THE DUMB DIVINE SPEAKER, (* ⁎ *) OR: dumb speaker of Divinity.  
A Learned and excellent Treatise, in praise of Silence: showing both the dignity, and defects of the Tongue.  
Written in Italian, by Fra. Giacomo Affinati d'Acuto Romano. And truly translated by A. M.  
AT LONDON, Printed for William Leake, dwelling in Paul's churchyard, at the sign of the Holy-ghost. 1605.   

To his most respected, and very dearly esteemed kind friend-Master john Stermyn, a true lover of learning, and furtherer to all studious endeaveurs.  
SIR, having acquainted you with this long and laborious translation (a subject so learned and excellent as in any language (I think) the like is rare to be found) And finding you willing to give it entertainment: I discharged my affections from all great men of the world, such as look on learning awry, and asquint, or with a nod, or, I thank ye, requite great studious labours, And made choice of you, whom I know not only capable of greater matters in yourself, but a most kind favourer of any pains this way employed.  
The Author in Italian calls it: Il Muto che Parla Concetti Scritturali. And the best English title I could give it (in my mind) is, The dumb Divine Speaker: or, dumb Speaker of Divinity, because the whole course of matter is thereon absolutely grounded, and in silent dumbness, delivereth an exquisite method for the government of our speaking.  
Take you the honour of my pains, as one whom entirely I affect, with you, I give the world my labours best benefit: expecting from you but your wont kindness, And if the world give me good words, 'tis all I ask of it.  
Yours in all true affection, A. M.   

Fra. Giacomo Affinati to the Reader, yielding a reason for the title of his Book.  
HE knows my heart, that rules the affections of every soul, how desirous I have been from time to time, to be any way helpful to my neighbour, to declare myself no unfruitful tree, planted within the flourishing bosom of the Church. And therefore with the occasion of a most gentle spirit, bemoaning the infinite vain travails of many, such as (indeed) deserve no acknowledgement of the world: I imposed an eternal silence upon myself, and to assist the world (thereby) so much as lay in me, and to raise it up from those weighty oppressions of wicked molestations (according to the ability of mine own weak strength) First I published the Mount of holy tribulation, and now my Dumb divine Speaker, in praise of Silence, So called, because I approve by authority of sacred Scripture, that whensoever we speak well, and as becometh us: it is not we that speak, but the holy ghost, which then moveth the organ of our speech. Non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis.  
Hereupon, Christ casting forth the devil that was dumb, out of the possessed body, the holy evangelist tells us, that the dumb spoke. Erat jesus eijciens Demonium, & illud erat mutum. Et cum ciecisset Demonium, locutus est mutus. Wherein we have to note, how the Evangelist saith, that the devil was dumb, who being cast out of the possessed body, he doth not say, that the devil spoke which was dumb, but he that was possessed: referring the dumbness, not to the devil as first was affirmed, but to the body possessed, which (having been dumb) spoke. Et cum eiecisset Demonium, locutus est mutuis.  
Now although the right sense be, that he who first was dumb, spoke, the devil being thrown out: yet notwithstanding, agreeing with the hidden voice of the letter, it is true that the dumb spoke, abiding also in his dumbness, because he spoke well, as the Evangelist noteth; Et loque. batur rectè: he being dumb, and yet speaking by the means of the holy spirit, therefore we also are silent, and God speaketh in and by us, when we speak well and decently, and thus is it true that the dumb man spoke.  
This have I set down in favour and defence of the title of this Treatise, wherein I purpose to deliver the excellency of Silence, and how it is much better to keep silence, then to talk, in regard of the numberless offences, that men do fall into by their tongues only. Which labour, if I may perceive the world gratefully to accept, or the least apparent sign of thankfulness to proceed from thence: I promise, that speedily I will deliver to the Press, another as excellent and profitable a work, entitled: The world turned topsy-turvy: or, the upside downward; discoursing of God, of the Angels, of the heavens, of sublunary things, and of Microcosmus, or the little world man, approving how they are all overturned.  
In the mean while, vouchsafe with gentleness to read this treatise, which may the more speedily hasten on the other. And pray unto the Lord for me, that I may be a diligent ligent observer ofsilemce, which is full of all security & safety, and abounding in all sacred blessings. Whereupon David said, that the Israelites rejoiced when they were quiet, which made them afterward be brought to the port of their own pleasures. Laetati sunt quia siluerunt, & deduxit eos in portum voluntatis corum. For great joy have they that keep silence, because thereby they offend not god, but in their silence they do always contemplate their cheefeste happiness, and (even as in a safe harbour) have perpetual quietness.  
FINIS.   

The chief heads and Arguments, that are discoursed on in this labour: and the several application of Scriptures to them.  

Of truth and Of Lying. 

96. If I say the truth, why do ye not believe me. john. 8.46.  
When he speaketh a lie, then speaketh he of his own. john. 8.44.    
Of Silence. 

22. 42. He rebuked them, and suffered them not to say that they knew him to be Christ. Luk. 4. 41.    
Of Flattery. 

81. They answered jesus, and said; we cannot tell. Mat. 21. 27.  
Master, we know that thou art true, and teachest the way of God truly, etc. Math. 22. 16.    
Of Wisdom. 

54. Be wise as Serpents, and innocent as Doves. Math. 10. 16.    
Of Murmuring. 

137. 147. 156. But they that were Scribes and pharisees among them murmured, etc. Luke. 5. 30.    
Of the double tongue. 

166. This people draweth near unto me with their mouth, and honoureth me with their lips; but their heart is far off from me. Mat. 15. 8.    
Of the dumb Devil. 

111. Then he cast out a Devil, and he was dumb. Luke. 11. 14.    
Of the Angels speaking. 

And when the Devil was gone out, the dumb spoke. ibid.    
Of the gift of tongues. 

112. And they were filled with the holy ghost, and began to speak with other tongues. Act. 2. 4.    
Of Hypocrisy. 

166. 173. 182. When ye fast, look not sour as the hypocrites do, for they disfigure their faces, that they might seem unto men to fast Mat, 6. 16.    
Of Repentance. 

127. When I held my tongue my bones consumed, through my daily complaining. Psal. 32. 3.    
Of Mercenaries 

190. But an hireling, and he which is not a shepherd, neither the sheep are his own, seeth the wolf coming, and leaveth the sheep and flieth. joh. 10. 12.    
Of Blasphemy. 

And men boiled in great heat, and blasphemed the name of God etc. Apoc. 16. 9    
Of the excellency of the word of God. 

69. And they said; Thou hast a Devil. joh. 7. 20.  
Never was man heard to speak the like. john. 7. 46.  
And the people pressed upon him, to hear the word of God.    
Of rash judgement. 

151. judge not according to the appearance. john. 7. 24.    
Of vain glory. 

182. I am not like other men, etc. I fast twice in the week: I give, etc. Luke. 18. 11. 12.  
The foolish virgins took their lamps, but took no oil with them. Mat. 25. 3.    
Of the mystery of opening the mouth. 

O Lord open thou my lips, and then my mouth shall show forth thy praise. Psal. 140. 9  
jesus opened his mouth, and taught them. Mat. 5. 2.    
Of brotherly correction. 

If thy brother offend against thee; go and tell him his fault between thee and him alone, etc. Mat. 18. 15. 16.      

A MOST EXCELLENT AND LEARNED DIALOGUE, IN PRAISE OF SILENCE: DECLARING BOTH THE DIGNITY AND DEFECTS OF THE TONGVE.  
The Speakers in this Dialogue, are the right reverend Lord Count Claudio, Bishop of Placentia: and the most honourable Lord Lodovico Rangone his brother, marquess of Gibello, etc.  

The Argument.  
It is here discoursed in a pleasing controversy, whether Silence or speaking, merits most praise. And, the one contrarying the other very familiarly, each strives to maintain his cause by soundest reasons: sometimes producing authorities from holy writ, and other while from the ancientest Philosophers. At length (after a sweet and sententious arguing) they conclude, that there is more security in silence, then indiscreet talking: in regard, that while each man strives to speak best, his own conceit doth soon deceive him. And this is confirmed by divine proofs, witty sayings of Philosophers, and natural reasons.  
Chap. 1.  CLAUDIO. 
The sweetness of human conference is so pleasing, 
The Induction to this discourse.  gladsome and delightful, as I receive no mean injury (my Lord) by your silence. This taciturnity of yours, is such a mighty affliction to me, as I can better forbear my daily food, then to be thus deprived of your speech. Seeing, to a heart downe-pressed with sorrow (as mine is) much more availeth the sweet language of a true friend, than the physic of a skilful doctor to an infirm body, and more virtue have friendly consolations, to free the heart from all oppressing passions, than physics sweetest syrups, 
Variety of sentence.  in restraining the fury of a Fever. And yet do you hold your peace? may it not suffice you, that you have so long time forborn to answer my letters, but now likewise to overcharge my thoughts with this insupportable silence? The occasion of your denying answer to my writings, as also your enjoining me to silence, have equal reason to this your obstinacy. But albeit you kept me so long from your desired lines, yet now deny me not the benefit of your speech. 
A friendly enforcement, to urge an answer.  Dumb, and silent still? What are you made of stone, that you have a head without a tongue, or a tongue immovable without speech? Or, being overcharged with the greatness of miseries (as Paul the Apostle was) you know not how to express them? Or by the multitude of matters, which trouble your senses, are you robbed of the means for their deliverance, 
Sentence.  as, if abundance made you the poorer? Or, as the man deeply pondering on celestial causes, becomes (by earnest apprehension) so oblivious and transported from himself, 
Simile.  as (not remembering where he is) a sweet deceit persuades him that he is in heaven, yet afterward (as a frail man) finds himself to be upon the earth?  Lodovico. 
He knows enough, 
Sentence.  that truly knows how to hold his peace.  Claudio. 
But silence is sometimes the occasion of much hurt; 
One sentence quitted with a contrary.  and therefore is to be suspected.  Lodovico. 
Every word should not be answered: and sometimes, 
The nature of questioning, & answering.  quiet silence is much more commendable, then tedious and prolixious speech: but your Lordship (being assured of my love) might rest so satisfied, and (with my delight) to delight your own self: so much the rather, because it passeth for a general proverb, that deeds are men, and words women. 
Proverb.   Claudio. 
'tis true, but yet it was no lie that Solon said, 
* Solon's opinion of speech.  that speech or words are the image of deeds, as also the figure of human life: and a Glass doth not more lively express the shape of the body, 
Socrates concerning speech.  than speech doth the true form of the mind: whence, Socrates reputed speech, as a thing most necessary, whereby to know the quality of human nature. Hereupon was it, that a friends son of his being sent unto him, 
Example.  that he might gather, what aptness remained in him toward Philosophy and study of humanity, he said unto him: Tell them (if thou wilt) that I shall know thee. The tongue than is as a touchstone, 
Sentences.  whereby to know a man: for, the vessel will savour of the wine contained in it: and, by the breath (sometimes) may be gathered what meat hath been eaten. 
Psal. 45. 1. 2.  To this end also David said: Eructavit cor meum verbum bonum; dico ego opera mea regi. Lingua mea calamus scrib● velociter scribentis: My heart will utter forth a good matter, I will entreat in my works of the king. My tongue is as the pen of a swift writer. 
Allusion.  As if he would have said, because my heart is so good, as it can contrive no evil, therefore (by the tongue) it sendeth forth good and holy words, whereby my deeds are correspondent to my heart, so that they fear not to approach the presence of the highest king, moving the tongue with equal readiness, as the pen of a swift scribe stirreth itself. And questionless I take it to be so, because, it is as kingly a matter to move the hand to work, 
Sentence.  as the tongue to speak, whence grew the proverb expressing a mind constant: 
* Proverb.  The word of a King. If then your honour will but grant thus much, as to resolve me, 
Deeds, or words which are of most esteem, and how they differ.  which is in most esteem, deeds or words, the one I will not deny to be of great price, by how much the more it expresseth the conceits of the heart, and reveals the passions of the mind, or else we must give no credit to Aristotle, who plainly saith, that 
* Aristotle's opinion of words.  Voces sunt notae earum quae sunt in anima passionum.  Lodovico. 
To observe a time for silence, hath evermore been held a commendable quality. 
S. Grego Nazian his judgement on words, and comparison of them.  Saint Gregory Nazianzen saith, That words have the proportion of merchandise, and the voice is like a ship. Therefore when the merchandise of my speech, which from the close storehouse of my breast, would be transported to the city of your mind; suddenly from the port of my mouth, it gets carriage (by the ship of my voice) and with the wind of breath, 
Allusion.  glides through the sea of the air, delivers her lading in the haven of your ea●es, and thence presseth on to offend the heart. Hereupon (perhaps) it was, that Solomon called the tongue, 
Allusion to the words of Solomon.  a reward given unto man, to the end, that therewith he should praise his Creator, and, in recompense of so many blessings given him by God, he should return him the praise of a holy confession. Dedit enim mihi Dominus lingu●m mercedem meam, 
Eccle. 51. 30.  & in ipsae laudabo eum. 
A Simile to sound purpose, comparing speech with merchandise, and answering that of Greg. Nazian.  The Lord hath given me a tongue for my reward, wherewith I will praise him. But, as it is not always a time for navigation, or spreading forth sail to every wind that blows, but rather to expect a prosperous gale, for making of a secure voyage, without hazarding the ship against a rock, whereby both goods and merchant may mimiserably perish: even so, ought we not to launch forth from the port of the mind, the merchandise of words by the vessel of our voice, at every rash and unadvised season, but rather to await the opportunity of occasion. For, he doth not thrust himself to so manifest peril of life, that adventures on the glib waters of the Sea in a little, frail, and slender wooden bottom: as he may be said to do, who is hourly in danger of death, by speaking carelessly and indiscreetely. Therefore said the wise man; Vita & mors in manu linguae; 
Prou. 8. 21.  Life and death are in the power of the tongue. Much better than is it to be silent, then lavish of speech, because to speak well, 
Of speaking well and ill.  is the work of a wise and very sensible person, and every man is not able to speak with security, for speaking otherwise, his speech doth but offend the ears of others.  Claudio. 
If life and death lie in the hand and power of the tongue, 
An Objection concerning life and death, consisting in the power of the tongue.  than one may be as guilty of death that says nothing, as he that speaks overmuch. And David complained hereof, repenting that he had held his peace: whence may be gathered, that if the bones be decayed, which signify the powerful virtue (for as the bones support the body, 
Simile.  so doth virtue the soul) what shall we say then of these words: Quoniam tacui, inveteraverunt ossa mea. While I held my tongue, 
Psal. 31. 3.  my bones consumed? Likewise, Esaye the Prophet was sorry he had been silent, 
Esay. 6. 5.  and therefore lamenting said: vae mihi, quia tacui: woe be to me, because I held my peace. Now on the contrary, 
job. 39 38.  job, that admirable spectacle of patience, repented himself because he had spoken, saying: unum locutus sum, quod utinam non dixissem: once have I spoken, but I will answer no more. Then as well may he err that speaks not in time, 
Observation for a time to speak, for avoiding of error in either.  as he that is silent when he should speak, and therefore I may count him a fool, that makes no observation of a time to speak, which made the wise man say: Stultus caeditur labijs: the foolish in talk shall be beaten: 
Pro. 10. 9  Meaning (in my mind) thus, the foolish man that observes no time of speech, takes occasion from his own lips to be silent, when he should speak, 
A fool speaks most, when he should do it least.  and talks liberally, when he ought to be silent: therefore let him bear blame from an others tongue, and stripes from other men's hands, because in every thing there is time to be observed. 
Eccle. 3. 1. 7.  Omnia tempus habent: tempus tacendi, & tempus loquendi: To all things there is an appointed time, a time to keep silence, and a time to speak.  Lodovico. 
Well, admit that by silence a man may run into some defect, yet nevertheless, beyond infinite comparisons, and with out all question, far greater defects and harms ensue by speaking then silence. 
How a fool may appear to be wise.  For if a foolish man would appear to be wise and sensible, the best counsel I can give him is to be silent. Because, as Cicero saith in one of his Epistles, 
Cicero in Epist. 40.  The trial whether a man be good or evil, is gathered by his actions: but to know whether he be wise or foolish, is best discerned by his silence or speaking: for by holding his peace, he may appear to be wise, even in the eye of a learned man. And if we will credit what Solomon sayeth in his proverbs, 
Prou. 17. 29.  he there affirmeth: Stultus quoque si tacuerit, sapiens reputabitur, & si compresserit labia sua, intelligens: A fool when he holdeth his peace, is accounted wise: and he that stoppeth his lips, prudent.  
Did you never see a notable Idiot intrude himself into a grave public disputation? 
A Simile of a fools outward show of wisdom, or appearance of folly.  where, if he stand listening with great attention, it seems to the beholders, as if he perfectly understood all there spoken, although (indeed) he be capable of just nothing; but if perchance he fall to babbling, his poverty of understanding is soon discovered, and manifestly then his ignorance appeareth: this is a case so plain and apparent, as multitude of proofs are needless in it. But if a testimony out of holy Scripture may pass for payment, listen then to job, 
jobs advise to his friends, how to seem wise.  that great Prince of the East, who desiring that such friends of his, as came to visit him in his bitter affliction, might show themselves to be wise and discreet, said: utinam taceretis, ut putaremini esse sapientes: Oh that you would hold your tongue, 
job. 13. 5.  that it might be imputed to you for wisdom. This often comes to pass, because foolish men can hardly hold their peace.  
Solon the Philosopher, 
Example.  the very wisest amongst all the Grecians, seeing himself in company of many busy talkers, sat very still and silent, 
Periander's words to Solon, concerning his silence.  whereat Periander (a man of great wisdom, and king of Corinth) marveling, thus spoke. Among so many men that confer together, wherefore doth Solon only hold his peace? Is it because thou art a fool, or wantest thou words to express thy mind? Whereto Solon answered: 
Solons answer.  A foolish man cannot sit silent.  
It is likewise written of Zeno the Philosopher, 
Example.  who being invited to a sumptuous banquet, which the Athenian Senate made for certain Ambassadors of Licaonia, and arguing pleasantly, as often we see it frequented in banqueting: he alone spoke never a word, 
The Ambassador of Lycaonia h●s speeches to Zeno, & his reply.  as being the wisest of them all, whereat the Ambassadors wondering, said to Zeno. What shall we answer to our king, if he demand of us concerning thee? Whereunto Zeno thus wisely replied; Say to your king, that you saw a man in Athens at a costly banquet, round engirt with cups, yet not drink, with delicate utandes, yet eat little; in company of many that talked, yet he only kept silence. I seek not by this example to persuade you, that I am wise, because of holding my peace, but it rather contents me, not to be esteemed foolish, by overmuch prattling: in regard that there is no proof so perfect, of knowing a wise man from a fool, but only by the liberality of the tongue.  
Plato (on a time) being demanded, 
Example.  what course or observation were best to be kept, for soundest and truest knowledge of men? answered thus. 
Plato's opinion how men are soon to be known.  Men are soon approved by their sound, as vessels or glasses made of earth are: for as the pot or glass is known by sounding, whether it be broken or whole, so are men by the sound of speech known, either to be good or bad. For, the proud man (willingly) talks of nothing but ambition or superiority: the rich man, of gold and wealthy possessions: 
The different nature of men in their talking, according to their own inclination.  the quarreler, of fights, brawls and contentions: the glutton, of feasts and banqueting: the envious, of malice: the slothful of soft beds, ease and idleness; the player, of varieties of sports and delights: the detractor, of murmuring and slanders. Wherefore I hold it better to be silent, then talkeative.  Claudio. 
But how can a man be silent, if he have a tongue to speak, as he hath eyes to see, ears to hear, nostrils to smell, hands to work, feet to go, and all his body to use sensibly?  Lodovico. 
The greater difficulty any work endures in the attaining, 
A very sententious answer.  so much the more honour crowneth the atchivement thereof, and therefore it is written of virtue; that it is to be gotten by sweat and labour: Virtutem posuere Dei sudore parandam. Pythagoras' held silence in so high esteem, that Atheneus relateth in his seventh book, 
The reckoning that Pythagoras made of silence.  that of some beasts he would taste moderately, and offer others in sacrifice to the Gods: but in all his life time he would never touch a fish, because he made some reverend reckoning thereof, as observing some divine quality therein (what I know not) only for taciturnity.  Claudio. 
What divine matter could the Philosopher note to be more in the fish, then in any other brutish creature? this seems to me a certain solemn foolery, especially in so ancient a Philosopher.  Lodovico. 
Every creature ordained for food to man, 
All creatures have a kind of voice, but the fish only.  hath (how much or how little it matters not) some kind of voice, except the fish only, which hath no voice at all: whereupon, this Philosopher observing a perpetual silence in fishes (as a matter merely divine) he respected them with a very great opinion. And hence it may be (according to the Poet's opinion) that fishes are called Ellopes, 
Plin. lib. 9 cap. 17.  quasi vocis inopes. Assuredly, there is nothing more dangerous, than loquacity, nor any thing more easy to be imagined (without offence) than silence: 
Cicero's commendation of Cato.  which made Marcus Tullius Cicero to commend Cato infinitely, who spoke always so wisely, that never any word came from him, the speaking whereof he afterward repent.  Claudio. 
Diogenes the Cynic was contrary to Pythagoras, for he not only made no respect at all of fishes, but (belike) was so well pleased with them, that he said very heartily on them. Nor can the opinion of that great wise man oversway me, because any extremity cannot be free from enormity: 
Sentence.  and as blameworthy do I hold it, not to speak when need requires, as to speak overlargely when silence were better. Let me allow the counsel of Cato, 
Cato his advise in speaking.  to speak nothing, except it have been well spoken before, whereon repentance never ensueth. But I know you will tell me, that every man cannot be a Cato: therefore it behoveth him rather to be silent, then venturing upon the peril of speech, to fall thereby into defect. And should it be so, the tongue then might be sorry, 
Pythagoras in teaching silence, did not will perpetual silence.  to be given us but in vain, nor was Pythagoras himself always silent, but took sometime delight in speaking, and as he was a Philosopher that taught many Scholars, so it was very necessary he should speak unto them. Now among other things which he taught them, silence (you say) was the principal instruction, and not to speak till a certain time.  
Saint Jerome speaking (of him) upon Ecclesiasticus, 
Saint Jerome his words concerning Pythagoras.  sayeth: Pythagoricorum disciplina est tacere per quinquennium, & postea eruditiùs loqui. Others say, that only for two years he imposed silence on his Scholars, and not five: but let it be howsoever, it sufficeth that this so long silence was to no other end, but to teach them to speak the better, and with wisdom, so that his intent was not they should be always silent, 
Others opinion of Pythagoras teaching of silence.  but whensoever they spoke, to speak wisely. Some others do hold that he did not altogether prohibit them of speech, but because he would not have a newcome Scholar, to demand the occasion of such things as they then read in the school: which by good reason he might do, in regard the Scholar ought to credit the Master, if he mean to receive any profit at all by him: for if he give no belief to the Master, he will never be capable of learning any thing. This made Aristotle say; 
Aristotle's lesson to young learners.  Addiscentem oportet credere: so much the rather, because for many things he can render no other reason, but only the rule of the first instructor.  
Small profit were it to the child, who, while he ought retain the Alphabet in his memory, for the better combining of words, and reading perfectly; to waste the time in frivolous questions, demanding importunately of the master, upon what occasion A was called A, and B named B. and why not either of them H or P? whereof no other reason can be yielded, but only the will of the first teacher. 
A defence of Pythagoras' silence.  And if it be so, Pythagoras had reason, to cause his Scholars to observe silence, to the end they might learn (in time) to speak the more perfectly. 
Eccle. 15. 18.  The same did Solomon also teach: Antequam loquaris, 
Sentence.  disce: Learn before thou speak: The man that speaks without premeditation, oftentimes falls into an unthought-on repentance, and gladly would return his words back again, when it is over-late to do it.  
Of this opinion likewise was Lacedaemon Chilo, 
Chilo, concerning the tongue.  of whom Diogenes Lacertius reporteth, that he used often to say: It ought never to be permitted, that the tongue should go before the mind, as meaning, that whatsoever was to be spoken of, it ought to be very well thought on first. The like did the blessed virgin, before she would answer the Angel Gabriel: 
Luke. 1. 29.  Cogitabat qualis esset ista salutatio: She thought what manner of salutation that should be. Let it suffice then, that silence is not better than speech, though more commendable is it for a man to hold his peace, then speak peremptorily without judgement, because unapt speaking merits as great a check, as unnecessary and ill shapen silence. This made Cicero say; 
Sentence.  Tacere noli ubi non oporiet: and Cato the Utican confirmed the same, 
Cicero, and Cato Utica, their several opinions of silence and speaking.  saying; Tum demum silentium abrumpito, cum ea loqui poteris, quae sunt indigna silentio. And often times it happeneth, that strict silence may occasion more inconveniences, yea, some while greater, then liberal speaking.  Lodovico. 
A man may be doubtful whether he speak wisely or no: and presupposing that he talketh always reasonably, many times is deceived in his own opinion, and becometh worthy of very much blame. Moreover, albeit he speak nothing but the truth, 
The rash speaking of truth may cause danger to life.  yet often it falleth out, to endanger life: as a thousand examples do give faithful witness of the same, wherein I account it may best to be silent, and more safety shall I thereby gain, than (perhaps) by reporting them, considering (as hath been already said) as to speak wisely, 
Sentence.  so to be silent, best declareth what the man is.  
David knowing how hard a thing it was to speak without blame, 
Psal. 140. 3.  desired the Lord: to set a watch before his mouth, to the end he might let no words pass, but such as were to the praise of God, 
David's desire for assistance in his speaking.  the profit of his neighbour, and good of himself. He desired also, that he would keep the door of his lips, that he might speak with wisdom, and utter nothing which was not to be spoken: Pone Domine custodiam ori meo, & ostium circumstantiae in labijs meis. 
Psal. ut sup.  David desiring to speak, yet so strongly watched and defenced, it is a sign sufficient enough, that to speak well, is a matter very hard. And so could his Son Solomon say: Omnis labor hominis in ore eius: 
Eccle. 6. 7.  All the labour of man, is for his mouth. David speaking further of this burdenous task, saith of talkative men; Labour labiorum ipsorum operiet eos: 
David's opinion of such as are talkative.  The labour of their lips shall be so great, as to cover them. As if he would have said (in mine opinion) that the fruit of vain labour, in speaking among the wicked, shall be their pains eternal, whereon followeth: Cadent super eos carbones, in ignem deiicies eos, & in miseriis non subsistent: Upon them shall fall hot burning coals, and the Lord shall send them into unquenchable fire. If this be so, is not strict silence better to be endured, then by speaking wickedly, to incur such danger?  
Solomon was the only wise king, 
Solomon his care for his speaking.  that ever in this world lived among men: yet found he such difficulty in speaking unreprooveably, and the forward tongue so hard to be bridled, as in bitter sighing he said. Quis dabit ori meo custodiam, & super labia mea signaculum certum, 
Eccle. 22. 2●.  ut non cadam in ipsis, & lingua mea non perdat me? Who shall set a watch before my mouth, and a seal of wisdom upon my lips, 
Chrysost concerning the office of the tongue.  that I fall not suddenly by them, and that my tongue destroy me not? S. john Chrysostome saith: that like office as the door hath of the house, hath the tongue (in the mouth) of the mind. And Hugo, 
Hugo in lib. de 12. abu.  in his book of the twelve abuses, saith. We ought to remember, that David and Solomon desired a watch and a door, not a wall, because if a wall should be placed there it would debar the power and liberty of speech: 
The reason why David & Solomon desired a watch & a door, and not a wall before their lips.  but setting a dooore there, to be opened and shut as time requireth, signifieth, that there is a time to speak and a time to be silent, yet ever to have this care in our conversing, to keep the door of our mouth closed, because we are always in peril of corrupt speaking. Furthermore he addeth, that we should open the door of our mouth at meet and lawful hours: as in the Church, at prayer, in our Studies, at our books, and in our bedchambers, at private meditation. The Church ought to be free, from all vain babbling and arguing, our studies void of corrupt reading, and our Chambers, sole sanctuaries for divine meditating.  
So then we ought to keep the door of our mouths close shut, 
The mouth is to be kept shut but to religious offices.  but only to religious and holy occasions, because it is hard to fall in arguing, without offence to God or our neighbour: therefore I judge it more meet to be silent, then (by talking) to have the mind in peril of dangerous compass, 
Periander his Sentence.  and me thinks Periander said very well; Audito multa, loquere pauca; Hear much, but speak little.  Claudio. 
I deny not, that we ought to hear much, and speak little: but I say, that the impeaching of a man's speech, is a matter as hurtful as any talking.  Lodovico. 
You shall find few of the ancient or modern Philosophers, but they have much more commended silence, then speaking having absolutely set down, that greater hazard is in speech, than taciturnity. 
Cleobulus, concerning a wise man.  Cleobulus Lindus, one of the Grecian seven Sages, said, A wise man is more solicitous to hear, then to talk; for by hearing he learns, but by talking looseth: Audiendi, quam lo quendi studiosior esto. Who heareth much, and speaketh little, may best discern falsehood from truth, and err very little, if he be not blinded in reason, and robbed of understanding.  Claudio. 
Yet I find it written, that hearing and listening much, 
Much listening to others speech, bewrays a weak wit.  is the sign of a young green head, which perhaps he may the rather do, through the slender experience he hath in matters; and then I count it better to be mute, knowing nothing, then by speaking unwisely to offend the ears of others, for in speaking wittily, few words are needful. Adolescentis scito esse (sayeth a learned man) audire quidem multa, loqui autem paucis, prudentis.  Lodovico. 
Perhaps his reason may jump with that of Zeno Elateus, 
Zeno his reason, why Nature gave a man two ears, and but one tongue.  to weet, because Nature hath given him one tongue only, and two ears, therefore he should speak little, but hear much, his words are these: Aures tibi ●b id scito binas esse, & os unicum, ut plurima audience, loquaris paucissima. This Philosopher was such an especial lover of silence, Example. that his country being usurped by a mighty Tyrant, and he much labouring for the liberty thereof, was by the Tyrant committed to prison: where, being put to grievous tortures, and insupportable torments, only for discovery of the private conjuration, he (to free the rest from being revealed) with his own teeth bit forth his tongue, and spat it afterward in the bloody Tyrant's face, as contented rather to endure eternal silence, than (by his tongue) to injury his countries lovers, and copartners.  
Finis Cap. 1.   

