Example of the Apostles and Martyrs An excellent History of M. Iordanus a
ones loosing all not knowing how to retaine the licquor of wisedome So spake the holy spirit hy Salomon Cor fatui quasi vas confractum omnem sapientiam non tenebit The Prophet Dauid in one of his Psalmes calles the tongue the pen of a ready writer The penne is an instrument for writing which being put into the hand of a skilfull scribe makes a fayre character but in the hand of a bad writer makes a letter loathsome to be lookt on Lingua mea calamus scribae velociter scribentis With the pen may be written both good and euill the holy ghost moouing the penne of our tongue it writes in the hearts of the faithfull the wordes of eternall life but beeing guided by the hand of a wicked sinner it makes brutish letters of lying slaundering blaspheming and euill speaking One friend hauing inuited another to sup with him he commanded his seruant that he shoulde goe buy the very best thing in the market to make his supper the more honorable He went and according to the charge of his master he bought a tongue which beeing brought home to the house the master fell into choller and because hee had dallyed with him diuerse times so before hee sayde vnto him Thou euer doest the contrary to what I commaund thee I charged thee to buy the best thing in the market and see thou hast bought the woorst neuer fulfilling what I enioyne thee to doe therefore since thou takest a delight in thwarting mee goe buy the woorst thing that is to bee solde in the market The seruaunt went agayne and bought an other tongue whereat the master chafing much more the seruant said and I thinke it was Aesope There is nothing better or worse in the whole world then the tongue which is the cause both of much good and much euill a sentence not so excellent as true and agreeable to that of the wise man Vità mors in manibus linguae Seeing then the tongue is the cause of much good to that end God gaue it but as it is the meane of many euilles it ought to bee bridled and talke but at due times Homo sapiens tacebit vsque ad tempus lasciuus autem imprudens non seruabit tempus A wise man will hold his tongue till be see opportunity but a foole and a trifler will regard no time Multi ceciderunt in ore gladij sed non sic quasi interierunt per linguam suam There be many that haue perished by the edge of the sword but not so many as haue fallen by the tongue And so discoursing on stil of the wicked tongue that it hath broken downe strong cities ouerthrowne the houses of Princes driuen nation from nation depressed the strength of the people and telling an infinite number of euilles more at last he sayth for a conclusion Mors illius mors nequissima vtilis potius infernus quam illa The death thereof is an euill death hell were better then such a one Could he speake worse what a wretched thing then is a wicked tongue Flagelli plaga liuorem facit plaga autem linguae comminuit ossa The stroke of the whip maketh markes in the flesh but the stroake of the tongue breaketh the boanes As many other goodnesses do ensue by the tongue of a iust prudent man whose sweetnesse cannot be declared It is a heauēly thing to heare the delicate sound of musicall instruments but much more delightsom is the harmony which a holy tongue makes Tibiae psalterium suauem faciunt melodiam super vtraque lingua suais The pipe and the psalterion make a sweet noyse but a pleasant tongue is aboue them both For it prayseth God conuerteth soules curbs the deuil opens heauen shuts vp hell appeaseth the Iudge comforts the offendour admonisheth the sinner counselleth the doubtfull pacifieth the vnquiet satisfieth the afflicted correcteth with loue the falty encourageth the weake instructeth the ignorant extolleth vertue condemneth vice and performeth an hundred thousand other good offices This tongue is silent speakes in meet time although at some season it appeareth to be dumb yet another while it declareth it selfe to be very eloquent Est autem tacens non habēs sensum loquelae est tacens sciens tempus apti temporis Some man holdeth his tongue because he hath not to answere and some keep silence waiting a time conuenient Therefore it is good to speake and as good to be silent hard is it to keep silence but much more hard to speake with wisedome For the tongue being the Embassadour of the hart it is most certaine that if there be loue in the hart the tongue will manifest loue as Minas the Philosopher writeth If there be hatred it wil publish disdaine if sorrowe it will vtter lamentations Which oftentimes is the cause of many euills because not all things concealed in the heart ought the tongue to discouer and therfore it is far better to be silent according as Ouid counselleth Eximia est virtus praestare silentia rebus Atque grauis est culpa tacenda loqui Claudio Neuerthelesse Aristotle saith That it is far more difficult to hold ones peace then to speake wherupon being asked which of these two things seemed to him the hardest replyed to conceale a secret As I was one day talking with Signior Cipriano Calphurnio an especiall friend of mine he made proffer of telling me a very great matter prouided that I would lock it vp hidden in my hart but I answered him according to Aristotles opinion Good Sir quoth I do me so much curtesie as not to bind me to that which you cannot do your self you cannot keep so great a secret concealed and yet wil you tie me to strict retaining it Lodouico Aristotle saith That to be silent is the hardest matter because silence is the ground of prudence and prudence is an beroycall vertue not to be imitated of all for many learned men haue bin imprudent Plato writeth That a man cannot be wise except he be able to retaine a secret And yet your Honor would not be bound to silence not because wisedome is contayned in euery part therof but in regard of the binding diuers other to keepe in silence a like secrecy which may prooue a matter very perillous A man may perhappes vnder deepe charge manifest a secret to a friend of his and with the like prouizo reueale it to diuers other beside which passing in that order among so many may prooue in the end to fall out damageable then he not perfectly remembring to how many he told it may vniustly tax his very truest friend of vnfaithfulnesse Therfore much better is it not to know another mans secrets then by knowing them to oppose himself to so manifest perill when as others being therewith likewise acquainted they may scape free and he
sepulcher with their tongues they haue deceiued Lodouico To this kinde of deceiuing I thinke the wise man made his allusion when hee sayde that wee ought not iudge the wine according to the pleasing sweetenesse thereof because in drinking it may rellishe sweete to the taste but in the ende bite like a Serpent and cast his deadlye poyson abroade like vnto a Cockatrice therefore wee saye Dulcia sunt amica naturâ— and hence it comes that a man beeing a friend to sweet things happens to be stifled by them Nâ— intuearis vinum quando flauescit cùm splenduerit in vino color eius Ingreditur blandè in nouissimo mordebit vt coluber sicut Regulus venena diffundet They that are delighted so much as Alexander Magnus with the sweete praises of their flatterers become also by them stuffed and filled full of pride like bladders bigge swolne with wind and no other substance at all in them Whose ending commonly is like that of Acteons beeing eaten vp by the dogges which himselfe had nourished VVherefore the Prophet Esay foreseeing this euill and that by such like beguilings of the tongue many do suffer theÌ„â—elues to be deceiued thus spake Popule â—eus qui te beatum dicunt ipsi te deâ—â—piunt O my people they that terme you happy do deceiue you Claudio I am my Lord of your opinion that the sweete deceiptes of such do induce to much euill by their pleasing do foster vp many vices Antisthenes Prince of the Cynick sect Iudged it lesse harme to light into power of Rauens then into the hands of flatterers And another Philosopher quarrelling with one about words many vnseemely speeches threatning death passed between them Quoth one of them Perhpas I may line to see thee hangd and then the Rauons to come peck aut thine ayes whereto the other answered Perhpas I may liue to see thee fall among flatterers for Rauens peck out the eyes but of the dead onely whereas flatterers dig them forth while we are liâ—ing Wherefore they that giue maintenance to such counterfaite tongues are euen like vnto blind men who very well heare what is sayde vnto them but cannot behold any thing done So are the flutterers heard their blandishments fly liberally in mens faces but fight of their dealing is bereft theÌ„ they are led away by their smoothe enticing till sweetelye they haue deuoured all their substaunce vp This made Diogenes call Aristippus Dionisius flatterer a dog and another time a well coucht snare Constantine called the flatterer