A TREATISE of the Good and evil Tongue.  
With the unstableness of the same, and also with the abuses thereof.  
With a discourse of the punishment which the Lord hath showed on all those which through swearing and perjuring themselves, have broken Gods commandments: as by this Treatise most plainly appeareth.  
Made by john of Marconuille Gentleman.  Proverb. 16. 
Man intendeth in his heart, but the answer ●f the tongue is in God's hand.  
Imprinted at London for john Perin dwelling in Paul's Church yard at the sign of the Angel and are there to be sold.   

T.S. to faithful Christian Reader greeting.  
Being entreated by a friend of mine (Gentle Reader) to peruse this pamphlet, and write somewhat in the behalf thereof: I was contented, after the reading over of the same, to satisfy that his honest request, because in my poor opinion, it is well worthy the publishing, and never more need full (it at any time the like treatise was needful) them now in this our so corrupt age, after so long sincere preaching (the Lord be highly praised therefore) of the most holy & glorious Gospel of our Lord and Saviour jesus Christ. The matter contained herein setteth forth unto thee, how and in what manner thou shouldest use and rule they tongue, the good which cometh by the modest and holy usage thereof, & the evil and great danger which ariseth thereby in the abuse of the same both to body and soul. It were superfluous for me to set down here the infinite number of examples of mischief, which an evil tongue hath wrought, & what good otherwise being used in the fear of god it hath brought and will always bring, because thou shalt find them in the reading hereof sufficiently mentioned, both by the authority of the holy scriptures, and also of other profane authors, although in very deed the first authority is most sufficient.: & therefore sith the heathen who never knew god aright, (because they knew not his Christ, the saviour & redeemer of all such as faithfully believe in him, and unfeignedly believe his holy gospel, & practise the same in their lives & conversation all the days of their life) made such laws and ordinances for the punishing of unruly & blasphemous tongues, some with marking in the face with hot burning irons, some by the purse and some by death, which is the just law of the most high. Let us christians, or at the least which bear the name of Christ, and would gladly so be called, take heed how we abuse our tongues, either with blasphemies, perjuries, flatteries, filthy & abominable speeches, cursings, railings & backbitings, lest we fall into the hands of the most severe & just judge, who judgeth both justly and rightly, either to everlasting salvation, or else to perpetual destruction both of body and soul for ever. Wherefore I exhort and beseech all the readers hereof, of what estate or condition so ever he or she be, in the name of God the father & of his son jesus Christ, to bring with them circumcised ears and hearts, and perfect & sound judgement, so that the things which they shall read herein, may take deep root in their hearts & consciences, as seats ready prepared for the bettering & amending of themselves in the reasonable and holy use of their tongues, as may be to the glory of God, their everlasting comfort in Christ jesus, & the bettering of others with whom they shall be conversant. For the Lord God created all things in the world for the use and service of man, and man, to serve him alone, all the days of his life in holiness and righteousness, which service of his resteth in the heart and tongue, for it is written, with the heart we believe unto righteousness, and with the tongue we confess unto salvation. And again let your talk & communication be such as may bring grace to the hearers: and again, if any man speak, let him speak as the words of God, that is, let his communication be holy that it may edify those which hear it, so that thereby your heavenly father may be glorified: again be ye holy, because I your god am holy. But we for the most part are thankful unto his majesty neither in heart nor tongue, for his benefits received, & especially when he feedeth us, for even then when we should be most thankful for our meats and drinks, we pour out all the repast whole: most filthy, abominable, beastly, & blasphemous talk, and he is no good companion forsooth, that cannot & will not do so, and by that mean in stead of glorifying his holy name we altogether blaspheme it with our helhoundish tongues, & yet we think they do us great wrong, who will not think & account us to be good Christians, But if this be, to be a good christians, than all the devils in hell are such christians. And beside, if any man shall admonish those that thus shall abuse their tongues, they ask what hast thou to do with my speeches, & as the prophet David complained of the corruption of the people in his days, Psal. 12. they say, our tongues are ours, we ought to speak, what Lord shall us control? Furthermore, the tongue is the messenger of the heart, and whatsoever the heart imagineth the tongue uttereth, so that by the talk of a man, is known what an heart he beareth, for it is said, out of the abundance of the heart, the tongue speaketh, wherefore (Christian Reader) let us so use our tongues as that God may be honoured and served by them: And mark I beseech you, what commodity ariseth by the serving of his majesty truly and duly. First this we know, that what soever pain an earthly servant taketh about the service of his master, that, that his painful service, turneth to the benefit of the master: But he that serveth God, the more dutifully and painfully he serveth him, the same his painful & diligent service turneth wholly to his own benefit: yea even to the inheritance of the kingdom of heaven, through jesus Christ our Lord: one chief and special point of which service consisteth in the tongue. And thus much according to my simple skill, and not like any great clerk, have I as brief▪ l●e as I might, given thee to understand how thou oughtest to come prepared to the reading of this treatise, not superficially & without some fruit, but with judgement and understanding. Wherefore I beseech thee thank God, for the author hereof who hath offered this his travel for thy benefit, that he finding by his pains taken, some good to have ensued thereby, it may the rather encourage him and others which travel in the like cases, to go forward in such measures as the Lord God shall bestow on them in their well doing, to the glory of his most holy name, and benefit of his Church, And so for this time I leave.  
Thine in the Lord. T.S.   