The Argument.  
Proceeding further on, it is here approved, that the first instruction a man ought to have, is to speak discreetly, without offence to any. here (in an ample discourse) the negligence of Fathers in their families is much reproved, for not instructing their children in silence, whereby they may attain to a perfect order of speaking. For which purpose, many curious sentences of the ancient Philosophers are herein intercoursed, beside divers other out of holy Scriptures.  
Chap. 2.  CLAUDIO. 
Epaminondas, 
Epaminodas' his advise, to hear more than speak.  that mighty Duke and glory of the Thebans, commending silence, said: that a man should be more desirous to hear, then to speak: Audiendi potius quam loquendi cupidum, te ipsum praebeto. 
Prover. 10. 20.  And to this purpose the wise man wrote: In multiloquio non deerit peccatum: qui aut est moderatur labia sua, ●rudentissimus est: In many words there cannot want iniquity, but he that refraineth his lips is wise. 
Sentence.  He cannot be far from error, that delights in much talking; therefore a wise man thinketh much more than he speaks.  Lodovico. 
Such was the counsel of Pittacus the Mitylenian, one of the Grecian seven wise men, 
Pittacus his counsel, not to let the tongue run before the mind.  adding further: Lingua non praecurrat mentem: for when the tongue god's before the minds preconceit, the discourse cannot pass unguilty of error.  Claudio. 
Me thinks then the tongue should be commanded to silence, and the mind to forethink: Imperalinguae, said Sasiades.  Lodovico. 
In the time of Aristotle, 
A notable Example, how Isocrates taught a talkative Scholar to learn silence, or to speak well.  there lived an Athenian Sophister, a learned Doctor, called Isocrates, who had many Scholars in the art of Oratory: among the rest, a young man (very talkative) came unto him, being named Careo and entreated, that he would accept of him among the rest of his Scholars, only to learn the art of Rhetoric, whereto he condescended: but covenanting about the price, Isocrates demanded double salary of him, beyond any other Scholar: He, desirous to know the reason thereof, and alleging great injury offered him therein, Isocrates thus answèred. You speak much, and very evil, wherefore to teach you to speak well, I must labour you with two faculties, one, how to hold your peace, the other, how you ought to speak: which double pains makes me to demand double wages.  Claudio. 
An excellent answer (in good sooth) worthily beseeming such a Philosopher and Orator, and very apt to check the bablarie of young heads now in these days, who are very prodigal in speech, whereof they ought to be much more sparing, 
Apollonius judgement of joquacitie, and silence.  in regard (according to Apollonius) loquacity is full of errors, and silence most secure. In every degree (to speak little) is best beseeming, but in youth (above all other) it is most necessary: and in a young man it is an ornament so fair and beautiful, as the curling hairs do not more embellish a delicate virgin, the chain of gold about her neck, the pendents at her ears, 
How commendable silence is in a young man.  the bracelets about her wrists, the jewel on her breast, and the unvaluable gem on her finger; as gracious modesty, and sweetly beseeming silence, doth decorate and set forth a civil young man.  
Every one should be very niggardly of speech, and youth not speak at all, except they be questioned. Adolescens (sayeth Solomon) loquere in tua causa vix cum necesse fuerit, 
Eccle. 32. 8.  Thou that art young, 
Seneca approveth seldom speaking a great quietnelle to the mind.  speak if need require, and yet scarcely when thou art twice asked. Because (saith Seneca) there is not any thing, that renders a more commodious quiet to the mind, than seldom or little speaking, and taking liberty to think on how much soever. Therefore the sweetness of conversing, and the delicacy of reasoning, is some kind of viands, so relishable and pleasing, or, as a salad, so agreeing with the appetite: that (by little and little) it guideth men to the discovery of great secrets, little less, or no otherwise, then as wine and love doth, from whence (without order) grows a thousand scandals and vexations.  
Hereupon we read, 
Anacharsides, his witty and judicious sentence.  that Anacharsides, (a learned Philosopher and an honourable Scythian, brother unto Cadnidus king of Scythia,) in a fair Quadrant, wherein his own picture was curiously painted, wrote this sentence: Continere a lingua, gula, & venere: as meaning, that the sin of the tongue was no less, then that of gluttony or luxury.  Lodovico. 
Nay rather greater, if there need any degree of order: for, placing the continency of the tongue in the beginning, he alludeth thereby, that the sin thereof is worse than that of gormandize or luxury: which, if in every man it be unseemly, in young men then above all other it is most contemptible. 
The first lesson for parents to teach their children, according to the rule of David.  The first precept therefore, that parents should teach their children, is, to speak modestly, and under controwlements.  
David had many sons, whom he instructed from their infancy in divine precepts, and that which he taught them fust of all, was, to praise God, and speak holy: for being exalted to the kingdom, and lying upon his royal bed, he called his children about him and said: 
Psal. 112. 1. 2. 3. 4.  Laudate pueri Dominum, laudate nomen Domini. And they, with obedient children's voices, in true and holy simplicity, said. Sit nomen Domini benedictum, ex hoc nunc, & usque in saeculum. A solis ortu usque ad occasum, laudabile nomen Domini. Excelsus super omnes gentes Dominus, et super caelos gloria eius. Blessed be the name of the Lord, from henceforth and for ever. The Lord's name is praised from the rising of the Sun, 
The honour and praise of God, is that which Parents ought to teach th●● children first of all.  unto the going down of the same. The Lord is high above all nations, and his glory above the heavens: with all the rest that followeth. These divine praises were the first documents which he taught them to speak, and this aught to be the first instruction of every faithful father or mother, to teach their children in their very tenderest years, to move their lips first in laud of their maker.  
The vine, the ivy and the mellone are plants alike, which of their own nature will not exalt themselves: but if by chance they find any tree near neighbouring, than they will clasp and wreath about it, and (by the help thereof) attain to such strength, as oftentimes they go beyond them in height, which of themselves they were not else able to do, but continually should (else) creep along upon the ground. 
An Allusion to the former natural Example: how children do imitate their parent's behaviour.  Even such (perhaps) might prove the condition of young children, of themselves knowing nothing, they would remain dumb as it were: but following the steps of their parents, and learning by them to talk, hearing murmuring, cursing, swearing and unseemly speeches in their parents, their weak & naked understanding begins even then to apprehend the same, and often times, before they know well how to call for bread, can readily blaspheme God, swear, curse and speak evil.  
So on the contrary, by the Parents good example, they may increase in virtue, make profit of holy exercises, and learn to live christianly: but if they show them wanton and lascivious sports, banquets, uncleanely actions of life, frays, disorders and such like, then shall ye hear from them nothing but the fruits of such instruction, blasphemies, oaths, revilings and false forswearing, in which corrupt course and wicked qualities, they learn many times to outgo all other lewd children, yea and perhaps their bad Parents themselves.  Claudio. 
Assuredly it is most true, and to this purpose I can tell you a very pretty story. 
An historical example, declaring the natural inclination of children after their parent's course of life.  In the Sea (among other kind of fishes) there chanced to be some commonly called Crabs or Crevisses, which had many feet, and always used to go backward, quite contrary to all the rest among whom they lived. Their father and mother seeing them go thus backward, began to reprehend them for it, in this manner. My children (quoth the father) we have begotten you, and brought you up hitherto with no mean care, and now in recompense of our great travail, will you so shame us, that being grown to indifferent stature, you have not yet learned how to go, but shape your course quite contrary to all other that live among us? You see that we are in a dangerous place, where the greatest fishes do eat up the smaller fry, therefore to prevent the subtle wiles of our enemies, labour yourselves to go forward, and not backward: otherwise, if you hold on still this gate, you may meet with our adversaries, and so be most pitifully devoured by them.  
The young ones hearing this, began to be very sorrowful, and practised to go otherwise so well as they could but still it fell out to be backward, 
What is engrafted by nature can never be altered.  as indeed by nature they could do no otherwise, which when the Parents again beheld, they said unto them. Fie fie children, go not so, for this is the only way to fall into our enemy's mouths: whereon the children replied. We pray you, that you would go before us, that by your example we may learn our footing. Then went they forth, and going backward as they before had done, the children thus spoke. Would you have us go forward, and you yourselves do nothing but come backward? How can we (without your instruction) learn to go aright, but even (as yourselves do) must keep on in this wrong course?  
In like manner, 
The Allusion of the example, to the good or bad precedents of parents to their children.  as (at first) good documents are easily put into the children's understanding, and as they hear honest and decent speeches from the lips of their parents; even so do they learn and practise the like or the contrary. Better were it for such parents, if they had been borne dumb, then give such evil example to their children, whereby God is highly dishonoured, and their neighbours much offended.  Lodovico. 
A Bove maiore discet arare minor, sayeth the ancient Adage. 
A true proverb.  As by divine precept the Son ought to obey the Father, so the Father ought to bring up his Son in good education: and the first lesson of all should be, to glorify God, and then, how to speak with wisdom and government. plutarch showeth in his book of education, 
Crates the Philosopher, his speeches concerning parents.  that Crates the Philosopher was so grieved at negligent parents, such as plainly declare themselves to have no care at all for the instructing of their children, that he was wont to say. If it were lawful for me, to ascend into some eminent place of the City, where I might as easily be heard, as seen: with a bold and resolute courage, I would cry out; Oh men, into what a bottomless depth do you fall? bestowing all your study, in scraping riches together for your children: and of those children to whom you would leave it, you have not so much as one just thought or respect. Quorsum evites hommes, qui omne in comparandis divitiis vestrum studium ponitis, filior●m verò, 
The words themselves out of Plutarch.  quibus ea relinquatis, nullam curam suscipitis? And truly Crates spoke with very great reason.  Claudio. 
Such kind of men are like to them that take great care for a close neat shoe, and regard not how much it wringeth or paineth the foot. They are very industrious and careful to hoard up bags for their Sons, 
A good lesson for rich men.  but what they should most regard, they lest respect: they torment themselves for vain comings in, but hardly will spend a crown on a good Schoolmaster, that might bring them up in holy and virtuous behaviour.  Lodovico. 
Upon this occasion was it, 
A worthy example for't covetous fathers and necessary in these days to be regarded.  that Aristippus the Philosopher, grew into great rage against a father of a family, who being desirous to have his son virtuously brought up, found out a master meet for the purpose. Demanding of him, what he would de require for his sons instruction, the master answered. Sir, you shall give me a thousand drachmas. The covetous father, falling into an inconsiderate admiration, replied. By God Hercules (Sir) you ask too much, with a thousand drachmas I can go buy a servant. Sir, said the Philosopher, for this thousand drachmas, you shall have two servants, to weet, him that you would buy, and your son to.  Claudio. 
Very wittily answered, seeing no man can be truly said to be free, 
Plutarch his amazement at the great negligence in parents, toward their children.  but only he that is virtuous, and by his virtues resisteth all vices whatsoever. Which made Plutarch not a little amazed, as may evidently be discerned by this sentence. Canere discunt homines, saltare, & equo insidere, & tamen tanta est mult orum dementia, ut literarum studiis non curent instituendos liberos. Men are apt and diligent to every thing, except living virtuously, and will dispend much in any other matter whatsoever, to please and content their children: but to train them up in virtuous life, which ought to be their very chiefest endeavoure, thereof they have no care at all.  Lodovico. 
But Philip king of Macedon, 
Philip of Macedon, rejoiced that his son Alexander was borne in the time of Aristotle.  father to Alexander the great, he did not so, for when Alexander was borne, he gave thanks to the Gods, that his birth happened in the time of Aristotle the excellent Philosopher, who might instruct him, and to whose diligent care he wholly committed him. It sufficeth brute beasts to have their ordinary sustenance, not knowing any other good belonging to them: but viands only are not sufficient for man, for his desire stretcheth into hidden virtues, which beautify and ennoble his mind.  
They that provide nothing else for their children, but the goods of Fortune, 
Of the goods of Fortune, and an apt resemblance.  which are subject to all casualties and injuries of time: do nourish and bring them up no otherwise, then as if they were Dogs, Goats, Oxen and such like beasts, whose special care is all for victuals, and not for virtue, which sin ought rather to be imputed to their parents, 
The reason why Diogenes did beat a Schoolmaster.  then to themselves. Upon this occasion was it, that Diogenes the Cynic, (seeing a dissolute boy abuse himself in the street as he went) knowing the Schoolmaster to whose charge he was committed, calling him aside, he did well favouredly beat him, saying: Why hast thou brought up this boy no better?  
Plutarch he would have the Father, mother and master, not only to give example to their children of not sinning, 
Plutarch's advise to Fathers and mothers.  but likewise to be patterns to them of commendable, good and worthy actions: to the end, that they (beholding their children as in a most clear glass) may not only restrain them from all lewd and wicked attempts, but also forbear undecent and dishonest speeches, practising nothing else but deeds of virtue. For, as a weak sucking child, will receive any wholesome medicine, 
Simile.  being mingled by the nurse among his milk: even so do children (by their parents) apprehend either good or evil behaviour. But you have some Fathers, 
For cockering parents.  so nice, and tender in bringing up their children, as (not to offend or displease them any way) they leave their lewd and naughty qualities unchastised, & so they grow on in all wickedness whatsoever.  Claudio. 
It fareth with them, as it happened to that mother, whose Son (by some mishap) was fallen into the River, 
Example of an over-foolish mother.  and so standing by, seeing him ready to sink, was afraid to help him, not daring to fasten on his locks to pull him forth, least in so doing she should hurt him: but stood fond crying out in foolish compassion, till her Son was utterly drowned in deed. Or as it befell to Helie, 
Example of Heli the priest and his bad children.  the Priest and judge of the Hebrew people, who through neglect of reprehending his two sons, was the cause, that God suffered them to be slain miserably by the Philistines in war: and himself perished by sudden death, falling back from the seat whereon he sat, breaking his neck in the fall. Or as it fortuned to king David, 
Example of king David, and Amnon his Son, and afterward of Absalon's rebeilion against him.  who not reproving Amnon, for the unchaste act committed with his own sister (as loath to displease him, because in deed he dearly loved him) procured God, to let him be slain by his own brother Absalon, in the merry sporting time of a sheep-shearing banquet: and that Absalon should likewise rebel against him, chase him forth of his own kingdom: and that Solomon should also become an Idolater, so that all his sons (almost) died miserably. Therefore the holy Ghost said well: Qui parcit virgae, odit filium suum: qui autem diligit eum instanter erudit.  Lodovico. 
Such Fathers may be compared to the ivy, 
An excellent Simile, with the allusion thereof.  that hugs so close to the tree, and pretending to beautify and adorn it, winds and writhes itself so fast about it, as in few months it makes it dry and dead. The very like doth that father and mother, that is too nice and fond of their child: with kisses they kill it, with sweet meats they poison it, and with cockering make it unapt to any virtuous action. 
An especial matter to be noted.  Therefore it was the pleasure of God, that such as were appointed for the service of his majesty, they should be trained up from their very childhood, 
Leuit. 26.  in the divine worship of him, as we may read in Leviticus. Hence was it that the wise man said: Curua ceruicem filii tui ab adolescentia sua. 
Eccle. 30. 12.  Bow down the neck of thy son while he is young. And he gives a reason for the same, in another place of that very Chapter: 
Eccle. 30. 8.  Equus indomitus evadet durus, & filius remissus evadet praeceps: An untamed horse will be stubborn, and a wanton child will be wilful.  
It is overlate to resist the enemy, when he hath already surprised the City: 
A sententious allegation, and to good purpose.  and little avails it, to cast salt upon the flesh, that before is putrefied. Instruction (then) is most needful for children, and without all doubt, the first virtue that Parents or Schoolmasters ought to teach youth, is to restrain the tongues liberty, and to speak under correction, 
Cato his advise for a child's first instruction.  and, if we will credit moral Cato, he saith: Virtutem primam esse put a compescere linguam. The first virtue that a Christian child should be taught, is to be silent, or to speak under chastisement, which virtue is of such excellency, as it makes us near neighbours, or like unto God: Proximus ille Deo est qui soit ratione tacere, saith the same Cato.  
David in a dialogue which he composed, where the speakers are only God and himself, falling into questions with the Lord, he saith. Lord, 
Psal. 15. 1. 2. 3.  who shall dwell in thy Tabernacle, and who shall rest upon thy holy mountain? 
David's Dialogue between God and himself: agreeing with the former sayings of Cato.  The Lord answereth: He that walketh uprightly, and worketh righteousness speaketh the truth in his heart, and hath no deceit in his tongue. here may be apparently discerned, how conformably Cato spoke with David, considering, that he that thinketh the truth in his heart, and offendeth not with his tongue, he shall dwell nearest unto God: it is even all one with his words, to were, he that refraineth his tongue, and knows reason when to be silent, is near unto God.  Claudio. 
Nay more, he is like unto God, for he that speaketh the truth with his mouth, and in his heart thinketh no deceit, is like unto God, who is the same truth. Therefore Solomon said well, that life and death is in the power of the tongue: 
Both life and death is in the tongues power.  because he that delighteth to speak always the truth, is in true life with God, that giveth life to all things: and he that delights in lying and deceit, is contrary to God, 
Prover. 18. 21.  and so consequently is dead from him: Mors & vita in manu linguae.  
As, 
Simile and Allusion.  among all things that are to be desired, there is nothing more affected than life, even so all our daily labour and endeavour is the more willingly pursued, for the maintenance of this present life: which we do hold in so dear respect, and are so much enamoured thereof, as although we know there is another life, much better and no way subject to death, yet doth this life so highly please us, and inexorable death is so horrible to us, 
Men would gladly taste of immortal life, but are loath to leave this frail transitory life.  as we would gladly take any pains whatsoever, to transport us quickly to that other life, without touch or taste of the sting of death, or deprivation of these earthly goods and spoils. Oh, we would fain be soon clothed with immortality. If then we would hunt this tract with such earnest desire, we should be somewhat mindful of our tongues custody, which is the jailer (as it were) and keeps the key both of life and death; 
The tongue is the jailor, that keeps the key of life and death.  with all our hearts we should love the truth, which is the only occasion of life, and, with the swift celerity of an Hart, fly from foolish talking, lies and vain babbling, the very begetter and nourisher of most horrid and abominable death. 
2. Cor. 5. 4.  Nam qui sumus in hoc tabernaculo, ingemiscimus gravati, eò quòd nolumus expoliari, sed superuestiri, ut absorbeatur quod mortale est à vita: For indeed we that are in this tabernacle sigh and are burdened, because we would not be unclothed, but would be clothed upon, that mortality might be swallowed up of life, thus spoke the Apostle to the Corinthians.  
If then life and death be in the hand and power of the tongue, you see what an especial care should be had thereof, because in no part of the body can we carry any greater peril of life, then in the tongue, 
The tongue is the gate, whereby life passeth forth, and death enters in.  which is the gate (as it were) whereby life passeth forth, and death enters into us. A bad creditor is this tongue with so rich a treasure, as is the precious and unvaluable jewel of life: it being a member so voluble, soft, unstable, without bone (which might give it more firmness) and hazarding life continually to infinite dangers. Well did the Apostle know this, when he said to the same Corinthians: 
2. Cor. 4. 7.  Habemus autem the saurum istum in vasis fictilibus: But we have this treasure in earthen vessels. Since then the custos of our soul is so frail, we go in daily dread of losing the treasure of celestial grace.  
What thing can be more frail than the mouth? which by a turn of the tongue, may make shipwreck both of temporal and eternal life; offending with blasphemies the majesty of our omnipotent God, and by one injurious word (oftentimes it comes to pass) life is miserably lost: for, a generous mind is more aggrieved at an injurious word, 
An excellent and witty Sentence.  then is a slave or villain by the stroke of a weapon.  Lodovico. 
Perhaps this is the true sense and meaning of that sentence of Solomon, because, in effect, a pleasing word is sweet, and much contents a man's mind, and a bitter sharp taunt moves much strife and discord. 
Pro. 15. 1. 4.  So saith he: Responsio mollis frangit iram; sermo durus suscitat furorem: A soft answer putteth away wrath: but grievous words stir up anger. And again he saith: Lingua placabilis, lignum vitae: quae autem immoderata est, conteret spiritum: A wholesome tongue is a tree of life: but the frowardness thereof is the breaking of the mind.  
Cain offended God more with his tongue (denying so presumptuously the divine mercy: 
Ge●e. 4. 13.  Maior est iniquitas mea, quam ut veniam merear: 
Cain offended God more with his blasphemous tongue, than he did with his murdering hand.  My sin is greater than can be pardoned) than he did with his hand in killing his brother Abel. For with his tongue he uttered most horrible blasphemic, and with his hand he but committed a murder: with his tongue he offended God, with his hand his neighbour: with his tongue he did contrary to the first table, with his hand to the second: with his tongue he flatly denied God's mercy, with his hand he took away unjustly the life of his brother: by his tongue he deprived himself of pardon, and by his hand, his brother of life.  Claudio. 
The wicked wretch lied, because it is proper to God, to pardon, 
Cain lied, in regard that God's mercy, is greater than his justice.  and he never chastiseth, but when our obstinacy provoketh him to just displeasure. The Church therefore observeth a good Collect: Deus cui proprium est misereri semper, & parcere, etc. O God whose nature and property is ever to have mercy and to forgive, etc. Likewise, by the infiniteness of his mercy, as by the most effectual means of all: he shows unto us his omnipotency, ruling and reigning over all, and pardoning every one whatsoever, that truly repenteth him of his sins. Therefore saith the Church: Deus qui omnipotentiam tuam, parcendo maximè, & miserando manifestas, etc. Worthily therefore did Cain taste the justice divine, for denying so impudently the sovereign mercy thereof.  Lodovico. 
Moreover, Lucifer fell not from the supreme pole, neither by avarice, 
Lucifer's proud words threw him down into hell.  nor gluttony, nor luxury, but fell only through the proud words which he uttered against God, when he said: I will ascend above the height of the clouds, and exalt my throne beside the stars of God, I will sit upon the mount in the congregation of the North, 
Esay. 14. 12. 13.  and I will be like to the most high. Therefore very deservedly, he that said, he would ascend up into the highest place, fell down into the bottomless depth, and he that would needs be like to God himself, became a most loathsome and venomous Serpent, that he might no more exalt himself aloft.  
The rich glutton, 
Example of the rich glutton.  without doubt had many sins, because being one given and addicted to the pleasures of the body, he could not choose but commit many errors: and among the rest, the Evangelist showeth, that he was so wretched and inhuman, that he permitted his very dogs to go beyond him in compassion, 
Luke. 16. 21.  for they licked the sores of the poor beggar Lazarus, but himself denied him the very lest crumb of bread. He was dedicated to delights, for every day he made sumptuous banquets and dainty feastings. He was proud in his garments: for albeit he was no King, yet notwithstanding he wore royal purple and rich silks, and although he had not a kingdom to govern, yet would he go like a King in his clothing. 
The glutton complained most of his tongue in hell torments.  Nevertheless, being cast into the burning flames of hell, he complained of nothing so much, as of his tongue, because therein he suffered insupportable anguish: so that he begged of good father Abraham (with main instantnesse) nothing else, but that he would send Lazarus to cool his tongue, to dip his finger in cold water, and therewith but touch his burning tongue.  
The reason hereof (perhaps) may be, that he had committed greater sins in talking, then by his eyes in seeing, by his hands in working or playing, 
A note for beleie Gods & banquetters.  or by his mouth in eating. For it is a matter very usual at banquets, that there are not so many dishes fed upon, or quaffing carousing glasses drunk off: as liberty of talk passing through the table, dishonest speeches, backbiting of friends & neighbours, and infinite other irksome annoyances.  
In war they can kill no men but such as are present, but at banquets they murder them that are absent: 
How men are murdered, & yet not being present.  they flay off the very skins of the dead, yea, a many years after, only to kill them afresh, and wound both present and absent persons, with the keen edged sword of the tongue: 
Psal. 56. 6.  Lingua eorum gladius acutus, venenum aspidum dum insanabile, so speaks the Prophet David of the wounding tongue.  
Therefore well and worthily was the biting tongue of the glutton tormented, more than any other member of his body. And justly ought the tongue to suffer, 
The just punishment of the Gluttons tongue.  which (as an unfaithful retainer of life and death) permitted death to enter by unadvised speeches, and banished life away by the self same occasion: and deservedly is the tongue made unworthy of pity, which (being defeated thereof) could cry: 
Luke. 16. 24.  Pater Abraham miserere mei, & mitte Lazarum ut intingat extremum digiti eius, & refrigeret linguam meam: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; a just recompense, for that which was pleasing to his own taste, and which he did deny to miserable Lazarus. Thus therefore may you see it to be most true; Vita & mors i● manu linguae, 
Pro. 18. 21.  both life and death is in the power of the tongue.  Claudio. 
A populous city, abounding in all wealth, cannot be exposed to the subtleties of a besieging enemy, 
The soul is in more danger by the tongue, than a city by enemies.  by so many dangerous and perilous ways, as is the soul of him that hath no restraint of his tongue. Sicut urbs patens, (saith the wise man) & absque murorum ambitu: ita vir, qui non potest in loquendo cohibere spiritum suum; 
Pro. 25. 29.  A man that refraineth not his speech, is like a City which is broken down, and without walls. Therefore we have great reason to say with David: 
Psal. 140.  Pone Domine custodiam ori meo, & ostium circumstantiae labiis meis: Set awatch (O Lord) before my mouth, & keep the door● of my lips.  
A city (without guard) in time of suspicion, stands evermore in danger, 
Sentence, and Allusion.  and the man that hath no government of his tongue while he is in this world, can want no enemies, but hourly goeth in peril of his death. The Church commending her spouse, faith in the Canticles: 
Cant. 4. 3.  Sicut vitta coccinea labia tuae, & eloquium tuum dulce: Thy lips are like athreed of scarlet, and thy talk is sweet. As if the holy ghost would have said: Because thou delightest me my love, thy lips are like to ribbons of scarlet dye, and thence it ensueth, that thy speech is sweet, even as if there were milk and honey under thy tongue.  Lodovico. 
What similitude hath a ribbon of scarlet dye with the lip? I understand not this simile.  Claudio. 
It is a goodly similitude, and very commendable unto our purpose. It was a custom among beautiful young Damosels, 
A custom observed by young beautiful maidens in elder times.  with ribbons or strings of silk, to gather their locks of hair together, and make a comely ornament thereof, tressing and plaiting all the scattering stragglers among them, to the end they should not hang loosely about their shoulders, but stand very gallantly creasted on the head, and most commonly the band was of the scarlet dye or colour. Now, this was not done for pride, but herein consisted their moral signification;  
The band of the scarlet dye, 
The moral signification of the custom, worth observation.  figured divine love, wherewith they bound up the lips of the celestial spouse, to weet, a holy and religious soul, to the end, that from thence should issue forth no disordered talk or speech: either of wicked envy, as did Lucifer to Eve: or of proud presumption, as he also did against God: or of avarice, as did the rich man in the Gospel, 
Luke 12. 19  who said, Anima mea, habes multa bona pofita in annos plurimos: requiesce, comede, bibe, spulare; My soul, thou hast much goods laid up for many years: live at ease, eat, drink and take thy pleasure. Or of vainglory, as did the Pharisey in the Temple, who vaunted of his prayer and fasting: or of unchaste incivility, and such like other vices. But all their words were bound together with the band of servant charity, and hereof it bore the very name. By means whereof, they placed and ordered their speeches so decently, as the holy spouse might become enamoured of them, & it proved a very hard matter for them to break silence, for they remained as ravished with his divine voice: Sonnet vox tua in auribus meis, 
Cant. 2. 14.  vox enim tua dulcis. Let me hear thy voice, for they voice is sweet.  
But the indiscreet man, 
Of the indiscreet man's behaviour in talking, to the danger of his own soul.  that hath not this ligament to stay his lips: speaks, and afterward thinks thereon, whence (often) ensueth repentance for so rash speaking. This band is a most excellent restraint, lest the tongue should err at random, and it is a thing very highly pleasing to God, when the tongue uttereth no immodest speeches, but such as are full of heavenly love, to the honour of his name, to the edification of our neighbour, and profitable to whosoever shall converse with us: for the lips being bound up in this manner, are at heavenly liberty, and frees the soul from all anguishs whatsoever, according to the wise man's saying; 
Prover. 13. 3.  Qui custodit os suum, & linguam suam, custodit ab angustiis animam suam; He that keepeth his mouth and his tongue, keepeth his soul from destruction.  Lodovico. 
It is so certainly. Oh in how many perils, and in how many narrow straits, doth he find himself, that hath no bridle for his tongue, 
S. Augustine approveth them most guilty, that crucified with their tongues our Saviour Christ.  in whose power remaineth both life & death? Saint Augustine, upon the Psalms, saith, That they were more faulty, who crucified Christ with their tongues, crying; Crucify him, Crucify him, than they that were guilty of his death, or they that fixed him fast to the Cross with nails: for they had not fastened him to the Cross with their hands, till the other had first crucified him with their tongues.  
And hence (perhaps) ensued the difference between the Evangelists, 
Mark. 15. 25.  about the hour of Christ's crucifying: for Saint Mark saith, that when the ministers crucified jesus it was the third hour: Erat autemhoratertia, & crucifixerunt cum. Nevertheless S. john saith: 
john. 19 14.  Erat autem ferè hora sexta. But the resolution is this, that from the third hour, 
A note worthy to be remembered.  the jews crucified him with their devilish tongues, desiring of pilate, that he would let him be crucified, and at the sixth hour, they made him fast with nails to the Cross.  Claudio. 
Oh detestable tongues, tongues more sharp than nails: 
Psal. 56. 6.  Lingua eorum gladius acutus: because they pierced further, than the other had power to penetrate. Many sins had the Babylonians, after they became Idolaters worshipping the Image Bell. Proud were they that by a Tower would ascend up to heaven, as if it were to take the kingdom from God himself: 
The builders of Babel were Heretics, in tweening to resist God by their tongues which drew the confusion of tongues among them, albeit God had many other means to have punished than by.  they were heretics in thinking to make resistance against God, and by that exalted tower to escape from death. Notwithstanding, God inflicted no other punishment upon them, but set a division of divers languages among them, so that one understood not what another said: but in the time of their building, if one called for water, he should have stones brought him, and when he would have stones, than they would bring him lime.  
God could have chastised them in divers other degrees, but it pleased him only to divide them by their tongues: as being (perhaps) more offended at the proud words they uttered, then with the tower which they builded, and surely they dishonoured God more in their speeches, than they could do with their manual labour. 
Gene. 11. 4.  Venite, faciamus nobis civitatem, & turrim, cuius culmen perting at usque ad coelum, & celebremus nomen nostrum, antequam dividamur in universas terras. Come, let us build us a city and a 〈◊〉, whose top may reach unto the heaven; that we may get us a name, lest we be scattered upon the whole earth. If God should alway chastise the murmuring tongue against his glory, in this manner: men would be far greater lovers of silence than they are, and better a duised in their speaking.  
Finis Cap. 2.   