a Moth. Horace the Lirick Poet giues him the name of a Fox Aeneas Siluius reporteth that Sigisnound the Emperor soothing a flatterer vp in his follie and vsing familiar gestures with him at last lifted vp his haÌ„d gaue him a good box on the eare the other finding fault with this iniury done him sayd Alas my Lord why do you smite me the Emperor replyed Why dost thou bite me A blowe is the best reward for a bite And in sooth it may be very aptly so tearmed because nothing bites the soule more in feeding it with the vaine breath of idle vices The flatterers tongue dealeth as a mother is wont to do with her young son who crying because she gaue him a blow for falling she then payes him another in a kind perswasion that she did it to no other end but because he should looke ere he leapt So the flatterer hauing made a yong nouice of his eare-tyed fondling and so shrunke him that he is scant able to staÌ„d any loÌ„ger he giues him blowes with one bitter gird or other which the fool taking vnkindly the flatterer shrinks away from him bidding him to be better aduised afterward And then though too late he can well perceiue that he commended vices to him as if they had been vertues that he led him in infamous courses which true friends would haue checkt him for and now as the flatterer ceasseth euen so his former shame and follye ceasseth Lodouico These latter words of yours make me call to minde an excellent example which we read in holy Genesis of Noahs posterity who sayde one to another Venite faciamus nobis Turrim cuius culmen pertingat ad Coelum But they could not finish their labour begunne for God confused their tongues in such manner as one vnderstoode not what another sayde VVhereby ensued that when the murmurer asked for Lyme aboue they beneath wold bring him vp stones and when as hee did call for stones then hee should bee sure to haue water Heereuppon they were enforced to giue ouer worke which before continued in progression so long as they beneathe coulde supplye theyr demaundes aboue The infamous Tower of sinne pride and vayne glorie wretched worldly men builded vp against God to make their names glorious on the face of the earth and so long it lasted and so high ascended as while their seruants and flatterers could minister matter to them extolling what they did soothing their conceite and magnifying their vaine actions the onely stuffe and furnishment to build vaine glories towers withal Whereas if their sinnes had beene reprooued their mightie follie and insolence checked the worke had beene left off and the weight of their offences better remembred Philopoemines rehearseth that a Trumpet of the contrarye Armic beeing taken in the battayle the Generall gaue commaund that hee shoulde bee slaine to whome the Trumpet answered Wherefore should I be slaine that neuer vnsheathed my sword against any man in the field Whereto the Generall replyed Albeit with thy weapon thou hast not kild any man yet with thy mouth thou hast giuen death to many prouoking on the violent furie of the battatle by the sound of thy trumpet sent from thy mouth Euen so doe flatterers murther more by false extolling and supporting their vices then are slayne in a field of enemies by the hands of valiant souldiers which made the Prophet Ieremie saye Venite percutiamus cum lingua Claudio It is most true that much beeing gotten by the false tongue makes more errors escape then else would haue bin committed Seneca decalareth that euery time Xenocrates sounded his Trumpet Alexander the greate hearing it would draw foorth his sword although he was not in war yet euen as if he had been in the battaile fighting The dancing instructer or teacher of dancing no sooner heareth the Lute or the Violen but his feet begin to moue presently so soone as the flatterer lets his lying tongue walke it puffes vp proud minds immediatly which conceite of their own vain glory VVhen Ieroboam made the golden Calues and the people honoured them as so many Gods there wanted no prayâ—ers of his workemanshippe cup-quaffers singers dauncers and feasters So when Aaron erected the golden Calfe in the plaine by the steepe mounte Sinai mayne commended this ill acte of Aarons
with an hundred thousand foote Souldiers and twenty two thousand horsemen he damd vp all the passes quite chaunged the water courses so that in the space of twentie dayes they had not in the citie one droppe of water Theyr case beeing thus desperate they resolued to giue vp themselues as a preye into the Armies power and had doone so but that by a supernaturall helpe God sent them succour So dealt the deuill with this poore man Damming vp the torrent of speech or eloquence closing vp the way-gate of hearing and robbing him of the cheerfull benefite of sight that then drouping down into despaire he might by none of those organes expect any succour That so hauing by no way of the sences any entrance left for helpe he seeing no man else to do good that by their example hee might conuert he hearing no preaching against sinne that his heart thereby might take a loathing of it and he speaking not one word with his tongue least by true contrition and consession of his sins to God he might call and crye to him for help in this extremity might despaire and dye Herein the deuill obserued the rule of him who entring into a chamber to sleepe commaundeth those of the house to keepe strict silence shut vp the windowes lock vp the doores to the end that not onely any noise might offend him but also that the least glimse of light should not be discerned So did the diuell with this poore man he impeached euery sense that could yeeld him any seruice toward helpe or health that the body being so shut vp in obscurity the soule it selfe might also dwell in darknesse neuer more to look on the light of celestiall grace Lodouico The deuill is an enemy to euery good worke and therefore he makes vs dumbe when we would enter into the closet of our heart and lay open to God by true confession the multitude of our sinnes And this he dooth because we should not vnfold our infirmity to the true physition of our soules therefore he then striueth most to make vs dumb when silence ought most of all to bee broken Little cares the Iaoler or as we may rather say the prison keeper if his prisoners walke about the house at liberty without fetters on their feete or manicles on their handes when the prison gate is safe shut vp and himselfe keepes the keye thereof Euen so little cares the deuill if the miserable sinner haue his hands at liberty to giue almes or doe any other good deede if his feet also be vnbound to visit the sick the imprisoned or to goe where any other neede is required so that the doore of the mouth be fast lockt vp whereby he might call to his Lorde and maker to tell him the weight and burthen of his sinne that lyes very heauily vpon his soule therefore it may be very well sayd Et illud erat mutum I thinke the Prophet Esay meant as much when he sayd Solue vincula colli tui captiua filia Sion vntye or take from thy neck the snare that holds thee captiue Oh daughter Sion that is to saye the sinfull soule to forsake her sins Among al the chaines or snares for thraldome that which is fastened about the neck is the very worst of all other because by the least twitch of restraint a man therby may be strangled dead Although the theef in the prison haue his haÌ„ds feet shackled yet notwithstaÌ„ding he hath some hope of life either by fauour of friends or by a great sum of mony or else by flight But when he sees the hangman to fasten a cord or chaine about his neck he takes himself to be quite dispatcht and no longer hope of life then remaineth In like manner the wretched sinner though his hands and feete be restrained from any good acte yet it hurteth him not so much as to lose the libertye of his speeche to haue his throate and windpipes passage stopt For if he haue but the freedome of his tongue there is sound hope of inward health for that organe will yet intreate for him speaking sincerely simply humbly purely faithfully nakedly mournefully discreetly freely strongly incessantly shamefastly and obediently he may haue remedy for all euilles whatsoeuer by this happy meanes of calling to God before his case be vtterly dispatcht Therefore the diuel more then by any other restraint watcheth to stifle vs with this dumb coller for then he counts himself sure of his prey neuer doubting the perdition of the poore sinners soule in which respect we may wel say Et illud erat mutum Claudio The very engine and snare of the woolfe who the first thing he doth with his prey fastens his teeth surely to the throat of the beast to the end he should not cry for by crying the watchfull dogs being neer hand as keepers might recouer the poor beast out of his teeth So deales the infernal woolfe with poore iust innocent sheep or lambs for so are they called by Christ himself in the Gospel for many