A TREATISE OF THE good and evil tongue, by john of Marconuile Gentleman.  Man intendeth in his heart, but the answer of the tongue is in God's hand. Prou. 16. 
ONe of the principal points that maketh a wise man to be known, is rightly to govern his tongue, and aptly to conduct his speech: for it is commonly seen that the stroke of the tongue is more dangerous than the dent of the spear. Insomuch that this wound may easily be salved, but the hurt which the wicked tongue leaveth behind him is always incurable. Wherefore the sage Sirach saith; That he may be worthily counted happy which never offended by his unruly tongue. And this is he which by the assertion of Saint james is judged a perfect man.  
It is a thing by custom incident to humane things, that from whence we cull any commodity: from thence, oftentimes we gather also many mishaps and miseries, for as it is apparent that the stars and celestial bodies are most necessary to the sustenance of this our life: whereof dependeth all the properties and inclinations of these inferior bodies, yet out of them issueth extreme calamity which we may hardly avoid by any advise, as when it happeneth us to be borne under a perverse climate or constellation, through the benevolence of the air, we draw our breath, and enjoy our vital spirits, but when it is infected, it fretteth every corner full of malady, wail, and mortalities, men cannot want the divers utillities which the sea and waters daily conveyeth unto them: yet when with might & main they surmount their appointed limits, they damnify many thousands in one moment, whereof the inhabitants neers the River of Loire may be very good witnesses by the unspeakable loss which lately chanced to them thereby, in the year of our Lord God. 1570. The life of man cannot be continued without the use of fire, yet who can utter the sudden frights & dreadful Tragedies which it hath brought forth of the earth, mother & nurse of all growing creatures, comes, ruins, tremble, & earthquakes, gapings, & pestiferous exhalations, which sore annoyeth mankind: even so is the tongue as it is conducted, for if it be well guided there is nothing better, nothing more pleasant: but if it be suffered to run at random, nothing is more perilous. The tongue God wots is a little member of slender substance, notwithstanding in it is conreined fire & water, sovereign salve & deadly poison, destruction & salvation: for in this world cannot be found a greater mischief than a venomous tongue, nor a more better thing then friendly words and works agreeable to the same. For this cause the renowned wise Bias, or as some others will have it Pytacus sent the tongue of a certain beas● allotted to be sacrificed to a King of Egypt called Amasis, for the very worst and best member of the beast. Thereby to give us notice, that in a man nothing is more excellent than the use of a well tempered tongue, nor nothing more villainous than a viperous tongue.  
Socrates the most vigilant Historiographer, showeth how on a day Pambus a silly sot devoid of knowledge, bethought him to go to a certain famous Doctor to be instructed & better furnished in his defects: who after he had heard the first verse of the 38. Psalm, etc. I will direct my ways that I may not offend in my tongue, rose up upon the sudden, took leave of his master and departed, saying; That he desired to learn nothing more, so that he might accomplish in his deeds the contents of this one verse. Signifying ●ereby, that the chiefest perfection, the ●st property pertaining to a man, is to ●orderate his tongue, for overmuch bab●e is ever subject to controlment, and he ●●at warily weareth his tongue showeth ●●mselfe to be wise, and he that guards his ●outh and tongue, guards his own soul.  
Plutarch compareth these prating parrots to empty vessels, which being sounded, yields a louder noise than those ●hich are well fraught with good liquor. Isocrates, in his book dedicated to De●onicus, saith; That there are two times ●t for talking, the one when necessity ●oth urge us, the other when a man speaks of that whereof he is very well skilled. It was objected to Cherillus for what ●ause Lycurgus had made so few ordinances. He replied, that the multitude of ●wes and statutes was nothing needful ●o men that are spare of speech. We are ●aught by the Philosopher Zenon, that ●ature hath given us two ears to hear ●ur fill, but one only tongue to speak seldom. Whereunto accordeth S. Paul saying; Be you quick in hearing, b●slowe in speaking. Sueton, also recorde● that the principal cause whereof Oct●uian above all other favoured and fancied Maecenas, was, for the great tenperance he used in his talk. Cicero, reciteth, Cato the Orator, would neu●● leave in writing, any his Orations: affirming that if it chanced him to repe●● ought that he had said, he would n●● be upbraid with his writing, which he could not deny. Cato the Censor being snapped at for his too much sobriety i● talk, insomuch that his taciturnity was of most men thought worthy ●reprehension, answered, that the ho●ding of his peace should not offend any man, considering his life was innocent and altogether without blame, fo● than he used to speak when he● might, or long be silent. Into th● same reproach fell Heckades, anoble Orator of Greece, because he sat mute ●eeing invited to a solemn banquet where others chatted and jangled out of ●easure, which Archidamidas perceiving, answered in the behalf of Hec●ades to him that scoffed him for hol●ing his peace. Art thou ignorant said ●ee that those which can wisely speak, ●an also warily hold their peace, when ●hey see the times and tides not apt for ●●lke.  
He therefore which will speak, must ●vel consider before he open his mouth, whither the words he is about to vt●er may in time to come be prejudicial unto him, having always in mind the ancient Proverb; Lingua quò vadis: Tongue whither wilt thou.  