The Argument.  
here are delivered many examples of worthy men, true affecters of silence: And in this Chapter, they discourse on the four excellent qualities of silence, and how they do adorn a man; a very sweet and profitable Dialogue, for such as desire to talk discreetly.  
Chap. 3.  LODOVICO. 
Silence in time beseeming seeming it, 
Sentence.  is much more prays-worthie, than a choysely decked Oration, 
To speak according to time & place, is the testimony of a wise man.  because to speak with an adorned, polished and smooth style, is the office of a Rhetorician: but to talk according to apt time and place, is the apparent sign of a wise man. Therefore very wittily answered Acaticus the Philosopher, 
Acaticus the Philosopher.  to such as demanded of him, what was the reason why he spoke so little in the frollique season of a costly banquet: I have consumed much more time (quoth he) in learning to know when I should be silent, then to speak curiously, and upon no occasion. 
The saying of learned Omulus.  And Omulus was wont to say; when thou interest into an other man's house, show thyself more ready to dumbness and deafness then to talk or babbling, and covet to hear the deeds of others: because he that is talkative, offendeth many ears, but he that receives example by other folks murmuring, may take the less occasion of sinning. S. Hierome wrote, 
Sentence.  Non esset murmurator, si de esset auditor.  Claudio. 
There is no higher philosophy in the world, then to be silent, and know how to restrain the tongue: which the more glib and ready it is to moving, 
job spoke in the bitterness of his soul. joh. 10. 1.  so much the sooner it becomes a sour of discords. When job spoke, his speeches were in the anguish of his soul, as one that was a dear friend to silence, for thus saith he: Loquar in amaritudine animae meae: I will speak in the bitterness of my soul. And this is an especial grace which God bestows upon his dearest children, 
An especial gift of God to his dear children.  that albeit in speech they cannot master men, yet by silence (saith Plutarch) they come near unto God.  
Thomas Aquinas, a great Doctor of the Church, was such a lover of silence and taciturnity, as his Scholars were wont to term him the dumb Ox. He holding conclusions in the presence of Albertus Magnus his master, 
Thomas Aquinas termed by his master Albertus Magnus, the dumb Ox.  to the amazement of all the bystanders, being very profound in learning, as also short and sententious in his answers: his Master thus presaged of him; thou shalt henceforth Thomas be called the dumb Ox. But yet this Ox, when he saw his time, made so loud a bellowing, as it was heard almost the whole world over: and yet his voice is audibly heard universally in the Schools, as a Father of great reading and worthy memory.  
I read of Agatonus a learned man, 
Agatonus and Theodanas, two memorable lovers of silence.  who for thirty years space, carried continually a stone in his mouth, only for instruction how to hold his peace. Theodanas like wise a religious Father, it is written of him that thirty years together he was silent: not because he knew not how to speak (for he was most skilful in the Latin, Greek & Hebrew) but in regard he very well knew, how many inconveniences do proceed from the tongue.  Lodovico. 
I call to mind (very aptly for this purpose) how I have read in the holy Scripture, 
Numb. 19 15. God's commandment concerning unclean vessels.  that God expressly commanded: Vas quod non habuerit operculum, necligaturam desuper, immundum erit: The vessels that be open, and have no covering fastened upon them, shall be unclean. This law god made, because what vessel soever, that had no coverture, or not bound above with some cloth or paper: it could not choose but be the receptacle of all uncleanness, flies would get into it, dust would fill it, and it could contain no liquor, but it would corrupt it.  
Much more than should we be careful of the vessel of our heart, 
An excellent allusion, framed upon the former place of Scripture.  which is in the upper part of our body, to weet, the mouth: if that be not kept close: it will soon become a receptacle for devils, for vain thoughts and all other filthiness. And if it be not bound with some scarlet band, whereof we have already spoken a little before, restraining and busying our lips in holy reasonings, and virtuous exercises, which may be to the glory of God, and our neighbour's edification: the heart will be (as in a vessel of uncleanness) most filthy and to God's eyes very abominable, the lips will utter nothing else but detractions, murmurings and blasphemies, and the mouth shall be as a forge for all vileness, a stinking sepulchre of corruption.  
David speaking of the like unclean mouth, 
Psal. 5. 11.  saith: Sepulchrum patens est guttur eorum, linguis suis dolose agebant: Their throat is an open sepulchre, and they flatter with their tongues. It behoveth us then, to close the upper part above, of this vessel of our heart, which is our tongue: lest it fall to be unclean, and lose the little goodness remaining in it, before it be filled up with the dust of vanitic.  Claudio. 
The only best coverture for this vessel, is silence, 
Silence is the only best coverture for the vessel of the heart.  which is the guard of the conscience, a bridle from insolence, the beauty of innocence, and a sign of sapience. Silence is the guard or watchman of the conscience, because overlavish talking cannot be without some defect: In multiloquio non deeru peccatum, 
Prou. 10. 20. Simile.  saith the wise man: In many words there cannot want iniquity. And as that treasure cannot be safe, which is in a chest without a key: even so the unvaluable riches of grace and virtue, 
Allusion.  have no security in an immoderate man of speech, for very quickly is the conscience offended. 
Example.  In the time of war, men gladly will abide in the City well walled, furnished with artillery, and strongly guarded with Soldiers: 
Allusion.  even so a wise man makes known his security in the strong castle of God, which is walled round about with silence.  Lodovico. 
Assuredly, 
1. How silence is the guard of the conscience, with a most excellent comparison of the tongue.  whosoever doth but observe the great workmanship of the tongue, may almost compare it to a city or a very strong Castle, wanting neither able walls, munited rampires, & very artificial counterskarfes. For it is bound together with very strong nerves, after the manner of a city well foundationed, seated aloft in the chiefest part of the body, environed with teeth, as if they were so many armed Soldiers, kept in with the lips, as strong defensive Bulwarks: but if the key of silence want, than all is in vain. Therefore said the Prophet Esay: 
Esay. 30. 25.  In silentio & in spe ●rit fortitudo vestra. In quietness & in hope shall be your strength. In silence and hope, 
Silence and hope the strongest defence.  because they that observe the divine precepts, awaiting in patience and firm hope, without any murmuring: the heavenly bounty will fortify them in such manner, as no disasters shall overcome them.  
Epaminondas a most excellent painter, was a man curious enough in seeing of the world, but very sparing of his speech: who being urged by the Rhodians, & very earnestly entreated, that he would tell them what excellent and worthy things, in his voyages by Sea, & travails on the land he had seen, answered them very wisely. I have sailed by Sea two years (quoth he) to learn how to catch fish: 
Epaminondas his discreet answer to the Rhodians, concerning what he had seen in his travails.  I have abode six years in Asia, to learn the art of painting, and eight years I lived in Athens, to learn how to hold my peace. And I tell you of a truth, that I have not gained so much by fishing and painting, as silence only hath been beneficial to me, therefore (I pray you) trouble me not with talking.  Claudio. 
This painter, without knowledge (perhaps) what the conscience was, kept it well enough by the gift of silence. Now to follow the order already begun, 
2. The bridle of insolence, with a very apt comparison, and Allusion.  in praise of this virtue, it is secondly the bridle of insolence. You know, that on goodly and worthy horses, they use to bestow costly bridles: but on jades, or such as are of no esteem, a halter or horse collar is sufficient to hold him withal. Even so just men, ennobled by their virtues (who bear Christ the Monarch of the world by their obedience, of whom the wise man saith; 
Sap. 7. 12.  Anima justi sedes est sapientiae:) they have in their mouths the bridle of silence, wherewith they check all unprofitable speeches, & are guided by the way of virtue, forsaking indiscreet & unseemly language, doing according to the saying of Solomon: Verbis tuis facito stateram, 
Eccle. 28, 29.  & fraenos ori tou rectos: weigh thy words in a balance, and make a sure bridle for thy mouth.  Lodovico. 
If Prince Pitheus had had this bridle in his mouth, 
Example of Prince Pitheus.  he never had so obscured his victories by unadvised talking, as Pliny showeth in one of his Epistles: for this is the common bane of overmuch prating, The words of such men are little credited. What more famous Orator ever lived, 
Example of Cicero.  than Cicero, an especial friend to his countries common wealth? Yet Mark Anthony caused him at length to be slain, for no other occasion, as is said, but only the want of this bridle, else had he not so wretchedly ended his days.  
The horse having the bridle in his mouth, 
A good note for such as are slanderers & backbiters.  can eat no kind of provender, nor bite any beast near him: even so, the man that hath the bridle of silence, cannot bite his neighbours good fame, nor contaminate the ears of others with lewd speeches.  
Phormio the Philosopher fled the concourse of men, especially the Monks of Egypt, making his abode altogether in the deserts, and being demanded the reason thereof, he returned this answer. Beasts do offend men, 
The reason why Phormio the Philosopher fled the company of men.  either by biting with their teeth, smiting with their horns, or kicking with their feet: But men injury one another, by their eyes gazing or staring; their hearts dangerously contriving; their fists walking; their feet pursuing; and their tongues defaming. Therefore it is better living harmless, among b●ute beasts in the woods, then among evil tongues (helpless) in the walled city.  Claudio. 
We see then that silence is the only means to escape these evils, for first it is not only the watchman of the conscience, secondly, 
3. The beauty and glory of innocence, with a singular example to approve the same.  the bridle of insolence, but thirdly it is the beauty or glory of innocence, preserving us from offending both God and our neighbour.  
Valerius Maximus, In his seventh book and eleventh chapter declareth, that Xenocrates the Chalce donian Academic Philosopher, Scholar with Aristotle to Plato, perceiving himself to be present at a serious arguing, where was much babbling and offensive speeches: he sat him down, and spoke never a word at all. And being asked, why in such an especial time of conference, he sat thus silent among so many, 
Xenocrates his witty answer.  discreetly thus he replied. Because I have divers times repent me for talking, but it never grieved me that I held my peace: Quia dixisse me altquando poenituit, taevisse ver● nunquam.  Lodovico. 
The wise man speaketh little, but a fool opens his mouth without judgement: 
Several Sentences, whereto is added their proper Allusions.  dry wood without moisture, makes a far greater noise in burning, then that which is green: a vessel empty, sounds aloud being smit on, but one that is full, makes no noise at all: So he that hath little wit in his head, it is no marvel if he be heard loud enough; but the wise man, that knows what inconvenience attends on the tongue, he weighs every word in the balance, before he will let them pass his lips. For, as the Prophet Esay saith: 
Esay. 32. 17.  Cultus justitiae silentium: The beauty of justice is quietness. If then the ornament of justice be silence, and the honour of a just man consisteth therein: it may easily appear, in what estate they are that talk at large and indiscreetly.  Claudio. 
Of talkeative men there is no more account made, then of unjust men. 
A singular Example.  And hence it may be the Philosopher grounded his reason, when it was told him that a prating fellow had spoken evil of him, he made answer, That he cared not: for, quoth he, Auditus debet esse robustior lingua, 
The ear ought to be stronger than the tongue.  cum singulis hominibus sint singul●● linguae, & aures binae: The ear should be stronger than the tongue, for every man hath two ears, & but one tongue. This is a lesson for many, to hear much, and speak but little, because we speak but with one tongue, and hear with two ears. Wherefore a Philosopher reproved very well a great talker, in these verses following.  
cum nihil auscultes, sed plurima vana loquaris,  
una tibi melius auris, quam or a duo.  
Nam geminas aures nobis Deus, os dedit unum;  
Nos audire decet plurima, pauca loqui.  Lodovico. 
Lastly, 
4. The badge or sign of wisdom.  this moderate silence is the sign or badge of wisdom, which made holy job say to his friends: utinam taceretis, ut putaremini esse sapientes: I would you would be silent, that you might be accounted wise. 
job. 13. 5.  When the water in a flood or river is deep, 
A Simile to approve his assertion.  it maketh no loud noise, but where it is shallow, it runneth with the more audible murmur. Therefore it was wont to be said, that the little perling brook ran with a far more delicate noise, 
The Allusion.  than the deep channel: whereby we may gather, that the deeper a man is grounded in learning, so much the more he savoureth of silence. 
Prou. 18. 4.  And so sayeth Solomon in his proverbs: Aqua profunda verba ex ore sapientis viri: The words of a wise man's mouth, 
Sentence.  are like deep waters, therefore where is much prating, there can be but little prudence. There is a saying used (almost) generally through the world, 
Proverb.  when we see a man of many words, we say, he hath more words than money. Which proverb was received from Solomon, 
Proverb. 14. 25.  for he affirmeth. Vbiplurima sunt verba, ibi frequenter egestas: where many words are, there want attendeth.  Claudio. 
Undoubtedly it is so. 
An example comparative wise, between a poor trader, and a rich merchant, with the allusion thereof.  For a poor traffiquer passing through a city, with his poor stock of commodities, stepping up on a bulk, having a garment on his back hardly worth three pence, may prate and chat there long enough, but no body respects either him or his trinkets. A rich merchant's case is quite contrary, he shall scarcely need to open his mouth, but they will entreat him to let them have his commodities. So fares it with the head that hath little wit in it, the tongue of such a one is ever gadding, therefore the prince of the Peripatecians said: 
Sentence.  Adpauca respicientes, de facili denunciant; a wise man hath none but well weighed words: 
Esay. 8. 6.  Aquae Siloe currunt cum silentio.  Lodovico. 
It sufficeth then, that the few words of a wise man, are far more acceptable than the braying of a fool, whereupon the wise man said: 
Eccle. 9 17.  Verba sapientium audiuntur eum silentio, plus quam clamor Principis inter stultos: The words of the wise are more heard in silence, 
Brevity more commendable than tedious circumstance.  than the cry of him that ruleth among fools. The brevity of speech hath been always more gracious, then tedious prolixity: but in these our days, it is most of all esteemed, and thereon hath risen the proverb: 
Proverb.  Gaudent brevitate moderni: for the chiefest grace consisteth not in multitude of words, but in speaking little & with wisdom, whereupon the Poet wrote, 
Scire loqui decus est, decus est & scire tacere,  
Haec duo si poteris scire, peritus eris.   
If the Orator be brief, 
An example of a pleasing Orator to his Auditory.  it is much commended in him, and this brevity raiseth a new desire in his audience to hear him again: but if he be ungracious, presently every one saith, God be praised, that yet he hath (at last) found the way out of his il-pleasing argument. So that a man cannot deceive himself by using few words: for by prolix arguing, the very perfectest Orator may appear tedious.  
There came to a king of our time, two Ambassadors, and the first of them made a long and tedious Oration, 
An example of two Ambassadors sent unto a king of late days.  so that the king turned & shifted himself many times about in his Chair as he sat, only being wearied with so large a circumstance. At last, when himself pleased, he came to a conclusion, not without great marvel in the bystanders, who admired not a little at the great patience of the king. Now while he prepared to hear the other, fearing mightily he would fall into the former man's fault: this second Ambassador, being no less tired with the others talk, than the king himself was, honourably spoke these few lines following. Sacred Majesty, this my companion hath dwelled so long upon his Oration, 
An apparent testimony of a wise man.  as there remains nothing else form to say: but only to exhort your highness, to grant what he hath required in his speech, for our good and your own: otherwise, expect an Oration as long again. Highly was the king pleased with this second Orator, and falling into a princely smile, took order: that whatsoever the first Ambassador had desired, should be forthwith executed, to cut off all occasion of any more hearing him.  Claudio. 
Not much unlike to this Orator, was the Ambassador sent from the Abderites, 
Example of Agis king of Lacedaemon, and the Abderites Ambassador.  to Agis king of Lacedaemon, who making likewise (before that state) a very long Oration, at last required an answer to his Embassy, whereto the king thus graciously replied. Return home to Thrace, and tell the men of Abdera, that you stood so long upon your Oration, as I had no time left to make answer to it. Verily, so long a tale (without wisdom) is not to be so much wondered at, as that he to whom God hath given legs to walk away, will yet sit still to listen such frivolous babbling.  
Finis Cap. 3.   

The Argument.  
Herein is handled, which is the hardest matter for a man, either silence or speaking. And to this purpose each one allegeth several reasons, with many examples out of the ancient Philosophers, as also authorities out of the sacred Scriptures: they show likewise, many inconveniences which arise by the tongue. A discourse very excellent, curious and sententious.  
Chap. 4.  LODOVICO. 
In regard of what hath been said already, I hold it much better sometimes to be silent, then talk with tediousness to the hearers, 
For such as take delight to hear themselves talk.  and no credit at all to the speaker: but men are commonly so addicted to their own private conceits, that they think themselves to suffer great violence, if they talk not.  Claudio. 
In your judgement then, which do you hold as the hardest matter for a man, to talk, or to hold his peace?  Lodovico. 
It is as difficult a thing to open the mouth well, 
Sentences answering each other.  as it is to know, how to close it again: because we find fair silence as commendable, as is the very comeliest speaking. David called very instantly to the Lord: 
Psal 140. 3.  Pone domine custodiam orimeo, & ostium circumstantiae in labijs meis: 
Example of David's care in speaking.  Set a watch O Lord before my mouth, and keep the door of my lips. At an other time he prayed: Domine labia mea aperies, 
Psal. 50. 16.  & os meum annunciabit laudem tuam: Open thou my lips O lord, 
Psal. 119. 131.  and my mouth shall show forth thy praise. Again he said: Os meum aperui & attraxi spiritum: I opened my mouth and panted. And another time, dumbely as it were: Ego autem sicut mutus non aperiens os suum: 
Psal. 38. 13.  I am as a dumb man that openeth not his mouth. 
A time for speaking, and a time to be silent.  And the reason of all this was: because it is as hard to speak well, as it is to be silence: Tempus tacendi, & tempus loquendi.  
He that would not fail in his speaking, should pray unto the Lord that he would first inspire him with what he should say, and afterward he may the boldlier speak: 
Sentence.  learn first to be silent, and then prectise how to talk. So did holy David, he prayed in silence to the Lord, that he would instruct him what he should say, and the Lord answered him: 
Psal. 81. 10.  Dilataos tuum, & implebo illud. What can we otherwise gather hereby, but that questionless, it is as great a labour to speak well, as likewise it is to bind the tongue to silence, being naturally as proclive to talking, as the eyes to seeing, the feet to walking, and the hands to working? This great pain of ours in silence or speaking, 
Eccle. 6. 7.  Solomon declared, when he said: Omnis labor hominis in ore cius: All the labour of a man, is for his month.  Claudio. 
What labour is it for a man to hold his peace? Let him but keep close his mouth, 
He can do little, that cannot hold his peace.  and it sufficeth. Sayeth not Ovid: Quis minor est autem, quam tacuisse labour? To talk well, is another manner of matter: it behoveth the Orator to busy himself not a little, in searching his topics, for neat terms, acquaint course, significant words and proportionate conceits, to amplify and adorn his Oration, lest it come short of his hearer's liking. 
The reason why so many Schools were erected for learning.  For this purpose were so many Schools erected, of Grammar, Rhetoric and Philosophy, not only to teach an order in discourse without error: but also how a man should hold his peace, wherein there needs no other study or pains, but only closing of the mouth.  Lodovico. 
But this closing of the mouth, 
The close the mouth is harder than to speak.  is as laboursome, as it is to speak, and harder too. I deny not, that for comely speaking, good study is requisite, and only learned wise men know that course of speaking: but I tell you again, that absolutely it is a more difficult thing to be silent, then to talk. We see such as are dumb, 
Example of such as are dumb.  to labour themselves much by signs because they cannot retain the motion of nature, hindered by the tongue: therefore they make a shift with gestures, such as in the tongue are merely forbidden. Conceptum sermonem tenere, quis poterit? Who can withhold himself from speaking? 
job. 4. 2.  said Eliphaz the friend of job. Who can refrain his tongue, and not thrust forth the conceit of his mind? surely no man (I think) without great difficulty.  
Such is the power of nature, gadding to sound the thoughts of others, as it is able to make the dumb to speak, if we dare credit the opinion of Herodotus. 
Herodotus his example of Atys the dumb Son to Croesus' king of Lydia.  For he tells us, that Atys the Son to Croesue king of Lydia, having never spoken before in all his life time, so soon as he saw one lift up his armed right hand, to take away the life of his father, upon the surprising of the city, so much prevailed the natural instinct of speaking, (accompanied with grief and childlike pity, which gathered strength to break the controlling ligament, that till then had denied the passage of speech) that crying out aloud, he said: Oh dear Father, take heed. Conceptum sermonem tenere, quis poterit?  Claudio. 
This perhaps may be more attributed to the love of a Son to his father, and the entire respect of his injuried begetter, then to the voluntary torrent of nature.  Lodovico. 
Both to the one and other may we most truly refer it, 
The attribution both to the one and other.  because both the one and other are of like equality in power: yet we may rather conduce it to the violent torrent, in the very swiftness of his course, then to the conceit of the mind, the other being the way-gate for passage of speech. 
Example of Philippides the Poet, and kind Lysimachus.  Philippides the Poet was very gracious in the eye of Prince Lysimachus, so that he offered to grant him whatsoever he would desire of him, and would needs urge him to request some thing: the Poet replied. I desire nothing, in reward or gratitude of all my pains, but only that you would never acquaint me with any of your secrets.  
A man is ever so forward in disclosing his conceits, that Architas the Tarentine said: 
Example of Architas the Tarentine.  If one were in heaven, to consider the beauty of the stars, the wandering order of the Planets, the variable influences of the celestial spheres, and the goodly disposition of the inferior creatures; all these would seem nothing sweet unto him, except he had a kind companion, with whom he might confer upon them. Conceptum sermonem tenere, 
Example of the law among the Lydians for silence.  quis potest? It is such a hard thing to keep silence, that although there was a law among the Lydians, that such, as talked overmuch, should be either condemned to the Galleys, or learn with others to practise silence for a certain time: yet more would willingly go row for many years on the Seas, then converse among the Citizens to learn silence, this doth Plutarch testify to us. 
Quintilian concerning silence.  Quintilian wrote: Nullam difficiliorem esse puto, quam tacendi virtutem: There is no virtue more painful to be followed, than silence, this silence is a marvelous hard matter.  
Tiberius' taught a talkeative Senator silence, 
Example how Tiberius taught a talkative Senator silence.  for the space of a whole year together: but to behold his antic tricks & behaviour, was admirable, for he did more harm by his nods and foolish becks than others did by talking to him: such strong impressure suffered natural use, as gestures seemed odious, in regard of the tongue, & were sufficient to have softened the severity of Caesar: which being so, Conceptum sermonem tenere, quis potest? Midas had the ears of an Ass, as the Poets tell us, but he covered them so cunningly under his royal crown, 
Example of the Barber to king Midas, unable to contain the king's deformity.  with a fine nightcap, as none knew his monstrous deformity save only his Barber, who was prohibited from disclosing it, upon the severe penalty of death. But he, being not able to withstand the natural enforcement of revealing the same, went into a hollow cave of a forest, and there he cried aloud many times to himself, Midas king of Phrigia hath the ears of an Ass.  
Of the holy Apostles themselves it is written, 
Example of the Apostles, and Christ himself.  that they could not retain within them, the high celestial secrets, revealed to them by the holy ghost, and Christ himself: Non possumus quae vidimus, & audivimus non loqui: For we cannot but speak the things which we have heard and seen. 
Act. 4. 20.  Howbeit, it is a higher mystery in the Saints: & this which in the Apostles was a virtue, to other is given by natural instinct. How can an Organ but sound, 
A very apt Simile to this purpose.  the bellows feeding it with breath, & the Organists fingers playing upon it? Non possumus quae vidimus, & audivimus non loqui: it is not possible to be silent, but only by the especial grace of God.  Claudio. 
Silence is no greater a gift of God, 
Silence is no greater a gift of God, then wise speaking.  then speaking with wisdom, and the flowing eloquence in the Apostles, was the work of the holy ghost, not the heat of Nature. But albeit silence is such a hard imposition, yet a wise man finds it no difficulty at all in him, who by the compass of reason measures all his words.  Lodovico. 
Alas my Lord, do you not know, that Solomon himself was of my mind, reputing it so impossible a thing to order the talking tongue, that he said: Domini est gubernare linguam: The answer of the tongue is of the Lord. 
Proverb. 16. 1.   Claudio. 
This saying, that God only hath the government of the tongue, 
God only hath the government of the tongue.  approves not so much the difficulty of silence, but likewise of speaking. And if so many examples by you alleged, may make men believe, that it is a matter almost impossible for a man to hold his peace: I can produce as many men more, who not only have spoken little, but (in a manner) have been always silent. Moreover, some of those men by you rehearsed, were taken for indiscreet persons and worthy of reprehension, and namely Eliphaz, who said, Conceptum sermonem tenere quis potest? But they whom I will speak of, were men of wisdom, & worthy of praise, as already we have delivered many others.  
You read of Pambus the Abbot, 
Example of Pambus the Abbot, concerning the best lesson that ever he learned.  a man of great holiness, who by the same of his goodness, procured a reverend Bishop to come and visit him: but in all the time of his being with him, he would not speak one word. His attendants taking it in very evil part, imputed it to him as incivility, discourtesy and unmanlinesse, to be silent in a time so much beseeming speech. The patient man said unto them: My sons, I could never read a better lesson, nor learn at any time a doctrine more profitable, then to be silent. And of this mind he still continued, until it pleased the Lord to send for him. Socrates wrote a book, 
Socrates' his book to teach silence.  wherein nothing else was read or taught, but only silence. If there were Schools in the city, for instruction of silence, how many would quickly learn to speak very eloquently? Then all jangling, corrupt talking, murmuring, detracting, blaspheming and lying, would soon cease. 
Sentence.  He knows not how to speak, that knows not how to be silent, so said Socrates to his Scholars. But Plutarch is repugnant to Socrates, for in his book de educatione liberorum, he hath set down: 
Plutarch contrary to Socrates.  That he which talks little hath need of a little reading.  
As the vessel is known by the sound to be full or empty: 
Simile.  so by talking is a wise man and a fool discerned. 
Esay. 8. 6.  Aquae Siloe currunt cum silentio. 
job. 39 37, 38.  job spoke once, and repented himself; Vuum locutus sum, quod utinam non dixissem, & alterum, quib us ultrà non adam. Manum meam ponam super os meum, 
Talking delivers a sign of lightness.  because talking gives a sign of lightness, as himself confesseth, for if he had held his peace, than he had wanted the cause of repentance. Qui leviter locutus sum, respondere quid possum? David (as already hath been declared) to receive no cause of repentance by speaking, prayed the Lord to set a watch before his mouth. And job counseled his friends to silence, because they might appear to be wise: 
job. 13. 5.  utinam taceretis, ut putaremini sapientes. If then silence be so commodious for a fool, 
Silence beneficial for a fool.  to keep his folly from discovery: how much more is it beneficial for a wise man?  Lodovico. 
Taciturnity is very necessary in a fool, 
Difference of silence in a fool and a wise man.  for manifesting his folly: but in a wise man contrarily is speech necessary, for apparency of his wisdom: otherwise, how could it be known which is wisest, if both hold their peace?  Claudio. 
The fool holds his peace, 
Answer to the question. Simile, and the allusion thereof.  only to seem wise, but the discreet man doth it, because he is so indeed. As sweet liquor being put into an uncovered vessel, looseth his perfection, and the goodness thereof quite vanisheth, as apparently may be noted in wine: even so a man of a many words, who hath his mouth still open to talking, looseth the sweet savour of devotion, & the goodness of all perfection vanisheth quite from him. Seneca sent sundry writings, & many books full of great learning to Lucullus: but last of all he sent a letter, registered in the fifth book of his Epistles, 
Seneca his letter sent to Lucullus.  & it is the 40: where he writes, that the sum of all he had so learnedly set down, was, that he willed him to be slow in speaking: Summa ergo summarum haec est, tardiloquum te esse jubeo.  
Vincentio Belnacens, of the order of Preachers, sets down in his looking Glass, 
Vincentio Belnacens, his answer to Foelix the Doctor.  that being asked by Felix the Doctor, if he should praise his neighbour or no, answered, like a lover of silence: that it was good to praise him, but much better to hold his peace. The reason hereof I guess to be this, that because it often happeneth, by the mutability of a man's mind, if once we have commended a man, it may fall out afterward, the same person may commit some act worthy of reprehension, and sufficient to disgrace the former praise: therefore I judge it better to commend a man's neighbour after he is dead, 
The time when a man may best be commended, according to Solomon.  when neither he that praises, may be taxed of flattery, nor the party praised (by the blemish of elation) may be further tempted. And Solomon speaketh to the same purpose: Ante mortem ne laudes hominem quemquam, quoniam in filiis suis agnoscitur vir: judge no man blessed before his death, 
Eccle. 11, 30.  for a man shall be known by his children. 
Eccle. 11. 2.  And again: Non laudaveris hominem in vita sua; Commend not a man in his life time. Even as if he would have said, A man is so unstable by nature, that he hath no certainty, therefore lest those praises bestowed on him at any time, should fall afterward into check and reprehension: I hold it best, not to commend him while he is living, because he may commit some act deserving blame, and obscure thereby all the former praises.  
Wherefore it is best commending, 
Praise is then best beseeming when one action is not to be contraried by another.  when there is no peril that one action may contrary another, which is, after death, when every thing is secure and out of danger; when he hath attained the long wished port; when he is certain of triumph; when neither (for passed occasions) there is any grieving, nor fear of misfortune, by any thing that can happen. 
Sentence.  Let it suffice then, that it is better to be silent, then talkeative, and as easy is silence to a wise man, as taciturnity is difficult to a fool: therefore it shall very well become us, to make bars & doors for our mouths, to open & shut at meet times, for fear of failing, according as the wise man saith: 
Eccle. 28. 25.  Fac ori tuo ostium & seram: Make a door and a bar, and a bridle for thy mouth.  Lodovico. 
In such manner (belike) was silence figured by our elders. 
Example of our first mother Eva, and of Lucifer the proud Angel.  If Eva & Lucifer had had this bar neither the one nor other had uttered such lies against the divine honour as they did: Eva in weening to beguile the divine commandment, and Lucifer in thinking to abate the greatest glory by his foolish presuming. She could tell the devil, 
Gene. 3. 2. 3. 4.  that God had commanded, that not only they should not eat of the Apple, which he urged to her, but much less, they should not have the boldness to touch it, lest they died. And the other audaciously affirmed against the divine precept, that they should not die at all, but presently become as Gods, knowing both good and evil: Ne quaquam morte moriemini sed eritis sicut Dii, scientes bonum & malum. If they had been mute & silent, much better had it been both for them and us.  Claudio. 
A greater lie was that of the woman, 
The woman's lie was greater than that of the Devil: for she was the inventresse of lying, & taught it to the devil, by two several lies.  than the other of the devil, for the woman was the inventresse of lying, and taught it the devil. The devil went but to tempt the woman, when he said: Cur praecepit vobis Deus ut non comederetis ex omni ligno paradisi? As yet the devil had uttered no lie at all. But the woman answered, and in her answer told two several lies. De fructu lignorum quae sunt in paradiso, vescimur. De fructu ver● ligni, quod est in medio Paradisi, praecepit nobis Deus ne comederemus: we eat of the fruits of the trees of the Garden. But of the fruit of the tree, which is in the midst of the Garden, God hath said; Ye shall not eat of it. Hitherto she spoke truth, but presently after these words, 
The two lies.  followed two lies: Et ne tangaremus illud; neither shall ye touch it, there is one; Ne fortè moriamur; lest that ye die, there is the second.  
For God commanded not, but that they might touch the fruit of the tree, only his charge was, that they should not taste thereof. Neither did God put death to the transgressors for touching, in the precept, 
Gen. 2. 17.  but absolutely said: In quacunque enim dic comederis ex eo, morte morieris: In the day thou eatest thereof, thou shalt die the death. The devil hearing, and fastening hold upon these two lies; of himself (like a good scholar) he joins two worse unto them: 
The devil, like an apt Scholar, adds two worse lies to the woman's.  one, in denying death named to the offenders, the other, in making promise of a divinity: Nequaquam moriemini, there is the first; sed eritis sicut dit, there's the second. Thus became the woman Schoolmistress to the devil, and from these two persons (as from a fountain) sprung all other lies by imitation.  Lodovico. 
If they had been silent, much better had their condition been, and such a pernicious evil had never been instructed to us.  Claudio. 
But if such harm do ensue by the tongue, wherefore did God then bestow it upon man? 
A demand worth the observation.  and why did Christ restore the dumb to speech? Had it not been much better for us, to have been borne dumb, then by having a tongue, to put ourselves in peril, of committing therewith a thousand guilty sins?  Lodovico. 
Because as much good as evil may come by the tongue, according to the use thereof: 
Answer to the demand by an apt comparison.  therefore the tongue may be compared to riches, which are good and nought, according to the use & abuse. Therefore said Christ: De sermonibus tuis iustificaberis, & de sermonibus tuis condemnaberis: 
Math. 12. 37.  By thy words thou shalt be justified and by thy words thou shalt be condemned. Hence was it (as I think) that David called the tongue a sword: 
Psal. 56. 4.  Lingua eorum gladius acutus: Their tongue is a sharp sword. The sword is a weapon offensive and defensive, according to the use: 
Comparison between the tongue, and a sword.  (not as the Mo●ion, shirt of mail or corselet, which are arms only defensive) and so is the tongue good or evil, as it is used.  
We have already said, that the wiseman is like a covered vessel, which lets not fly from him, or vainly breatheth forth the liquor of discretion. 
Sap. 8.  Quasi vas auri solidum, ornatum omni lapide pretioso. The fool is like a vessel too, 
Comparison of vessels for proof of a wise man, and a fool.  but there are some vessels of honour, others of ignominy, some most noble, others vituperious, according as their uses are: even so is it with the tongue, good & bad, according as it is wrought withal, the empty & foolish are vessels, but broken ones, losing all, & not knowing how to retain the liquor of wisdom. 
Eccle. 28.  So spoke the holy spirit by Solomon: Cor fatui quasi vas confractum, & omnem sapientiam non tenebit.  
The Prophet David in one of his Psalms, calls the tongue the pen of a ready writer. 
Comparison of the tongue to a writers pen.  The pen is an instrument for writing, which being put into the hand of a skilful scribe, makes a fair character: but in the hand of a bad writer, makes a letter loathsome to be looked on. 
Psal. 44. 2.  Lingua mea calamus scribae velociter scribentis. With the pen may be written both good and evil: 
An excellent Allusion, worth the regarding.  the holy ghost moving the pen of our tongue, it writes in the hearts of the faithful, the words of eternal life: but being guided by the hand of a wicked sinner, it makes brutish letters, of lying, slandering, blaspheming and evil speaking.  
One friend having invited another to sup with him, he commanded his servant, 
Example of the goodness and badness of the tongue.  that he should go buy the very best thing in the market, to make his supper the more honourable. He went, and according to the charge of his master, he bought a tongue, which being brought home to the house, the master fell into choler, and because he had dallied with him diverse times so before, he said unto him. Thou ever dost the contrary to what I command thee, I charged thee to buy the best thing in the market, and see, thou hast bought the worst, never fulfilling what I enjoin thee to do: therefore since thou takest a delight in thwarting me, go buy the worst thing that is to be sold in the market. The servant went again, and bought an other tongue, whereat the master chafing much more, the servant said (and I think it was Aesop) There is nothing better or worse in the whole world, 
A witty sententious answer of a Servant.  than the tongue, which is the cause both of much good, and much evil: a sentence not so excellent as true, and agreeable to that of the wise man, 
Pro. 13. 21.  Vità & mors in manibus linguae.  
Seeing then the tongue is the cause of much good, 
To what end God gave the tongue to man.  to that end God gave it: but as it is the mean of many evils, it ought to be bridled, and talk but at due times. Homo sapiens tacebit usque ad tempus: 
Eccl. 20. 7.  lasciws autem & imprudens non servabit tempus: A wise man will hold his tongue till be see opportunity: but a fool and a trifler will regard no time. 
Eccle. 28. 22.  Multi ceciderunt in ore gladij, sed non sic quasi interierunt per linguam suam: 
Of the evil tongue.  There be many that have perished by the edge of the sword, but not so many as have fallen by the tongue. And so discoursing on still of the wicked tongue, 
Eccle 28. 16. 17. 21. 18. 25.  that it hath broken down strong cities; overthrown the houses of Princes; driven nation from nation; depressed the strength of the people, and telling an infinite number of evils more, at last he saith for a conclusion: Mors illius mors nequissima, & utilis potius infernus quam illa: The death thereof is an evil death, hell were better than such a one. Could he speak worse, what a wretched thing than is a wicked tongue? Flagelli plaga livorem facit, plaga autem linguae comminuit ossa: The stroke of the whip maketh marks in the flesh, but the stroke of the tongue breaketh the bones.  
As many other goodnesses do ensue, by the tongue of a just & prudent man, 
An excellent Simile.  whose sweetness cannot be declared. It is a heavenvly thing to hear the delicate sound of musical instruments: but much more delightsome is the harmony which a holy tongue makes. Tibiae & psalterium suavem faciunt melodiam, & super utraque lingua suais. The pipe and the psalterion make a sweet noise, 
Eccle. 40. 21.  but a pleasant tongue is above them both. 
The powerful and precious virtues of a good tongue.  For it praiseth God, converteth souls, curbs the devil, opens heaven, shuts up hell, appeaseth the judge, comforts the offender, admonisheth the sinner, counseleth the doubtful, pacifieth the unquiet, satisfieth the afflicted, correcteth (with love) the falty, encourageth the weak, instructeth the ignorant, extolleth virtue, condemneth vice, and performeth an hundred thousand other good offices. This tongue is silent, & speaks in meet time, & although at some season it appeareth to be dumb, yet (another while) it declareth itself to be very eloquent. Est autem tacens, & non habens sensum loquelae: & est tacens, sciens tempus apti temporis: Some man holdeth his tongue, because he hath not to answer: and some keep silence, waiting a time convenient.  
Therefore it is good to speak, and as good to be silent: hard is it to keep silence, 
Sentences coupling together.  but much more hard to speak with wisdom. For the tongue being the Ambassador of the heart, it is most certain, that if there be love in the heart, the tongue will manifest love (as Minas the Philosopher writeth) If there be hatred, 
Minas the Philosopher, his conceit of the tongue.  it will publish disdain, if sorrow, it will utter lamentations. Which oftentimes is the cause of many evils, because not all things concealed in the heart, ought the tongue to discover, and therefore it is far better to be silent, according as Ovid counseleth.  
Eximia est virtus praestare silentia rebus.  
Atque gravis est culpa tacenda loqui.  Claudio. 
Nevertheless Aristotle saith, 
Aristotle concerning the difficulty of silence.  That it is far more difficult to hold one's peace, then to speak: whereupon, being asked, which of these two things seemed to him the hardest, replied, to conceal a secret. As I was one day talking with signor Cipriano Calphurnio an especial friend of mine, he made proffer of telling me a very great matter, 
An Example of himself.  provided that I would lock it up hidden in my heart, but I answered him according to Aristotle's opinion. Good Sir (quoth I) do me so much courtesy, as not to bind me to that, which you cannot do yourself: you cannot keep so great a secret concealed, and yet will you tie me to strict retaining it?  Lodovico. 
Aristotle saith, 
To be silent is the hardest matter, Aristotle.  That to be silent, is the hardest matter, because silence is the ground of prudence, and prudence is an heroical virtue, not to be imitated of all, for many learned men have been imprudent. Plato writeth, 
Wisdom consisteth in silence, Plato.  That a man cannot be wise, except he be able to retain a secret. And yet your Honour would not be bound to silence, not because wisdom is contained in every part thereof, but in regard of the binding divers other, to keep in silence a like secrecy, which may prove a matter very perilous. 
An example to sound purpose, concerning the disclosing of a secret.  A man may perhaps (under deep charge) manifest a secret to a friend of his, and (with the like proviso) reveal it to divers other beside, which passing in that order among so many, may prove in the end to fall out damageable: & then, he not perfectly remembering to how many he told it, may unjustly tax his very truest friend of unfaithfulness. Therefore, much better is it, not to know another man's secrets, then by knowing them, to oppose himself to so manifest peril, when as others being therewith likewise acquainted, they may scape free, and he only be blamed.  
But silence is a thing so noble, 
One man's blame may light upon an other.  that it is very highly pleasing to god, as may be easily gathered, if we but consider, that his divine Majesty would not have his secrets known to any person whatsoever: whereby we may see, 
God jealous of his secrets.  that he would not admit the knowledge of what he would do in a day, nay, much less, what he intended in an hour. Most secret is God in all his affairs, whereupon the Prophet spoke not at random, 
Esay. 45.  saying. Secretum meum mihi, secretum meum mihi: My secrets I keep to myself, etc. And Cato likewise said: Proximus ille Deo est, qui scit ratione tacere: He is likest unto God, that knows with reason how to hold his peace.  
Finis Cap. 4.   