respects Statuet quidem oues a dextris suis He shall set the sheep on his right hand The first thing he dooth he seeks to strangle them by the throat to the end they should not crye out to the careful watchmen of their soules the Preachers and dispensers of god his sacred blessings who haue the furniture for their soules safety in their keeping and watch daye and night for defence of theyr flockes leaste by theyr prayers preachings and deuoute exhortations they shoulde regaine them from the deuouring teethe of this infernall wolfe For he cares not though they shew some fewe fruites of faith as giuing almes to the poore hospitality to the harbourlesse and praying for the oppressed but by no meanes must they call to God and his ministers to lay open the foule deformities of their sinnes to reueale the true compunction of their heartes but smother all in silence stifle one penitente thought with a thousand preparations to deedes farre worse and worse and as apte for his purpose hee hath fiue seuerall sharpe teethe wherewith hee gripes them The first is shame for when a man sinneth the deuil depriues him of all blushing and euery good or manly respect till he comes into the Church and then he restores it him againe and his comely blushing colour may be perceiued euen with intire remembraunce of his heauy transgressions But what dooth he vpon this when he â—ees the poore sinner ready to talke with God and to vnlade the fraight of his ouerburthened conscience euen then he intricates his mind with a thousand strange thoughts rounds him in the eare with some silent suggestions as thus If thou disclose thy secret sinnes to God or shewe thy selfe to be ashamed of them and intendest a perfect course of repentance why others being by and seeing thee they will throwe the Publicanes
feare the iniuryes of men or the slaunders of the murdering tongue Audite me qui scitis iustitiam populus meus lex meae in corde nolite timere opprobrium hominum blasphemias eorum non metuatis Sicut enim vestimentum sic comedet eos vermis sicut lanam sic deuorabit eos tinea salus autem mea in sempiternum erit Harken vnto me yee that know righteousnesse the people in whose heart is my law Feare ye not the reproach of men neither bee yee affraide of their rebukes For the moth shall eate them vp like a garment the wormes shall eate them like wooll but my righteousnesse shal bee for euer my saluation from generation to generation Oh perpetuall consolation to poore defamed men the firmest hope that slaundered soules can haue Therefore Saint Ierome in an Epistle of his gaue great thankes to God That hee had made him worthie to bee hated of the world and falslie slaundered Gratias ago Deo meo quia dignus sum quem mundus oderit Lodouico Wee ought not onely to make no account of talkatiue babblers because they cannot hurt vs and very gladly should we suffer them in hope of the promised reward but also to weigh them as nothing in regard it often happeneth that by the imposition of a slaunderous calumnie the truth it selfe is brought to light Which makes me to conceiue why Dauid likened the detractours tongue to an arrowe Filii hominum dentes â—orum arma sagittae lingua eorum gladius acutus The children of men whose teeth are speares and arrowes and their tongue a sharpe swoord The arrow sayth Saint Ierome to a friend of his if it bee shot against an hard stone it sometimes rebates the point or breakes or if it rebound backe it woundeth the archer that sent it from his bowe So the arrowe of detraction being let loose against a iust man who is as the solide rocke of constancy it returnes back vpon the vniust defamer and offends his owne proper author euen like vnto an other Perillus. And this is also veryfied by the saying of the holy ghost from Salomon Qui mittit in altum lapidem recidet in caput eius plaga dolosa dolosi diuidet vulnera Et qui foueam fodit incidet in eam qui statuit lapidem proximo suo offendet in eo Et qui laqueum alii ponit peribit in illo Facienti ne quissimum consilium supra ipsum deuoluetur non agnoscet vnde adueniet illi Whoso casteth a stone on hye casteth it vpon his owne head and he that smiteth with guile maketh a great wound Whoso diggeth a pit shall fall therein and he that layeth a stone in his neighbours way shall stumble theron And he that layeth a snare for another shall be taken in it himselfe He that worketh euill shal be wrapped in euils and shall not know from whence they come vnto him Nay yet there is a worse matter for these detractours because it followeth Laqueo peribunt qui oblectantur casu iustorum dolor autem consumet illos antequam moriantur They that reioyce at the fall of the righteous shall be taken in the snare and anguish shall consume them before they dye Let these wicked tongues then bee mute for lessening abridging their owne harmes before such iudgements fall vpon them from the omnipotent hand of God So shall they bee sure to escape offending their neighbours with the poysoned arrow of their tongues and likewise be free from such dreadfull punishments Claudio It may be my Lord these biting tongues striue to imitate Camelles who as Plinie reporteth in his naturall historie the eyght booke and eighteene Chapter when they would drinke beholding as in a perfect glasse in the cleare water before them the brutish shape of their own huge bodies by the meâ—re displeasing sight of so bad a spectacle they stirre their feete and trouble the water that it may be voyde of such meanes to shew their owne vglinesse and then with contented mynde they drinke So these deuilish tongues because in sanctitie of life goodnesse of manners and glorious fame of vertuous men their owne detestable brutishnes plainly appeares euen as in a christall glasse shewing their hellish vices and abhomination of life therfore they stamp make muddy and scandalize others faire reports to the end they may not see their owne loathsomnesse in them But in seeking to sullie others splendour their own credit becomes clouded their owne soules are endangered before they can impaire other mens reputatioÌ„ EueÌ„ like him that seekes to spoile a white wall with a coale before the wall is any thing iniuried his owne fingers are first of all defyled Haue you neuer seene my Lord that such as haue serious affaires in the Court either to visite some noble man or to follow a suite of great importance their attending seruantes of base degree such as the horse-keeper or foote-boy hauing waited some while for his master at length wearied with attending and willing rather to be badly imployed then so to stand idle knowing nothing else then to doe with an extinguisht torch or a coale he findes him selfe work vpon the white wall drawing a thousand foolish gaudes and diuers times sets downe dishonest lynes or sentences or such noates as him selfe may well be ashamed of The like also some times wee see in prisons by men restrained of their libertie seeking to shunne idlenesse with such a bad and vndecent exercise Not much vnlike to these men are they of euill tongue who hauing nothing else to say nor knowing otherwise how to busie their braines doe take the foule coale of infamy and therewith deface the white wall of others good fame But first of all they deforme themselues with deadly iniquitie before they can stir their tongues bad pensill to set downe other mens imperfections Linguis suis dolose agebant iudica illos Deus God keepe vs from such wicked tongues and impose vpon them in his diuine goodnesse a perpetuall silence Finis Chap. 14. The Argument Discoursing of the double tongue to wit that of the hypocrite and false man who hath one thing in his mouth and another in his heart Whereby he makes himselfe hatefull to God to the very deuils and also to men Of an hypocrite what thing it is how hardly he is to be knowen of men and of deuils being compared to the Comedian the gallant dogge that hath a smooth quick tongue and to the vapour exhaled by the Sunne vp into the ayre The hypocrite hath his mouth in heauen and his tongue on earth And he is also compared to the swoord of Holofernes of Saul and of Goliah c. Chap. 15. LODOVICO But what shall wee say of such double men as haue one thing in their heart and yet sound another with their toâ—gue Not much vnlike to the flattering toÌ„gue whereof