Amongst many goodly examples of ●oo much talk, that which is written of ●he Poet Ibyque seemeth very fit for our purpose, who being sharply assailed and beset on all sides, with a rout of careless and roisting robbers, in a place far secluded from sucker where he could not be seen or heard of any man the poor Poet, this distressed Ibyque, seeing himself ready to be sacrificed, no knowing where to complain & appeal for justice, saw a company of Crane's i● the air, to whom he called aloud, O you Cranes be you witnesses of the fraud and villainy that I here receive: after his death all passed a long time before it could● be known who was guilty thereof, till on a dismal day that men assembled themselves to a Fair, where also the murderers of Ibyque made their appearance, it chanced that at the same time certain Cranes came that way, one of the same murderers smiling said to his companions, behold where flies the witnesses of the Poet Ibyque, which thing being noted of one that stood by, suspected them of the fact committed: whereof incontinent he advertised the Magistrates, the murderers were apprehended, confessed the deed, and were executed, therefore, which happened only by their chatting unadvisedly▪  
The very like history we read in Plutarch of certain sacrilegious persons, which by night had spoiled the temple of Pallas in Lacedemonia: the next morning after this heinous offence heard of, was found an empty flagon in the porch of the Temple, and as men made their recourse thither to behold this piteous spectacle, they debated among themselves what this Flagon should signify, than one of the malefactors which was in the throng, yet unknown, said, my friends give me leave and I will show you my censure upon this matter, as I guess this thing is happened for that those which have taken upon them to rob this Temple, fearing to be attached in doing the trespass, had drunk of a certain confection called Cyge, which is a kind of mortal poison, to the end they might be quickly dispatched out of the way, and not to be brought to the place of judgement and infamy of the world, which otherwise they should incur. But if it so chanced that they achieved their enterprise without being discovered, they had brought also with them a counterpoison Cyge, which is wine without water. And for this cause I think the Flagon is here left void, Certain of the assistance marking this device, judged him to be a partner of the practice, committed him to ward, who upon strait examination, was found culpable, and had the rigour of the law for his enormous guilt, whereof he might thank his incontinent tongue.  
At London in England, an accident not unlike to the former, happened of a thief, which in the depth of the night had craftily conveyed himself into a citizen's house, minding to make speedy dispatch of the best wares that came next to hand, but he could not so covertly handle the matter but the neighbours there adjoining, heard him bursling about the door, which immediately assembled themselves to take the thief that was yet in the house, he seeing this tumult to be raised for his apprehension, cunningly got himself in the midst of the press, busily crying and calling for the thief: insomuch that the neighbours thinking him to be stopped, began to retire homeward, when this frantic fellow could no longer hold, but must needs say, farewell thief, the devil go with thee, for I have lost my hat in seeking of thee. Whereupon he was straight clapped fast, for one kept the hat which he saw falling from the thief as he fled, which being laid to his charge was so astonished, that he could not deny the fact, and was hanged therefore at Tyburn, which he might have avoided easily if he had been silent. King Seleucus surnamed Galymaca, for his noble and valiant prowess in feats of arms, but as all humane thing are full of fragility and mutations, so on a time it happened, that Mars which erst was his gracious guide, so vnlucke● lie lowered and thundered his threat upon this unhappy Prince, that he being discomfited in a great conflict, was driven to break his Diadem, the only ensign of his Princely pomp, and to get him packing with three men, only that he might not be known. After he had wandered a while in the desolate deserts, he chanced upon a poor cottage, where he requested bread and a little water, to the end he would not be revealed, his Host showed him all the comfort and courtesy that in him lay, knowing full well that it was the King, and did conduct him in the way that he did require: who surely should have gained thereby a reward meritorious for his travail, had not his talketive tongue marred all his market, the King departing said, farewell host, the peevish wretch answered, God keep you my Lord, whereat the King fretting, not minding to be detected, made semblance ●o offer his hand to his hose as though he would take his host coin, but it was a token to one of his men that he should cut off his hosts head, such fruit we reap of our unbridled speech.  
The evil that ensueth by an undiscreet tongue, hath a huge heap of more examples which of purpose I let pass, that I might set out to the view, the hidden treasure and gallant company that secretly embraceth, amongst whom Papyrius hath merited the pre-eminence. The Roman Senators had an ancient custom, that one of their children should attend on them in the Senate house, till the said children passed the age of seventeen years, to this end, that they being enured to the wholesome ordinances, of their ancestors, might after be the more fit for the regiment of their country. Now it so fell out that the Senate on a time confuted of a very weighty matter, and strait charge was given that it should be kep● close, where amongst the other youths this little Papyrius was also present: o● whom when he came home, his mothe● demanded what great matters had cause● the Senate that day to sit so long. Wher● unto her son replied that he might no● so do, for he had commission to the contrary, and as women are ever curious to know, she alured her little son with fair promises, but therein she lost her labour wherefore she used thumps & threats o● all sorts to get this hidden mystery, which Papyrius perceiving, practised a pretti● policy, saying to his mother, that the thing which so much encumbered the Senate was, that every man should hereafter have two wives, when the mother heard this, she stayed no longer, but incontinent advertised the other Roman dames thereof, that so unjust an ordinance might not go forward: the next morning at the gate of the Senate, were assembled great ●●oupes of matrons. Who instantly besought, that in Rome such inequality ●ight not take place, for one man to marry with two wives, affirming that it were much more expedient that one woman should have two husbands, the Senators abashed to see this incivility in their wives, wondered from whence it should proceed, but by any means they could not gather the cause hereof: them little Papirius stepped forth & bade them to be quiet, deciphering from point to point, what had happened between his mother & him, and how for dead of her he was driven to use this deceit. The Senate highly commending the wisdom & constancy of this youth, ordained that their children should no more approach the Senate's house, except only young Papyrius, because the secrets of the Senate should not be revealed, & then Papirius was invested with a garment called Pretext, which was the greatest honour that he could have in those young years to wear the ha● bite of a Senator. And this is reported o● Aullius Gellius and Macrobius in hi● Saturnals.  