The Argument.  
Wherein is declared, how God spoke so little, as he spoke but once or twice only: And how man ought to keep an eternal silence, otherwise, he that always talketh, sinneth. Who was the first that broke silence, as well in heaven, as in earth. How it is to be understood, that God only is truth, and every man a liar: considering that many have spoken the truth, as well Philosophers of the Gentiles, as also many Christians: A discourse full of learning, & pleasing curiosities.  
Chap. 5.  CLAUDIO. 
Well then my Lord, if God be so jealous of his secrets, and hath so little revealed them: it behoveth us in this case to confess, that he speaks much less, and is very spaing of his speech.  Lodovico. 
God is so abstinent of his speech, 
God spoke but once or twice only, according to David.  as I find but that once or twice only he spoke: nor is this any once it of mine own, but the Prophet David witnesseth it, who speaking of God, 
Psal. 62. 11.  saith: Semel locutus est Deus, One time only God spoke, and two things only he said: Duo haec audivi, quia potestas Dei est, & tibi Domine mifericordia, quia tu reddes unicuique juxta opera sua. These two I heard, that power belongeth unto God, and to thee O Lord mercy, for thou rewardest every one according to his work. 
jobs proof of the same.  This is also confirmed by the authority of job, who maintaining God to be a lover of silence, 
job. 33. 14.  saith: Semel loquitur Deus, & idipsum sermo non repetit; Can there be found any greater taciturnity than this?  Claudio. 
God speaketh very little, if he never spoke but once or twice. But, 
A demand urging the contrary to the former objection.  how can this agree with the blessed S. Paul, a preacher to the people, a vessel of election, and the trumpet of the holy ghost? For he writing to the Hebrews, sayeth. Multifariè, multisque modis elim Deus loquens patribus in Prophetis. 
Heb. 14. 2.  Novissimè diebus istis locutus no other end, was made speech, conjoined with the eternal word active: Omnia per ipsum facta sunt: All things were made by it: but to agree with the passive of our humanity: 
john. 1. 3.  Passus sub Pontio Pilato, 
Of the eternal word active, conjoined with the passive of our humanity.  It suffered under Pontius Pilate; by means of the verbal conjunction of his substance only; neither for any other end did it assume flesh in the chaste virgin's womb, then to declare, thereby, the word spoken at first.  
Moreover, what Christ did and said in the world, was a manifesting of what the Godhead had in his mind, as is witnessed in the words of the Evangelist Saint john, where most highly he saith: Quod factum est, 
john. 1. 4.  in ipso vita erat. Which more clearly he replicateth in his wonderful apocalypse, 
Apoc. 4. 11.  saying: Quia tu creasti omnia, & propter voluntatem tuam erant, & creata sunt: For thou hast created all things, and for thy wills sake they are, and have been created.  Claudio. 
If they have been, 
A Schoollike cavile, for further resolution.  how are they now created? If now they be created, then before they were not: it seemeth repugnant to say, that first they have been, and yet afterward they are now created.  Lodovico. 
As if your Honour knows not, 
A sententious and learned answer.  that before the Architect buildeth a palace, he hath the Idea shaped thereof. They were first in the divinities mind, & afterward they were created: not that first of all they were in Potentia, and afterward in act, or so to be expected from God: because in God there is no such power, which is called defective, but every thing in him is perfectly in act. In us, between the deed & the act (according to the ancient Adage) is a great alteration: 
In God, between doing and speaking, is no difference.  but in God, between doing and speaking, there is no difference at all. Ipse dixit, & facta sunt; ipse mandavit, & creata sunt. And, to return to our argument first of all begun, 
Psal. 48. 10.  God is said to speak unto us, always eternally in the heart, by his holy law, and by his creatures, which serve unto us as so many tongues, as David distinctly speaketh in his 48. Psalm, and as the three children, in the fiery furnace of Babylon, do affirm in their song.  
It shall be necessary therefore for us, to be always silent, because he that always speaketh, 
The divine word is the living conceits of the Father understanding.  spoke but two things only, as before hath been declared, and so we may say, Semel locutus est Deus. The divine word is the living conceit of the Father's understanding, which becoming flesh, expressed the conceit of the Godheads mind: Ipse enarravit, 
john 1. 14.  & docuit omnia. Also himself said to his beloved disciples: Omnia qua audivi à patre meo, 
john 8. 38.  nota feci vobis. So that whatsoever he said, it was to express the eternal will, and though they may seem to be sundry discourse, yet in substance they are all but one: whereupon it may be truly said, Semel locutus est Deus.  
And because it is a word eternal, it would therefore have an eternal silence, which made David say: Te decet 
* silentium.  hymnus Deus in Zion. As if he would have said, 
A venerable explication of the lngly Prophet's words.  it is a matter most commendable (O Lord) that to thee should be given an eternal silence, because thou speakest eternally: for it is not lawful, that while thou speakest, we thy creatures should likewise be talking, but to stand in humility listening to thee: Te decet, etc.  Claudio. 
By your favour my Lord, if it be a matter of duty, to stand always mute and hushed in silence: wherefore do you then reason so much, & not observe the same in silence, which you preach unto me?  Lodovico. 
These words of mine, are my silence, and the word of God also: 
An excellent answer, well worthy the noting.  my silence they are, because while I speak unto you of matters divine, I hold my peace, and God speaketh by me. An unhappy wretch were I, if I should speak, as of myself, because I should then tell nothing but lies, and be a manifest breaker of silence. Do not you know: 
Psal. 115. 2.  Omnis homo mendax: Every man is a liar? And how greatly God doth punish lying: Perdes omnes qui loquuntur mendacium: 
Psal. 5. 6.  Thou shalt destroy them that speak lies.  Claudio. 
Why then belike I am a liar. I thank you for your kindness.  Lodovico. 
Who makes any doubt of that? are not you a man?  Claudio. 
I make no question that I am a man: but (by your leave) I am no liar.  Lodovico. 
You are a liar, 
God is only truth, and all men liars: how understood.  because you are a man, if you will give credit to Saint Paul, who, confirming the former saying of the Prophet David, wrote to the Romans: Est autem verax Deus, omnis autem homo mendax: Let God be true, and every man a liar. If God be only true, 
Rom. 3. 4.  and every man a liar: you being a man, are also a liar, except (from the community of men) you know how to divide yourself.  Claudio. 
I know very well that I am a man, and yet no liar, because I have always delighted in the truth.  Lodovico. 
If the truth be so pleasing to you, and yet you are a man: it is because you have no knowledge of yourself, nor of your own excellency. 
Though all men be liars, as being the sons of men, yet truth makes them the sons of God, and so no liars.  For though every man be a liar, yet in thus much you are not a liar, by how much you are not the son of a man, but the son of God: because, Mendaces filii hominum in stateris; The children of men are vanity, the chief men are liars, to lay 〈◊〉 upon a balance, they are altogether lighter than vanity. Then, in speaking the truth, and delighting therein, and not being a man, but the child of God, you are no liar. Deus de Coelo prospexit super filios hominum, ut videat si est intelligens, aut requirens Deum. Omnes declinaverunt, 
Psal. 61. 9  simul inutiles facti sunt non est qui faciat bonum, non est usque ad unum. 
Psal. 52. 1. 2.  God looked down from heaven upon the children of men, to see if there were any that would understand, and seek God. Every one is gone back, they are altogether corrupt, there is none that doth good, no not one; but if one, it was Christ, who being a man, was God also.  Claudio. 
Whence proceedeth it, that all men were liars, and unprofitable?  Lodovico. 
Because it pleased him to become both God and man, 
How God gave power unto men, to become the sons of God & be no liars.  it was to divert man from infinite former evils, and to heal him of as infinite infirmities, particularly those of the understanding, to the end he should not be a liar: but by delighting in the truth, he gave power unto men to become the sons of God. Dedit eis potestatem filios Dei fieri. So by the means of this singular grace, Lying ceased in men, 
john 1. 12.  because they ceased to be the sons of men. Moreover, 
Psal. 81. 6.  they are said to be Gods: Ego dixi Dij estis, & filii excelsi omnes. I have said you are Gods, & you are all children of the most high. If then they are Gods, 
Rom. 3. 4.  God is truth: Est autem Deus verax, Then are they truth as he is: as Gods by participation, redeemed by grace of the Saviour, 
Venerable Bede, his words of the children of God.  bought with the price of the blood of jesus Christ, borne again with the water of holy Baptism, and made eternal heirs of the kingdom of heaven: this is venerable Bedes opinion, upon the Epistle of Saint Paul to the Romans.  Claudio. 
I dare say nothing against so great a Doctor: but if (for further instruction) it be lawful to ask, I would gladly know of you: 
A question of very great import, concerning those that are to be termed the sons of God only.  if only those men, which are called the sons of God, or Gods by participation (how many soever they be) be true, and all other men beside are liars; as for example the Gentiles, deprived of faith, separated from the Church, sons of the devil, yet they speaking sometimes truth, in that many of them (by their writings) have given occasion to us Christians, to know the truth, yea, and by some of their compositions? And if the adopted Sons of God only be true, it is then most clear, that not all Christians, that know and speak the truth, are the sons of God, in forsaking their father Christ, and making themselves (by sin) the sons of the devil. How then do only the sons of God, and not the sons of men, speak the truth?  Lodovico. 
I answer, 
The former demand.  that inasmuch as the Gentiles, and Christians (only in name) speak the truth, they are true, by how much they participate of the first truth, 
Learnedly answered.  God himself: but for the rest, by that which is to be expected (as of their own nature) they are false and liars. 
Psal. 43. 3.  Hereupon was it that David said: Emitte lucem tuam, & veritatem tuam, ipsa me deduxerunt, & adduxerunt in montem sanctum tuum, & in tabernacula tua: Send thy light and thy truth, let them lead me, let them bring me unto thy holy mountain, and to thy Tabernacles. 
Simile and the Allusion thereof.  As water (of itself) hath no colour at all, but is so much the more coloured, as colour cometh upon it: even so man, insomuch as he is of himself, is a liar, but insomuch as he partakegth of the chief truth, to weet, God the only author of truth; so much is he true.  
Another answer (in declaration of David's words) can I make you, 
An answer to the other saying of David: Omnis homo mendax.  as thus. In David's saying: Omnis homo mendax, is as much to say as that a man partaketh more of his not being, then of his being: therefore in saying, that every man is a liar, and a lie being the denial of the truth, is the truth spoken, and the ends of both are convertible, since that Bonum, verum, & ens convertuntur, according as the Philosopher saith. 
The difference between the truth, & a lie.  All that which is true, is good: and all that which is good, is true: then that which is a lie, hath neither being, nor goodness, but only may be termed, a privation of being, of truth, and of goodness. 
Psal. 5. 6.  When David saith; Omnis homo mendax, he means, that man is nothing as of himself, and into nothing shall he return, without the only truth, God himself. As (to the same effect) he speaketh in another place: 
Psal. 38. 8.  Veruntamen universa vanitas omnis homo vivens: Surely man in his best estate is altogether vanity, which is even as much, as when he saith; Omnis homo mendax.  
And the more that we consider a man in this manner, 
How to consider man, as he is of himself, and as he is of God.  the more we shall find him to be a liar and nothing, be he a still fitter, a travailer, or how else to be comprehended: but considering him as partaking with the truth itself, and his infinite goodness and essence, we shall find him to be true, good, and that he hath a perfect being. Omnis homo mendax, 
Marcilius Ficinus upon Plato.  is likewise as much to say (according to Marcilius Ficinus upon Plato) that a man knows much more by negation, then by affirmation, because lying is a negation of the truth: so, in David's saying, Every man is a liar, importeth, that so far as a man's own knowledge extendeth, 
Of man's knowledge, & how far it extendeth.  he knows more by denying, than by affirming. I know that God is not a stone, wood, not a star, and yet I know not directly what he is. I know that the soul is not a body, nor mortal, but yet cannot so readily tell what it is indeed.  
Hereto will I join another description, which perhaps may better fit you, because it cometh from an Angel-like doctor, and very heroical in all his doctrine, 
The opinion of a learned Father in comparison of the truth.  and thus it is. The truth (saith he) importeth a certain adequation or leveling of a thing with the understanding: but things do appear one way to our apprehension, and quite contrary to the divine intelligence, because that our understanding taketh his cognition of the thing: therefore the being of the thing, is the cause and measure of the truth thereof. 
By things that are, or are not the truth is soon discerned.  Hereupon said the Philosopher, in his first book called Periermenia, and the Chapter treating de oratione: Exeo quod res est, & non est, oratio dicitur vera, vel falsa. Then thus it cometh to pass, that our intelligence may be true and false, according to the thing equalled, or not equalled.  
But because that which may be, and not be, hath need of another superior agent, to the end it may be, and without which it remaineth in itself, 
Simile of the Air, and our understanding.  as nothing; as the Air without light, should remain always dark: Even so fares it with our understanding, except it be illumined by the truth itself, it continueth evermore (even in his very best condition) in lying. Therefore (here-hence) it may well be said, that for so much however▪ as is to be expected of man in himself, every one is a liar, according to his own best intelligence: and he is only true in no more, than he partaketh with the only chief truth. 
Psal. 33. 3.  We ought to say with David to God, Emitte lucem tuam, & veritatem tuam, for he is the truth itself, and the divine intelligence is the cause & direction of things: because of himself he is indeficiently true, 
How any thing is truly said to be true.  and every thing (in so much) is said to be true, by how much, it is conformed to the divine understanding.  
In like manner, if we take the truth from part of a thing, man of himself hath not the truth, because of his own nature he becometh nothing, 
Man (of his own nature) becometh nothing.  even as of nothing he was created; But the divine nature only hath of itself the truth, which neither is of nothing, nor can be converted into nothing. Your honour then, and every man else, is a liar, as of himself; but yet do speak the truth, in so much, as you or they partake of the only truth. He that will speak then, 
The eternal wisdom, the best schoelemaster in speaking.  must first learn, and let him have no master but the eternal wisdom, the word, the perfect truth, to the end he become not worthy of reprehension: tghen shall our discoursing never break silence, because it will be the eternal word that speaketh, and not we ourselves: our speaking will be but ministerially, not originally, instrumentally, not casually. Non enim vos estis qui loquimini, 
Math. 10. 20.  sed spiritus patris vestri qui loquitur in vobis: For it is not you that speak, but the spirit of your father which speaketh in you.  
Saint Stephen spoke in such manner as none could convince him, 
Example of S. Stephen's speaking to many Nations.  in disputing among so many sects of the Cilicians, Alexandreans, Cyrenaicans, and Asians: but in what sort? Non poterant resistere sapientiae, 
Act. 6. 10.  & Spiritui qui loquebatur: They were not able to resist the wisdom and the Spirit, by which he spoke. I do not say, that they could not resist Stephen in himself, but the wisdom and Spirit whereby Stephen spoke. Non poterant resistere sapientiae & Spiritui qui loquebatur. For Stephen said nothing of himself, 
S. Stephen spoke nothing of himself, but the holy Ghost spoke by him.  but the holy Spirit did speak by the mouth of Stephen, and other of the Prophets: and albeit some of them were sinful men, yet they spoke not accordingly, neither did they so understand and themselves, because they spoke not, but the divine word; Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis. 
Mat. 10. 20.   
Do you think, 
Example of Caiphas the high priest.  that the high priest Caiphas understood himself, when (in Council) he foretold of Christ: Expedit ut unus moriatur homo pro populo, ne tota gens pereat: It is necessary that one man die for the people, 
john 18. 14.  and not that they all should perish? Assuredly no; Non enim sciebat quid diceret, 
Caiphas spoke as Balaams' Ass did.  but spoke even as Balaams' Ass did, that understood not himself.  Claudio. 
And did Balaam understand himself, 
Example of Balaam.  or his own Prophecy, when he foretold of Christ: Orietur Stella ex jacob, & consurget virga de Israel? 
Numb. 24. 17.  There shall come a star of jacob, and a sceptre shall arise of Israel, etc.  Lodovico. 
Assuredly, 
Of the man that feareth the Lord.  I think he understood not his prophecy, but spoke accordingly as his Ass did. The man that feareth the Lord, saith Solomon: In medio ecclesiae aperiet os cius, & implebit cum Dominus Spiritu sapientiae & intellectus, 
Eccle. 15. 5.  & stola gloriae vestret illum: In the mids of the congregation shall he open his mouth, with the Spirit of wisdom and understanding shall be fill him, a●●●loathe him with the garment of glory. hereupon was it that God said to David Dilata os tuum, 
Psal. 41. 10.  & implebo illud: Open thy mouth wide, and I will fill it. 
Luke 21. 15.  And Christ himself said to his disciples: Ego dabo vobis os & sapientiam, cui non pot erunt resistere & contradicere omnes adversarij vestri: I will give you a mouth and wisdom, where against all your adversaries shall not be able to speak nor resist.  
When we tell a lie, 
When we tell a lie, we break silence, as 〈◊〉 Caiphas did.  because, Ex propriis loquimur, we break silence, as Caiphas did, when he said of our Saviour: Blasphemavit: quid adhuc egemus testibus? Vos audistis blasphemiam. Reus est mortis: 
Mat. 26. 65. 66.  He hath blasphomed, what have we any more need of witnesses? now you have heard his blasphemy. He is worthy to die. At this very instant he broke silence, because he spoke of himself, and told a great lie, and spoke much evil, therefore, Omnis homo mendax. Silence, silence, O man, since thou art like an infant, that knows not how to speak, 
Man is like an Infant, that knows not how to speak.  but only mutter and mumble: therefore hold thy peace, for fear of being disgraced, suffer God to speak, listen then, & attend well what he saith unto thee, and that is sufficient: Te decet silentium Deus.  Claudio. 
Seeing then that man hath such need to speak with much discretion, seeing also he ought not to break silence, and in regard sometimes he speaks, 
Silence broken, and yet not broken by speaking.  yet silence is not broken, and otherwhiles he speaks, and then it is broken: I have a desire to know, who was the first that ever broke silence in the world?  Lodovico. 
In heaven, it was Lucifer, on earth, it was Eua. God spoke with his omnipotent voice, 
Who were the first that ever broke silence, both in heaven and earth.  and the first that offended his majesty with breach of silence, after he had uttered, Dixit, & facta sunt: was Lucifer, when, with presumptuous speeches, standing in the imperial place, and seeing himself endued with excellent gifts, 
Esay. 14. 13. 14.  he said. In Coelum ascendam, super astra Dei exaltabo solium meum, sedebo in monte testamenti, in lateribus Aquilonis. Ascendam super altitudinem nubium, similis ero Altissimo. I will ascend into heaven, and exalt my throne, above beside the stars of God: I will sit also upon the mount of the congregation, in the sides of the North. I will ascend above the height of the clouds, 
Lucifer's reward for his proud breach of silence.  and I will be like the most high. But as a just punishment to such pride, he was cast headlong from the imperial seat, into the infernal bottomless depth. Veruntamen ad infernum detraberis, 
Esay. 14. 15.  in profundum laci: But thou shalt be brought down to the grave, to the sides of the pit, with infinite ignominies, as Esay in a long style declareth. And Saint john likewise in the apocalypse: 
Apoc. 12. 9  Proiectus est Draco ille magnus serpens antiquus, qui vocatur Diabolus: And the great Dragon, that old Serpent, called the Devil, and Satan was cast out.  
The second that broke silence, 
Gen. 3. 2. 3.  but on earth, was Eva, when she said to the Serpent: 
How our mother Euc became the second breaker of silence.  Defructu lignorum que sunt in paradiso vescimur: De fructu vero ligni quod est in medio Paradisi praecepit nobis Deus, ne comederemus & ne tangeremus illud: We eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the mids of the garden God hath said, you shall not eat of it, neither shall you touch it; Perceive ye how mightily he missayed, and with what importunity he spoke?  Claudio. 
Oh, how much over-licentiously, and with what indiscretion he spoke? 
Silence in her had been much better.  She might yet have held her peace, and not broken silence, or if she would needs speak, at least have avoided lying: for God never commanded that they should not touch the tree. He commanded them indeed, 
Of one commandment she made two.  not to eat thereof: but this little command seemed so strange to them, that being but one, yet she would needs make two of it, as already you have said before: Mentita est iniquitas sibi.  Lodovico. 
If she had rehearsed only that which God had commanded them, she had not broken silence at all; because there was nothing that he had spoken, but it was in compass of the divine word, which evermore we ought to have in our mouths, 
She broke not silence, till she spoke of herself.  for Spiritus & vita sunt. But when she spoke of herself, she spoke very evil, & broke silence, whereupon she was punished very severely.  Claudio. 
She would needs talk, yet knew not with whom she talked, not considering, 
The woman knew not with whom she talked.  that the very first time of her talking, it was with a liar, with a three-mouthed tongue, that never spoke truly: the father of lying, the inventor of lies, the accuser of our brethren: Accusator fratrum nostrorum, 
Apoc. 12. 10.  qui accusabat illos ante conspectum Dei nostri die ac nocte: The accuser of our brethren is cast down, which accused them before our God day and night.  
And because he had too long a tongue, 
The Devil had too long a tongue.  he was thrown forth of the glorious Palace of heaven, even, Quando factum est praelium magnum in Caelo: when there was a great battle fought in heaven. 
Apoc. 12. 7.  And he broke silence, 
Esay. 14. 14.  and said in proud words: ponam sedem meam ad Aquilonem, ero similis Altissimo. And with the rumour of the weapons: Dum Draco committeret bellum cum Michaele Archangelo, & Draco pugnabat, & Angeli eius. 
Apoc. 12. 7.  And there was a battle in heaven with Michael the Archangel, and the Dragon fought and his Angels. She did not note his variable and unused habit, his dissembled speech, with so many impertinent prattlings, and all but lies?  Lodovico. 
She made more account of a janglers words, covered with a little sweet taste of honour, 
The woman covetous of honour.  weary of their present estate, and coveting to be Gods and immortal, then of the infallible truth of God.  Claudio. 
And yet she might very well have discerned by his curious questionings, an apparent sign of his malice, and that his words were full of treachery, fraud and dissimulation. The woman might have said to the Serpent: 
How the woman might have answered the Serpent.  What hast thou to do, to know the occasion of the divine commandment? Is he not God, and my Lord? all that he doth, is it not just? Is it not in him to command, and is it not our duty to obey?  Lodovico. 
Behold, how much the custody of the tongue importeth: if our first Parents had not erred, we should never have fallen into so many intricate labyrinths.  
Finis Cap. 5.   