to earthy vapours exhaled by the Sun vp into the ayre shining by night as if they were bright stars but falling downe to the ground Simple children tell their parentes they sawe faire stars fall down to the earth So is it with your dissembling hypocrits feigning wonderfull sanctity with their tongues which to the ignorant and simple makes them to seeme like glorious stars of the firmament wheras indeed they are but meer flashes of the diuel their father Of whom it is written Quomodo cecidisti de coelo Lucifer qui manè oriebaris How art thou fallen from heauen O Lucifer Sonne of the morning Euen so may we say to these saint-like tongues and diuels in hart when in the iudgement they shal fall like vapours into the infernall depth How happens this poor wretches you that appeared like shining lampes in heauen that thus like thin vapours you are miserably faln to the earth And what shall the wicked answer again Qui vertit linguam suam incidet in malum A naughty tongue shal fal into euil Euen as if he wold say they that speak doubly as false hypocrites do fall into euil that is into hell or hell fire Claudio Wherfore should falling into euil signifie falling into hell or hel fire what are there no other euils but those of hell and hell fire Lodouico It is an vniuersall rule not onely in Philosophy but also in diuinity that when we find any voyce simply without any adiūct it is takē for the principal signified by that same voyce according to the very analogy vox simpliciter prolata debet accipi pro suo potiori significato The wise man then saying that the double tongu'd man shall fall into euill adioyning no other words thereunto teacheth vs to vnderstand looke into the thing what it is that is called the true euill indeede because whatsoeuer of it selfe is absolutelye euill is vtterly repugnaunt to the truest good There is nothing that hinders so much the fruition of the cheefest good and stretcheth to the paine of punishment as the damnable euill of hell doth which is the castigation of the true euill committed in fact that is it which truely depriueth vs of the truest good euen of God himselfe Incidet in malum id est in infernum qui vertit linguam suam And of the Princes infernall we may say that euen they also by their euill tongues fell into the bottomlesse deep according as Ose prophecying of them before said Cadent in gladio principes eorum à furore linguae suae Their Princes fall by the sword for the rage of their tongues Claudio Why then me thinkes the Prophet Dauid said wel in speaking of this wicked tongue and comparing it to a sword Et lingua eorum gladius acutus And as oftentimes it happeneth that a man by mischance hurts himselfe with his owne weapon the like doe these men with their owne tongues euen confound themselues and become woorthy of eternall horror So that we may say of them as of Saul who was murthered by his own proper weapon and Dauid did cut off the head of Goliah with his owne sword The like dealt the chaste matrō Iudith with Holofernes smit off his head with his owne weapon Finis Cap. 15. The Argument The hypocrite because he hath holy words onely without deeds is compared to the glow-worme to the statue which Nebuchadnezzer saw in his dreame that had a head of gold only he hath his left hand about God and his right vnder his head He hath more faces then one disfiguring it to appear only but not to be good indeed he goes foorth of his owne confines he suffers himselfe to be guided in his actions like vnto a brute beast with his best vertue he buieth slēder rewards and hangs his praise vpon other mens lips He is like to the brood hen that cals her young ones to eat and almost starues her selfe to death like to the theefe that shooes a horse backward to deceiue the pursuer with many other worthy comparisons against the double hypocriticall tongue Chap. 16. LODOVICO Now what might I say if mē were inwardly so good as they are inwardly naught deseruing eternall death and onely by their false tongues May they not rightly be compared to the glow-worme a thing which is of no bignesse and which in the summer time when it flyes in the darke seemes as if it were ail fire in appearaunce to vs and yet by daye it doth deliuer no light at all So may we very well say of the hypocrit that in the dark season of this present life when we can discerne no hidden things but by faith onely he then appeares to be kindled as it were with celestiall fire But in the bright day of eternity when euery thing shall be clearely discouered then it will be euidently seen how much he was depriued of charity how empty of al heauēly loue and how that all his goodly words were vtterly voyde of true effects Also how much he spake only by speaking to appeare and not indeed to be holy like to false imaginations hauing no reall essence to no other end but only that he might be esteemed reuerenced honored of men Hence commeth it that it was said of such men Receperūt mercedem suā They haue their reward not that which god in his goodnes wold haue bestowē on thē but rather that vanity is enough for them therfore vanity is their reward themselues being indeed nothing else but a little vain-glory Claudio Miserable men they might as easily haue laboured for the true reward the certain assurance of eternall glory but like giddy headed fools forsaking a certainty they stroue for a little smoake of worldly honor which quickly was caried away with the winde But the holy deuout soule the spouse of Iesus Christ she is of another mind of whom it is written That she hath the left hand of her spouse vnder her head his right hand doth sweetly embrace her Laeua eius sub capite meo dextera illius amplexabitur me His left hād is vnder mine head and his right hand doth imbrace me The right hand of God is the glory of Paradise wherupon the euerliuing father sayd to the Son Dixit Dominus Domino meo sede à dextris meis The Lord said vnto my lord Sit thou at my righthand And it is called the right hand because it is free frō al sinister things whatsoeuer The left hand is the glory of this fraile life and the honors which this present world doth affoord The holy spouse puts her husbands left hand vnder her head as one vtterly carelesse of this worlds vaine honors desiring only to be imbraced with his right hand that is to be circled engirt with his neuer fayling glory Cum gloria suscepistime Thou hast receiued me to glory Gloria mea exaltans
cancelling of sinne but yet inchoatiue as Dauid saith Initium sapientiae timor domini Lodouico Let vs then cheerefully open our mouthes and desire of God that he would fill them with this spirit of wisedome so necessarie to our owne soules health and the good of our neighbour Claudio He that partaketh not with this spirit his tongue is like a sharpe swoord his lippes as offensiue weapons his teeth are like arrowes his mouth a most noysome sepulcher his palate full of maledictions his heart of deceipts and his wordes are enuenomed dartes Hence grewe Dauids speeches that they neuer ceased from speaking euill Dixit enim in corde suo Non mouebor à generatione in generationem sine malo Cuius maledictione os plenum est amaritudine dolo sub lingua eius labor dolor He sayth in his heart I shall neuer be mooued nor be in daunger His mouth is full of cursing and deceipt and fraude vnder his tongue is mischiefe and iniquitie Lodouico Perhaps such as these are they of whose stirpe Salomon speaking in his Prouerbes sayth Est generatio quae pro dent ibus gladios habet There is a generation whose teeth are as swoordes Because the wicked tongue is after the manner of a swoord alwayes cutting It cuttes our neighbours good fame diuides separates and teares in peeces the honour of others Wherof the diuine Musition speaking agrees almost with Salomon his sonne Filii hominum dentes eorum arma sagitiae lingua eorum gladius acutus The children of men whose teeth are speares and arrowes and their tongue a sharpe swoord As if he would haue sayd according to the interpretation of Caietanus Such are the sonnes of Adam who haue their teeth like launces which are wont to offend neere at hand and as arrowes to wound afarre off and their tongue is a sharpe swoord to doe harme on all aduauntages And needes must it bee so because the tongue that is not guided by God and the mouth not opened by the Lords owne hand can pronounce nothing but blasphemies and cursings euen like vnto an infernall tongue directed by the diuell Therefore looke howsoeuer it speakes it cannot but commit mortall sinne Sometime by false imposition of infamy Sometime by vaunting of a vile acte performed which notwithstanding he neuer did Sometime by making large addition to other mens offences and conuerting a small sticke to a huge big beame Sometime in reuealing contrary to charitie other mens hidden infirmities to make our poore neighbour infamous among many Sometime by peruerting others intentions iudging sinisterly of mens hearts calling fasting couetousnesse praying hypocrisie and all other good actions whatsoeuer thinking them to be done to euill purpose Sometime in denying the truth when being demaunded concerning other mens good deedes wee answere slaunderously of them to the end that no good account may be made of them Sometime in concealing the good of others wherewith though wee bee truely acquainted yet we continue silent being asked onely because that those goods should neuer be knowen of nor any successe to the right owner ensue by them This cruell silence Gilbertus Porre tanus calleth pilling polling or extortion Grauis rapacitas cùm