Alexander the great, having red 〈◊〉 letter of great importance in the presence of his friend Ephestion, which he● received from his mother, clapped his finger upon his mouth, meaning thereby that he to whom any secret thing is committed, ought always to have his mouth closed. K. Licimacus offered to the Poet Philippide all that lay in his power to do, to whom the Poet said; My Lord the best benefit I can receive of you, is never to know your secrets: this thing was not observed of Fuluius, who knowing a great secret of the Emperor Octavius, did impart it to his wife, & she disclosed it to divers others which her husband often laid reproachfully to her charge: whereof she being impatient, in a frantic fury slew herself, so did her husband Fuluius. An example not far unlike to this, is recited by Pliny, of the Philosopher Anazerxes, who be reft himself of his tongue, & teeth also, that he would not reveal a certain secret which the tyrant Nicocrion sought violently to wrest from him. The like we read of Zenon a Philosopher, which chose rather to cut of his tongue, then to disclose his friends council. The Athenians made an Image of the dust of a Lioness, in the remembrance and honour of a certain wanton woman called Lioness who having familiar company with Harmodius and Aristogidon, tyrants and enemies to the Athenian estate, concealed from them, a certain covert conspiracy, for which cause she is pictured without any tongue, to give notice of her secrecy. The servants of Plocius Plancus as Valerius writeth, endured sharp torments and strappadoes because they would not utter where their master had hid himself to his enemies, who sought to have slain him. Acgisilaus' king of Sparta greatly marveled when it was told him to a condemned man which for any cruelty that was done unto him would never speak a word. The servant of Cato the orator, having seen a certain trespass committed by his master, to the death would never utter it. A Roman Tribune demanded on a time of Metellus a valiant captain, what he meant to do concerning a conflict which was at hand: He answered, if I knew that my shirt had intelligence of that I pretend to do, I would strait ways cast it in the fire. When Darius was overthrown and vanquished by Alexander, conveyed himself into a close corner, they which saw this, and knew where he was, would not bewray him, although they suffered the most bitter pains that could be invented. Horace amongst his convivall constitutions willeth that every man should keep close that which is said and done at banquets.  
It was a custom among the Athenians, that when they were assembled at a feast, the gravest man of them all did always keep the door: saying to them that entered there, take heed sirs that not one word be blown abroad, of all that is done here. The order of Pythagoras discipline was chiefly to enure his disciples to secrecy, to the which end a long time they kept silence, and he had never any Scholar but he sat mute two years at the least: that thereby they being accustomed to secretness, might learn never to speak, but when necessity did compel them.  
Aristotle being asked what was the most difficult thing for a man to rule, (said) to hold his peace. Saint Ambrose amongst the principal grounds of virtue hath placed Taciturnity. The ancient Egyptians reverence Harpocrate for the god of secrecy. So did the Romans' Angenora as goddess of the same silence, whom they painted, closing her mouth with her finger, in token of secrecy.  
For to conclude this matter of silence, Quintus Curtius showeth us that the Percians had a custom which might not be broken, which was, to punish above all offenders, him that had bewrayed any secret committed unto him: Further, such is the providence of nature in the situation of our members, that she hath assigned to each one his right room, aswell for the dignity and decoration of the body, as for the commodity and use of the members. The brain which is the very feat of reason, the most worthy part of man▪ is placed all aloft in the head, as in an imperial throne, there to prescribe and bear rule over the inferior parts: the tongue which is the interpreter of the inward thoughts of the heart, is settled in the midst of both, to the end it should be under the brain, and not far from the heart, whom also the same nature hath enclosed and hedged in with teeth and lips, as it were within a defensible bulwark, that it might not be ranging unadvisedly: for this cause the Poet Hesiodus compareth the tongue to a hidden treasure, which should not be used, but when necessity doth constrain. The Prophet Esay rejoiceth above measure of the good gift he had in his tongue: saying, God hath given me a pleasant tongue, a tongue rightly instructed, that it should declare his words in due and convenient time, to the comfort of them that be in misery, but to the slothful he hath framed my speeches more piercing than the two edged sword. By our tongues saith Saint james we praise God. To his purpose I remember a story of a man condemned to death, by an inferior judge, & before his death to be bereft of his tongue, the poor fellow appealed to the parliament of Tolosa, there uttering his humble petitions said: that the principal cause that moved him to appeal, was for that he was condemned to have his tongue cut off afore his death, which God had given him to praise his name, & that it were great wrong that he should be destitute of so good a member at the last instant of his life. Now if men marvel at a little fish, called Remora, which is in length scarce half a foot, nor in breadth five inches, who notwithstanding maugre the rage of the surging seas, and blustering winds is able to stay a ship in the midst of his course, as though it were tied fast with an ankar. Then with more just reason we may wonder at the tongue, who being so little a member can stir up so many millions of men, and incencing country, against country, and City against City, for this cause the Poets have feigned of old that Mercury had a magical rod, called Caduse: which in deed was nothing else but an eloquent tongue, whereby he persuaded, or dissuaded men, at his pleasure.  