The Argument.  
Declaring, what custody we ought to have of our tongue, to avoid error in our speaking. Of the several ways, where by the tongue passeth, when we talk: which although they be four in number, yet one only guard is sufficient for them all.  
Chap. 6.  CLAUDIO. 
A very singular document doth the kingly Prophet David give us, 
King David's lesson, for custody of the tongue.  upon the custody of the tongue, and it is in his thirty eighth Psalm: Dixi, custodiam vias meas, ut ●on delinquam in lingua mea, 
Psal. 38. 1. 2.  Posui ori neo custodiam, dum consist eretpeccator adversum me: I said, I will take heed to my ways, that I sin not with my tongue. I will keep my mouth bridled, while the wicked is in my sight. Even as if he had intended to say; I will have a special respect of my life, that I fall not into error by my tongue, there being so many ways of failing thereby. 
An application to the Prophet's words.  Therefore have I set a good guard upon my mouth, the wicked standing always ready against me, to note, if I speak any thing which I ought not. 
Psal. 38. 3.  Wherefore, to prevent failing: Obmutui, & humiliatus sum, & silui à bonis, &c: I was dumb & spoke nothing, I kept silence, even from good, etc.  Lodovico. 
What ways are those, which make such necessity of being well kept by us, 
His demand concerning the meaning of the Prophet's speeches.  to preserve the tongue from erring in talking? what hath the tongue to do with ways? Is there any walking for the tongue? By the way we go, and by the tongue we speak: by the one we have the use of our feet, by the other we declare the conceit of the mind, and the thoughts of the heart. What may David's saying signify: I will take heed to my ways, that I sin not with my tongue. Me thinks he should rather have said, I will take heed to my ways, that is, I will consider, which is the good way, to the end my feet fail not in going; or I stray from the right path wherein I ought to walk: or that I stumble against some stone or stump; or unadvisedly fall into some pit. But, saying I will take heed to my ways because my tongue shall not err: I know not what ways those should be.  Claudio. 
I answer, 
An answer to the demand by a familiar Simile.  that as the feet goes by many & sundry ways, now upon plains, than down in valleys, now on steep mountains, then by humble hillocks & flowering meadows, now this way now that way: Even so doth the tongue go by sundry ways, which ought very well to be looked unto, 
The four sundry ways of passage, for the tongue in speaking.  to the end the tongue err not. And very compendiously are they reduced into four chief or principal ways, to wit, the way of the understanding; the way of the will: the way of the power irascible, & the way of the power concupiscible. It behoveth that these ways should be direct, clean, void of all filth of error, & purged from all dust of human spotted affections▪ if the tongue, & the words issuing from it, shall come forth free from the stain of error.  
And first of all, 
1. The way of the understanding; & how to purge it.  it is needful for the understanding way, to be purged of all faults, because if the understanding falter not in his conceit, by apprehending wrong & falsely: then the tongue cannot fail (by him) in pronouncing his words, for the tongue is the ambassador of the understanding. Hence is it, that the divine understanding, being uncapable of transgression in his conceit, 
Psal. 119. 86.  can likewise commit no escape at all in delivery of his words, therefore David said: Omnia mandata tua veritas: All thy commandments are true. moreover, 
Of the blessed and celestial Spirits, & how they err not.  the celestial spirits and blessed comprehenders, because they are united in an ineffable manner with the eternal truth of god: by continual splendour of the blessed light of glory, they cannot err at all in their conceits, and therefore much less in their words. And so is every understanding illumined, by the divine light internally in invisible manner, as (by the work of the holy ghost) the Apostles were illumined, and many other Saints: by means whereof, the whole world became enlightened, 
Psal. 76. 4. 5.  according as David (in a very high style) foretold. Illuminans tu mirabiliter à montibus aeternis, turbati sunt omnes insipientes cord, etc. Upon the which place it is now no time to philosophize.  
Let it suffice then, 
When the intellectual way is not agreeable to the truth, the tongue erreth  that when the intellectual way is not right, and conformable to the especial truth: the tongue than erreth, and violently breaks forth into lies, as Lucifer did, who told a lie of God, saying to our first parents; Nequaquam moriemini: Or into error of faith, 
Gen. 3. 4.  as Cain did, who was the first heretic, & denied the divine mercy: 
Cain the first Heretic.  Or into blasphemy & murmuring, as many sinners have done, and yet do.  
Secondarily, 
2. The way of the will, and how to cleanse it.  we ought to cleanse the way of the will, to keep the tongue from offending, because the will is that which commandeth the power of our soul, according as the understanding first proponeth. Therefore, lest the tongue should stumble by this way, we ought to purge it of inordinate desires, and of those appetites governed by pride, by those of vain glory, of ambition, avarice and envy: to the end the tongue may not speak proudly, as Lucifer did, or vaingloriously, 
Very pertinent Examples.  as Antiochus did, or ambitiously, as Nabuchadnezzar did, or covetously, as judas Iscar●ot did, or enviously, as Caiphas did.  
This way of the will, 
The way of the will, is to be kept by the guard of reason.  is to be kept with the guard of reason: Dixi custodiam vias meas. Our will sometimes is blind, and therefore all that we would, cannot be good and just. As the sentence of the judge cannot be said to be good, because he hath given it after his own pleasure: 
Simile, and the allusion thereof.  but as it is given according to the order of justice. So then, that the will may not wander, and (by his example) the tongue stray after; 
The necessity of reason.  of necessity it must be accompanied with reason. For this cause was it, that God (at first) gave us, not only the freedom of the will, but also gave reason therewithal, to ratify and confirm our will.  
Wherein God's gift may not much amiss be compared to the familiar example of a king, 
The reason, why God at the first gave man free will, with an excellent comparison, worth the observance.  who giving the government of a province, to a noble parsonage of his Court, who, because he hath no knowledge in the laws (as oftentimes in falls out, that many have not) grants him the assistance of skilful Lawyers, by whose means the Province may be swayed according to the laws. So in the kingdom of our soul, 
Allusion of the comparison, in the kingdom of the soul.  God gave the will, the authority of rule: but because it is sometimes blind, and suffers itself to be deceived by her proper appetites, he deputed reason for her assistance, whereby the soul's kingdom became better governed, then when it wanted the association of reason.  
But in God it is not so, 
The difference in God.  because, whatsoever he willeth, is just, and to make any thing whatsoever just, his divine will is only sufficient, as being most direct, most firm and infallible. Therefore the holy Apostle said: 
Ephes. 2. 11.  Deus operatur omnia secundum consilium voluntatis snae. God worketh all things after the counsel of his own will. What care then we ought to have, for this way of the will, be judge yourself, in regard it is so exceeding fallacious, and sooner fallen in, than we are aware of.  
Thirdly, 
3. The way of the power concupiscible, or lusting, and purgation thereto belonging.  with all heed and diligence, we must regard the way concupiscible, cleared it from the filth of carnal corruptions, of corporal delectations, and dishonesting of the senses: for otherwise, the tongue will stagger upon a thousand vile speeches, shameless repetitions, and be too free in profane and unhonest examples.  
Fourthly, 
4. The way of the power inascible, of grief or anguish, and the good guardance thereof.  we must set a good guard on the way of the power irascible: which, to the end it may be a good, direct & smooth fair way, we ought to cleanse it from all hatred, rancour, evil will and anger: otherwise, the tongue walking this ready and overtractable way, will easily stumble upon rash speeches of revenge, delivering many imprecations, injuries, villainies, blasphemies, and (like an untamed horse) fall down upon divers rubs of infernal vices, speaking idly and foolishly, without any regard, either of God's honour, the honest fame of our neighbour, or our own private good: whereupon the wise man said, 
The mouth of a fool.  The mouth of a fool is like unto an earthen vessel, wherein folly boileth, as if it were water.  Lodovico. 
It is most certain: 
Prover. 15. 2.  Os fatuorum ebullit stulitiam, The mouth of a fool babbleth out foolishness. 
The mouths of angry men, like unto a pot boiling on the fire.  And therefore angry men have their mouths like a pot, which boiling upon the fire, overfloweth the water, consuming what was contained in it, by dispersing it round about it, and so quencheth out the fire, with such goodness or fatness as swimmed upon the top of it. And last of all, remaining quite empty, by the great power of heat (exhaled from the flaming fire) breaketh itself to many pieces.  
Even so the angry man, 
Allusion of the comparison, to the angry man.  his heart being once heated with disdain, delivereth forth from his mouth, foolish words of blasphemies, of calumnies, of infamies, and of high dishonour: whereby, according as the fire burneth, he doth scandalise the present, backbite the absent, quencheth the light of sense with the infernal water of rage, and so putteth out quite the bright fire of reason: and being thus blinded or become quite empty, 
Cato his saying of the angry man.  he knows not what he doth, according to the saying of Cato. Impedit ira animum, ne possit cernere verum. And being thus overhot, provoked on still by continual boiling, the goodness of divine grace overfloweth from him, and being once emptied of that, he cracks in pieces presently, which made the wise man say; That the heart of a foolish man is like a broken vessel, 
Eccle. 27.  that cannot contain the matter of grace in it: Cor Fatui quasi vas confractum.  
If we set but a little pipkin to the fire, every small blaze of fire environing it, 
Two singular Similes.  sufficeth to fetch forth all the water contained in it: but with a great pot it is not so. As also a little water-brook, by every sudden shower it is filled and overfloweth, streaming away quite out of his bed: the like cannot be seen in a main great River, for if it arise out of his usual rest, 
Allusion of the Similes, to the heart of man.  it proveth to do an infinite damage. Our heart is so narrowly limited that (by every little distaste) we are strangely altered, and being in this tasty tetchy way, presently we let fly forth much unseemliness. 
The difference in God.  But with God it is not so, for he is so infinite and spacious, as (over-readily) he is not drawn to be angry with us, wherefore it it written of him: 
Exod. 34. 6.  Dominator Domine Deus, misericors & clemens, patience & multae miserationis: The Lord God is strong, merciful and gracious, slow to anger, and abundant in goodness & truth.  
There be some kind of angry men, 
The excuse of some kind of angry men.  who, if they be reproved for their faults, will excuse themselves, saying. It is very true, that I am choleric, and easily induced to disdain, and do speak very injuriously in my fury: but, quickly I am appeased, and soon cast off all rage; so, by seeming worthy of this excuse, they persuade themselves, not to be the worst sort of men, though use makes a habit, 
Sentence.  and their violence (at length) grows to be as great as any others.  Claudio. 
In my judgement, 
One small wound as sufficient to take away life, as many together.  this answer of theirs is very ridiculous: because, a man as soon dieth by one small mortal wound, as by the receipt of a thousand: for one stroke that pierceth sound, is sufficient to kill a man. It importeth as much, that any thing may be as suddenly devoured in a fierce flaming fire, as if a longer time it lieth (to like purpose) in a softer fire, 
Simile.  for it sufficeth, that it is burnt: but God bless us all from such a tongue.  
Christ said to his disciples, that the faithful, (among the other miracles that they should accomplish and work in the primitive Church,) one should be this; That if they drunk of any poisonous or mortiferous liquor, yet they should thereby receive no harm. Et si mortiferum quid biberint, non eis nocebit. 
A singular exposition upon the words of Christ.  Upon which words spoke that golden mouth: If thou shalt be defamed by a venomous tongue, vilified, injuried, and yet art not thereby provoked to revenge: it is a sign of great faith. Let us then take good heed to this dangerous way, & if we fall not thereby, our carriage will be the more commendable.  Lodovico. 
As the terrestrial vapours do not ascend to the Moon's heaven: 
Simile and Allusion.  even so injuries and angers do not arise into the generous breast of the wise. 
Marcilius Ficinus of two kinds of furies and follies.  Marsilius Ficinus saith; That furies and follies are of two kinds. One is bred in the brain, and they that endure this fury, are called fobles. The other receiveth life from the heart, and they that hàue this disease, are termed implacable angry men: but in mine opinion, this second infirmity is far worse than the first.  Claudio. 
Seneca tells us, in the book which he wrote of anger, That anger is not good for any virtuous thing, 
Seneca his judgement of anger.  much less than doth it incite to any courageous disposition, because never can any vice be helpful to virtue. And this doctrine he delivered against certain men, who excused themselves, that (without anger) they could not do any magnanimous act: 
Seneca, his answer to such as could do no valiant act, but in anger.  whereto Seneca answered. That anger is a very perilous thing, and such things as be perilous, are better to be kept far off, then near at hand: for more easily is resistance made in the birth or beginning, than we can tell how to govern it, being once gotten upon us. 
Aristotle concerning anger.  Aristotle affirmeth, That anger is good, yet not good to be as a leader, but as a Soldier, for so much the less than shall it work in cruelty. 
Psal. 4. 5.  And I think, this is that kind of anger, which David spoke of, when he said: Irascimini, & nolite peccare: Be angry, but sin not.  Lodovico. 
And Seneca, 
Seneca yo● further concerning Anger.  as answering Aristotle, saith, That if anger be obedient to reason, it ought not to be called anger but by some other name. And afterward; If anger shall be reckoned as a good Soldier, then will he be obedient to counsel. God's will is not, that reason should take any help of sin. Therefore saith Seneca, anger can never be good, either little or much. And if Aristotle would have anger to animate men to the battle: why then we may maintain drunkenness to be profitable, 
Of drunkenness.  for it maketh men bold, furious and spleenful, and boldness maketh men very forward. Therefore I think, that Seneca, being grown into anger against his servant, would not then chastise him, but only said: Caederem si non irascerer: 
Seneca would not smite his servant in anger.  I would smite thee, if I were not in anger, as fearing, that choler should take away the light of reason from him.  
Diogenes likewise, being spit in the face, & in the public market place, 
Example of Diogenes his answer to one that did spit in his face  by a very insolent young man, said to the saucy youth. Non quidem irascor, sed dubito an irasci oporteat: Truly (young man) I am not angry at this bold part of thine, but I stand thinking with myself, whether I ought to be angry or no, because thou hast done but like a fool, & I ought to carry myself as becomes a wise man.  
Cato handling a cause in the Senate house against Lentulus, 
Example of Cato, upon the abuse of Lentulus to him.  Lentulus growing into rage against him, prepared a mouthful of spittle, and spat it full in the midst of his forehead. Wherewith Cato was not moved any jot to anger, but only said: Now will I say Lentulus, that such men are deceived, as shall say that thou hast not a mouth, & matter foul enough in it.  Claudio. 
Oh what examples do live, of rare patience and great wisdom, which touch (to the very quick) our unjust hastiness. He that of pure gold formeth a fair kind of money, 
A worthy comparison, with the Allusion thereof.  he doth no deed at all of wonder: but he that from a massy log of Lead, can draw a golden piece of money, it is an act of far greater virtue. The like may be said of those gentile spirits, which, from men so beastly and full of anger, could declare in themselves such noble virtues, all which was nothing else, but good knowledge, in well looking to the way of the power irascible.  Lodovico. 
The only best means, 
Example of josuah his taking the city of Hai.  to keep ourselves untouched of this vice of anger, is to fly from it by wisdom, in the same manner of flight as josuah observed, in taking the city of Hai. For if we will overcome the passionate & angry, 
josu. 8.  we must take our flight, and keep us far enough off from them. David won honour to himself, in flying from Absalon, 
Example of David's flight from Absalon, and Shemei.  and reputed it as his glory, not to take revenge on Shemei, but referred all such power to the Lord, saying with a very cheerful countenance: Tu autem Domine susceptor meus es, gloria mea, & exaltans caeput meum, etc. Tu percussisti omnes adversantes mihi sine causa, 
Psal. 3. 3. 7. 8.  dentes peccatorum contrivisti. Dominus est salus, etc. Thou O Lord art a buckler for me, my glory, and the lifter up of my head, etc. Thou hast smitten all mine enemies, (without cause) upon the cheek bone, 
David's carriage of himself in his anger.  thou hast broken the teeth of the wicked Salvation belongeth unto the Lord, etc. And the self same royal Prophet, when (with a full tide of fury) he was assaulted; he presently made his recourse to silence, for fear of falling, as knowing, that when a man speaks disorderly, 
Psal. 76. 4.  he is angry: Turbatus sum, & non sum locutus.  Claudio. 
But Hannibal did far otherwise, 
Example of Hannibal, and of another Tyrant recorded by Seneca  for when he saw a ditch filled with the blood of men, he said: Oh what a noble spectacle is this? And, of another Tyrant, Seneca telleth us in his book of anger, & the fifth chapter, who having in one day slain thirty men, very proudly he walked upon the dead carcases, and speaking very arrogantly in his own language, being the Greek, said: Oh what a thing is rule?  Lodovico. 
But David being a most hardy knight, and an unconquerable king, because he would not fall into such a brutish sin, 
Psal▪ 38. 2.  set a sure watch upon his mouth: Posui ori meo custodiam.  Claudio. 
But if the tongue have these four ways, 
For many ways of offending, there ought to be as many of preventing.  according as hath been already declared, namely, of the understanding, of the will, the way of the power concupiscible, & the way of the power irascible: why then, (in reason) the guards or defences for these ways, ought likewise to be four, otherwise, how can one only defence serve for so many ways?  Lodovico. 
Let me tell you, that these four ways, albeit they are (among themselves) divers, nevertheless they are all confined to one place only, 
Simile of many places sorting to one meeting, with the Allusion.  which is the mouth, the mansion of the tongue. Have you never seen, that for passage to one place there have been fundry ways, which have met altogether in one conclusion? Even so these four ways are limited to one mouth, for which, one good guard will be sufficient to keep it. Posui ori meo custodiam. And this is no other than wisdom, or, as (we may otherwise term it) discretion, which together, 
Of Eustochia, Eubillia, and Sinesi in their several powers for instruction of speech.  with Eustochia, Eubillia and Sinesi, do make a most secure guardance: the one conjecturing the best for us, the second counseling what we have to do, and the last judging all to be just.  
Is not this a most safe stability, instructing us when we ought to speak, how much we should speak, and in what manner we are to speak? what words we may use, to whom we are to speak them, and the place beseeming us to speak them in? what a more faithful keeper can we desire then this, 
Example of a skilful master in Rhetoric.  to preserve us from all idle wandering, and freeing us from all deceiving? well may he be called a most skilful master in Rhetoric, that teacheth how to speak advisedly, that is; when we ought to speak, and not always; how much, and not over immeasurably abounding, or foolishly too little; in what manner, and not irregularly: to whom, and not to every person; where, and not in every place. They that in their speech do not observe this rule, of how much, when, the manner, to whom, & the place, shall find themselves never free from error.  
Great need than is there of this guardian; especially, Dum consisteret peccator adversum me: while the wicked stand watching us, it behooves us to speak within compass, and with discretion, because they lend a listening ear to us. 
The devil continually watcheth all our sayings, and in what manner.  Great need also hath wisdom, to stand as a true faithful watchman, because evermore the devil diligently waiteth to note all our imperfections: not, whether we speak like Ciceronians, or no, but whether we breath forth into blasphemies, murmurings, or evil speakings.  
If a man talk among his friends only, 
Simile.  they will easily bear with any defect whatsoever: but being amidst his enemies, especially such a one as the devil is, it behooves him to weigh every word: Dum consisteret peccator. 
Example of the just man's hearing us, and his interpretation of our speeches.  if the just man only hear him, his watchman still is in his company, and is as vigilant for him as himself. If he speak well, the just man commends it; if evil, he excuses it, or reprehends it with charity; if he speak of a doubtful matter, which may be taken both in good and evil sort, the just man conceives it in the best kind.  
But the devil, 
Of the devil, and the wicked man his disciple, and their interpretation of our words.  and the wicked man his disciple, they stand alway to point our speeches, interpreting them in the worst sense, and taking all in evil part: If a man speak gravely, and well; the devil says, he doth it proudly, and to make himself esteemed, as one learned and wise. If he speak of mean and easy matters: he interprets it presently, that he is ignorant. If he give any alms: he says he does it in hypocrisy, and to be accounted an especial man. If he sing Psalms, as in praise of his Lord and maker: he implies, that he hath time to do nothing else. If he be at his prayers: he says, it is only for ceremony. If he fast, he says, it is because he would be talked of. If he eat but to suffice necessity: he scandals it forthwith to be immoderate gormandize. If he speak well: he blames him for it. If he speak ill, he murmurs at it▪ and thrusts in a great deal of worse matter than ever the other thought on. If there be any case, of doubt in question: he will be sure to support still the badder side.  
So that we see, 
How needful a good watchman is for the mouth.  how needful a good watchman is for the mouth, & what counsel is to be taken with wisdom, for whatsoever we say, to the end, we fall not by our speaking: otherwise, we ought to keep ourselves silent, because he can set down nothing of silence, as otherwise he may, of the words unadvisedly uttered by the tongue. The Prophet David, being filled with the holy Spirit, called to all men, & charitably exhorted them in this manner: 
Psal. 33. 12. 13.  Quis est homo qui vult vitam, diligit dies videre bonos? Prohibe linguam tuam a malo, & labia tua ne loquantur dolum. What man is he that desireth life, and loveth long days for to see good? keep thy tongue from evil, and thy lips that they speak no guile.  Claudio. 
According to your counsel then, it is better for a man to hold his peace, 
A man is not so good, but something may be defective in him.  then oppose himself to so manifest peril; in regard, a man is never so good, but something may be defective in one part or other. As for the talkeative person, he desires nothing more, then to compass occasion of offending by his venomous tongue, and immediately he will out with it, if there be never so little cause for opening his mouth.  
We read in the book of Kings, 
2. Reg. 22. 37.  that in the last battle which King Achab had against the king of Syria, 
Example of king Achab, being wounded from an unknown hand.  he was wounded with an arrow from an unknown hand: now, albeit Achab went very well armed into the battle, as was convenient for a King to do, yet did this arrow pierce him at an unarmed part of his body, and he died of it. In like manner, although a man be round about armed with singular virtues, 
A notable Allusion of the former place.  yet, if he leave never so little a place discovered & unarmed, whereat a man, of an evil disposition, may let fly from the bow of a wicked intention, the envenomed wounding arrow of his vile speaking tongue, he will offend him to the death.  
Of which kind of men David said: 
Psal. 64. 3. 4.  Exacuerunt ut gladium linguas suas, intenderunt arcum rem amaram, ut sagittent in occuliis immaculatum: They have whet their tongue like a sword, and shot for their arrows bitter words: to shoot at the upright in secret, they shoot at him suddenly & fear not. 
The evil intended to others, re●ods backwards on the wicked.  Yet many times it comes to pass, that they which vituperiously bend the bow of their lying tongue, and against the innocent, do come to the like themselves, as they purposed against others, and the venomous arrow of infamy rebounds back at their own breasts. Hence grew the Proverb, 
Proverb.  that a lie hath but short legs, and hereupon the worthy Prophet said in the forerecited Psalm: 
Psal. 64. 8.  Sagittae paruulorum factae sunt plagae eorum, & infirmatae sunt contra eos linguae eorum. They shall cause their own tongue to fall upon them, and whosoever shall see them, shall fly away.  Lodovico. 
A most clear example of what you have said▪ we read in the book of Chronicles, 
2. Chron. 32. 15. 16. 17.  where is shown, that the most proud king Senacherib, 
Example of king Senacherib, in his proud intent against Ezechias, and basphemous speeches against God.  seeking to become Lord of all Ezechias kingdoms, and (to terrify the people) sent certain Ambassadors to them, who (in his name) spoke such impertinent speeches, and so full of pride against the omnipotent God of Israel, as I believe 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 affirm, that God had not the ability to deliver 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 servi eius contra Dominum Deum, & contra Ezechiam servum eius. Epistolas quoque scripsit plenas blasphemiae in Dominum Deum Israel, & locutus est adversus eum. For none of all the Gods of any nation or kingdom, was able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand? And his servants spoke yet more against the Lord God, and against his servant Ezechias. He wroté also letters, blaspheming the Lord God of Israel, and speaking against him.  
For which, 
God's just revenge on the pride and blasphemy of Senachersb.  God, as a just rewarder, without Senacheribs' becoming Lord of any one city, or slaying any person, sent an Angel, and so smote the very nerve of Senacheribs' army, 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: 
Esay. 37. 36. 37. 38.  The Angel of the Lord went out, and smote in the camp of Ashur, an hundred fourscore and five thousand.  
But that which rendereth more admiration, 
Senacherib murdered in the Temple, by his own sons.  is, that Senacherib returning in an infamous flight to Niniveh, and being sacrificing in the temple of his Idol Nesroch: his own sons Adramelech and Sarasar there murdered him. All this befell him, not for what he did in act, but because his tongue talked so blasphemously. If he had fought with his power, and kept silent his infamous tongue: 
Senacherib overthrown by his own lavish tongue.  perhaps his punishment had not been so severe, or his success against the people of Israel had been better, as it fell out with many other: Inf●rmata est contrae eum lingua eius. By his thngue he lost so mighty an army, which (by silence) he might (perhaps) have defended with his hands.  
The young Amalekite, who (with the tidings of king Saul's death) brought the Crown and bracelet to David, 
Example of the young Amalekite who had slain king Saul, by his own report.  confessing, how willingly, and in mere pity he had slain Saul, who had before fa●ne upon his own sword, the army of the enemy coming so fast upon him: was judged worthy of death by royal David, not so much for what he had done, as in regard of the words he spoke. Sanguis tuus super caput tuum. 
2. Sam. 2. 16.  Os enim tuum loqutum est adversum te, dicens: Ego interfeci Christum Domini: Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying: I have slain the Lords anointed.  
As if David would have said; 
The Author's interpretation of king David's speeches to the Amalekite, for belying himself.  If thou do suffer the death, which already thou hast bestowed upon an other: do not complain of me, who (as a judge) commands death to be given thee. But exclaim upon thyself, that with thy sword hast slain the king of Israel, whose very garment thou oughtest not to have touched. And since with thy tongue thou makest vaunt of thy homicide, therefore thou hast condemned thyself to death. Infirmata est contra eum lingua eius: with thy sword, thou slewest Saul, and with thy liberal tongue, thyself.  Claudio. 
Let us therefore set a watch before our mouth, and let us have a great care of our over-slippery tongue, 
Sentence.  for fear of incurring the like misadventure: for, to a generous spirit, sometimes a bad word is much more injurious, than a wound received by a Lance.  
Finis Cap. 6.   

The Argument.  
Declaring, that to keep ourselves idle wandering in our talking, it behoveth, that our speech should have five conditions or qualities, which the tongue itself hath, namely: sweet, Rose coloured, sharp flexible, and close couched, which are approved by many authorities of Scripture, as also witty saying of the Philosophers, and natural examples.  
Chap. 7.  LODOVICO. 
If Senacherib, the young Amalekite, and all such as have endured like punishment, would have set a sure guard upon their tongue: without doubt they had delivered their souls from many anguishs, whereinto (else) they had never fallen. 
Proner. 19 16.  Qui custodit os suum, & linguam suam, Custodit ab angustus anivam suam: He that keepeth his tongue and his mouth, keepeth his soul from anguishes, saith the wiseman.  
Plutarch tells us, 
Plutarch his example of the Lydians against infamy.  That the Lydians, as well sentenced them with death, that (by their tongues) robbed men of their good fame, as him that took away the life of any Citizen: holding the guilt of infamy to be as great as the abhorred act of murder: for, to lay hand to the weapon unjustly, is even as much, as to breed an unjust quarrel with the tongue. Therefore that our discoursing may be free from all such blameful note, it ought to have five properties, which the tongue itself hath.  
The tongue is soft and delicate; 
The five properties which the tongue itself hath, and their allusion to our speech.  sweet and Rose coloured; sharp in form of a Lance; flexible and voluble, close kept, walking but in a little room. In like manner, our talk ought to be soft, by benignity, Rose coloured, as sweetened by honesty, sharpened by severity, pleasing by sagacity, close kept by diligent custody. He that hath his talk softened by compassion, sweetened by love, sharpened by correction, made tractable by discretion, and close shut up by heedful caution, can very hardly fail in his speaking.  
First of all than we will thus begin: 
1. Our speech ought to be soft and pleasing.  Our speech ought to be full of pleasing, because there is nothing that more moveth a man to love, then doth gentle speech, sweet, compassionate, mild and benign, as well in answering, as in reproving the faults in others. Many strive to overcome men by the strength of arms: but they are not such, as by a gentle sweet persuasion, have brought men to do even what themselves would. Whereupon arose the witty Proverb: 
A sententious Proverb.  Men are bound by words, and beasts by cords. And Solomon in his proverbs sayeth: 
Prou. 15. 1.  Lingua mollis du itiem confringit: for a sweet speech suppresseth fury, and extinguisheth the sparks of anger in a hard and implacable mind.  Claudio. 
Why this is every day plainly enough discerned, because many are chastised by sweet speeches, that by rude and sharp language would become much worse. 
Simile and the Allusion thereof.  As the diamond resisteth upon the hardest steel, yet nevertheless is broken with the soft blood of a Goat: Even so, Responsio mollis fragit iram, sermo durus excitat furorem: 
Proverb. 15. 1.  A soft answer putteth away wrath, but grievous words stir up anger.  
He that will get himself many friends, and appease the displeasure of his enemies, must follow Salomon's counsel. 
Eccle. 6. 5.  Verbun dulce multiplicat amicos, & mitigat inimicos. A sweet talk multiplieth friends, & pacifieth them that be at variance. 
Example of Absalon's pleasing words.  This was apparently to be noted in Absalon, who by sweet speeches (though very fraudulent) in little time compassed the love of the people, yea, & that in such sort, as he boldly attempted to deprive his Father of the kingdom.  Lodovico. 
With this dulcitude of speech, there hath been nothing (almost) left unattempted: as may be seen in those two great Orators Cicero and Demosthenes, 
Example of the two great Orators Cicero and Demosthenes.  the one the light of the Latin, the other of the Greek tongue. What should I talk of their attempt? There was nothing which they undertook, but they obtained it by the sweetness of their speech. For Lactantius Firmianus declareth, that Apollonius the Philosopher hearing Cicero in his Oration, was so transported with admiration beyond himself: 
The words of Apollonius to Cicero.  that after some small recovery, he said to Cicero in the public presence; Cicero I commend thee, & am amazed at thee.  
Xenocrates the Philosopher, 
Example of Xenocrates & Palaemon. Example of Cato Censorius.  by this sweetness of speech, quite changed the vile base behaviour, of a bad luxurious man called Palaemon. Cato Censorius, being accused forty four times, before a Senate so much to be feared as that of Room: knew so well in his Orations how to defend himself, as evermore he went away judged innocent. 
Example of Aegesias, Plato's scholar.  Aegesias the Scholar of Plato, read so sweetly upon the immortality of the soul: that many (for mere joy, and to attain that high felicity,) accounting it no cruelty to themselves, laid violent hands on their own lives, until Ptolomeus prohibited him, to discourse any more upon that matter.  
hereupon the ancient Poets feigned, 
Example of Amphron the Son of love.  that Amphion the Son of jove, by music only, without any other mystery, builded the walls of the city of Thebes, the stones most commodiously laying themselves one upon another, as if by a skilful master's hand they had been ordered. 
Example of Arion of Lesbos.  Also Arion Miten●us of Lesbos, with his harp drew the Fishes (netlesse) out of the Sea, so that himself road upon the back of a Dolphin, which brought & set him safely on the shore. Alpheus' by his sweet singing, 
Example of Alpheus, and of Orpheus.  tamed the wildest and most cruel beasts. Orpheus by the sound of his harp, made the woods to move, the floods to dance, and the stones to leap about him.  
We may allude all this to the sweetness of their speech, 
Allusion to the sweetness of their speech.  as the alluring of men, conversion of sinners, and they being before most uncivil and barbarous, to make them thus become very meek and tractable. 
Example of the Apostles and Martyrs.  As we may read of the blessed Apostles and Martyrs, who converted the most stern and bloodiest Tyrants.  
We have a pretty story of one M. jordanus, described by Antonius the Archbishop of Florence, who preaching in Vercellis, 
An excellent History of M. jordanus, a Preacher in Vercellis.  where (in those times) was the general place of studying: he delivered the word of God in such sweet and gracious manner, as, within few days after, he drew the reverend Doctors, Fathers and divers Noble men, to forsake all things else, and practice preaching only. Whereupon, Gualterus Teutonicus, Regent of the other Arts studies, fearing to lose all his Scholars likewise, said in the public School to them: 
Gualterus Teutonicus, his words against lordanus.  Take heed you go not to hear the preaching of M. jordanus, for he polisheth his words with such sweetness, as doth an harlot, when she betrayeth and catcheth the souls of men.  
But what ensued of this? 
Gualterus himself ravished with hearing the world.  He that sought to withdraw others, was first of all taken himself, even so soon as he went but to hear him. And then he became quickly of another mind, perceiving all other studies to be but vain and fruitless, in comparison of the heavenly sweets of the soul, for there is no sweetness above that of the word of God. 
Psal. 18. 11.  quam dulcia faucibus meis eloquia tua, super mel orimeo.  Claudio. 
What mightier marvel, 
The sweetness of the speech of Christ, to his very enemies.  to approve the sweetness of Christ's speech, (the like whereof was never heard) then at the very time when they came to take and bind him? hearing but his words, they stood as men amazed, and forgetting the commandment imposed upon them, they returned back to the givers of that charge, 
john. 7. 46.  saying: Nunquam sic locutus est homo: Never as man heard to speak the like. So sweet was his speaking, as he drew infinite multitudes after him, so that the city being unable to contain them, they flocked forth after him into the fields, among the mountains, and on the Sea shore, with great striving among them for taking places, 
Luke. 5. 1.  according as S. Luke declareth: cum turbae irruerunt in jesum, ut audirent verbum Dei, etc. And the people pressed upon him, to hear the word of God, etc.  Lodovico. 
Great efficacy undoubtedly was there in the sweet words of Christ, 
The ministers of the pharisees forget their fierceness at Christ's speaking.  that it could make the ministers of the pharisees to forget their fierceness, they coming against Christ like so many roaring lions, or most cruel Tigers, to lay fast hold upon him: whereupon, they could do any other thing else, but that which they then came for. Whereat the pharisees being amazed, and filled full of railing against him, imagined in their hearts, that they were also become some of his followers.  
David had reason to speak thus of the voice of Christ: 
Psal. 29. 4. 5.  vox Domini in v●rtute, vox Domini in magnificentia. Vox Domini confringentis cedros. The voice of the Lord is mighty: the voice of the Lord is glorious. The voice of the Lord breaketh the cedars. And not the cedars only, but the stony and adamantine hearts, 
Religious preachers participating with the virtue of Christ's voice.  he breaketh and crusheth in pieces. But more amazement I account it, to see that religious holy Preachers, participating with the virtue of Christ should have such wonderful sweetness in their words as to draw the whole world (in a manner) after them. Some whereof have converted more than an hundred thousand heretics: others that have reduced to christian belief, more than five and twenty thousand jews, and above eight thousand Saracens. For this, were they accounted, Even as simple vessels, prepared to contain the seed of the divine word, 
The words of S. Augustine of himself.  as S. Augustine saith, speaking of himself. Ego, quid sum, nisi cophinus seminato is, id est Christi? Ipse dignatus est in me ponere semen, quod spargo vobis. Nolite ad vilitatem ●ophini respicere sed nobilst at 'em seminatoris.  
So sweet, delicious and delicate is the word of God, as it surpasseth the sweetness of honey, than which there is nothing sweeter in the world. 
judg. 14. 18.  Quid dulcius melle? what is sweeter than honey? quoth they that expounded the riddle of Samson. 
The word of God is sweeter than honey.  The word of God, saith David, exceedeth honey in sweetness: quam dulcia faucibus me is eloquia tua, super mel o●i meo? as much to say: Oh lord, how sweet are thy words unto me, that they surpass the sweetness of honey, when I have them in my mouth?  Claudio. 
A very rare example of the sweetness of the divine word, 
Example of the sweetness of the word of God, in Saul's seeking the death of David.  I remember I have read in the first book of Samuel, and the 19 chapter, when wicked Saul pursued the death of just David, fearing that which was to follow afterward, namely, that he sold succeed him in the kingdom: he hearing, that David was with Samuel in Ramah, among other Prophets, he persuaded himself, that David was gone to usurp his kingdom, and to have himself anointed king of Israel by Samuel, to whom this office appertained. Albeit, he was with the Prophet praising God, yet he sent a great number of soldiers, to the end they should surprise and bring him to his presence. 
Saul's soldiers praised god among the Prophets, according as they were severally sent.  But they being come where David was with the holy Prophets, and hearing them so praise the Lord: being touched likewise by the spirit of the Lord, they forgot the King's commandment, and began also to praise God, and to prophecy.  
Saul expecting their return, and perceiving they came not, grew vehement suspicious, that they were grown abetters of David: wherefore all-enraged, he sent other ministers, and more in number then the first were, but to them it happened as it did with the other. Saul having intelligence hereof, began to burn in a more violent fury, and sent the third band of ministers, but in a larger company, to execute what was before intended. They being come to Ramah, such was the power of the word of God, that they no sooner entered among the rest, but they did as the first and second, and prophesied likewise among them.  
When the king heard this, much more inflamed with anger and desperate hate, 
Saul, incensed with rage, goeth himself to Ramah, and there was constrained to praise God also among them.  he mounted on horseback, and road along himself with a great multitude: but so soon as he came near the place of Ramah, his very self (O mighty miracle of God) even honeyed with hearing the word of God, forgetting his former fierceness; he also began to praise the Lord with the Prophets. So that he despoiling himself of his royal garments, prophesied among the rest in the presence of Samuel, and even naked as he was, he sung the divine praises all that day and night, 
The proverb in Israel.  whereupon arose the Proverb in Israel: 
2. Sam. 19 ●4.  Num est Saul inter prophetas? Is Saul also among the Prophets?  
Such was the power, pre-eminence and sweetness of the word of God, 
2. Sam. 19 ●4.  as it changed the very hearts of the hearers. Et expoliavit se Saul vestimentis suis, & prophetavit cum caeteris coram Samuel, & cecinit nudus tota die ●lla, & nocte. And Saul stripped off his garments, and he prophesied also before Samuel, and fell down naked all that day and all that night.  Lodovico. 
Oh miraculous sweetness of the word of God, but let us proceed in our order begun: our speech then must be sweet and soft, 
2. Our speech ought to have the Rose colour of honesty 8: charity.  as the tongue itself is. Secondly, our talk ought to have the Rose-blush colour of honesty and charity, because, as the tongue is naturally red & Rosie-coloured: even so ought our language to have the die of honesty and modesty, as also the crimson & flame tincture of charity: for in our words, no one is to be proffered, favouring of dishonesty, 
A check to the unseemly language used now adays.  or injurious to the edification of our neighbour. These days of ours, do witness the world to be grown so dissolute, & our talk so unseemly: as very hardly do any words issue from us, but they relish of dishonest jestings, yea, of shameless, scurril and very impudent dissoluteness.  Claudio. 
The world can give no other than it hath, 
Sentence.  and because it is full of all uncleanness, unclean likewise needs must our talk be. 
An excellent comparison, and his Allusion.  The excellent Physician knows by the tongue, the infirmity of the body, and when the disease is deadly: in like manner, by speech is discerned the integrity or corruption of the heart, and the healthfulness of the soul. This was not only the opinion of Socrates, but also of Solomon himself, as is to be seen in many places of his proverbs: 
Prover. 12. 18.  Lingua sapientium sanitas est: ay he tongue of wise men is health. As if he would have said: will you know if the soul be sincere, & whole from sin? 
An implication of Salomon's words.  Await then the words proceeding from it: because the sickness of the soul appears, by the course of speech, delivered by the tongue.  
The world, because it is full of pride, luxury and avarice, therefore also the utterance of our words savour of the worldly cogitations feeding the heart, 
Our words answerable to our worldly cogitations.  which are either void of honesty, or empty of charity. S. john the Apostle saw in the Isle of Pathmos a wonderful vision full of terror, 
Apoc. 16. 13.  & very dreadful to the sight, his words are these. Et vid● de ore Draconis, & de ore bestiae, & de ore pseudoprophetae exire spiritus tres immundos in modum Ranarum. 
Of S. john's vision in the Isle of Pathmos.  And I saw three unclean spirits, like Frogs, come out of the mouth of the Dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.  
The dragon is the devil the inventor of pride; 
Application of the vision, by the Author.  the beast is the flesh, which beastlike liveth in all filthy luxuriousness; the false Prophet is the deceiving world, of whom ensueth all avarice whatsoever. All these three spirits issued forth in the likeness of Frogs, because these three in sinning have some similitude with the Frog. The Frog leapeth aloft, 
Three qualities in the frog answerable to the former application: of Pride, uncleanness and avatice.  behold there is pride: delights to live in the filthy mire, there is the uncleanness of beastly luxury: it likewise croaks, and with a shrieking confused noise or note, disturbeth quietness, there is avarice, which filleth a man with all distraction, and daily molesteth the quiet of the mind.  
The world then being over burdened with these three foul vices, how can there be any honest or charitable speeches, beautified with the rosy colours of honesty & charity? 
2. john 2. 16.  Omne quod est in mundo, aut conc●piscentia carnis est; aut concupiscentia oculorum, aut superbia vitae. All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life.  Lodovico. 
The third quality or condition beseeming us in our speech, 
3. Our speech ought to be like a weapon, sharp: as it is in resemblance.  is, that after the manner of a weapon, it should be sharp, for so the tongue itself appeareth to be: and this aught (according to time and place) to resemble such a weapon, by pointing at, punishing and correcting the faulty. Therefore it is written, that the holy ghost descended upon the disciples, in the form of cloven fiery tongues, 
Allusion of the fiery tongues on the Apostles.  not only as alluding, that our talk ought to be full of charity: but also, to note the aptness, and readiness of the word of God in us, which after the manner of a cutting sword, divideth the soul from sensual and carnal cogitations, and separates it wholly from the world. Viws est enim Dei sermo, 
Heb. 4. 12.  & penetrabilior omni gladio ancipiti, & pertingens usque ad divisionem animae ac spiritus, compagum quoque ac medullarum, & discretor cogitationum & intentionum Cordis. The word of God is lively, and mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and the intentes of the heart.  
This weapon brought Christ into the world: 
What weapon our Saviour brought into the world, and what power it hath.  Non veni pacem mittere, sed gladium. With this weapon is the father divided from the Son, one brother from another, and the wife from the husband. With this weapon shall the jews be divided from their judaism, the Gentiles from their idolatry, and be made good Christians. With this weapon shall the shameless be divided from his uncleanness, the covetous from his money bags, the wrathful from his furiousness, the high looker from ambition, the glutton from his surfeiting, etc.  Claudio. 
There comes now to my remembrance, an excellent matter, which I have read in the first book of the kings of Israel, 
Example of the Prophet Elias, when he fled from queen jesabel.  and very apt to this purpose of ours. The Prophet Elias flying away (very poorly) through the vast deserts, being fearful of the wicked Queen jezabel: the Angel of the Lord appeared unto him, and thus spoke. Quid hîc agis Elia? What dost thou here Elias? And he answered. Zelo zelatus sum pro Domino Deo exercituum, 
2. Kin. 19 9 10.  quia dereliquerunt pactum Domini filii Israel. Altaria tua destruxerunt, & Prophetas tuos occiderunt gladio, & derelictus sum ego solus, & quaerunt animam meam ut aufer ant eam. I have been very jealous for the Lord God of hosts, for the children of Israel have forsaken thy covenant, broken down thine Altars, and slain thy Prophets with the sword, and I only am left, and they seek my life, to take it away. Et ait Dominus ad eum. Vade, & revertere in viam tuam per desertum in Damascum: 
1. King. 19 15. 16. 17.  cumque perveneris illuc, unges Hazael Regem super Syriam. Et Iehu filium Namsi unges Regem super Israel: Helyseum autem filium Saphat, qui est de Abel-meula, unges Prophetam prote. Et erit quicunque fugerit gladium Hazael, interficiet eum jehu: & quicunque fugerit gladium jehu, 
The answer of the Lord unto Elias.  inter ficiet eum Helyseus. And the lord said unto him. Go, return by the wilderness unto Damascus, and when thou comest there, anoint Hazael king over Syria. And jehu the son of Namsi, shalt thou anoint king over Israel: and Helyseus the son of Saphat of Abel-Meholah, shalt thou anoint to be Prophet in thy room. And him that escapeth from the sword of Hazael, shall jehu slay, and him that escapeth from the sword of jehu, shall Helyseus slay.  
In this we have to note, 
What we have especially to note in this worthy example.  that Helyseus was a man humble, meek and godly, unarmed and unskilled in the art military: nevertheless, it was the will of God, that they, who had not the power (by arms) to kill these two potent kings of Syria and Israel, men of great valour, approved warriors, and very bloody; yet (with this weapon only) a peaceful Prophet should do it, a man, whose office was to preach, not to be seen in combats, to preach unto the people, not to war in arms.  
Doubtless, hereby it may be alluded, that more strength had the unarmed Prophet Helyseus, 
Allusion of the whole History by this powerful weapon of God's word.  with this weapon of the word of God, than those most mighty kings, with their huge squadrons of armed Soldiers: and much better success should attend on the courage of Helyseus, in pacifying by benignity, then on the armed kings, in the very hottest of their cruelty. And more good did Helyseus, by his speaking only, than Hazael and jehu by their fight: such is the efficacy of the word of God, as it penetrates the soul beyond the body.  
Which is evidently to be seen in the conversion of nations, 
Example of the cowersion of Nations, by poor unarmed men, exceeding the might of all the Monarches  in which office, more hath been wrought by unarmed men, of poor and mean condition, with the weapon of the divine word, subducing the whole world to the kingdom of Christ: then could the mighty monarchs of the Assyrians, the Persians, the Grecians and the Romans, with all their infinite powerful Armies. And this (I think) was that weapon, that issued forth of the mouth of God, cutting both ways, after the manner of a sword, as Saint john tells us, because God (by his word) remitteth the offence, 
Apoc. 2. 16.  and pardoneth the punishment: Exibat gladius utraque part acutus ex ore eius: Out of his mouth went a sharp two edged sword.  
But if our words ought to have the condition of a weapon, & such likewise is the shape of the tongue itself: for what cause then saith the Prophet, 
Esay. 2. 4.  speaking of the coming of the Messias, that in his time, Conflabunt gladios suos in vomeres, 
A question concerning the time of the Messias coming.  & lanceas suas in falces: They shall break their swords into mattocks or plough shares, & their spears into scythes: what hath a mattock to do with a sword? the sword is apt to cut withal, and the mattock to delve withal.  Lodovico. 
Two things (in my mind) would the holy ghost allude hereby, 
Answer, by the Allusion of the holy ghost.  saying, that in those times, of sword shall be made mattocks. First, in regard of the great peace, all warlike battles then ceasing, according as the Angels likewise foretold of the birth of Christ: Et in terra pax hominibus bona voluntatis: 
Luke 2. 14.  Peace in earth, and towards men good will. Secondly, of the great fruit ensuing by the word of God, designing by the mattock or plough share, the manner that ought to be observed in digging up, or tilling the hearts of men by the word of God, signified in the weapon.  
If the husbandman would furrow up his grounds, 
Comparison between the husband man's plough share, and a sword, for their several uses.  he can never do it with a sword, nor break abroad the hard knit clods, if that way he go to work, the earth likewise will be unapt in rendering the expected fruit: but if he take his mattock, plough share and such like other meet instruments, he will make it tractable for producing the sown seed. The sword or weapon signifieth the polished speech, adorned with rhetorical colours, 
Allusion of both in their true natures.  & a thousand acquaint subtleties of arguments. The mattock figureth the easy speech, domestical, familiar, sincere, cordial, without ornament or vain terms, which better fitteth for the hearts compunction, and is more apt to produce the fruit of conversion, being cluttered before, among the hard clods of sin; then the adorned kind of speaking, curious and artificial, designed by the sword or weapon.  
The ancient Philosophers and Orators, 
The Philosophers & Orator's curiosity.  because they would teach their lies and follies: they intricated them, and beguiled men with picked, polished and nice kinds of phrases. The truth of the Gospel, 
The plain and sincere truth of the Gospel.  it hath no need of any such ornament, nor ought a Christian to fit himself with such curiosities, in reproving of sin, and correcting the sinner; but rather, he should make his plain mattock more pliant and ready, in delving up the stubborn hearts of wretched men. Therefore Christ evermore spoke with a material tongue, delivering many parables, similitudes and examples.  
An unhandsome woman, 
Comparison between a forced beauty, & a true natural complexion.  destitute of beauty and natural comeliness, seeks by deceitful and lying colours, to make herself appear beautiful: but she that (from her natural mother) is adorned with good feature & excellent fairness, great wrong shall she offer to nature, in striving artificially to make herself more fair: for the greater pains she takes, to seem beautiful by lying tinctures, 
An excellent Allusion of the comparison.  the more deformed (in time) she assuredly makes herself. The evangelical doctrine (of itself) is so fair, and surpassing in riches of natural beauty, that she hath no need of artificial or vain rhetorical ornament: 
No vain gloss is to be set on the word divine, with the manifest hurt ensuing thereby  rather great wrong is done to her native beauty, adorning it with vain colours & coined phrases, such as profane Orators were wont to illustrate & set forth their gross lies withal.  
A matter much to be blamed, and yielding no fruit at all: because while the auditors listen, not to the substance of what is said, but to the cunning gloss and idle ornament only: they lose the entire doctrine & truth of the speech, and hang their attention only on vanity, which makes them, not to put in diligent execution, what is then said unto them, but only to lend a little admiration to frivolous eloquence, the cause of much harm in our christian common wealth.  
I pray ye (my Lord) in courtesy tell me, 
A demand by way of comparison, of a besieged city, and the meetest means of resistance.  were it not to be reckoned as an express folly, if an army of enemies should come against this city, and engirt it with severe besieging round about, and then the citizens did not presently run to take weapons in their hands for defence of it, darting their shafts and quarries against the enemy, or what munition else they could possibly devise to help it. But, if (in stead of repulsing them by the harquebus and Cannon) they should throw on their enemy's heads, sweet herbs & flowers, might they not justly be termed, desolators of the common good, & the very chiefest enemies unto their own native country?  
Such (the more pity) are many christians in these times of ours become, 
Allusion to the neglect of many in these days, for the reproof of sin.  who ought with words most fervent and effectual (even like unto the sharpest piercing arrows) boldly reprove the vile sins of men: but they (in stead thereof) cast flowers of fair and fruitless words on their heads, which not only lose the vigour of all compunction, but delights, and begets a pleasing itching in the ear, whereof God greatly complained by the Prophet jeremy: 
jerem. 48. 9  Date florem Moab, quia florens egredietur, & civitates eius desertae erunt, & inhabitabiles. Give flowers unto Moab, that it may fly and get away: for the cities thereof shall be desolate, without any to dwell therein. As if he would have said, Ironicè: Is it even so? Do you thus give flowers to Moab? You give him a goodly remedy for his hurt: 
The Authors applying of the Prophet's words.  if he flourish so delicately, as making that his beauty; miserable Moab, this will be the cause of thy ruin, and the destruction of the fairest cities in thy kingdom.  
Then presently followeth: Maledictus qui facit opus Domini fraudulenter, 
jerem. 48. 10.  & maledictus qui prohibet gladium suum à sanguine: Cursed be he that doth the work of the Lord negligently, and cursed be he that keepeth back his sword from blood. Even as if he would have said, 
A good note for vain and idle headed preachers.  Cursed be he that doth the Lords work with fraud, and (with deceiving speeches) is the cause of the loss of souls, not drawing the sword of the tongue in due time, reprehending sinners, fetching blood at every blow, with sharp words, yet full of charity and fervent zeal. So when the sword of the word is not adorned with unfruitful speech, thereof we ought to make a mattock, apt and meet to dig up the stubborn earth of men's hearts, to the end, it may become capable of increase, by a good conversion.  
A certain Greek Orator went to Lycurgus' Prince of the Lacedæmonians, 
Example of a Greek Orator, and how Lycurgus answered him.  saying: That he would read Rhetoric to the people of the common wealth, because they spoke very rude and grossly: to whom Lycurgus answered. We better affect our plain country wisdom, then vain flourishing eloquence: therefore you may go into Licaonia, for men are there lovers of artificial eloquence, which here we make no account at all of.  Claudio. 
An answer worthily beseeming such a Prince, 
The common wealth looseth most by lack of well speaking.  because the common wealth looseth nothing by lack of speech, but by defect of speaking well. An artificial devise, is not far off from deceit, and our words ought rather to taste of want of curious ornament, then to be any thing defective from the truth: therefore I cannot but highly allow your description of the sword and mattock.  Lodovico. 
In the fourth place, 
4. Our speech ought to show the flexibility of the tongue.  we say, that our talk ought to show the flexibility of the tongue, which is to be done by wisdom and discretion; as the tongue is apt and pliant in yielding every way, so ought our talk to be very discreet, varying our discourse, according to the condition of such men as we confer withal, 
The offices of this flexibility  and agreeing with the subject whereof we speak. Sometimes comforting the afflicted, with the sweetness of our words; sometimes instructing the ignorant, with charity; sometimes reproving, with severity, answerable to the offence: sometimes commending (with truth) the good; and sometimes blaming (as justly) the bad, with significant speeches: yea, to suffer ourselves with them all, to be transformed (as it were) into all; to put on the garment of all, only to help and preserve them all, according as Saint Paul did: 
2. Cor. 9 22.  Omnia omnibus factus sum, ut omnes facerem saluos: I am made all things to all men, that I might by all means save some.  
The dog hath a tongue very flexible, 
Comparison of the tongue of a dog.  slender and fine, and is so medicinable withal, as there is no sore or other harm happening on his body, but it healeth it, only by the office of his tongue, because he can bring it to the place, and tenderly lick it. The very like property ought our tongue to have, 
Allusion to the offices of our tongue.  for our words should be profitable, medicinable, and helpful to every weak sinner, being cast down upon the deathbed of his sins, and there lying languishing and despairing, to his souls great danger. Our tongue by wise and discreet flexiblenesse, must be apt and ready to divers offices, as were the tongues of the Apostles, who (for general benefit) spoke in many languages: 
Act. 2. 11.  Audivimus eos loquentes nostris linguis magnalia Deiwe heard them speak in our tongues, the wonderful works of God.  
The Naturalistes do tell us, 
Example of the Bears producing her young ones.  that the Bear bringeth forth her young, without any form: but by licking, and passing over them in divers kinds with her tongue, she gives them at length a true shape and similitude. The like aught every one to do, that reprehends an other man's defects, 
Allusion to Prelates, Preachers, and fathers of families, showing what is required in the office of their tongues.  but especially Prelates, fathers in their families, and Preachers, to whom (in regard of their offices) the reproof of sins (in their sons and servants) especially appertaineth: which appearing to them, that they are (in a manner) merely misshapen and brutish, without any figure of true christianity, they ought, with the tongue, and the office of the mouth, to pierce so far into them, that even (as it were) by licking their sore souls, and wiping away the foulness of their inward infirmities, they may make a sinful man become like unto God, adorned with virtues, beautified with spiritual graces, variably, and (in many manners) using the readiness of the tongue, according to the nature and variety of the subject.  
For example, sometimes highly, of the joys of Paradise; sometimes lowly, 
A method or manner of observation, in their speaking as occasion serveth.  of the baseness of this deceitful world: severely & in a sharp key, showing (with rough words) the pains infernal: plainly and pathetically, laying open sin, and the vain folly of the sinner: sweetly & in a milder phrase, declaring the incomparable reward of the blessed: boldly & without fear, checking presumptuous persons, renegates and infidels; speaking sometime with the tongue of a man, & sometime (if it were possible) with the tongue of an Angel, according to the diversity of persons with whom we talk, and for the salvation of all, as S. Paul did, 
2. Cor. 14. 18.  saying: Gratias ago Deo meo, quoniam omnibus vobis linguis magis loquor: I thank my God, I speak languages more than you all.  Claudio. 
I perceive that our speech ought to be like a clear crystalline fountain, 
Similes or comparisons of what the tongue ought to be.  or, as a transparent Glass without any spot, that it may transform itself into all things represented before it: that by taking the shape of all, it may be beneficial to all.  Lodovico. 
Let us come now to the fifth quality of the tongue, 
5. Our speech ought to be close couched, like unto the tongue, with his two guardians.  which is, that it must lie close couched, and be warily kept by two guardians, to weet, the teeth, and the lips: whereby, the divine workman may seem to allude, that our speech should be very circumspect, corrected, and fast bound (as it were) together, according as the tongue is knit and combined, and first of all, to bethink ourselves very well, 
Prover. 10. 14.  before we let any word pass from us. Antequam loquaris, disce: because many evils do proceed from the tongue, when lavishly it runs at random, without premeditation what is to be said. 
2. Pet. 3. 10.  To this effect said the Apostle: Qui enim vult vitam diligere, & dies videre bonos, coerceat linguam suam à malo, & labia eius ne loquantur dolum: If any man long after life, and to see good days: let him refrain his tongue from evil, and his lips that they speak no guile.  
Pliny reporteth in his natural History, 
Pliny and Solynus, of the nature of the Crocodile.  and Solynus also affirmeth the same, that the Crocodile is a beast big enough, nevertheless it hath but a little tongue: and by reason he cannot put it forth of his mouth, therefore he can form no voice at all with it. Even so, they that are greatest in virtues, 
Allusion of the Example.  most prudent in their actions, and shine fairest in goodness: they ought to be sparing of their speech, & very short of tongue, 
Prou. 10. 2●.  as knowing very perfectly: that In multiloquio non deerit peccatum. 
james 3. 5.  And Saint james saith: Lingua quidem modicum est membrum, & magna exaltat: The tongue is a little member, & boasteth of great at things, therefore it should be guided by experience: hereupon it happened, that many of the Philosophers bound themselves to perpetual silence.  Claudio. 
At any hand then the tongue must have a strict bridle, 
The tongue must be kept in, like fire.  that it may be kept within (as I think) like fire, lest it should blaze abroad the flaming words of anger, fury, and disdain: 
Apoc. 9 18.  De ore eorum procedebat ignis, & fumus, & sulphur: Out of their mouths went forth fire, and smoke, and brimstone. The tongue is imprisoned within the teeth, 
The tongue imprisoned like a thief.  like a thief that hath fetters on his feet, and manacles on his hands: lest getting abroad, he should rob other men of their honest fame. Acuerunt linguas suas sicut serpents, 
Psal. 140. 3.  venenum aspidum sub labiis eorum: They have sharpened their tongues like serpents: Adders poison is under their lips, saith David. 
The tongue chained up like a dog.  It is chained up fast like a dog, lest if it should get loose, it might snatch and bite at other men's honour, with foul detraction: Erue à framea Deus animam meam, & de manu canis unicam meam. 
Psal. 22. 20.  Deliver my soul from the sword, my desolate soul from the power of the dog.  
To good purpose is it, that our tongue should be sweet, Rose coloured, sharp and flexible: but how much more need hath it to be close couched, 
Most need of all for the tongue to be close couched.  and imprisoned, like a chaste and comely maiden, lest thereby should issue forth the virginal purity of our souls, & so become deflowered, by the crafty and watchful adulteries of the devil.  
There be many that have all these properties of the tongue, but in quite contrary manner to our description. 
Many have these several qualities, but in a contrary kind.  They are sweet of tongue, but how? in flattery: they are Rose coloured, but in rage, anger and railing: they are sharp, but in detracting: they are agile and flexible, but in various, deceitful and unconstant speaking: they are close couched and shut up too, but in envying, as loath to impart to others any goodness (if they have any at all) that themselves are possessed of: So, they will be sure to brag, that they have these five conditions, although it be in a clean contrary nature.  
Finis Cap. 7.   