veram alterius gloriam etsi mendacio non corrumpis silentio praeteris Liuâ—r enim excellentiam propriam seÌ„per cogitans alienam obscurat Sometime in composing infamous lynes verses or songs vpon other mens concealed sinnes or speaking like an impostor on them Sometime in reporting others disgraces for a truth being onely but suspected and neuer in any force yet this is done eyther for hate or enuie Sometime in shewing truely the defectes of others and accusing them thereof yet not for any zeale to iustice nor because being corrected they might be amended or to any other vertuous end but only in meere hatred and to make them generally receiued for infamous Sometime by shewing very ioyfully and recounting in the height of pleasure the errors of other men onely to make but floutes and scornes of them Sometime in giuing commendation that others defamations should bee blazed abroad and taking great delight in the publication of them inuiting others to giue them attention Sometime in blaspheming and detracting the honour dyuine with an hundred nay a thousand other ennormous offences Nor are there so many letters in the Alphabet as the tongue daylie deliuers abuses in diuers and sundry kindes of sinning and yet no account at all is made thereof God therefore of his goodnesse alwaies open our mouthes to the end we may not in such grieuous manner offend thereby both him and our neighbour Claudio The greater part of the world we see doe runne into these defects of the tongue But if first of all they would consider on their owne wordes ere they spake them and poize them before in the ballance of iustice they would not fall into so many offences Lodouico As a remedy for this great defect wee ought to followe the counsell which the great doctour of the Church Saint Ierome giues vs Prius ad limam quà m ad linguam verba veniant as if he would haue said If a man before he speake would conduce the wordes which hee hath to vtter first to the file or touch ere to the tongue as considering whether they were worthy or no to come foorth of his breast whether they be to the dishonour of god or vnchristian preiudice of our neighbour no error at all should be coÌ„mitted Because all those speeches which may otherwise proue superfluous wold thus be abated our words would be much more corrected and adorned Now in regard that our weaknesse is very great and without the diuine assistance all humane diligence is meerly but in vaine let vs doe as we haue already said the blessed Apostles did that is Let vs retyre into the secret closet of our harts and desire the Lord to send vs his sanctified Spirit which puryfying the heart examining the thoughts ruling the tongue moouing the lippes and procuring passage of our words all will bee well Otherwise neuer can the tongue pronounce one onely word except the heart be first made cleane For Saint Paul the Apostle saith that without the diuine helpe we cannot so much as thinke one good thought of our selues Non quòd sufficientes simus cogitare aliquid à nobis quasi ex nobis sed sufficientia nostra ex Deo est Not that we are sufficient of our selues to think any thing as of our selues but our sufficiency is of God It behooueth therefore that God doe first of all speake in our hearts and then we may afterward speak the better to others Not of our owne proper will or after our owne peculiar conceipt but as learning of that first spoken by God him selfe in our hearts So shall it not be we that speake but God who speaketh by our meanes and so shall we
if not that I may know fol. 154. Chap. 27. 22. The voyce 〈…〉 hands of Esau fol. 180 Chap. 1. 8. God called the firmament heauen fol. 192 Chap. 34. 22. 23. If all the men children among vs be circumcised as they are circumcised shall not their flocks their substance and all their cattell be ours fol. 193 Chap. 37. 33. It is my Sons coat a wicked beast hath deuoured him Ioseph is surely torne in pieces fol. 195 Chap. 39. 12. He left his garment in her hand and got him out fol. 196 Chap. 3. 7. They sewed fig tree leaues together and made them selues breeches c. ibid. Chap. 18. 27. I haue begun to speak vnto my Lord and I am but dust and ashes fol. 236 Chap. 3. 24. And at the East side of the garden of Eden he set the Cherubims and the blade of a sword shaken to keep the way of the tree of life fol. 246. Chap 8. 11. And the doue came to him in the Euening and loe in her mouth was an Oliue leafe that she had pluckt whereby Noah knew that the waters were abated from off the earth fol. 270 Chap. 45. 24. And he said vnto them fall not out by the way fol. 275 Chap. 4. 23. Then Lamech sayd vnto his wiues Adah and Zillah Heare my voice yee wiues of Lamech hearken vnto my speech for I would slaye a man in my wound and a young man in myne hurt fol. 277 Chap. 4. 10. The voyce of thy brothers bloud crieth vnto me from the earth fol. 276 Exodus Chap. 34. 6. The Lord God is strong mercifull and gratious flow to anger and aboundant in goodnesse and truth fol. 58 Chap. 32. 4. 5. 6. These be thy Gods O Israel which brought thee out of the land of Aegypt c. fol. 95. Chap. 15. 1. 2. We wil sing vnto the Lord for he hath triumphed gloriously the horse and him that rode vpon him hath he thrown in the Sea fol. 148 Chap. 8. 2. 3. 4. Behold I wil smite all thy country with frogs And the Riuer shall sâ—rall full of frogs which shall goe vp come into thine house into the chamber where thou sleepest vpon thy bed and into the house of thy seruants and vpon thy people and into thine Oâ—ens and into thy kneading troughs Yea the Frogs shall climb vp vpon thee and on thy people and vpon all thy seruants fol. 157 Chap. 14. 15. Wherefore cryest thou vnto me fol. 220 Chap. 25. 24. 25. And thou shalt couer it with pure gold make thereto a crown of gold round about Thou shalt also make vnto it a border of foure fingers round about and thou shalt make a goulden crowne round about the border thereof fol. 223 Chap. 4. 10. Oh my Lord I am not eloquent neither at any time haue bin nor yet since thou hast spoken vnto thy seruant but I am slow of speech and slow of tongue fol. 229 Chap. 40. 2. The first day of the first moneth thou shalt set vp the Tabernacle called the Tabernacle of the congregation And thou shalt put therein the Arke of the Testimony and couer the Ark with the vaile fol. 246 Leuìticus Chap. 11. 13. These shall ye haue also in abhomination among the Foules they shall not be eaten c. fol. 67 Chap. 24. 14. 16. Bring the blasphemer without the hoast and let all that heard him put their hand vpon his head and let all the congregation stone him And he that blasphemeth the name of the lord shall be put to death fol. 14 Numbers Chap. 19. 15. The vessels that be open and haue no couering fastned vpon them shall be vncleane fol. 26 Chap. 24. 17. There shal come a star of Iacob and a scepter shall arise of Israel c. fol. 51 Chap. 22. 28. 29. 30. What haue I done vnto thee that thou hast smitten me now three times c. fol. 118. 229 Deuteronomy Chap. 22. 11. Thou shalt not weare a garment of diuers sorts as of wollen and linnen together fol. 87 Chap. 22. 24. 25. 26. 27. Because she cryed not being in the City But if a man finde a betrothed maide in the field and force her and lye with her then the man that lay with her shal dye alone And vnto the maide thou shalt doo nothing because there is in the maide no cause of death for as when a man riseth against his neighbour and woundeth him to death so is this matter For he founde her in the field the maide cryed and there was no man to succoure her c. fol. 127. Chap. 14. 15. 19. The Estrich nor the night crow And euery creeping thing that flyeth shall be vncleane vnto yee it shall not be eaten fol. 161 Chap. 6. 16. You shall not tempt the Lord your God fol. 194 Chap. 24. 10. 11. Thou shalt not goe into his house to fetch his pledge But thou shalt stand without and the man that borrwed it of thee shal bring the pledge out of the doors vnto thee fol. 276 Iudges Chap. 14. 18. What is sweeter then hony Chap. 7. 20. The sword of the Lord and of Gedeon fol. 187 1. Samuel Chap. 19. 24. And Saul stript off his garments and he prophecied also before Samuel and fell down naked all that day al that night therfore they say Is Saul also among the Prophets fol. 71 2. Samuel Chap. 1. 16. Thy bloud be vpon thine own head for thine own mouth hath testified against thee saying I haue slaine the Lords annointed fol. 65. 218 Chap. 20. 9. 10. Art thou in health my brother And Ioab tooke Amasa by the beard c. fol. 168s 1. Kings Chap. 19. 9. 10. What dost thou here Elias And he answered I haue bin very zealous for the Lord God of hoasts for the children of Israel haue forsaken thy couenant broken downe thine Altars and slain thy Prophets with the sword and I only am left and they seek my life to take it away c. fol. 73 Chap. 21. 