And for this cause they said of old that Amphion forced great rocks to move out of their place by the sweet sound of his Harp. So did Orpheus' cause oaks and elms to leap for joy of his harmony, whereby it is signified that the sweat melody of their eloquence, could provoke and stir up the most lumpish dullards of the world. In like manner the ancient french men feigned, that one Hercules Selticus, who having a little chain through the top of his tongue, whereunto was tied a great number of men's ears, he led them whether pleased him. Whereby he meant, that by the dexterity of his talk he made men to incline to what part he listed. Some men attributed to Socrates: some to Pericles, such a pleasant tongue, that they could transform their hearers. And for this cause were called flexanimi, because they turned the minds of men even as they desired. By the benefit of the tongue king Croesus' son, who from his infancy hath always been mute, saved his father's life, when a soldier drew his sword to have lain him, not knowing that he was the ●ing. The boy cried out kill him not, for ●t is my father. Methridates was a barbaous prince, & had notwithstanding under his dominion and obedience xxii. diver languages which all he understood an● gave answer to each one with an interpreter. The tongue of covetous Naball ha● provoked king David to wrath, but th● tongue of sage Abakell appeased him s● well, that he said with a loud voice thanks be to God that hath sent thee this day before me, blessed be thy counsel, and tho● also which hast kept me this day from bloodshed. Naaman of Syria returne● homeward in a rage, because the Prophet had not healed him out of hand, but sen● him to the river of jordaine, for said hee● I have in my country as good waters a● that of jordaine, but his servants by thei● wholesome declarations unto him made him of an other mind saying: if the prophet had commanded thee to do any grea● matter, without doubt thou wouldst have done it willingly, but he said only wash thee & thou shalt be whole. Which Naaman putting in practice was cute● incontinent. And by this we see the grea● commodity which cometh of a good tongue. Let us therefore follow the counsel of S. Paul, who saith: that no unhonest talk, should proceed out of our mouths, that ribaldry, wanton speech, or fond devices, should not so much as be named amongst us, but we should rather accustom ourselves to thanks giving.  
Amongst those signs which accompany them that rightly believe in our saviour Christ, this in the scripture is reckoned for the chiefest: they shall speak with new tongues. Now S. Peter doth teach us that new language: when he bids us to follow jesus Christ: who being injuried with words, did not reply with the like: when he was slandered & backbited, threatened not at all, but referred himself wholly to him that is the just judge. Whereof S. Paul being a right follower, writeth, we are ill spoken of, and we bless: we are persecuted, & we endure it patiently: we are maligned, and we pray for them that taunt us: we are made the outcasts of the world, and the most caitiffs of all others, even till this hour. Let us consider diligently that the tongue is given us to praise and magnify God. According to the example of Melchisedeth, who thanked God, that had given victory to Abraham. Delbora exhorteth the people to praise God. So did saint Paul, saying: blessed be God which is the father of our saviour Christ, father of the desolate, and fountain of all consolation: we ought not only to praise God, but also be godly and virtuous men, as David which praised the people in the name of God, after the Ark was brought up and the sacrifices completed. We have a great number of examples in the scripture, showing that our tongue was given us to praise● and magnify God. David praised god, because the promise of the Messiah was fulfilled in him: who after his manifold great tribulations, still exalted the name o● god. So did Solomon his son because h● had builded the sumptuous temple of god The Apostles blessed & praised god without intermission, attending for the coming of the holy ghost. You see now to what end we have the use of our tongues, which we ought to employ to the service of god according to the examples of our forefathers. Abraham prayed for Israel, and was hard Moses requested pardon of God for the people, confessing the manifold benefits that God had bestowed upon them. David prayed that the blessing of God might be upon his house. We are also commanded to pray, that the word of god and his truth might be spread abroad & have his course throughout the whole world. Behold they are the fruits of a good tongue, to praise God, to bless God, to pray unto him, and to instruct those that are ignorant, for he that teacheth others the way to righteousness, shall himself shine like a bright lamp for ever. Now if we will be true followers of our Master Christ, we must acquaint ourselves with that kind of language and speech which he always used: for he preached and published the glory of god: he brought into the way those that wandered & strayed, he reproved offenders, he stirred up the slothful, he comforted those which were in misery, he prayed for those that were out of the way, he gave thanks to God for all. Finally he had a modest tongue, pleasant, gracious, amiable, and full of all consolation. The Apostles after they had received the grace and virtue of the holy ghost, said no more, but lord command & we will make the fire to fall from the skies, they strived no more amongst themselves for sovereignty, but spoke new things, they uttered to the world the great wonders of god: but alas at this day we see the contrary put in