The Argument.  
Approving, that indiscretion in talk, makes the wise man himself to be reputed as a fool, and many have incurred very great dangers, by talking carelessly and unadvisedly. Among all tongues, the tongue of the flatterer is most perilous, and, by breathing forth many evils, it interdicteth the truth, especially among Noble personages, in whose houses flatterers do most of all abound, only to enjoy the goods which they possess. This is confirmed by many lively examples, sundry probabilities out of holy Scripture, and other similitudes: All which do plainly prove, how displeasing to God, and hurtful to men, is this wicked vice of flattery, that (like another judas) kills a man with kissing.  
Chap. 8.  LODOVICO. 
The improvidence of many men in their talking, procu●eth divers important disorders in any common wealth: only through ●he tongues want (in speech) of those conditions, which (for just and equal direction) are most necessary in discoursing. 
Plato, of the heart of man, for refraining the tongue.  And in regard Plato tells us, That the heart of man endureth greater labour in refraining the tongue, then in amendment of life: me thinks men should therefore employ all their forces, in curbing the tongue, to prevent infinite evils, and inconveniences of weighty import, yea, verily such, as when a man speaks confusedly, and without advise, how wise soever he be, yet he is reckoned but as a fool or a mad man. 
The censure that is given on indiscreet men.  And then this judgement passeth on him, that many are wise by book, which are but fools in talk, and in speculation they know much, but in practice are most ignorant: the reason hereof is alleged by Cicero, in one of his Epistles, where he sayeth, That a man is known to be good or bad by the works that he doth: 
Cicero his opinion of men's works and words.  but whether he be foolish or wise, that is discerned by the words he speaketh.  
If a man be held for a fool in his country, by the words he speaks: what avails instruction of doctrine, to make him most learned? I have known divers, that in the doctor's Chair, or pulpit, for disputation, no man could go beyond them in learning: but yet in familiar conference, 
Familiar & sociable conference, best bewrayeth him that is wise indeed.  or sociable conversing, none likewise could outstep them in foolishness. Whereupon, look what honour they won in the chair or pulpit, they lost it apparently out of the school, which makes me of this mind, that a continual silence were better out of the School, for maintenance of the reputation gotten by learning, than (by speaking weakly) to stain the glory of good letters, with the idle froth of his own silliness.  Claudio. 
Such kind of men are apt to teach others good doctrine, 
Many teach others, that want wisdom themselves.  yet have as much need themselves to be taught wisdom: therefore, for the better apprehension of this virtue, the School of Pythagoras were most meetest for them. But whence comes it (I beseech you) that in the doctor's Chair, 
Why a doctor in the Chair, and a fool in conference.  men are so wise, and yet in familiar conference, are little less than fools, be getting themselves hatred by their own tongues? For doubtless, if so many envy them for their learning, as many surely are ashamed of their conversation, & all this happeneth by the tongue only.  Lodovico. 
If you would know the reason hereof, it is thus, when they read to their Scholars, 
When men speak with the tongues of their Masters, they are wise, & fools, when they speak with their own  they talk with other men's tongues, even with those of the doctors, which they have studied: but in their own familiar discoursing, they pronounce no more than the heart suggests: & the tongue being the true tell-tale of the heart, if the heart do keep within the bosom, either lasciviousness, pride, folly, immodesty or ambition, even such are the speeches that fly from the tongue. These are excellent instructors of others in the speculative cases, but have mighty need of the practive themselves, being empty of discretion, yet full of sciences.  Claudio. 
I remember a singular example to this purpose, which I have read of a certain king, 
Example of a king, and his three Sons, to approve their wisdom.  who being the Father of three Sons: would needs approve, which of them was the wisest, & (after his decease) meetest for the government of his kingdom, & began in this manner with them. My Sons, you have divers times delivered by open appearance, & instant requests made unto me, which of you three I would leave as successor of my kingdom: which now I am resolved to let you know, & he shall be the only man among you three, that answers to my question with greatest wisdom, & thus it is. I would know of you all, (if you might be transformed) to what kind of Fowl you would best fancy to be compared, and likened?  
The first answered, 
The first Son would be like the Eagle.  I would be like the Eagle, which is the bird of jove, and flieth higher than all other foul: it steadfastly looketh upon the Sphere of the Sun, and is the imprese for every Prince, in regard of his especial prerogative. 
The second Son would be like the Peacock.  The second said, I would be like the Peacock, who hath the most delicate and fairest feathers of all Birds whatsoever. Quoth the third, I would be like the Crane, because he hath the longest neck, 
The third Son chose to be like the Crane, & his reason.  among all the fowls of the air, and if he had but the gift of speech, he would be very wise and discreet in talking: for, whatsoever his heart conceited, hardly, and long time first would it be, before the mouth uttered it, because they stand so far asunder. And in this space, he may very well consider and deliberate, if what he hath to say, be worthy utterance or no.  
A matter very especially beseeming a king, 
A note for kings.  rather than any other, who ought, in doing or saying to be governed by wisdom, to shun the evil report, 
A worthy Sentence.  of doing something unbeseeming the wreath royal: as one very well said: Qui bene vult fari, oportet meditari.  Lodovico. 
This third Son (in my judgement) was worthier of the Crown, than both the other, because he had greatest respect to the office of royal dignity. 
Example of king Pyrrhus, answering his Sons.  Pyrrhus' king of the Epirotes did not thus, who being demanded by his sons, to which of them he would leave the succession of his kingdom, made answer: He shall be my successor, that hath his sword keenest. Alluding thereby, that he would leave his Realm to him, who was aptest (by arms) to defend it: never considering, that oftentimes a kingdom is better defended by discreet ruling, 
The strength of kings consisteth in their subjects love.  & winning the hearts of the people, then by stern uncivil Arms: for the principal nerve of the king, is the love of his subjects, which by wisdom is sooner won, then by severity of war.  
Many kings had the Israelites, but none wiser than Solomon, and thence it ensued, 
Example of Solomon.  that he enjoyed his government in the felicity of peace: so that not only he was never disturbed with wars, but likewise every king accounted himself happy, that could attain to be combined with him in amity. 
Example of David.  David was a martial man, endued with great strength both from God and nature, so that in his younger days, he pulled a Bear and a Lion in pieces: Nevertheless, in the words that he spoke, he declared himself, to have the neck of a Crane, and trusted more in wisdom, 
Psal. 46. 12.  then in his own might: Meditatus sum nocte cum cord meo, exercitab am, & scopebam spiritum meum. Signifying thereby, 
The Author's inference upon the words of David, worthy of all men to be regarded.  this to be his conceit. Before I would open my mouth to speak, before I would let loose my tongue to speech, & before I would move my lips to form a word: jimagined well in my heart, during the night time, on that which in the day ensuing, I was to utter, because I would deliver nothing with my mouth, that might not become the dignity of a king. My spirit exercised & practised, by forethinking, & then afterward pronouncing the same with my tongue, it was to the glory of god, & edifying of my neighbour: therefore I swept, purged and cleansed my thoughts, from all the filth of malice, slattery, infamy and treachery.  Claudio. 
Quite contrary do they, 
Of such as speak whatsoever comes first to mouth Psal. 40. 9  that utter whatsoever comes first to mouth, lashing it liberally forth, without conceiting and foredeeming, whether it be good or evil, of whom we may well speak that saying of David: Ecce labia mea non prohibebo, Domine tu scist●s I will not refrain my lips, O Lord thou knowest. This is the reason why they commit many errors, and become even unlike an untamed horse without a bridle: beside, oftentimes, by defect of the lips, 
The defect of the lips do endanger both body & soul.  the whole body and soul do suffer grievance, dearly repenting, what the tongue hath wilfully blabbed abroad: which, if not in this world, yet assuredly in the other, as David, in very significant words testifieth in the 140. Psalm, 
Psal. 140. 8.  Labour labiorum ipsorum operiet eos: Let the mischief of their own lips come upon them. 
Why the Latins called the lips Labia.  And therefore I think the Latins called the lips Labia; à labendo, quia per labia homo labitur in praeceps.  Lodovico. 
Some hold, that he would, or else might have said; Labour labiorum ipsorum angustiabit, 
David's words further commented on.  or rather vestiet eos: but in saying that the travail of the lips shall cover them, signifieth, that there shall be no part of the body or the soul, but it will be anguished, by the defect of the lips. Moreover, such will be the pain of the error, committed by the lips, that their rage and choler being wasted, the damned shall devour up their own tongues, according as of some of them, the Secretary of Christ Saint john tells us in his Apocalypse: Et commanducaverunt linguas suas prae dolore, & blasphemaverunt Deum coeli prae doloribus & vulneribus suis: And they gnawed their tongues for sorone, and blasphemed the God of heaven, for their pains and their sores. 
A warning to the man negligent in his talking.  Be more careful and respective (Oh negligent man) in thy talking, and consider (miserable wretch) how many are damned in hell, not so much for what they have done, as for their vile and blasphemous words spoken.  Claudio. 
Samson was a man of wonderful strength, 
Example of strong Samson, overcome by the words of a woman.  yet so soon as he was overcome by an immodest silly woman, he was bound, and delivered into the hands of his enemies, who plucked our his eyes, and made him (like a beast) to grind in a mill: all which happened to him, by being over careless of his tongue, and too too ready in the labour of his lips. 
David's exhortation.  David exhorteth them, that forethink not well what they would say, to lay a punishment on themselves, answerable to such neglect, thereby to prevent a far greater detriment: 
Psal. 4. 5.  Quae dicitis in cordibus vestris, & in cubilibus vestris, compungimini: Examine your own hearts, and in your chambers, and be still, as meaning, to inflict the penalty there, 
Of the chastisement of the heart.  where the crime was committed. The heart first contrived it, before the tongue spoke it; the heart first cried guilty, ere the tongue did blab it: therefore the heart must have his due chastisement imposed on it; Sacrificate sacrificium justitiae etc.: 
Psal. 4. 6.  Offer the sacrifices of righteousness, etc.  
This sacrifice of righteousness, saith old Father Augustine, 
S. Augustine.  is the very same, where of king David speaketh in another place: Sacrificium Deo spiritus contribulatus, 
Psal. 50. 18.  cor contritum & humiliatum Deus non despicies: The sacrifices of God are a contrite spirit, a contrite and a broken heart (O God) thou wilt not despise. 
The sentence on the heart, for causing the tongue to sin, and the soul's sacrifice for the heart.  In the heart was first of all conceived and committed the sin of the tongue, therefore the jibbet of death should first be set up for the heart, & there, the soul doing her true repentance, she is to endure the justice of sacrifice on herself, causing the heart to be entirely sorry, even from the very bottom thereof, & to weep bloody tears, in true compunction, promising, never to minister matter more to the tongue, without sincere & deliberate premeditation.  Lodovico. 
The flatterer should have some reason, 
A lesson for the flatterer, to refrain his tongue, in sinning against nature.  to refrain his glib and oily tongue, because silence is much better, then false and coined lying speeches: for that is a sin against nature, because, the tongue being the discoverer of the heart, in speaking otherwise then, then as the heart thinketh, it appears to have some want in his natural office. Pliny affirmeth, 
Pliny, concerning the two veins of the tongue.  That the tongue of a man hath two veins, one correspondent to the heart, the other agreeable to the brain, the place where reason makes his abiding.  
It seemeth, that the divine architect did this, to instruct thereby, that we ought not to have one thing in the tongue, and another in the heart: much less should we proffer, 
An excellent Allusion.  with the tongue, all that is hidden and locked up in the heart, but only those things, whereof reason hath first tasted. Whereupon the wise man said: Qui ambulat fraudulenter, revelat arcana: qui autem fidelis est, celat amici commissum, The flatterer praiseth and blameth, 
The flatterer observeth the humour of him he would flatter  not according to what he hath in his heart, but agreeable to that, which he perceives pleasing to him whom he would flatter: therefore he never fasteneth on any proper sentence, but turns and winds still every way, not much unlike the clapper of a bell, 
Apt comparisons.  or like a vane on a house top, as the wind bloweth.  Claudio. 
The satyric Poet, Juvenal, paints him forth (to the life) in a Satire of his.  
Rides? maiori cachinno concutitur. 
Iwenall his verses of the flatterer.   
Flet, si lachrimas aspexit amici;  
Nec dolet: iguiculum, brumae si tempore posc●s,  
Accipit endromidem; si dixeris, aestuo, sudat.  
Nocte dieque potest alienum sumere vultum,  
OF fancy iacta●e manus, laudare parat us.  
Plato in his Phedon, 
Plato his censure of the flatterer.  and in Menexemus, calls the flatterer, A wild fury infested in man, and au unclean devil, that with unhappy meats, and hurtful brutishness, nourisheth defiled thoughts. He compares him likewise, 
1. He names him.  To a juggler, an Enchanter, or a poisoner, 
2. He compares him.  who by deceiving words, work men's minds to their own wills. He gives him also the name Of a seperator, because he is divided in himself, 
3. He alludes him.  keeping one thing in his breast, and uttering another with the tongue The Grasshopper bathed in oil, dieth, but afterward, being washed with vinegar, 
A comparison of the flatterer to the Grasshopper, & the Allusion.  he comes to life again: Even so, many are slain by the oily tongue of a flatterer, which afterward, by a just reprehension, done with charity, do recover life again.  
This made holy David say, Corripiet me justus me in misericordia, 
Psal. 141. 5.  & increpabit me: oleum autem peccatoris non impinguet caput meum. Let the righteous smite me, for that is a benefit, & let him reprove me, and it shall be a precious oil, that shall not break mine head. The reason hereof, his son Solomon teacheth us, where he sayeth: Meliora sunt vulnera diligentis, 
Prover. 27. 6.  quam frrudulenta oscula odientis. The wounds of a lover are better than the false kisses of a● enemy.  Lodovico. 
Let every such tongue be dumb in a christian common wealth, 
Psal. 31. 18.  Muta fiant labia dolosa; Let the lying lips be made dumb, 
Flatterers compared to Sampsons' Lyon.  which are like to the Lion slain by the Nazarite Samson, that had honey in the mouth, 
Judg. 14. 8.  and within the bowels was all full of vermin. Even such are flatterers, all honey in their mouths, but their inwards very verminous, 
Flatterers compared to the whitest Swans  and stinking with foul putrefied intentions. They are like unto Swans, who have sweet songs in their mouths, and are so adorned with the whitest feathers, as every one would judge their flesh to be as white and sightly: notwithstanding, it is blacker than quenched coals. Therefore the children of Israel were forbidden to feed on them, 
Leuit. 11. 18.  as we may read in Levitieus.  
In like manner, 
Allusion to the former comparison.  the tongue of the deceiver, which in appearance makes show of a white conscience, only by fair speeches, and sweet sound of counterfeited commendations: doth nevertheless declare by evident proof, that their hearts are foully diseased, and their consciences very oughly deformed, which makes me hold it for an especial good rule, to keep out of the sent or savour of such, 
Comparison of the Swans death with the flatterer.  and by no means to have any conversation with them. The Swan dieth singing, and the flatterer (in his false praisings) falls down dead in sin, and covets the death likewise of all such as listen to his lies, therefore; Muta fiant labia dolosa.  Claudio. 
And who knows (my Lord) whether the holy spirit made allusion to this or no, when (as we read in Deuteronomy) the Israelites were commanded: 
Deut. 22. 11.  Non indueris vestimento, quod ex lana linoque contextum sit? 
Example of the Israelites prohibition, to wear garments of linen and woollen.  Thou shalt not we are a garment of divers sorts: as of woollen and linen together? Little did the Lord respect, whether the Hebrews garments were woven either of woollen, or of linen; but he well foresaw, that men were not truly simple, and adorned with purity. Therefore he prohibited a commixed garment of woollen and linen, 
The author's application of the prohibition, and Allusion to the speeches of the flatterer.  as forbidding (thereby) a double and mixed inward clothing. As for example; all deceitful arguings, kind ceremonies, complements, suiting both to vile and wicked purpose. And such are the speeches of the flatterer, and false hearted, even according to their resemblance within, for there they appear to be soft and delicate like linen: but let them be searched throughly, and they will be found to be more sharp, than the roughest wool; yet seeming, to be of most holy and observant kind of life.  Lodovico. 
This similitude is more convenable for hypocrites, 
Of Hypocrites supposed to be figured in this similitude.  than any other of fraudulent and deceiving condition: for outwardly, they will be thought to be of very strict life, only, that the world may repute them to be holy: yet inwardly, are very impure and loathsome in their hearts, 
Esay. 29. 13.  of whom it is written: Populus iste ore suo, & labiis suis glorificat me, cor autem eius longè est à me: This people come near unto me with their mouth, & honour me with their lips: but have removed their heart far from me. In regard therefore silence is so convenient, and more pleasing to God, than this idle labour without fruit: 
Hypocrites are disgracefully silent.  Muta siant labia dolosa. For they are said to be disgracefully silent, and struck dumb eternally, whose praises are unfruitful, and of no regard in the presence of God.  
But, speaking of the flatterer, me thinks, he hath a most apt comparison with the voice called Echo, whereof the wise man speaking, 
Sap 17. 18.  saith: Resonans de altissimi● montibus Echo: The sound or Echo that answereth again in the hollow mountain. 
The flatterer compared to the voice of Echo, with the description of Echo, and what it is.  Echo is the resounding of the voice, or of a noise form in concave places & caverny, & rebounding thence back again, such as perchance are the valleys, among the mountains or stony places, & it hath this property: that if you sing, it sings again, if you lament, it lamenteth, if laugh, it laugheth, if speak, it speaketh, and in brief, it is a counterfeiting Ape of the voice of man.  
Such in all respects is the flatterer, 
Allusion to the flatterer.  imitating the actions and gestures of him whom he seeketh to flatter: there is never any distinct or proper sentence in his mouth, but evermore he directs himself by opinion and form, 
The flatterer's behaviour.  If his object speak well or ill, he affirmeth all: if he grieve, he also grieveth: if he laugh, he likewise joyeth, and doth every thing till he reach the height of his own intent.  
This vice reigns too plentifully in princes Courts, and great men's dwellings, 
Where flatterers are most abiding.  for they are the places of flatterers stipendary wages, wherefore I hold it was said to very good purpose: Resonans de altissimis montibus. Because they cannot live in low valleys, or in the humble dale of poor men's houses, 
Poor places are no habitations for flatterers.  where is no hope of any profit at all: therefore they fly to the highest, to the eminent mountains of the great, and to the golden Sunshine of wealthy Signors.  
Moreover, 
Another comparison of Echo.  it is to be noted, that as the Echo never answers where a firm voice is made, or when one smiteth, but as it were a far off, and in a contrary or overthwart place: Even so the flatterer shapes his blow, 
How the same holds with the flatterer.  & forms the appearance of fair words, in the eye only of him he flatters, but elsewhere it resoundeth, in a further place it reverberates, and the intention is in a quite contrary kind. Landant quem perdere volunt, 
Flatterers compared to wine.  saith the golden tongued Orator. They are like unto wine, which makes a show of descending down to the heels, yet mounts aloft up into the head. Therefore, the great Lords of this world of ours, 
A sentence for great Lords.  that have their houses filled with flatterers, are more beggars, and barren of truth, then of money.  
A rare example, 
An excellent example of king Antiochus, & a poor country man, recorded by Plutarch.  and highly fitting our purpose, Plutarch tells us, of king Antiochus, who going disguised into the cottage of a plain country peazant, demanded of him, What he heard abroad reported of the king. The poor man answered, and told him the truth; That very much evil was spoken of him, to weet, that he was an unjust man, a mighty taxer of his people, a despiser of the poor, and divers such like other ill qualities. The King returning to his Palace royal, called for his secret chamberlains and pages, commanding them to put on his kingly vestiments, and taking the crown from off his own head, delivered this most worthy sentence. Auferte istam hinc, sine qua, vera de me audio, & rescisco. 
A good note for kings.  Take away this Crown from before me, without which, I can hear the truth of myself, but with it, a thousand lies are told me.  Claudio. 
Great is the infelicity of Princes, 
Princes and great men seldom hear the truth of themselves.  and potent Lords, who very seldom, or never know the truth of themselves, only through the occasion of false and lying tongues. Miserable is he, who by giving ear to the fraudulent praises of flatterers, knows not his own peculiar defects: which (in fear of his dignity) the good are likewise kept back from telling him, perceiving him altogether carried away with their abominable flatteries, whence springeth many dangerous inconveniences, 
The words of S. Gregory.  according as Saint Gregory asfirmeth. Delinquentem namque eum redarguere nullus praesumit, & in exemplum culpa vehementer extenditur, quando pro reu●rentia ordinis peccator honoratur.  
The pestilent tongue of a flatterer, is compared to the tongue of a Cat, 
The flatterer's tongue compared to the tongue of a Cat.  which although it be very flexible, and ready, yet it is notwithstanding very hurtful, and much enciting to the consumption: for, very gladly she will lick a fat body, and (by little and little) consume him to lank leanness. The very same property hath the flatterer: for, with his false tongue, he will never leave praising the rich, 
How it holds in the flatteres  smoothing, and even licking (as it were) away the fatness of their temporal goods, till (by little and little) he draw away all, leaving him very lank, and leanelye diminished: wherefore worthily spoke the wise man of such a tongue: 
Eccle. 20. 15.  Qui enim edunt pau●m illius, falsa lingua sunt: They that eat his bread, speak evil of him.  Lodovico. 
Right well may they be called false tongues, because they have no other than a feigned appearance, 
Comparison of a shadow.  even like unto a shadow, which having no substance at all in itself, followeth the body opposed to the light, and by deceitful appearance, would make it seem greater than it is: so that a child, or a Peigmeis dwarf, thinks himself thereby to be as great as a Giant. And so, 
The shadow counterfeits all the actions of the body.  without any adiunction of substance, grows greater and greater by vanity, counterfeiting all the motions of the body, stands, sits, walks, and moves, according as the body stands, fits, 
Allusion to the flatterer.  walks or moves. The very like qualities may we observe in a flatterer, imitating and pursuing every action of his flattered object, so long as the light of prosperous fortune lasteth: but that once clouding, the flatterer hides his head also, as lacking more light, whereby he might still follow the same body.  
The praises of such mouths, 
Of the praises of a flatterer's tongue.  although they raise thee (in imagined greatness) to the heavens, set thy conceits on fire, with worthiness of a diadem, and make thee presume beyond all compass: yet all this notwithstanding, thou wast but a man at the first, thou art now become no more; as for their commendations and vain counsels they were but idle shadows, having no other substance, but what thy follies lent them. 
Comparison of Apes, Parrots and Parochitoes voices.  Apes are they, in imitation of men's actions, Parats or Parochitoes in their voices, speaking no more, then by the ear is taught them. They have no certainty of sentence, no stability in appearance, 
Comparison of water.  no permanency in opinion: but even (like unto water) do take the form that the figure gives it, either round, square or triangular. Let this pestiferous tongue be silent, unworthy of any use of speech. Muta fiant labia dolosa.  Claudio. 
This accursed kind of tongue, 
The flatterer's tongue robs a man of the truth.  besides his nourishing the sinner in all vice & disorder, it robs him of the very dearest thing he hath in all the world: namely, the truth, for which men employ their very uttermost endeavours, and labour the very depth of all their studies: whereupon, they that ought most to be informed of the truth, 
Comparison of dumb dogs.  become banquerupts of it, by these dumb dogs, that better know how to fawn, than bark: Canes muti non valentes latrare: They are all dumb dogs, 
Esay. 56. 10.  they cannot bark.  
Sen●●a writing most elegantly upon this subject, 
Seneca in Epist. ad liber.  faith in his Epistle ad liber. suum. Monstrabo cuius rei inopia, laborant magna fastigia, & quid omnia possidentibus desit; ille scilicet qui veritatem dicat. 
Seneca in Epist. 2.  And in the second Epistle he justifieth the same: Incredibile est multis, quam magnos viros dulcedo orationis abducat Cooks are likewise resembled to flatterers, 
Comparison of Cooks.  for they dress the viands, and order them in such manner, as they know to be most pleasing to their Lords taste. Biou of Boristhenes, 
Bion his answer of the most dangerous beast.  the Athenian Philosopher, & a great Sophister, being asked, what kind of beast among all the rest, was most dangerous, presently replied, & very wisely, Inter far as, tyramnus; inter mansueta, adulator. Among the wild, the tyrant, among the gentle, the flatterer.  Lodovico. 
Assuredly, among the wild beasts, what is more hurtful and cruel, than they of tyrannous nature: who unjustly will oversway & command, where they have no right, kill, rob and use violence, 
The flatterer's tongue exceedeth the cruelty of wild beasts.  against all equity? Yet doth a flatterer's tongue surpass this cruel tyranny: because, upon such manifest insulting, the rest have means, to save themselves by flight: but the flatterers treacherous praises, embraceth, inveigleth and so nousleth, as men die by such deceiving, and, by show of giving life, receive their own death, only because the effects work contrary, 
Comparison of the flatterer, to a looking Glass, when a man sees himself in it.  to what the tongue uttereth. Like to a looking Glass, which if one take in his hand, and look circumspectly into it, he shall evermore behold contrary operations to what himself doth. If he look into the East, the shadow represented in the glass, it looks directly into the West: if he turn to the West, than it beholds the East: if he move the right arm, it stirs the left: if he close the right eye, it shuts the left. And even thus is the behaviour of flatterers, they commend with their mouths, when they condemn in their hearts, and when you imagine their minds to be most of all on friendship, then are their hearts fixed only upon your purse.  
This made the Prophet David to say: 
Psal. 12. 1. 2.  Dimiwtae suut veritates à filiis hominum. Vana locuti sunt unusquis que ad proximum suum; labia dolosa, in cord, & cord locuti sunt: The faithful are failed from among the children of men. They speak deceitefully every man with his neighbour, 
The flatterer aptly compared to an Hailot in her behaviour  flattering with their lips, and speak with a double heart. Not unlike the Harlot, that hath dishonest words in her mouth, when her intent is to the purse, which being once empty, her vain talk than ceaseth. Even so deals the flatterer, riches once ended, all commendations are concluded: therefore as the fire is not nourished without fuel, 
Two excellent Similes.  or the Lamp without oil, so flatterers cannot live, but where substance and wealth is.  Claudio. 
Our breath is hot or cold, 
Comparison of our breath, according as the mouth is closed or oepned: so in flatterers as the purse is shut or opened.  according to the motion of the mouth: if you extend or enlarge the mouth wide, the breath that cometh forth is very warm and hot; but make a restraint with the lips, and then the breath will be as cold again. Some resemblance likewise have flatterers with this simile, if the purse mouth be largely opened, and good sums of money do come forth: as wide do they then stretch their mouths, and no warmth shall want of their hot praisings, beside, well tuned songs or Panegyrics of wonderful ostentations. But restrain the purses strings, to a narrower compass, and let no money at all be seen: then, as close will they keep their lips, and curtal up their fair speeches, altering then the former note, to a recanting Palinode, singing nothing but checks, blames and by-nippes, in cold breath, according to the saying of David: Sepulchrum patens est guttur corum, 
Psal. 13. 5.  linguis suis dolosè agebant: Their throat is an open sepulchre, with their tongues they have deceived.  Lodovico. 
To this kind of deceiving, I think the wise man made his allusion, 
The wise man's counsel, not to judge wine, by the pleasantness or sweetness.  when he said, that we ought not judge the wine, according to the pleasing sweetness thereof: because in drinking, it may relish sweet to the taste, but in the end, bite like a Serpent, and cast his deadly poison abroad, like unto a Cockatrice, therefore we say: Dulcia sunt amica nature, and hence it comes, that a man being a friend to sweet things, happens to be stifled by them. 
Prou. 23. 31. 32.  N● intuearis vinum quando flavescit, cum splenduerit in vino color eius. Ingreditur blandè, & in novissimo mordebit ut coluber, & sicut Regulus venena diffundet.  
They that are delighted so much (as Alexander Magnus) with the sweet praises of their flatterers, 
Alexander delighted with his flatterers praises.  become also by them stuffed and filled full of pride, like bladders big swollen with wind, and no other substance at all in them. Whose ending (commonly) is like that of Actaeon's, 
Actaeon devoured by his own dogs.  being eaten up by the dogs which himself had nourished. Wherhfore the Prophet Esay, foreseeing this evil, and that by such like beguilings of the tongue, many do suffer themselves to be deceived, thus spoke. Popule ●eus, qui te beatum dicunt, 
Esay. 3. 12.  ipsi te de●●piunt. O my people, they that term you happy, do deceive you.  Claudio. 
I am (my Lord) of your opinion, that the sweet deceipts of such, do induce to much evil: & by their pleasing, do foster up many vices. 
Antisthenes' his judgement of flatterers.  Antisthenes', Prince of the Cynic sect, judged it less harm to light into power of Ravens, then into the hands of flatterers. And another Philosopher, quarreling with one about words, many unseemly speeches (threatening death) passed between them. 
Example of one quarreling with a Philosopher.  Quoth one of them: Perhpas I may line to see thee hanged, and then the Ravons. to come peck aut thine ayes; whereto the other answered. Perhpas I may live to see thee fall among flatterers, for ravens peck out the eyes but of the dead only, whereas flatterers dig them forth while we are li●ing. Wherefore, they that give maintenance to such counterfeit tongues, 
Comparison of blind men, and the Allusion.  are even like unto blind men, who very well hear what is said unto them, but cannot behold any thing done. So are the flutterers heard & their blandishments fly liberally in men's faces: but fight of their dealing is bereft them, they are led away by their smooth enticing, till sweetelye they have devoured all their substance up.  
This made Diogenes call Aristippus (Dionysius flatterer) a dog: 
Diogenes, Aristippus, Constantine Horace.  and another time, a well couched snare. Constantine called the flatterer, a Moth. Horace the Lirick Poet; gives him the name of a Fox. Aeneas Silvius reporteth, that Sigisnound the Emperor, soothing a flatterer up in his folly, 
Aeneas Silvius concerning Sigismond the Emperor.  and using familiar gestures with him, at last lifted up his hand, & gave him a good box on the ear, & the other finding fault with this injury done him, said: Alas my Lord, why do you smite me? the Emperor replied. Why dost thou bite me? A blow is the best reward for a bite. 
Sentence.  And in sooth, it may be very aptly so termed, because nothing bites the soul more, in feeding it with the vain breath of idle vices.  
The flatterer's tongue dealeth, 
Comparison of a mother, and her young Son.  as a mother is wont to do with her young son, who crying, because she gave him a blow for falling, she than pays him another, in a kind persuasion, that she did it to no other end, but because he should look ere he leapt. So the flatterer, having made a young novice of his eare-tyed fondling, 
Allusion to the flatterer's behaviour.  and so shrunk him, that he is scant able to stand any longer, he gives him blows, with one bitter gird or other, which the fool taking unkindly, the flatterer shrinks away from him, bidding him, to be better advised afterward. And then (though too late) he can well perceive, that he commended vices to him, 
The fruits of folly, found afterward.  as if they had been virtues, that he led him in infamous courses, which true friends would have checked him for, and now as the flatterer ceaseth, even so his former shame and folly ceaseth.  Lodovico. 
These latter words of yours, make me call to mind an excellent example, 
Example of the builders of Babel.  which we read in holy Genesis, of Noah's posterity, who said one to another: Venite, faciamus nobis Turrim, cuius culmen pertingat ad Coelum. But they could not finish their labour begun, 
Gen. 11. 4.  for God confused their tongues in such manner, as one understood not what another said. Whereby ensued, that when the murmurer asked for lime above, they beneath would bring him up stones, and when as he did call for stones, than he should be sure to have water. hereupon they were enforced to give over work, which before continued in progression, so long as they beneath could supply their demands above.  
The infamous Tower of sin, 
A moral explication of the former Example.  pride and vain glory, wretched worldly men builded up, 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 servants and flatterers could minister matter to them, extolling what they did, soothing their conceit, and magnifying their vain actions, the only stuff and furnishment, to build vain glories towers withal. Whereas, if their sins had been reproved, their mighty folly and insolence checked: the work had been left off, and the weight of their offences better remembered.  
Philopoemines rehearseth, 
Example of Philopoemenes sentence on a Trumpeter.  that a Trumpet of the contrary Army, being taken in the battle, the General gave command that he should be slain: to whom the Trumpet answered? Wherefore should I be slain, that never unsheathed my sword against any man in the field? Whereto the General replied. Albeit with thy weapon thou hast not killed any man, yet with thy mouth thou hast given death to many, provoking on the violent fury of the battatle, by the sound of thy trumpet sent from thy mouth. 
How flatterers do murder men.  Even so do flatterers murder more, by false extolling and supporting their vices, then are slain in a field of enemies, by the hands of valiant soldiers; which made the Prophet jeremy say: 
jerem. 50. 4.  Venite, percutiamus cum lingua.  Claudio. 
It is most true, that much (being gotten by the false tongue.) makes more errors escape, than else would have been committed. Seneca decalareth, that every time Xenocrates sounded his Trumpet, 
Example of Alexander's readiness in vnsheathing his sword.  Alexander the great, hearing it, would draw forth his sword, although he was not in war, yet even as if he had been in the battle fight. The dancing instructor, or teacher of dancing, no sooner heareth the Lute or the Violen, but his feet begin to move presently: 
Example of the dancing teacher.  & so soon as the flatterer lets his lying tongue walk, it puffs up proud minds immediately, which conceit of their own vain glory.  
When jeroboam made the golden Calves, 
Example of jeroboam, & his golden Calves.  and the people honoured them as so many Gods: there wanted no praisers of his workmanship, cup-quaffers, singers, dancers and feasters. 
Example of Aaron.  So when Aaron erected the golden Calf, in the plain by the steep mount Sinai: main commended this ill act of Aaron's, 
Exod. 32. 4. 5. 6.  saying: Hi sunt Dij tui Israel, qui te eduxerunt de terra Aegypti: These be thy Gods O Israel, which brought thee out of the land of Egypt. Whereupon, they builded Altars, offered sacrifices, making solemn feastings, they sung, sounded and danced, 
Aaron's view of the people's vanity.  at the dedication of their Altars: Quod cum vidisset Aaron, edificavit altare coram eo, & praeconis voce clamavit, dicens: Cras solemnitas Domini est. Surgentesque mane, obtulerunt holocausta, & hostias pacificas, & sedit populus manducare, & bibere, & surrexerunt ludere. When Aaron saw that, he made an Altar before it, and Aaron proclaimed, saying: To morrow shall be the holiday of the Lord. So they rose up the next day in the morning, and offered burnt offerings, and brought peace offerings: also the people sat them down, to eat and drink, and rose up to play.  
See what ensueth of the flattering tongue, 
Allusion to the flattering tongue.  of how much evil it was the occasion, by infamous praises. If jeroboam and Aaron had had any about them, that in charity and zeal would have reproved them, as they had many flatterers, commending their unworthy work: doubtless they had never moulded and framed those Calves. Therefore very well said the Prophet Ose, 
Ose. 7. 3.  speaking of such flatterers: In malitia sua laetificaverunt Regem. They make the king glad with their wickedness. 
The tongue of the flatterer nurseth up much evil, in the common wealth, and princes houses   
If this tongue of the flatterer, do nurse up so much evil in the commonwealth, but more especially in Prince's Palaces, and great men's houses: much better were it for all Christendom, to sentence itself with perpetual silence, and be (as it were) eternally dumb, then either by gestures of the body, or with the tongue, to be flatterers of any. An infectious plague, a damnable disease, a sweet poison, and a deadly honey bait, 
A second judas, killing by kissing.  is the tongue of a flatterer: inveigling by enticing, poisoning by smooth persuading, and (like to a second judas) killing men by kissing.  
Finis Cap. 8.   