10. And the wicked men witnessed against Naboth in the presence of the people saying Naboth did blaspheme God the king Then they caried him away out of the city and stoned him with stones that he died fol. 211 Chap. 10. 5. She was greatly astonied and there was no more spirit in her fol. 234 2. Kings Chap. 4. 32. 33. 34. Then came Elisha into the house and behold the child was dead and laid vpon his bed He went in therfore and shut the door vpon them twaine and prayed vnto the Lord. After he went vp and lay vpon the child and put his mouth on his mouth his eyes vpon his eyes and his hands vpon his hands and stretched himselfe vpon him and the flesh of the child waxed warm fol. 271 2. Chron. Chap. 32. 15. 16. 17. For none of al the gods of any natioÌ„ or kingdoÌ„ 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 wrote also letters blaspheming the Lord God of Israel and speaking against him fol. 64. Nehemiah Chap. 4. 17. 18. And they that builded did the work with one hand and with the other held a sword For euery one of the builders had his sword girded on his loynes fol. 189. Iob. Chap. 39. 38. Once haue I spoken but I will answer no more fol. 4. Chap. 13. 5. Oh that you wold hould your peace that it might be imputed to you for wisedome fol. 5 Chap. 10. 1. I will speake in the bitternesse of my soule fol. 26. Chap. 4. 2. Who can withhould himself from speaking fol. 34. Chap. 33. 14. For God speaketh once or twise and one seeth it not fol. 43. Chap. 20. 5. The ioy of hypocrites is but a moment fol. 171 Chap. 8. 13. The hopes of Hypocrites shall perish fol. 177 Chap. 39. 16. Hast thou giuen the pleasant wings vnto the Peacocks or wings and feathers vnto the Estrich fol. 186 Chap. 2. 11. Touch al that he hath to see if he wil not blaspheme thee to thy face fol. 112 Chap. 2. 9. Then said his wife vnto him doest thou continue yet in thine vprightnesse Blaspheme God and dy ibid. Chap. 28. 28. And vnto man he sayd Behold the feare of the lord is wisedome and to depart from euil is vnderstanding fol. 256 Dauids Psalmes Psalm 45. 1. 2. My heart will vtter foorth a good matter I will intreate in my works of the king My tongue is as the pen of a swift writer fol. 31 Psalm 31. 3. While I held my tongue my bones consumed fol. 4 Psalm 140. 3. All the labour of a man is for his mouth fol. 9 Psalm 112. 1. 2. Blessed be the name of the Lord from hencefoorth and for euer The Lords name is praised from the rising of the Sun vnto the going down of the same The Lord is aboue al nations and his glory is aboue the heauens fol. 13 Psalm 15. 1. 2. 3. Lord who shall dwell in thy Tabernacle and who shall rest vpon thy holy mountaine c. fol. 18 Psalm 140. 3. Set a watch O Lord before my mouth keep the door of my lips fol. 22. Psalm 5. 11. Their throate is an open sepulcher and they flatter with their tongue fol. 27. Psalm 50. 16. Open thou my lips O Lord and my mouth shall shew foorth thy prayse fol. 33. Psalm 119. 131. I opened my mouth and panted ibid. Psalm 38. 13. But I as a deafe man heard not and am as a â—umb man that openeth not his mouth ibid. Psalm 56. 4. Their tongue is a sharpe sword fol. 39 Psalm 62. 18. One time only God spake and these two I heard that power belongeth vnto God and to thee O Lord mercy for thou rewardest euery one according to his work fol. 43 Psalm 2. 7. The Lord hath said vnto me Thou art my Son this day haue I begotten thee fol. 45. Psalm 64. 1. O Lord praise waiteth for thee in Sion ibid. Psalm 115. 2. Euery man is a lyer fol. 47 Psalm 5. 6. Thou shalt destroy all them that speak lyes ibid. Psalm 61. 9. The children of men are vanity the cheefe men are lyers to lay them vpon a balance they are altogether lighter then vanity it selfe fol. 48 Psalm 52. 12. God looked down from heauen vpon the children of men to see if there were any that would vnderstand and seeke God Euery one is gone back they are altogether corrupt there is none that doth good no not one ibid. Psalm 81. 6. I haue said you are Gods and you are all children of the most high ibid. Psalm 43. 3. Send thy light and thy truth let them lead me let them bring mee vnto thy holy mountaine and to thy Tabernacle fol. 49 Psalm 38. 8. Surely man in his best estate is altogether vanity ibid. Psalm 41. 10. Open thy mouth wide I wil fill it fol. 52 Psalm 38. 1. 2. I sayd I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked are in sight fol. 54 Psalm 38. 3. I was dumb and spake nothing I kept silence euen from good fol. 55 Psalm 129. 86. All thy commandements are true ibid. Psalm 4. 5. Be angry but sin not fol. 59 Psalm 3. 3. 7. 8. Thou O Lord art a buckler for me my glory and the lifter vp of my head c. Thou hast smitten all mine enemies without cause vpon the cheek bone thou hast broken the teeth of the wicked Saluation belongeth vnto thee O Lord c. fol. 61 Psalm 77. 4. I was astonied and could not speake ibid. Psalm 34. 12. 13. VVhat man is he that desireth life and loueth long laies for to see good Keep thy tongue from euil thy lips that they speake no guile fol. 63 Psalm 64. 3. 4. They haue whet their tongues like a sword and shot for their arrowes bitter words to shoot at the vpright in secret they shoote at him suddenly and feare not ibid. Psalm 64. 8. They shall cause their tongue to fal vpon them and whosoeuer shall see them shall fly away fol. 64 Psalm 29. 4. 5. The voyce of the Lord is mighty the voyce of the Lord is glorious The voyce of the Lord breaketh the Cedars fol. 69 Psalm 140. 3. They haue sharpened their tongues like Serpents Adders poyson is vnder their lips fol. 79 Psalm 22. 20. Deliuer my soule from the sword my desolate soule from the power of the dog fol. 80 Psalm 77. 6. I called to remembraunce my song in the night I communed with mine owne heart and my spirit searched diligently fol. 83 Psalm 40. 9. I will not refraine my lips O Lord thou knowest fol. 84 Psalm 140. 8. Let the mischief of their own lips come vpon them ibid. Psalm 4. 5. Examine your own harts and in your chambers and be still fol. 85 Psalm 4. 6. Offer the sacrifices of righteousnesse c. ibid. Psalm 50. 18. The sacrifices of God are a contrite spirite a contrite and a broken hearte O God thou wilt not despise ibid. Psalm 141. 5. Let the righteous smite me for that is a benefit let him reprooue me and it shall be a pretious oyle that shall not break mine head fol. 86 Psalm 31. 18. Let the lying lips be made dumb ibid. Psalm 12. 1. 2. The faithfull are failed from among the children of men They speake deceitfully euery man with his neighbour flattering with their lippes and speake with a double hearte fol. 91 Psalm 13. 5. Their throat is an open sepulcher with their tongues they haue deceiued fol. 92 Psalm 119. 86. All thy commandements are truth fol. 97 Psalm 91. 4. His truth shall be thy shield and buckler ibid. Psalm 5. 9. There is no truth in their mouth within they are very corruption fol.
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.
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.
birds that haue no feathers to fly with all and others of high flight with their allusion CoÌ„parison of the belyed Susanna Math. 5. 11. Esay 51. 7. 8. The Prophets exhortation against the feare of mens reuilings S. Ierom praised God for suffering him to be slaundered Slaunder ofteÌ„ times brings truth it selfe to light Psalm 57. 5. S. Ierome his comparison of an arrowe shot against a stone alluded to the arrowe of detraction Eccle. 27. 25. 26. 27. 29. Let slaunderers make vse of this heauy threatning Example of Camelles according to Plinie Hist Nat. Lib. 8. Cap. 18. The Example very excellently alluded to deuilish tongues A very apt witty Similie Example of Lackeys or SeruingmeÌ„s abusing the walles in Courte Allusion to those of wicked tongue against good mens fame repute Psal 13. 5. Of double meÌ„ speaking one thing and thinking another Eccl. 5. 11. Aâ—â—istotle his comparisoÌ„ of the vaine florish of Life Sentences to good purpose Marke 5. 41. Of Christs raysing the Rulers daughter and what the Author gathers therby No easie matter to know an hypocrite the knowledge of the heart belonging onely to God Sentence How farre our outward iudgement reacheth it selfe The hypocrite hateful to God to men and to the deuils theÌ„selues Aristotle his opinion of our lifes instability The hipocrits holy life is to get his owne intent Example of the Tribune to king Antiochus 2. Sam. 3. 27. Ioabs killing of Abner and Amasa 2. Sa. 20. 9. 10. The doublenesse of toÌ„gue is the effect of anger The property of anger Of such as may iustly be tearmed hypocrites Mat. 15. 7. 8. The nature behauiour of hypocrites to be Saints in the eyes of meÌ„ Mat 6. 2. Who is rightly sayd to be an hypocrite according to Budeus Demosthenes his answer coÌ„cerning the first cheefe part of an ch Some can dissemble more cunningly theÌ„ others Math. 7. 16. An hypocrite by one meanes or another will be discouered Hypocrisie deriued from the course of the world now adayes pointing out such as are hypocrites Psal 78. 