practice, for we endeavour to build again the ancient tower of Babylon, the tower of deadly strife and debate: when one sort will needs be called evangelists, and other reformed Catholics, others entire and perfect protestants as though our saviour Christ were divisible and of divers sorts, & as though the weete name of our redeemer, were a mat●er to scoff at. In which behalf we shall have great need of a new Esdras, to reduce again this confusion of tongues in●o one Gospel: Who as soon as certain strange women called Assotides, & Moa●ites, had corrupted the hebrewe tongue, speaking half hebrew, & half like moa●ites: the said Esdras brought it again to ●is ancient perfection. In like manner so many sundry sects which are risen up in the Church of god represented to us by their barbarous women: have overthrown & marred the sincerity of the Gospel. Let us therefore be no more followers of old Adam, which cast the fault of his offence upon his wife Eve, & she threw it upon the ●rooked serpent: & let us take heed that we be not of the race of Cain, who ha●ing slain his brother, dissembled the matter: but rather let us follow the footsteps of good king David, which with ●is humble speech appeased the wrath of god: & according to the advertisements of S. Paul, let our words be savoured with salt, tending always to the edification of our neighbours, & that no wicked talk proceed forth of our mouth. Let us therefore submit ourselves under the hand of God, to the end he may exalt us in convenient time: for he hath always a singular regard to his servants. Let us expel and banish from us all slander, & backbiting, and close our mouth with our hand, like to patiented job: that no undecent word issue from us at all, and when we talk, to speak the words of God, which we ought to use with fear, for when the words of god are spoken to the people unadvisedly, it brings them strait to perdition. We are charged also to instruct our children, that they by thee may be delivered, & numbered from the servitude of Satan, & the better to accomplish the commandments of god. Lo this is the thing whereunto a good tongue ought to be● employed, that it may bring forth the worthy fruits of justice. But now it is ●me to speak of the mischief that happens of a wicked tongue: it seemeth to be 〈◊〉 thing not from our purpose, first to declare what the tongue is, to the end the subject whereof we treat, may be the bet●er understood. The tongue is a member of man, which is made of flesh, and open, full of veins, and sinews, because of his great stirring and moving, and chiefly for the sense of tasting, which is natural and peculiar to the tongue, & nature hath given it a humour which never wanteth, that is to say spittle, which is nothing else but the excrement of phlegm which floweth from the brain into the mouth, for a moisture to the tongue: Which otherwise would soon wax dry, by reason of his continual moving.  
Now the use of the tongue is to frame our words, and to help to chaw our meat, in the forming whereof we ought to consider the great providence of God. For although the thought is the worthy part of the soul: yet what could it profit or avail, if it had not the tongue for his interpreter? For this is he which setteth forth the knowledge of God. This is he which hath caused men to be assembled together from a brutish & savege life, to humane society: this hath erected villages, great cities, & countries: this hath published and made known wholesome statutes, and ordinances: and finally all other things which are necessary for us. Wherefore we ought to know that the tongue was given us, that by it we might know god, and to help one another by the communication of speeches. Unto these two purposes we should direct our talk. He than that will lead a prosperous life, & see happy days, let him keep his tongue wisely, and his lips that out of them proceed no fraud nor mischief: that he do good always, & seek after peace, & obtain it. A wholesome tongue which is not given to backbite, & blame others, is the tree of life, pleasant, and amiable to behold: but froward talk maketh the soul sad. A wise man is always sober in speech. The fool when he holds his peace, is oftentimes thought to be wise: the tongue resembleth a sharp pointed dart, if it be not well ordered. Wherefore Saint james likeneth it to a fierce fire, for saith he; An immoderate tongue fills the world full of iniquities: And this makes me to remember the Philosopher Anacarsis, who supping with Solon, as he returned home was found sleeping half the way, having one hand to his mouth, the other upon his privy parts, showing these were members which would be carefully looked unto. For he that will be thought religious and refrains not his tongue, his religion is not worth a dodkin. Amian, the composer of many pretty Fables, telleth one of a Satire, who being grievously annoyed with extreme cold of rigorous winter, repaired by chance to a husbandman's house, there to warm himself, and beholding his host to blow his hands, asked him wherefore he did so, he said, it was to heat his hands, not long after when dinner was ready, he saw also his host busily blowing his pottage, and again he asked him the cause thereof, his host answered, that he did it to cool his portage which was too hot, whereat the Satire disdaining, said, What sir can you blow hot and cold both out of one mouth. Farewell farewell, therefore, for I never meant to frequent such manner of people, which have now one thing in their mouth, and by and by an other, and so he took his leave of his host, disproving altogether those which have two tongues, now praising a thing, and straightway blaming and misliking the same.  