The Argument.  
Discoursing of the leasing and lying tongue, what an infamous sin a lie is, and how highly God is pleased with truth: of whose excellency and beauty, ariseth a profitable short discourse, concluding, that a strict silence is more commendable, then telling of lies. which are a greatly displeasing to God, because he is the truth himself. Also approving, that lying is so brutish and damnable, a● no one can so much as think thereon, without a purpose, to deface some part of truth.  
Chap. 9  LODOVICO. 
Flattery (for certainty) is a most vile sin, 
Lying is a greater sin than flattery.  as already hath been at large approved, but (in any case) I account that to be a greater sin than it, which (by contemning the truth) flatters itself more than the flatterer can do; for, if the flatterer were not listened unto, neither could he continue, or any one be flattered by him. But man is such an enemy, 
Man is an utter enemy to reprehension.  to reprehension of errors committed, as he can no sooner hear himself (by truth) reproved: but immediately ariseth, an intestine hatred toward the reprover, whereupon first sprung the ancient adage, 
Proverb.  Verit as odium parit. From hence afterward ensued; that, in regard men were so envious against reproose, others became as silent, contrary to the debt of charity, and no man would check his neighbour's vice, because he made a scruple of displeasing him: but rather commended his error, as if it had been a virtue, & this was no other than mere flattery itself.  
Man of himself is so proud by nature, 
Man is a great lover of liberty.  as he would not willingly be reprehended: beside, he is such a lover of liberty, as he would have all things lawful, which likes himself to act. Truth hath a great proportion and similitude, 
Comparison of the truth to honey.  with honey, which although it be sweet: yet nevertheless, being applied to any wound, it makes it to suffer great anguish. So the truth, though it be amiable, most excellent, and of all to be desired, 
Allusion.  yea even of the liar himself, who albeit he lies willingly, and hath therefore no regard, but of them to whom he tells his lies: 
The wounded sinner, how he takes reprehension.  yet notwithstanding, to the vulnerated and smitten sinner, very grievously gashed and wounded with sin, it is painful and bitter, when his faults are justly reproved by truth. Therefore the Prophet Esay, lamenting for such, called them: The sons of lying, lovers of lies, and enemies to the divine law, which is nothing else but the truth. 
Psal. 119. 86.  For David saith: Omnia mandata tua veritas: All thy commandments are truth.  
Hereupon it arose, that men would say to holy Prophets, and preachers of the truth: 
Mens reproving of Prophets & preachers.  speak of tastable things, and such as are pleasing, stand not to disturb our content with reprehensions. Filii mendaces, filii nolentes audire legem Dei, qui dicunt vident ibus; nolite videre, loquimini nobis placentia. 
Esay. 40. 15.  Afterward it came to this pass, that every one perceiving, how loath men were to have their iniquities blamed: some gave themselves to public applause, 
Time servers and pleasers of men's affections.  and became pleasers of men's affections, not only forbearing to reprove them, but merely extolled them. Whereat God grew so aggrieved, as he said by jeremy the Prophet. 
jerem. 5. 30. 31.  Stup●r & mirabilia facta sunt in terra: Prophetae prophet abant mendacium, & sacerdotes applaudebant manibus suis, & populus meus dilexit talia, quid igitur fiet in novis simo eius? An horrible and filthy thing is committed in the land: The Prophet's prophecy lies, & the priests receive gifts in their hands, and my people delight therein. What will ye then do in the end thereof? As much to say, as when shall these lies appear before the high truth, God himself?  
Of these and such like, 
S. Paul's prediction of such lovers of flatteries.  that love flatteries, and become refusers of holy correction, Saint Paul foretold, when he wrote unto Timothy. Erit enim tempus, 
2. Tim. 4. 3. 4.  cum sanam doctrinam non sustinebunt. Sed ad sua desideria coaceruabunt sibi magistros, prurientes auribus, & ● verities quidem auditum avertent, ad fabulas autem convertentur. For the time will come, when they will not suffer wholesome doctrine. But having their ears itching, shall (after their own lusts) get them an heap of teachers: and shall turn their ears from the truth, and shall be given unto fables. Man then becoming a contemner of truth, was the cause why so many gave themselves to flattery, & to lies, whereby we may safely say: Veritas odium parit.  Claudio. 
A monstrous birth, of so fair and noble a mother, was it for truth to beget hatred.  Lodovico. 
A thousand examples do give faithful witness, of this infamous child birth. 
1. Sam. 10. 33.  Saul grew into hatred against jonathan his own Son, 
Example of Saules hatred to jonathan.  because with truth he excused the innocence of David, and reproved his unfatherly cruelty and unjust persecution. Balaac the king of the Moabites hated Balaam, 
Example of balaac's hate to Balaam.  because he told him the truth, and could not curse the people of Israel. Achior the Ammonite was hated of Holofernes, 
Numb. 23. 8.  Prince of king nabuchadnezzer's army, & caused him to be strictly bound to a tree, because he told the truth, 
judith. 6. 14.  in speaking of the Hebrew people.  
For speaking the truth, 
Example of Achior, hated by Holofernes judges. 9 21.  jonathas the Son of Gedeon was murdered by Abimilech, reproving him but justly. jeremy, reprehending king Asa, 
Example of jonathas, and of jeremy.  was therefore cast in prison, with fetters on his feet. john Baptist, telling king Herode of his unlawful marriage, lost therefore his head. Daniel, because he told the Babylonians, that Bel & the Dragon were not Gods, 
2. Chron. 16. 10.  was cast into the den of Lions. All the holy Martyrs were slain by wicked Tyrants, 
Example of john Baptist and Daniel.  and other just men most cruelly persecuted, for no other cause, but for openly speaking and justifying the truth. 
Luke. 3. 19   
I have read of a virtuous religious man, 
Dan. 14. 31.  & according to some writers, 
Example of the holy Martyrs slain by wicked tyrants.  it was venerable Beda of England, who had his eyes pulled out for speaking the truth, in manner following. In search of ancient monuments in Rome, there was found a goodly door of Marble, on the forefront whereof, 
A notable Example, of venerable Beda of England, whose eyes were plucked out for speaking the 〈◊〉.  these letters were engraven. P. P. P. S. S. S. R. R. R. F. F. F. many good wits were called, to express the true sense of them, but none knew directly how to construe them. At last this reverend man was sent for, because (in those times) he was greatly esteemed: for the same of his study in good letters, was far & near renowned. He looking on these mysterious letters, gave the true interpretation of them, as followeth.  
The three P. P. P. signified Pater Patria Profectus est. the three S. S. S. were thus read, Sapientia, Secum Sublata est. the three R. R. R. had this meaning, Regnum Romae Ruet, the three F. F. F. were thus interpreted. Ferro, Flamma, Fame. And because he told the truth, he was thought to prognosticate the ruin of Rome, and for his reward, had his eyes plucked out.  Claudio. 
Alas my Lord, what needs so long a discourse, or expense of time, in approving, how odious truth hath been, and yet is to the world itself? 
Example of the Son of God himself, and how the world used him.  For, the only truth itself, the Son of God, what travails endured he in the world? all which he suffered for the truth, for confession whereof, the Nazarites, his neighbourly compatriots, would have thrown him from the mount whereon their city was builded.  
For the truth, the jews took up stones to stone him withal: for the truth, they prosecuted him even to death, & at last, he died for the truth. 
john. 14. 6.  Ego sum veritas: I am the truth. Ego in hoc natus sum, & ad hoc veni in mundum, 
john 18. 37.  ut testimonium perhibeam verit ati. For this cause am I borne, 
john. 8. 46.  and for this cause came I into the world, that I should bear witness unto the truth. He came to teach truth to the world. Si veritatem dico vobis, quare non creditis mihi? And If I say the truth, why do ye not believe me? He came to teach us the holy law, whose precepts are not other than truth. 
Psal. 119. 86.  Omnia mandata tua veritas: All thy commandments are truth. The kingdom of heaven suffereth violence: and to apprehend it, there are no arms more meet than truth. Scuto circundabit te verit as eius: 
Psal. 91. 4.  His truth shall be thy shield and buckler.  
When Christ ascended into heaven, he promised nothing else to his disciples, 
john. 14. 3.  but the spirit of truth. Expedit vobis ut ego vadam. Si autem abiero, 
john. 16. 7.  mittam ad vos spiritum veritatis. It is expedient for you that I go away: but if I depart away, I will send you the comforter, the spirit of truth. If the holy spirit do teach men any thing, it is nothing else but truth. 
john. 16. 13.  cum autem venerit ille Spiritus veritatis, docebit vos omnem verit atem. Howbeit, when he is come which is the spirit of truth, he will lead you into all truth.  
If the Father would be worshipped, he would have it done in spirit and truth: 
john. 8. 36.  Adorabunt patrem in spiritu & veritate: They shall worship the Father in spirit and truth. 
john. 17. 17.  If that we be made free: verit as liberavit vos: The truth hath set you free. The word of God is nothing else but truth: Sermo tuus verit as est: Thy word is truth. If Christ be persecuted. it is for speaking the truth Quaeritis me interficere, 
john. 8. 40.  hominem, qui veritatem vobis locutus sum: you go about to kill me, a man that have told you the truth. 
How God is said to be sorry for Lucifer.  If God be said to be sorry for Lucifer, for no other cause is it, but for having forsaken the truth. Ille homicida erat ab initio, & in veritate non stetit, quia non est veritas in eo. He hath been a murderer from the beginning, 
john 8. 44.  & abode not in the truth, because there is no truth in him.  
If God be said to grieve for men, he lamenteth for nothing else, but because they left the truth, 
How God is said to grieve for men.  and addicted themselves unto lies. Non est in ore eorum veritas, cor eorum vanum est. Filii hominum usque quò gravi Cord, ut quid diligitis vanitatem, & quaeritis mendacium? 
Psal. 5. 9  There is no truth in their mouth, within they are very corruption. O ye sons of men, 
Psal. 4. 2.  how long will you turn my glory into shame, loving vanity, 
God swears the truth.  and seeking lies? If God do swear, he swears the truth: juravit Dominus david veritatem, 
Psal. 132. ●1.  & non frustrabitur eum. The Lord hath sworn in truth unto David, 
How God draws near to any man.  and he will not shrink from it. If God do draw near to any man, it is in regard of the truth: Prope est Dominus omnibus invocantibus eum in veritate. The lord is near unto all that call upon him in truth. 
Psal. 145. 18.   
If he give heaven to us mortals, 
How god gives heaven to men, Psal. 15. 1. 2. 3.  it is only to such, as speak the truth. Domine, quis habitabit in tabernaculo tuo, aut quis requiscet in monte sancto tuo? Qui loquitur veritatem in cord suo, qui non egit dolum in lingua sua. Lord, who shall dwell in thy Tabernacle, who shall rest in thy holy mountain? He that speaketh the truth in his heart, he that hath no guile in his tongue. 
Nothing is more acceptable to God, than truth.  There is nothing more acceptable to God, than truth is, because he is the truth itself. Therefore Stobeus tells us, that Pythagoras being demanded; what thing men ought to do, 
Pythagoras, his answer concerning truth.  to be like unto God, made answer: Let them speak truth because God is truth, the centre for full confirmation, & the scope whereat all virtues aim.  
Aeschines the Philosopher and Orator, the corrival of Demosthenes, 
Aeschines, in an Oration against Demosthenes, of the power of truth.  in a certain Oration which he wrote against him, sayeth, That the power of truth is such, as without it, all strength is weakness; all wisdom, folly; all temperance, turpitude; all justice, revenge; all humility, deceit; all patience, to no purpose; chastity is hurtful; riches are but loss, and pity mere vanity. For truth, among all substances, it is the chiefest; among the heavens, the imperial; among metals, pure gold; among the elements, the fire; among precious stones, the Carbuncle; among Sciences the most celebrate. And as without light, light cannot be seen, even so without truth we can never attain, see nor enjoy God, the only sovereign truth of all.  
Anacharsis the Philosopher, 
Anacharsis the Philosopher, speaking of truth.  speaking of the truth, saith. It is a health free from all sickness; a life that never dieth; an antidote that preserveth all; a Sun without setting; a Moon never eclipsed, a door never shut; a walk never weary; neither is there any thing in the world more high, more profound, more long, more large more ancient or more new, then is truth, the light of heaven, and splendour of the earth. The truth is in such esteem with God, 
God will never pardon him that belieth the truth.  that albeit (in his own bounty) he winks at some sins, yet will he never pardon him that belieth the truth, which made the holy Prophet to say: Perdes omnes qui loquuntur mendacium. 
Psal. 5. 6.  Thou shalt destroy all them that speak lies.  Lodovico. 
And worthily too, 
No sin more opposite against God, then lying is.  because there is no sin, which more opposeth itself against God, being the truth self, then lying doth. For it is a sin against nature, which perverteth and defaceth all natural order, in regard that nature did ordain the voice and speech, to the end, that thereby one might manifest to another, 
Aristot. in Perier.  the true conceit of his mind, as the Philosopher affirmeth in the first chapter of his Periermenia. 
Plato in Thymeus.  Whence Plato likewise took occasion in his Thymeus, to say: Propter hoc nobis datus est sermo, ut praestò forent mutuae voluntatis indicia.  
They then that sound otherwise with their words, than the heart thinketh, 
Tho. Aquin. in 2. 2. Q. 110. a. 3. Alber, Mag. 2.  do lie, and go against the order natural. Wherefore the Angelical doctor, in his 2. 2. q. 110. a. 3. saith. Innaturale est, & indebitum, quòd aliquis voce significet, id quod meute non habet. And his master saith, 2. 
Sen. D. 35.  sen. d. 35. Mendacium gravis simum est, in quantum est privatiwm ordinis secundum mores, ad optimum finem, qui est veritas. And Tully making of lying, 
Cicero, defining lying.  saith. Mendacium est falsa significatio vocis, cum intentione fallendi. Lying (then) being such an enormous sin, deservedly should liars be severely punished, as enemies to God, & sons of the devil. 
S. Ambrose his advise.  Therefore (saith Saint Ambrose,) Brethren, keep yourselves from lying, because all such as love lies, are children of the devil, 
S. Chrisostom.  Christ (sayeth Chrisostome, upon Saint Matthew) is such a lover of the truth, as he will make no acceptance of a liar.  Claudio. 
If by the fairness of the light, 
Comparison of light and darkness, and the Allusion.  the fowl deformity of darkness is discerned: by the excellency of truth, we may easily perceive the brutish shape of lying, which is a vice so infamous, 
The devil durst not lie, in his own shape.  as the devil himself (the father of lies) had not the courage to do it in his own proper form, but took upon him the shape of a Serpent. And Saint Paul saith, that oftentimes he changeth himself self into an Angel of light, when he would fasten a belief of lies in men. 
2. Corin. 11. 14.  Ipse enim Sathanas transfigurat se in Angelum lucis. For Satan himself is transformed into an Angel of light.  
Moreover, 
The devils children imitate their father.  his ministers and children do the same, knowing there is nothing more infamous and odious to men, then lying is: therefore of them writes the same Apostle to the Corinthians: No● est ergo magnum, si ministri eius transfigurentur velut ministri justitiae, quorum finis erit secundum opera ipsorum. 
2. Corin. 11. 15.  Therefore it is no great thing, though his ministers transform themselves, as though they were the ministers of righteousness, whose end shall be according to their works. Truth is so fair and so lovely, as they themselves that take delight in beguiling others with a lying tongue, hold nothing dearer, 
A lie is odious to the liar himself.  neither can be more displeased, then to be deceived with a lie. Can there then be sound any thing more brutish, more misshapen and horrid, then is a lie, that is so offensive to him that tells it? God cannot abide it, because he is truth itself: the devil, when he does it, transforms himself into an Angel of light: and man, he mantles it up in colours, and overclokes it with some show of truth, because he would not be held for a liar.  
Chilo, 
Chilo Lacede. discoursing on truth.  discoursing on truth, saith. It is a public faithful bond, that never perisheth: a shield, that cannot be pierced through; a firm certainty, never to be perturbed: an army, that cannot be daunted: a flower that never fadeth: a Sea, never tempested: a safe arriving port, without any peril. Shall then such an excellent thing as truth is, be counterpoised with a matter so misshapen as a lie is?  Claudio. 
A lie is so offensive to the Lord, 
Anselm de Men. Lib. 2.  as holy Anselm sayeth, That God, as patron of the universal world, may (in some sort) be said to dispense with theft, not accounting it such a weighty sin, as he tolerated the fault of the children of Israel, who despoiled the Egyptians of all their gold and precious things, winking likewise at the breach of the other precepts: but he never yet dispensed (for at were a great sin to say he did) with lying, being a thing most pernicious and damnable, even a mere denying of himself, who is the only truth.  
Beside, 
Christ never called any, son of the devil, but the liar.  it is well worthy consideration, to note, that Christ never called any sinner, Son of the devil, but only the lying man. Vox ex patre diabolo, estis, & desyderia patris vestri vultis facere: 
john. 8. 44.  illae homicida erat ab initio, & in veritate non ste●it. Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth. 
A note worth the observation.  Can there be found a greater infamy in the world, than this, to be the son of the devil; the subject of the devil; governed by the devil; possessed with the devil, and directed by the devil? How can a man stand, but like one confounded, when he but thinks of uttering a lie? whereby he makes himself most odious to God, & to all creatures which are capable of reason.  Claudio. 
A miserable procreation, a most vile servitude, an accursed subjection, & a most detestable government. Lying polluteth the understanding (whose only object is truth) & there becometh the root of disloyalty, 
Lying polluteth the understanding, & what harms it doth.  the occasion of fraud, the mother of malice, the nurse of violence, the cordial of detraction, the heir of murmuring, the gossip of hypocrisy, the destruction of truth, the perdition of neighbourly faith, the rooter up of true friendship, and the utter loss of faith, 
A liar is not believed when he tells the truth.  concord, unity and peace. He that takes a delight in lying, is so generally hateful and condemned, that he cannot be believed when he speaketh truly, and every one points at him with his finger.  
Lying is become such a merchandise through the whole world, 
Lying is become a merchandise in the world.  as there are very few merchants, but they make a use thereof. But (by the just judgement of God) see what ensueth thereon, when they expect to become rich, they grow very poor, and not knowing the reason thereof, can say nothing else, but that their traffic makes no such return now, as heretofore it hath done, laying all the blame on fortune, and unlucky speeding; whereas rather they should say, that it is the desertful chastisement of God, and that for their own defrauding in their trade, the trade itself defraudes them. Even so is deceit punished with deceit, 
Sentence.  and lying is corrected by lying.  
So sayeth the Propet David: Mendaces filii hominum in stateris, 
Psal. 62. 9  ut decipiant ipsi de vanitate in idipsum. The children of men are but vain, deceitful upon the weights, and are altogether lighter than vanity it stlfe. 
Of swearing, both in the seller and buyer.  He that selleth, sweareth, that the ware is good, and he that buyeth, swears, that it is nought: the one or other lying, offendeth God, contaminates his own conscience, and beguileth his neighbour, even as if with the thrust of a Lance, 
Psal. 5. 6.  at one stroke, three are severally wounded. Now what would you have God do with this lying tongue? Pordes omnes qui loquuntur mendacium.  
Therefore was it (sayeth Saint Augustine, 
S. August. sup. S. john.  writing upon Saint john,) That Christ our Saviour chased the buyers and sellers forth of the Temple in jerusalem, in sign, that by their lies, they shall be driven forth of the heavenly Temple. 
john. 1. 9  Eiecit omnes vendentes & ementes de templo.  Lodovico. 
Let me tell you my Lord, that lying (at this day) is risen to such a height, as we can hardly trust any man, such is the mighty abundance of liars: 
To what a head lying is 〈◊〉 own in these days, Writings of Notary's necessary, as necessary evils.  whereby ensueth, that even to writings, confirmed by witnesses, fortified with seals, and made authentical by public Notaries, great outrage is committed, a thousand deceits interposed, & no mean store of lies enforced, to bear down a plain & manifest truth.  
I deny not but the writings of public Notaries are necessary, as necessary evils, that take head only by the worlds malice: yet in former ages, such transcriptes were thought unmeet, because men were then so true, both in word and deed, as one honest simple word, stood in steed of an authentical instrument.  
Laban was a man very cavillous and strict, 
Example of the covenants between Laban and jacob.  notwithstanding, between him and jacob his son in law, in so many covenants as passed betwixt them, in steed of writings, they made a heap of somewhat, or set up a stone on end like a pillar, in sign & witness of an inviolable faith, which by Laban was called in his proper tongue, Tumulus testis, 
Gen. 31. 47.  & by jacob, 
Gen. 23. 15.  Aceruus testimonij. Abraham buying a field of ground his word only served, 
Example of Abraham's bargaining.  instead of a most firm bargain and contract.  
Of this faithfulness in men, it ensued that God giving the law of circumcision, 
The law of Circumcision not written.  caused it not to be written, but to pass by tradition to posterity, and they inviolably observed it. But afterward, the malice of men increasing, and getting such head, that they defrauded the most ancient contracts, and the soundest established covenants: 
The reason why God gave his Laws in writing, but not in paper.  undoubtedly, if God had pleased (simply from his own mouth) to have delivered his laws, without manifest setting them down in writing, they would have inserted a thousand lies (devised out of their own brains) among them.  
Hereupon it followed, that afterward, when he gave his laws to the Hebrews, he gave them in writing, not simply in paper, set down with a weak pen, or easily to be blured or razed out: but gave them engraven in the hardest marble, to the end, that neither by the force of knife, or any other instrument whatsoever, they might be altered or defaced.  
Do you not see (my Lord) that although the holy Gospel was faithfully written, 
The devil hath devised many means, to abuse the holy writings of the Evangelists.  by the blessed Evangelists, the Scribes and Notaries to the highest God: yet notwithstanding, the seducing devil and Father or lies, hath sought continually, to sully the pure whiteness thereof, with a thousand black errors, never ceasing, to raise up heresy and schisms in the Church of God?  Claudio. 
I remember, and very pertinent to this purpose, that the Egyptians made such strict account of their word, as for maintenance thereof, 
Herodotus, describing the Egyptians form of making their contracts.  they have lost their lives. Whereupon, Herodotus, a most ancient writer, making report of the Egyptians, saith. That in making a bargain, a confederacy, or a conjunction of new amity, one joineth his greater fingers▪ to the other parties, and each letteth them blood. Afterward, with their tongues they lick off the blood, wherewith each signed the others hand, inferring by this ceremony, that first they will make expense of their uttermost drop of blood, & willingly die, rather than speak false, or lie one to another.  
If such faithful dealing were at this day in the world, men would be advertised by so many warnings, 
These days want such precedents.  and never stand with such suspicious thoughts, evermore fearful to be deceived. For in deed, these days do afford such plenty of liars, as we may say with the Prophet Ose. 
Ose 4. 1. 2. 3.  Non est veritas interra. Mendacium & maledictum inundaverunt; propter hoc lugebit terra, & infirmabitur omnis qui habitat in ea. There is no truth in the land. By swearing and lying, they break out. Therefore shall the land mourn, and every one that dwelleth therein shall be cut off. A great chastisement was this which God denounced against liars, in regard that for so detestable a sin, all the dwellers upon earth should be taken away. And very worthily, is such a punishment inflicted on them (sayeth Father Augustine upon the Psalms) because by lying, 
S. Agust. sup. Psalm.  they divide themselves from what is, and adhere to that which is not, therefore their sentence is, to be made just nothing. Per des omnes qui loquuntur mendacium.  Lodovico. 
A man capable of reason, making account of honour, should at least (in regard of honour itself) speak the truth, because there can be no greater confronting of a man, then to bear him down with lies. For the liar hath no credit with any man, and while he labours to maintain a lie, 
A liar hath no credit with any man, and calls god to witness his lie.  he doth but ratify it with lie upon lie, false oaths and vehement asseverations, yea many times he calls God to bear witness of his lying. Can there be a greater sin than this, to outface the uncreated truth itself?  
In the kingdom of Bohemia, 
Example of a custom observed in Bohemia.  (although there be liars there, as well as in any other part of the world) yet notwithstanding, they hold it for most certain, that he that tells a lie in the judgement place, undoubtedly that very year shall die, and sooner by some evil kind of death, than otherwise: for fear whereof, you shall have very few there forward to swearing. Now albeit this is but a superstition, life and death remaining in the lords hand only: yet we cannot but confess it for most true, that God (as a just judge) will give severe correction to liars and false swearers, either early or late, as we use to say. And what saith the wise man? Os quod mentitur, occidit animam: 
Sapien. 1. 11.  The mouth that speaketh lies, slayeth the soul.  
And we may hold it for most certain, that as there is no agreement at all between light and darkness: 
Simile.  even so there can be no standing together of God the highest truth, & wretched lying man, according as himself saith, 
Apoc. 21. 27.  by S. john in his Apocalyps: Non intrabit in eam aliquid coinquinatum, aut abhominationem faciens, & mendacium. And there shall enter into it no uncleave thing, neither whatsoever worketh abomination or lies.  
Now let us see, 
A good lesson for Liars.  what thing is more abominable, more miserable, more dolorous, more foolish and more impious, then for a man to deprive himself of all goodness, of glory eternal, and to be condemned into ever burning fire, in the company of most horrible devils: only for vain words, that endure no longer than their very utterance?  Claudio. 
The face of truth is so sweet and amiable, 
The privileges of the sons of truth.  and the privileges of her sons are so famous, as every one reporteth the greatness of them, and without dread of any penalty, they may boldly speak the truth. The honest true speaking man may go every where, 
The true man goes with his face unmasked.  with his face unmasked, all men repose trust in him, none can accuse him, without any fear he may freely talk with all men, and he shall be sure never to want friends.  
Look upon the contrary stamp, I mean the liar and false speaking man, 
The Liar is shunned of all men.  he is shunned of all, he plays least in sight, he is accounted as loathsome, no man dare trust him, none will believe him, no, even when he speaketh the truth. Moreover, truth is of itself so strong, as it overcomes all things, and so durable, as it contendeth with eternity. 
Psal. 117. 2.  Veritas Domini manet in aeternum. The truth of the Lord endureth for ever. Bethink yourself (my Lord) I pray ye, of that so public sentence, which the young man gave to Darius, in favour of the truth.  Lodovico. 
I remember the young man's glorious victory, against his other companions: but I have forgotten the manner, & what were his words to them.  Claudio. 
Among the infinite multitude of most noble Courtiers, 
The History of the three young men in the Court of king Darius.  which Darius king of Persia had attending on him, there were three very comely and wise young men, being of the Guard, and keepers of the king's person, awaiting in his secret lodging as chamberlains. These met together, and concluded to propound, or utter forth an Enigmae in the presence of the king, and he, that in the judgement of the kings wise council, did with greatest discretion unfold it, should have most precious gifts, & sit next in person to the king, 
Esdras. 3. 4. 5. 6  as is at large to be read in the book of Esdras.  
All three did put, under the pillow royal, the solution of the mystical sentence, 
What thing was the strongest.  consisting of these few words: What thing in the world was strongest. Being left under the bed pillow, as hath been said already, the first said, that the strongest thing was wine, the second said, the king was stronger, 
1. wine.  but the third, whose name was zerobabel, he wrote, 
2. The king.  that women were strongest, but yet truth overcometh all things. 
3. women: but truth overcometh all things   
The king being risen from his bed, each one severally presented his solution, and all the Magistrates, Senators, Consuls & Praetors of Persia, being congregated together: the Enigmae was publicly read in the presence of them all, as also the meaning thereof: whereupon the young men being called, they were commanded (one after another) to yield a reason of their several opinions, & the first in order, beginning, thus spoke;  
I say that wine is strongest, because the power thereof seduceth all men's minds, 
The first man maintaineth the power of wine.  yea even the kings, or the very wisest men in the world; it makes a man secure and jocund, and to forget all melancholy, debt, dread of the king, or any public magistrate: it causeth him to take arms, and rush into very perilous stratagems, yet in short while after, all these things do vanish from remembrance.  
He ceasing, 
The second man, approving the power of kings defendeth the same very strongly.  the second followed in this manner, Men do possess both Sea and land, and the king is above them all, who only by his authority, without stirring from his regal throne, makes but a beck and it is obeyed, gives but command to his subjects, and they fulfil what he would have done: he throws down houses, ruinateth cities, killeth men, abafeth mountains, exalteth valleys, enjoineth tributes, erecteth Palaces, buildeth cities, planteth vines and other trees, the king only keeps in his royal city, and his command stretcheth to infinite others, yet none dare be so hardy as to disobey it. Is he not strong then, quoth he? and so concluded.  
The third appearing, in an humble habit, and very comely behaviour, made low reverence to the king's Majesty, and afterward to all his assembled Council, and thus began to maintain his solution. 
The third man justifieth, first, the might of women.  Great Lords, in so much as I discern the king to be strong, and wine also strong, enforcing dotage and unadvised boldness yet find I another thing to go beyond both the one & the other. Now what may it be, that so highly predominateth, if not a woman?  
A woman brought forth the king, and all those men that overrule both Sea and land, yea, those that planted vines, from whence the wine cometh, yea, each one of them, that do such memorable deeds of valour, was borne of a woman, who is the glory of man, his jewel, joy and chiefest contentment, from whom (it appears) he cannot be separated. If he get riches, if he have heaps of gold and silver, if he enjoy pearls, jewels and precious stones, if he have fair and costly garments: yet if he see a woman acceptable in his eye, he gives them all to her, even with highest contentment.  
He forsakes his Father that be got him: his mother that gave him birth, and man gives himself (in so bountiful manner) to his wife, as he neither minds his dear country, his most affected friends, or any thing else beside, but only addicts himself to a woman. Nay, that which is much more, many do leave their own houses, and (with armed weapons) enter woods and other places, to set upon passengers, yet bring their infamous theft home to their esteemed women. divers have slain themselves for women, others have become foolish and mad, and others lived as slaves and poor servants for them.  
I have seen Apemena, daughter to Bezacis, & Concubine to the king, sit upon his right hand, and (with undaunted boldness) take from off the king's head, his Crown imperial, & set it on her own head: nay more, & far beyond that (O mighty impudence) she grew on into such audaciousness, as she dared to give the king a blow with her hand, & he patiently endured it. Is not a woman much stronger, than either wine, or the king?  
The king in his Majesty, and all his congregated counsellors, stood amazedly looking one upon another, delivering gestures of great admiration: when yet, the third young man began again, and spoke concerning truth, in order ensuing.  
Great is the earth, 
The third man defendeth the omnipotent power of truth  excels the heavens, and most swift the course of the Sun, for in one day he wheels about the whole globe of the earth: but he that made all these things by his high wisdom, made also the truth, which is far more strong than all things else created. All countries calls upon truth, heaven itself hath blessed it, all the creatures honoured it, yea, have stood in fear and trembling of it, because there is no iniquity at all in it.  
The king is wicked, wine is wicked, women are wicked, all the sons of men are wicked, and all their works wicked, for there is no truth in them, and in their wickedness they perish: but the truth continueth steadfast, it begets strength of itself, and stands on strict terms with eternity: it liveth ever, winneth victory over all things: it is no accepter of persons, judgeth all justly, without either fear or respect.  
In truths judgement there is no sinful thing, but is throughlie full of power, rule and empery, the majesty thereof abideth, to all times and ages, and for a final conclusion to approve his words, he said: Benedictus Deus veritatis, and so ceased.  
No sooner had he imposed silence to his speech, 
The whole Senate applaud the power of truth.  but all the whole Senate, of most noble spectators, with an high voice and cheerful applause, accorded to the sentence of this third young man, and cried out: 
1. Esdras. 4. 41.  Magna est veritas, & praevalet. Then did the king accept him as his Cousin, and promised to give him whatsoever he would demand. But he (like a just man) desired only, that the king would but be mindful of his vow made to God, for re-edifying the Temple of jerusalem again, and restoration of all those vessels of gold and silver, which served for the use of sacrificing.  Lodovico. 
An excellent Enigmae, an excelleent interpretation, and so much the more excellent, as in agreeing and consenting, with that which the holy Scripture sayeth on the behalf of truth: Veritas Domini manet in aeteruum: The truth of the Lord endureth for ever. Which is so strong, that it overcometh all things, even as oil mounteth abve all other liquors: and because the truth is God himself, there can be nothing imagined more strong than he.  
A lie hath short legs, 
A lie hath short legs, and halts every where.  saith the ancient proverb, and his halting is very soon discerned, for it lasts no longer than coming to discovery, and then it departs with most infamous reproof. And in regard it is such a hateful vice, I suppose, the wise man wrote thus thereof: 
Eccle. 20. 24.  Potior fur, quam assiduitas vir● mendacis: perditionem autem ambo haereditabunt. A thief is better than a man that is accustomed to lie, they both shall have destruction to heritage. 
Of thieves & liars, both are thieves.  For both are thieves, one stealeth men's goods, the other stealeth truth, honour and reputation from men.  
For ever let this accursed tongue be dumb, because it is better to be sentenced with eternal silence, never so much as to dare to speak one word: then to utter falsehood, to the dishonour of him that speaks it, the danger of our neighbour, and injury of God the truth itself. Muta fi●●t labia dolosa.  
Finis Cap. 9   