36. How Comedians and Stage players ar sayd to be hypocrites acording to S. Basill The comparison alluded to the hypocrite wel worth noating The tongue coÌ„pared to the Greyhounds or best huÌ„ting hounds Psal 68. 25. Hypocrites in heauen on earth at one instant Iob. 20. 5. Psal 73. 9. How the tongue is said to be in heauen How the tongue is said to be vppon earth How in bothe places at one instant ComparisoÌ„ of exhaled vapours shining like stars aptly alluded to disseÌ„bling hypocrites Esay 14. 12. Prouerb 17. 21. How falling into euill is said to be falling into hell or hell fire The priuation of the cheefest good eueÌ„ God himselfe Ose 7. 16. Psal 57. 6. CoÌ„parison of a man hurting himselfe by his owne weapon alluded The hypocrite very aptly coÌ„pared to the glow-worme or glaze-worme that shines brightly in the night season and is not seen in the day unto Math. 6. 2. The reward which hypocrites do most gape after The deuout soule the spouse of Christ Cant. 2. 6. Of the right hand of God and why so called Psal 110. 2. Of the left hand of God and where the holy spouse placeth it Psal 73. 24. Psal 3. 3. The hipocrite seekes after the left hand of worldly vanity making no account at al of the right hand The hypocrite coÌ„pared to Nabuchadnezars Image in his dreame For the head how the coÌ„parison holds in the hypocrite in euery part according to the Image The breast armes The belly and thighes The legs Psal 2. 9. The feete Psal 115. 2. The stone Christ the corner stone Dan. 2. 35. Math. 6. 16. Of the face of an hypocrite Of the face of a true christiaÌ„ Math. 6. 17. The seuerall faces of the hypocrite Acts. 6. 15. The hipocrite is the Ape of many persons directing his actions to many ends The significatioÌ„ of the word Exterminare How hipocrits are sayd to go beyond theyr bounds Math. 6. 2. Iob. 8. 13. Hypocrites hateful to god and men The differeÌ„ce between men brute beasts in their actioÌ„s Petrus Chrisologus concerning the hopocrites actions Hypocrisie compared to the Feuer and Dropsie Grego in Moral Cap 8. Thom. Aquin. in Sum. Lib. 1. Cap. 9. How true coÌ„meÌ„dation is to be sought 2. Cor. 4. 5. The tongues of men are like Chests without lock or key Hug. Car. Hypocrisie coÌ„pared to the weeuel that eats the flowr in the corne and leaues the husks Iohn Climack Math. 6. 2. Hypocrites compared to merchants An especiall note for such preachers as are time obseruers the pleasers of meÌ„s priuate humours Men pleasing preachers coÌ„pared to the brood Hen. Example of Alexander Caesar Example of Moyses losuah Gedeon Why God gaue vs one tongue two hands CoÌ„parison of the Nurse feeding her child alluded to the hypocrite Rom. 2. 21. Ezech. 34. 18. 19 Example of the ornameÌ„ts appointed for the priesthood Hypocrites compared to Tantalus Gen. 27. 22. Luk. 1. 33. ComparisoÌ„ of theeues that shoo their horses backward to preuent pursuit alluded to hypocrites Eccle. 5. 11. A double tongue one of the mouth an other of the deede ComparisoÌ„ of diuets fruits growing vpon one stock The allusioÌ„ to hypocrites in the fruites of their workes Mat. 23. 3. Of mercenaries hirelings that seek their owne benefit in the church of god Coloss 3. 1. Math. 23. 3. 4. Iohn 10. 5. 8. How the sheep do heare mercenary hypocrites according to Saint Augustine Two voyces in hypocrites Iohn 10. 5. 8. Math. 23. 3. When men speak of them selues they are not heard Math. 7. 16. In what maÌ„ner grapes may be vpoÌ„ thorns and yet be differeÌ„t in root In what kinde an hipocriticall hireling is to be heard How the works of hypocrites may appeare to be good and yet want the true intent An example most excellent of the ten virgins Mat. 25. 1. 2. 3. c. Of such as are not spoken of to be present at this wedding Another exaÌ„ple of speciall consequence meete to be regarded No wonder if the wicked reprobate doe perish but a great maruaile that among ten fiue are chosen fiue refused The variable inteÌ„t of meÌ„ in their workes Of the testimonies of a good consieÌ„ce 2. Cor. 1. 12. Holy words in the mouth good deedes in the hands is not sufficient A good father of the church his good admonition The Authors conceipt of the fiue foolish virgins Iob. 39. 16. ComparisoÌ„ of the Peacocke and Ostriche alluded to the hypocrite Example of Gedeons Souldiers warring against the Moabites Iudges 7. 20. How we ought to apply the former ExaÌ„ple and make vse thereof in our selues Psal 115. 2. Our duety in labouring for the glorie celestiall In what maÌ„nner we ought to flye from hell Anselm in lib. de Beat. Chap. 190. Dionis lib. 14. de diuin nom CoÌ„parison of a good knight and how he is best knowne Math. 23. 5. The saying
his Army Ex de mal c. statuimus Example of the law Ecclesiasticall Example of the Emperor Iustinians lawe Example of the law amoÌ„g the Paganes Dan. 3. 96. Example of Mahomet the seductor What he seeks that by blasphemy opposeth himselfe against God Blasphemy leads to the denying of the Godhead Bernard in Cant. Septuages Serm. secundo A benefit is neuer truely knowen but by the losse of it The health of the soule is better then that of the body we are neerest to death wheÌ„ we thinke him furthest off The lacke of speech begets the quiet of the minde The yong Amalekites belying of him selfe for the death of king Saul 2. Sam. 1. What labour is required in the well and orderly deliuery of our speech Of Cicero Demosthenes whose toÌ„gues were their death What benefits ensue on the lack of speech It is great riches to bee poore in euil How to finde by loosing loose by finding Esay 31. 9. Sentence The hart only is pleasing to god the toÌ„gue winnes but praises of meÌ„ The wicked haue the lips of the heart Psal 12. 2. The iust haue the mouth tongue of the hart Psal 139. 15. God listens more to the tongue of the heart theÌ„ that of the voice Example of Moises crying to God in silence Exod. 14. 15. Lack of speech giues freedom to our thoughts Psalm 141. 3. Psal 39. 2. 2. Prouer. 4. 23. The tongue hath hurt many and holpeÌ„ but fewe The custodie of the tongue very difficult An excellent example of a man that desired to studie the Scriptures It is superfluous to heare much and practise little The reason why a man hath two lips to his mouth The vse of celestiall terrestrial things Psal 45. 2. Example of Zacharias Luk. 1. 20. Example of the talking deuils Luke 4. 41. Example of the thanklesse sinners Esay 23. 2. Iust men coÌ„pared to goodly hounds Example of the proposition table Exod. 25. 24. 25. The iust man compared to to the table Apoc. 3. 20. The lips of the iust man Eccl. 45. 12. Psal 8. 5. The wicked contrary to the iust man Iohn 3. 31. Wicked men compared to swine in all their behauiour Isidorus in Etim Lib. 11. Plinie in Hist Nat. Lib. 14. How the wicked doo wander through the Aethiopia of this world Psal 115. 5. 6. 7 The lower lip of the wicked couers al their face Of the lips of the wicked Psal 59. 7. Prouerb 12. 23. Mark 7. 6. Psaâ—m 140. 3. Prouer. 18. 6. Prouer. 15. 7. Pro. 16. 8. The whole power of the wicked is in their lippes Fooles by silence do seem to be wise Prouer. 17. 28. Silence is no meane grace in a wise man Prouer. 17. 27. Two benefits ensuing to the wicked by waÌ„t of speech Silence is the gift of God as well as speaking well Eccl. 20. 6. 7. Aristotle his opinion of the deafe and dumbe by birth Of the quicknesse and agility of the tongue how by naturall meanes it is caused or hindered in the melaÌ„cholic bodie Of bodies that are phlegmaticke Of such as are vnapt to be good Oratours Of such as knowe not how to speake lowlie according to Aristotle A very apt comparison The reason of stammering and vnready speaking How heate helpeth the part imaginatiue and the tongue The Authors conceipt of Moises excuse to God concerning his imperfection of speech Exod. 4. 10. Moyses perceiued his imperfection after his speech with God The like exaÌ„ple of the prophet Ieremie Ierem. 1. 5. 6. ExaÌ„ple of the prophet Danielâ— standing by the riuer Tigris Dan. 10 15. 16. 17. Naturall strength and speeche fayled Daniell in his talking with God The three exaxamples coÌ„ ferred together The maiestie and excelleÌ„cie of the preseÌ„ce of God Apoc. 7. 11. 12. A noate of no meane importaunce Apoc. 4. 8. Apoc. 8. 1. Psal 65. 1. The differeÌ„ce in the two translations The interpretation of the word Hymne How the word Hymne and and silence agree together The question how silence speaketh more then praise doth Feare ensueth of ouer-much boldnesse The answer how silence is begotten of the Hymne wheron he alleadgeth his first proofe His second proofe how silence praiseth more then the Hymne caÌ„ do His answere concerning Moyses Ieremie and Daniell Apoc. 8. 2. The greatnes of the person may daunte the best Oratour in his speaking Example of the Queene of Saba comming to king Salomon his third proofe 2. King 10. 5. The example vrged on gods behalfe and speaking in his presence His fourth proofe by Dauid Psal 75. 10. The maÌ„ner of the iust mans praising of God How the blessed sing the praises of god Apoc. 4. 