Whereunto accordeth the Prophet Isaias, saying; That they are accursed which affirm the thing that is evil, to be good, and contrary, good to be evil, converting light into darkness, and darkness to light, sweetness to sour, ●nd sour to sweet, such was the tongue ●f the wily Serpent, when he said to our ●rst parents, ye shall be like unto the gods: ●uch was the tongue of pernicious joah, who under the colour of fair words, ●ue Amasa traitorously, in saluting him, ●aining to give him a courteous good even. Such was the tongue of rebellious Abso●on, when he so mischievously slew his ●rother. And such was the tongue of Ba●am, when he took his journey to speak evil of the people, had not his Ass reproved him by the way. Such was the tongue of Dalyla, when she betrayed Samson to the Philistians his enemies. And such was the venomous tongue of the caitiff judas, when he delivered the Saviour of the world in kissing of him, to his deadly foes. But none hath better described the mischief of a wicked tongue, than the kingly Prophet David, when he complaining of the malice of backbiters, saith; their mouth is full of bitterness & cursings, full of falsehood and deceit, and under th● tongue lurketh tedious strife and debate they lie in ambush and oppress the innocent, out of close and covert corner they make a play game to bring to utter ruin those which are desolate. They watch continually for to entrap the silly sort. They hold fast in their gripes the poor caitiff, that thinks no hurt. They say in their heart God hath forgotten all, he hath hidden his face and shall never see the things that we do. The same David in an other place saith; Good Lord deliver me from lying lips & slanderous tongues, for they are like unto swift and sharp arrows, which are fet from a strong and poysant bow. The Ecclesiastical story doth admonish us to hate the whisperer and tale teller, and specially he that hath a double tongue. For here-hence hath come the destruction, not of a few which erst lived in peace and tranquillity. This is it which hath turned up and down many strong and defensible Cities, hath defamed many worthy personages, hath ●aken a sunder a number of princely Pansies, and hath incensed to civil sedition ●any goodly countries. Whosoever ●ndes a listening ear to these double ●●ngues, or rather to these two edged words, shall never rest in quietness, shall ●euer be at peace with any of his friends. ●he lash of the whip woundeth the flesh, ●it the stroke of the tongue breaketh the ●one: the whip only persecuteth our car●on corpses, but the glike of a pernicious ●ongue doth eclipse our bright renown, ●nd leaves a spot of black defame to our posterity, which is more dangerous than ●y hurt we can receive in our body. Ma●y men have been slain by the edge of ●e sword, but many more by the pear●ng blows of wicked tongues. The ●id Prophet concludeth that he is in perfect bliss, which hath not passed through his painful Purgatory of biting tongues, ●nd hath quite escaped their fearful fu●ie. For the death which cometh by ill tongues is marvelously to be feared, a●● better it is to fall into any other kind 〈◊〉 death and danger, then by that whi●● comes hereby. For it is said, that tho●● which forsake our Saviour Christ & h●● holy name, shallbe vexed herewith, a●● she shall consume & extinguish them wit● out restraint, & it shallbe sent against the● as a fierce Lioness, & shall destroy then a wild Panther. Therefore saith he, hed● in thy lips with thorns, & plant bars a●● bulwarks before thy mouth, that fro● thence proceed no undecent words, f●● God is the witness of our thoughts, t●● true beholder of our hearts, & the hear● of all that which our tongue brings fort●  
Now although the life of man be subject to sundry sorts of calamity, yet n●● reckoning those which comes by sicknesses, poisons, lightnings, tempests, & sod● mischances, notwithstanding that cān● be found any thing from whence there 〈◊〉 stilleth more mischief & misery to h●● mane kind, them from a disloyal & deuil● ●ongue. For there is no kind of inconvenience that brings unto us a more mighty ●ea of mischiefs of all sorts, than wars. But were not malicious tongues the cause thereof, we should surely have no war at all, for ●hey are the trumps & drums that strikes ●he alarm to all sedition, It was these that pricked forth Alexander to many bloody battles, promising him that he should be conqueror of the whole world. K. Pirrus also had divers stingers & buzzes in his ear, which babbled nothing else but brawls and murders, whom the wise Cine as encountered and overmatched. Who on a time seeing K. Pirrus priest to bid battle to his enemies, asked him what he meant to do, seeing already he vanquished the Romans. I will assay my force said he with the Sicilians, & when you have overcome Sicily said Cineas, what then will you do? Pirrus answered, I will set upon Lybia, Carthage, and Maceaonia, which yet remaineth unconquered: and this achieved said Cyneas, what wil● you then more: we will said Pyrrus repose ourselves in joy and solace, than Cyneas replied, & I pray you sir what have you to do with all this war, that after them you may live in rest, whereas you may be in present quietness and tranquillity. And by this sound advice the King was quite dissuaded to make war upon neighbours. If France during these stur● die stirs, had had but one good Cyneas, that flourishing realm should not have been so tossed and turmoiled as we see now, in such sort, that it is almost in every place sparkled with human blood, so fiercely were they set on fire one against the other. But from whence I pray you came all this, but from seditious tongues: for a man might see dissentious books Printed and sown abroad very rife. Wherein was nothing less treated of then peace, nor nothing more laboured than war and jangling, so that had not GOD resisted their malice, you should have seen long or this the total destruction of this goodly country. And if it happen that any more of these bloody Butchers and setters forth of all mischief do again show their monstrous heads, I wish them no more harm, but that they may become as dumb as ever was Iparkion, or that they might be bereft of their tongues as Zenon Elates: and to them that would reiterate again this civil sedition, might also be void of hands to execute their wicked intent, as was the hands of jeroboam, and might be as blind to go forward therein, as was Tyripe or Hipse, and that they might not be able to go no more, than was Myphiboseth: that their Horses might resemble the fatal steed of Gnaius Zoianus, & that the Captains might have no more valour and force then ever had Eracinade, that the booty and pray might be like to the gold taken from Tolosa. In brief I vow unto them, all the execrable curses of Oedipus, and all those baleful blisses contained in the Psalm; Lord do not conceive my praise, for surely they are not of GOD which hateth peace, desiring nothing else but bloody war.  
He that will live in continual rest and quietness saith David, let him take heed that his tongue speak no hurt of others, and let him keep his lips from lying and deceit. But to return to our purpose of the mischief that comes of evil tongues, Solomon saith; He that warneth wisely his mouth, guards his soul, but he that prattleth unadvisedly ●s oppressed with many miseries. job calleth such kind of people forgers of Fables, who according to the saying of jeremy have instructed their tongues to lie lewdly, and have employed all their travel to do mischief, yet some pleasant companions there be which accounts lying to be no sin, though David say, that all liars shall go to utter perdition. From an evil disposed tongue, proceedeth not only lying but swearing, blaspheming, reproaches, scoffings and slanders.  
Read over the ancient Chronicles, and among them all you shall not find so many kind of strange others as are now daily used amongst the Christians, look well about and you shall find every corner full of perjuries. It was an infamous thing amongst the Heathens, if any happened to swear by their false Gods, yet amongst us Christians we make it a play game to take the name of the eternal God in vain.  
Plutarch reciteth, that in times past it was not lawful for little children being within doors to swear by Hercules or Dinis, but that they must go out of the house, that by this kind of temperature, they might learn not to swear at all, or at the least to be moderate in their oaths. The ancient Bishops of Rome which our ancestors long ago called Famines or Diales, for fear durst not swear at all, whatsoever dread or danger was offered them.  
On a time in Athens, a certeine Sorceress accustomed to the Paynime sacrifices, was instantly desired and requested of all the people to curse and call vengeance upon Alsibiades, which then was very evil thought of in Athens. Whereunto she answered, that she had received her Priestly dignity thereby, to consecrate and bliss the people, and not wish hurt or vengeance to any, and so she could never be induced to speak ill of Alsibiades, if we lay aside examples of infidels, and consequently to come to those of the Christians.  
Saint Lewes did so abhor perjury and blasphemy, that he constituted a law, that whom soever was found to be a blasphemer of God's holy name, should have the Flower deluse glowing hot imprinted in his forehead, to the end he might be known of all men to his extreme and great ignomy and reproach, wheresoever he came. It so chauneed that a certain noble man of his Court being overcome with collar, had sworn unadvisedly, and as the officers would have executed the rigour of the law upon him, many of the peers of the rea●me withstood it, beseeching pardon & grace of the King in his behalf, but the King was no less severe in observation of this his Edict. Then was that good King Seleucus in his Penal Statute made against adulterers, who would have punished his son, for that he had transgressed his ordinance: Even so the said King Lewes answered, that he would himself abide the pain contained in his Edict, and that the said mark should be fixed in his own forehead, that all blasphemies thereby should be banished his realm. So the most Christian King desirous to put in practise the laudable constitutions invented by his predecessors, for the punishment of blasphemy hath ordained that no manner of person should blaspheme the name of GOD, or use any other execrable oaths, under pain and forfeiture to have his tongue pierced with a hot iron.  
Philip an other of the French Kings, made a law, that if any whatsoever gentle or simple, yea, although he were in birth right noble, in what place soever he were thought it were in, a common Tavern where many wise men forget themselves, if he blasphemed Gods holy name, he should presently be drowned.  
Maximilian the Emperor made a law, that whosoever were apprehended as a vain swearer, should lose and pay thirteen shillings four pence, but if after he would not be sorry for his offence, and willingly pay the said money, he should lose his head. At Tubinggen in Germany, a desperate boy devised new oaths, such as were not in common use, but the Lord sent a Canker or some worse diseases, and consumed the instrument wherewith he blasphemed God.  
But to go beyond men the Lord himself hath made a law, he that blasphemeth and taketh the name of the Lord GOD in vain, shall die the death. Levit. 24.  
That faithful and good instrument in God's Church Master john Fox, from whom I collected this notable and worthy history, giveth a most gentle and fatherlike admonition and warning unto all young Gentlemen to leave and utterly to forsake their most extreme outrageous and horrible swearing, by the great and fearful example of these Gentlemen following.  
In the time and reign of the most famous King Edward the sixth, there was in cornwall a lusty young Gentleman, who did ride together with other more Gentlemen, and their servants in number about twenty horsemen, amongst whom this lusty younker entering into talk, began to swear most horribly, among whom one of the company not able to abide such blasphemous abomination, in gentle words said to him, that he should give an account for every idle word, the Gentleman taking snuff thereat, why quoth he takest thou thought for me, take thought for thy winding sheet, well quoth the other, take heed, for death giveth no warning, for as foone cometh a lambs skin to the market as an old sheeps: God's wounds (quoth he) care not thou for me, raging still after his swearing manner worse and worse in words, till at length passing onward their journey, they came riding over a great Bridge which standeth over a piece of the arm of the ●●a, upon which bridge this gentleman swearing, spurred his horse on such sort, ●hat he sprang clean over the bridge with the man on his back, who as he was going, cried horse and man and all ●o the devil. That private example which ●appened to some especial, every man particularly may consider with himself ●ow common and great swearers are afflicted. I could never yet either by expe●ience or reading find, but that they which ●ake delight in swearing, and used vainly ●o swear, were grievously punished one way or another. For my part though I am of small years and but young, yet I have noted in some, that God will not suffer this vice to go unpunished. When I was in a certain place for learning's sake, I knew a company of youths which were very familiar, and would seldom be a sunder, they were so wickedly bend, that when they were met, one would have supposed that a company of young two old lecherous dotars, whom Go● miraculously delivered, for her innocency, by the help of young Danyell, who no less strait judged and condemns the said old wily merchants, who lay● in ambush to oppress the said holy m● throne. What should I speak of just N●bothe, against whose innoce●●● the fal● and perjured jesabel, suborned two fal● witnesses, they not only to bereave hi● of his vineyard, but of all his lands a●● life also.  
O Lord increase the number of thy servants, root out vain swearing and perjury, convert blasphemers to the obedience of thy will, and advance thy ho●● name: who art to be glorified now and ever more, together with thy Son our Saviour, and the holy Ghost.  
Amen.