8. S. Augustines answer to this point Apoc. 14. 3. ComparisoÌ„ of a Gardiner his seruants The same reason alleaged for Moyses Ieremy and Daniel Prouerb 25. 28 Example of S. Pauls rapture 2. Cor. 12. 4. Another answer by our owne coÌ„ming to the knowledge of god Moyses excusing of himselfe to God Exod. 4. 10. The loue of heauen killeth the loue of the world The more we talke of God the more we knowe our owne infirmities Dan. 10. 17. Gen. 18. 27. Men are masters of speech but God only is master of silence The differeÌ„ce between our speaking to God and to men How the Apostles learned their speaking No Oratour coulde equal any of the Apostles The Apostles learned sileÌ„ce before speaking The seuerall comparisous produced together for approbation of the Apostles speaking What they learne that talke with God All that confer with God learne silence Math. 10. 20. What the Apostles did after Christes ascension vp into heauen A dutie required on our behalfe Acts. 2. 3. 4. Prayer the best way to begin withall Acts. 1. 14. The Fathers and Doctours of the church vsed prayer Dauids prayer for the opening of his mouth Psalm 51. 15. The hand of God must opeÌ„ Dauids mouth Psal 119. 131. The mouth coÌ„pared to a gate Psalm 141. 3. Eccle. 28. 25. The hart is a mans Exchequer or treasurie Prouerb 4. 23. The Lord only hath the key of the mouth Prouerb 16. 2. Psal 81. 10. Of the mouth wherof the Lord keepeth not the keye Psal 5. 9. Of the blessed Apostles and holy Martyres Luk. 21. 14. 15. The Authors insinuation God hath the keye of the iust mans mouth Apoc. 3. 7. Why Dauid desired the lord to open his mouth Psal 51. 15. Seueral expouÌ„dings of the key of Dauid The expositioÌ„ of Aimonius The expositioÌ„ of Helimanus Others alluding it to the pastoral office Others to the power of binding and loosing Others to Christ himself Math. 28. 18. Esay 22. 22. His question for further satisfaction in this point The burthen imposed on the Cleargy the seueral duties required in him toward his flock ComparisoÌ„ of a mother trauayling with childe The painfull burdeÌ„ of binding and loosing The fulnes of grace in Iesus Christe and how the keye is applied to him Christe according to his humanitie desceÌ„ded of Dauid The Crosse
silence fol. 38 Silence and the commendation therof fol. 37 Schools for instruction of silence were very conuenient ibid. Silence helpeth both the wise man and the foole ibid. Sum of al that Seneca wrote to Lucullus was To be slow in speaking ibid. Secrets of a friend it is not good to know them fol. 42 Silence eternally man ought to keep fol. 44 S. Stephen in disputation ouercame many nations fol. 51 Silence breakers the first in heauen was Lucifer and on earth it was our grandmother Eue. fol. 52 Seneca said That anger was not good for any vertuous thing fol. 59 Seneca would not smite his seruant in his anger fol. 60 Silence is the only remedy against anger ibid. Senacherib slaine by his two sons and his Armie slaine by the Angel of the Lord only for blasphemy such was the slaughter that in one night there perished 185. thousand souldiers fol. 64 Saul the king among the Prophets fol. 71 Sampson and his mishap by speaking improuidently fol. 86 Sigismond the Emperour gaue a flatterer a blow on the eare demanding why he bit him fol. 93 Sacred scriptures why they were written in marble and the law not rather giuen without writing fol. 104 Sin why it is called a lance sharpned on both sides fol. 133 Socrates seeing a youngman comming forth of an harlots house gaue him a witty reprehension fol. 123 Sede tacâ— intra tenebras and the same explaned fol. 134 Sinners haue more need of tears then of talking fol. 135 Scriptures read of many by abusing them the heretique sucks out false opinions and the true Christian gathers nothing but sound doctrin and whence this variety ensueth fol. 139 Seneca his learned saying against euill tongues fol. 142 Sichemites circumcised themselues only to inherit the Israelits goods and possessions fol. 193 Sin in seuerall kinds do pretend some excuse for themselues but the sin of blasphemy can pretend none at all fol. 207 Silence is begotten of the hymne fol. 232 Sanctified spirit or holy ghost and the reason wherefore it is called in 〈…〉 T There belongs as much blame to vnproportionable silence as to vaine and carelesse talking fol. 4 The precept diuine as it commands obedience in the Sonne to his Father so doth it also bind the Father to bring vp his son in vertuous education fol. 15 To keep silence is the noblest Philosophie in man fol. 26 To keep silence is an especiall gift of god ibid. Thomas Aquinas was tearmed by his master Albertus Magnus the Oxe for the loue he bare to silence ibid. Theodauas and Agatonus two woorthie louers of silence ibid. Tiberius teaching a talkatiue Senatour silence caused him to vse very absurd and antiquelike behauiours fol. 35 Those things that God commandeth are most iust fol. 57 Three kinds of speaking and three kinds of tongues fo 112 Three things ought euery penitent soule to do in seeking pardon for her transgressions fol. 134 The whole powers and faculties of the soule do step foorth for sake and leaue the slanderer fol. 150 The â—â—â—gue of man is as a touchstone wherby to try him fol. 2 The tongue giuen to man for a reward fol. 3 The rich gluttons tongue was more punished then any other part of his body fol. 21 The tongue without a bridle is compared to a city without a wall or any guard or defence fol. 22 Tongues first before hands did crucifie Christ fol. 24 The tongue of man is like a City or Castle builded in a most artificiall manner fol. 27 The tongue being the occasion of so many euils wherfore it was by God bestowed vpon man fol. 39 The tongue compared to riches ibid. The tongue compared by Dauid to a sword and to a pen. fol. 40. The tongue is the best and worst thing in a man ibid. The wicked tongue is worse then hell fol. 41 The tongue is the Embassadour of the hart ibid. The tongue hath foure wayes to walke by all which do necessarilye require great care and circumspection fol. 55 The tongue ought to haue fiue conditions needefull for well speaking fol. 66 The tongue bewraies the health or sicKnesse of the soule fol. 71 The tongue of man ought to haue the properties of a dogs tongue fol. 77 The reason why God did shut vp the tongue between teeth lips fol. 79 The tongue hath two veines one answerable to the hart and the other agreeable to the braine fo 85 The serpents tongue is alwayes black and the reason thereof fol. 136 The reason why God permitted the diuell to binde vp the dumbe mans tongue ibid. The Bulles in India haue their tongues so long that they reache foorth vnto their eares fo 155 The hypocrites tongue how hurtfull it is fol. 182 Testimony of the conscience what it is fol. 186 Three seuerall wayes we may derogate from Gods goodnesse fol. 202 Three seuerall kingdomes made by God and each of them hath his particular language and phrase of speaking fol. 210 The wicked mans mouth is an open sepulcher fol. 241 Three seuerall kinds of precepts fol. 269 Time place and manner ought to be obserued in brotherly correction fol. 270 V Vertue first of all to be learned is to gouerne the tongue fol. 18 Vessels that be open and haue no couering fastned vpon them by Gods lawe were held to be vncleane fol. 26 Vnderstanding apprehendeth the knowledge of things fol. 50 Vnderstanding diuine is the cause and measure of things ibid. Vnderstanding of man is a lyer without God the onely truth fol. 51 Variable ought our discoursings to be according to the variety of the obiect and subiect whereof we speake fol. 77 Verity seldome knowne of Princes in regard of their flatterers fol. 89 Vanity of flatterers very liuely described fol. 90 Variable names of the flatterer and all significant fol. 86 Verity like vnto Honie fol. 97 Verity beloued of lyers themselues ibid. Verity is hated and thence ariseth flattery approoued by many notable places of Scripture fol. 98 Verity so beloued of Christ as for it only he came into the world fol. 99 Verity contendeth with eternity fol. 109 Virgin defloured in the field cleared from punishment by the olde lawe but being dishonoured in the City the lawe commaunded all the people to stone her Quia non clamauit c. fol. 127 Vice of detraction how great and odious it is fol. 144 Vertue consisteth not in the verbe but in the aduerbe fol. 167 Virgins in the Parable Mat. 25. notably expounded fol. 184 W Way of wisedome for a guide to the tongue fol. 65 Will is one of the tongues ways wherto there needeth a very good guardian fol. 56 Will commandeth all the powers of the soule ibid. Word of God how sweet it is and able to conuert men fol. 68 Word of God compared to a ploughshare fol. 75 Whence it ensueth that one and the selfe same earth produceth diuers and sundry fruits and grafts diuers vpon one stock fol. 139 VVorks good and vertuous in