The Argument.  
Wherein, according to the course hitherto continued, they now discourse on the several tongues of the detractor and murmurer, and upon what occasion, the Devil (having a great delight to lie, and accuse us) was said to be dumb. Herein likewise are handled, many deceits of the Devil, many mysteries of confessing our sins unto God: And how one angels said to speak unto another, without sight of each other; A discourse very curious, learned and profitable.  
Chap. 10.  CLAUDIO. 
Hell is better, than an evil tongue, saith the holy ghost, by the mouth of Solomon. 
Eccl. 28. 18. 21.  Multi ceciderunt in ore gladij: sed non sic, quasi qui interierunt per linguam suam. Mors illius, mors nequissima, & utilis infernus potius quam illa. There be many that have perished by the edge of the sword, but not so many as have fallen by the tongue. 
A wicked tongue is worse than the pain of hell.  The death thereof is an evil death: hell were better than such a one. How is it possible, that the tongue (how vile soever it be) should not be better than hell? If there be no greater pains, than those of hell, how is the tongue said to be worse than hell?  Lodovico. 
Exceeding great are the pains of hell, I cannot deny it, but yet they hurt not so much as the biting tongue doth: which blasphemeth God, murmurs against the Saints, and speaketh evil of men. 
Hell hurteth none but the damned, but the tongue offendeth God and his Saints.  Hell hurteth none, but such as are thereinto condemned: but the tongue outrageth God and his Saints, whom hell by no means can offend. And more profitable is hell, than the wicked tongue, because hell (being duly considered on by us) makes us refrain from sin: but the evil tongue is the cause of many sins: for, by hearing the murmurings one of another, we are easily drawn to judge and speak evil.  
Therefore the holy ghost affirmeth, that the wicked tongue, as meaning (perhaps) that of the detractor, murmurer and defamer, hath some resemblance with the diabolical tongue, 
The devils tongue.  which ceaseth not to accuse us before God, according as Saint john saith. Proiectus est accusator fratrum nostrorum, 
Apoc. 12. 10.  qui accusabat illos ante conspectum Dei nostri die & nocte. The accuser of our brethren is cast down, which accused them before our God day and night.  Claudio. 
It is a ma●ucilous matter, and well worthy consideration, how the devil, being so great a murmurer, that he ceaseth not day and night, 
The Devil being so great an accuser how is he said to be dumb?  to accuse us before God, of all our negligences, be they never so small: yet how he should sometime hold his peace, in such manner, as is written of him in Saint Luke. Erat jesus eijciens Daemonium, & illud erat mutum. Then he cast out a Devil, and he was dumb. 
Luke 11. 14.  How could so great a talker, an accuser, a detractor & a defamer, hold his peace, and observe silence?  Lodovico. 
You have brought an important matter into the field, consisting of greater difficulty, 
Three kinds of speaking, & three kinds of tongues.  than it appears to be. We find that there are three kinds of speaking, and as many kinds of tongues, to weet, of the mind, of the mouth, and of the act or work: of all which, David speaking, saith. Labia dolosa, in cord & cord locuti sunt. Flattering with their lips, 
Psal. 12. 2. 3. 4.  and speaking with a double heart: there is the first tongue, 
1. The tongue of the mind.  and the first kind of talking. Disperdat Dominus universa labia dolosa, & linguam magniloquam. The Lord cut off all flattering lips, and the tongue that speaketh proud things: there is the second tongue, 
2. The tongue of the mouth.  and second kind of talking. Linguam nostram magnificabimus, labia nostra à nobis sunt, or, opera nostra à nobis sunt: quis noster Dominus est? with our tongue we will prevail, our lips are our own; or our works are our own, who is Lord over us? there is the third tongue, 
3. The tongue of the deed or work.  and third kind of talking, whereof it seems the holy ghost, speaking by the wise man's mouth, saith. Lingua tertia multos commovit, & dispersit illos de gente in gentem. 
Eccle. 28. 16.  The double tongue hath disquieted many, and driven them from nation to nation. Wicked (then) is the first tongue, that is, to think evil in the heart; worse is the second, 
Of all the three tongues together, in their badness.  that is, to spread abroad the evil conceited, by significant speeches; but worst of all is the third tongue, that is, to put in effect, the evil devised and pronounced.  
Great was the sin of good Noah's successors, thinking (in pride of mind) to build that infamous Tower, 
All the three tongues exampled, in the builders of Babel.  as merely opposing themselves against God: but worse was it, when one expressed to an other (with words full of loftiness) their detestable thoughts; yet worst of all, was their putting the same in execution. And it is to be noted, that God had never divided their tongues, but when (in effect) they builded the tower. 
Gen. 11. 5. 7. 8.  Descendit autem Dominus ut videret civitatem & turrim, quam aedificabant filii Adam. But the Lord came down, to see the city and tower which the sons of Adam builded. And a little after, God said. Venite, descendamus, & confundamus ibi linguam eorum, ut non audiat unusquisque vocem proximi sui. Atque ita divisit eos Dominus, ex illo loco in universas terras, & cessaverunt aedificare civitatem. Come on, let us go down, and there confound their language that every one perceive not another's speech. So the Lord scattered them from thence upon all the earth, and they left off to build the city. Whereby may be gathered, that the holy ghost meant them, & the third tongue, spoken of by the wise man, 
Eccle. 28. 16.  Lingua tertia multos commovit, & dispersit illos de gente in gentem.  
My Lord jacono da voragine, 
Example of the Archbishop of Genoa, in a Sermon of his.  the Archbishop of Genoa, & of the Preachers order, said in one of his Sermons preached in Lent: That this monster, which hath three tongues, like an infernal Cerberus, is he, that is all these together, to weet, a flatterer, a detractor, & a discord breeder, 
Three tongues to be cut out.  or, as we may say, a dissension sour, out of whose head, all these three tongues must be cut, and he be enforced to perpetual silence. The first tongue, 
Esay. 3. 11.  because it deceiveth: Popule meus, qui te beatum dicunt, ipsi te decipiunt, 
1. For deceiving.  O my people, they that lead thee, cause thee to err. The second, because it defameth: Sepi aures tuas spinis, & linguam nequam noli audire, 
2. For defaming.  & ori tuo facito ostia, & seras auribus tuis. Hedge thy possession with thorns, and make doors and bars for thy mouth. The third, 
Eccle. 28. 24.  because it conturbeth: 
3. For molesting.  Calumnia conturbat sapientem. Slander troubleth a wise man. Now let it be what ye will, it sufficeth, that we find three sorts of tongues, & three kinds of speaking, to wit, of the mind, of the mouth, and of the work.  
With the mind God is said to talk, 
How God is said to talk with the Angel, the soul and the devil, in the mind, the first kind of speaking.  with the Angel, with the soul & with the devil, not because God hath any need (by speaking) to understand the thoughts of others, for he knoweth all things before they are thought, but for manifestation of his will unto us. We cannot then say of the devil: Et illud erat mutum, because (in this manner) he speaketh grievously, for he never ceaseth to think, & to contrive evil against god, against the Angels, & against men: &, what he hath wickedly complotted, if he could put it in execution, he would willingly do it.  
By the second kind of discoursing, 
The second kind of speaking, with the mouth, as one man to another.  namely, the mouth, one man speaketh to another in this world. The Angels and the devil likewise speak in this manner, when forming eyrie bodies, they appear unto us in human shape, & talk according to our use. Or else, when entering into human bodies, they move the tongues of them according to their own wills: & in this manner of speaking, we may say of the devil; Et illud erat mutum, not in moving, but hindering the use of any poor man's tongue.  
With the word of work, 
The word of work, the third kind of speaking▪ so God speaketh, the devil and the good Angel, etc.  God speaketh, and the Angel with the devil, but not any thing near together, the devil with the Angel or with God: because the devil hath no power at all against God, or against the good Angel, therefore (in this sort) we may say; Et illud erat mutum.  Claudio. 
So then he speaks, as if he spoke not. Is it not written, that he made the great battle in heaven? Then he bawled loud enough, 
How the Devil speaketh with the word of work, demanded.  against Michael the Archangel, by this kind of talking, and every hour (with the tongue of work,) he opposeth himself against God and his Saints, tempting them in variable manner, and of Christ it is written, that he tempted him in the wilderness in divers kinds.  Lodovico. 
I deny not, that the devil speaks sometime with God, 
An Answer to the demand.  and with the holy Angels, by the word of work absolutely: but I say, that the devil thereby can neither hurt God, or his blessed Angels. And although that Christ our Saviour was tempted, and Michael the Archangel combated with Lucifer, yet both the one and other remained conquerors: for of the ones victory it is written; 
Math. 4. 10.  vade Sathana, non tentabis, etc. and of the others, saith Saint john; 
Apoc. 12. 9  protectus est Draco, ille magnus serpens antiquus, etc. Behold then how the devil, although he work many things against God and his Angels, 
The Devil cannot personally offend God or his Angels.  yet cannot he personally offend either the one or other, and whatsoever the infernal spirits do contrive, against the divine law and natural order, they do it by divine permission, wherefore we may say, in this manner of speaking, the devil is dumb.  Claudio. 
I am satisfied, and am persuaded, that Christ spoke of these three kinds of talking, when he made this difference: inter reum judicio, 
Math▪ 5. 22.  reum consilio, & reum gehennae ignis: guilt of judgement, guilt of a Council, 
Three several kinds of guiltiness.  and guilt of hell fire. Upon which words venerable Beda discoursing, saith. In primo est unum, s. ira sola; in secundo sunt duo, 
Venerable Beda on the three guilts.  s. ira & vox; iram significans; in tertio sunt tria, s. ira, vox, & in voce vituperationis expressio, etc. according to his begun discourse.  Lodovico. 
The Angel speaketh with God, 
How the Angel speaketh with God, like the Scholar to his master. etc.  not after such manner, as the master talketh with the Scholar, to teach or instruct: but in such sort, as the Scholar speaks to the master, to learn some knowledge of him. The Angel reasoneth with God, to consult, on what himself hath in duty to do, or (as one stricken in admiration, of God's infinite excellencies) breaketh forth into divine praises, with a very fiery affection. Or else, the Angel talketh with God, in a mute voice, as declaring thereby, ardent charity, and most amorous desire, the actions of an inflamed or burning heart. 
How the holy soul talketh with God, which the Devil cannot do.  In this manner likewise, the holy soul talketh (in her kind) with God, both in prayer and contemplation: but the devils are dumb, and know not how to speak in this manner; wherefore, remaining thus silent, and bard from the divine praises, we may very well say: Et illud erat mutum.  Claudio. 
What kind of conferring is this, in one Angel with another? And how can one Angel discover his will to another, but others (being by) must know it? Or can a man manifest his heart to another man, without others apprehension, or taste thereof?  Lodovico. 
One Angel conferreth with another, 
How one Angel conferreth with another, by the word of the mind.  by the word of the mind, manifesting his will, by a certain kind of natural light, whereby he directeth his thought to one, even him that should know it, and to whom his will extendeth, and not to any other. In this manner, is one Angel said to speak to another, whether it be an Angel of light, or of darkness: and this happeneth thus, because the will moveth (as commandress) the understanding to his operation, 
Intelligence is in the understanding in three kinds.  and intelligence abideth in the understanding after three manners, that is to say, habitually, actually, & as it is related or imparted to others.  
A clear case is it, 
Act of the wil  that by the act of the will, understanding passeth from the first to the second act, and from the second to the third. When our mind would consider any thing actually, it issueth from the first to the second act, 
Speech of the mind.  and speaketh to itself, because the interior conceit of the mind, is called the word and speech of the mind. When (afterward) the conceit of the mind is ordained or prepared, to report itself to another by the will of the Angel: then is that conceit manifested in such sort, as the others can take no knowledge thereof, although there be a thousand Angels together. Nor can we in this manner term the devil to be dumb, 
How the Devil can not be said to be dumb.  because that this kind of speaking communeth with all of angelical nature.  
Beside, one Angel may confer with another, by the word of work, whereby is discovered in lively effect what was the intention: 
Angel's may confer by the word of work.  nor in this kind is it absolutely to be said; Et illud erat mutum, because one devil may demonstrate to another, his will with the work. As when the devil filled job full of ulcers, 
Example of the Deuls plaguing of job.  & took from him all the goods of fortune, the other devils could plainly perceive, that Satan's intent was to bring job to desperation, and to make him blaspheme his Creator; but he deceived himself, because it sorted to a contrary effect.  
One Angel also speaketh to another, 
The speech of illumination, only used by the superior Angels, with the inferior.  by communication of the light divine, manifesting the divine revelations, which do immediately depend upon God. Which kind of speaking is called illumination, one Angel illuminating another. Nor do all the Angels confer together in this manner, but only the superior with the inferior, & we may say that all the Angels of darkness are dumb, being unable to speak in this sort: because the divine judgements are not revealed to them, they being deprived of celestial grace, and condemned to the eternal horrors, therefore it is true, that illud erat mutum.  Claudio. 
All these reasons are fair, worthy and acquaint enough; but yet it seems to me a very great matter, that the father of lies, 
Insinuation for further satisfaction in this point.  that importunate shameless accuser, that jangling false tell-tale, who delights so much in lying: should be said to be dumb, to hold his peace, and observe silence.  Lodovico. 
A thousand other reasons there are, wherefore the devil should be called dumb, and every one far better than other: but I suppose, 
Offer of further progression.  that I have answered formally enough to your doubt; yet, if I thought, that (by length of argument) I should not grow tedious and offensive to you, I could produce you divers other.  Claudio. 
Your talk is so sweet, your discourse so ingenious, and my desire so insatiable, (not that I covet to hear matter of novelty, 
The proceeding accepted kindly.  as perhaps this may appear to be, which (by the curiosity) affords as great commodity:) that I hope to attend you in the height of contentment, without any thought or touch of tediousness. Say on then, without any eye to length of time, which, I dare assure you will seem short enough, except it may grow to offend yourself: otherwise, to me it is most welcome.  Lodovico. 
Sometimes, 
Example of one man oufacing an other with a lie.  when two men confer together, and (in talk) one of them tells a lie, as striving to make it mainly believed, if (peradventure) there steppeth one in unlooked for, who knows at first sight (as we say) the truth of the matter, and how falsely the one informeth the other: undoubtedly, if it were not for manly respect, public disgrace, or such like modest forbearance, me thinks he should say; Hold thy tongue liar, do not I know how foolishly thou liest, and how shamelessly thou strivest to make a lie believed?  
The doctrine of truth, 
The first proof, confirmed by an ancient father.  according to the opinion of a learned father, consisteth in three things, to weet, In the thing that is to be believed; in that which is to be hoped for, and in the thing that is to be done. for the devil, talking to man with his three ●orked Cerberine tongue, as the enuyer of mankind, and as the depraver of the divine honour; he teacheth the quite contrary of all that is to be believed, he cherisheth men in doing uncivil actions, and such as beseem not the divine aspect, making promise of vain things, altogether worth just nothing. 
Christ thrusts the lie into the devils throat.  But Christ coming in place, the master of truth, and hearing so many lies uttered by him, thrusts the lie into the devils throat, and with the triple cord of truth, binds fast his tongue; instructing, the verity of things that are to be believed, the honestly of things that are to be done, & promiseth the eternity of heavenly things, which are only to be hoped for. Oh, would you not then, & at such a time, have this damned liar to rest silent, to be mute & dumb from any more lying? Et illud erat mutum.  
Yet better. 
The second proof of the truth itself.  jesus Christ is the truth itself, Ego sum via, veritas & vita: I am the way, and the truth, and the life. This also could his very enemies themselves confess, when (fraudulently) they said to Christ: Magister, 
Mat. 22. 16.  scimus quia rectè dicis & doces, & non accipis personam, sed viam Dei in veritate doces: 
Luke 20. 21.  Master, we know that thou sayest and teachest right, neither dost thou accept man's person, but teachest the way of God truly. 
A lie is quite contrary to the truth.  Contrary to truth is a lie, the devil is the inventor, the father and begetter of lies▪ now, would not you, that Christ coming upon the earth, and delivering this eternal truth, that the father of lying (despite his heart) should have his mouth looked up, and stand dumb? Therefore it is written, that Illud erat mutum: Comminatus est ●i jesus, 
Mark. 1. 25.  dicens: Obmutesce. jesus rebuked him saying: Hold thy peace.  
Yet better. Christ is called the wisdom of the eternal father. Nos autem praedicamus Christum crucifixum, 
The third proof, of the wisdom of the father.  judaeis quidem scandaelum, Gentibus autem stultitian. Ipsis autem vocatis judaeis atque Graecis, Christum Dei virtutem, & Dei sapientiam. We preach Christ crucified, unto the jews even a stumbling block, 
2. Cori. 1. 23. 24.  and unto the Grecians, foolishness. But unto them which are called, both of the jews and Grecians, we preach Christ the power of God, and the wisdom of God▪ etc. It could not be otherwise possible, 
When the eternal wisdom speaketh, the Devil must be silent.  but this eternal wisdom being speaking on earth, the devil must needs then be dumb & silent, yea, even in despite of his chiefest height of malice. For; Sapientiam autem non vincit malitia; Malice cannot overcome wisdom, therefore, maugre all his mischief and malice, 
Sap 7. 30.  he is dumb: Et illud erat mutum. Et increpans non sinebat ea loqui. 
Luke. 4. 41.  He rebuked them, and suffered them not to speak, etc. For it is against equity, when the eternal wisdom speaketh, that foul malice should be prating too, so much the rather, because he can never open his mouth, but lies are ready to issue forth: Cum loquitur mendicium, 
john. 8. 44.  ex propriis loquitur: When he speaketh a lie, than he speaketh of his own, etc.  
Better yet. 
The fourth proof, of the word of the father.  Christ is the word of the eternal father: contrary to a word is silence or to be mute, or (at the least) contradictory. The devil evermore opposeth himself against God, therefore at the presence of the word, 
The Devil speaks not at the words presence.  he speaks not: Et illud erat mutum. And I am sure you would not otherwise, but when the Creator speaketh, the creature (whether he will or no) must hold his peace.  
Better yet. 
The fifth proof, of the tongue to speak, given only to man.  Among all the creatures, to man only, was given a tongue that could speak, for albeit many other creatures have tongues yet can they not speak with them, but man alone. The Ass that Balaam road o●, spoke, but understood not what he spoke, when he said, 
Numb. 22. 28. 29. 30.  turning aside to his smiter: Quid feci tibi? Cur percutis me ecce iam tertio? what have I done unto thee? that thou hast smitten me now three times? 
Balaams' Ass spoke, but understood not what he said.  whereto Balaam answered: Quia commeruisti, & illusisti mihi: utinam haberem gladium ut te percuterem: Because thou hast deserved it and hast mocked me: I would there were a sword in my hand for now I would kill thee. And the Ass replied again: Nun animal tuum sum cui semper insedere confuevisti usque in praesentem diem? Di●, quid simile un quam fece ●m tibi? Am I not thine Ass, which thou hast ridden upon since thy first time unto this day? have I used at any time to do thus unto thee? etc. But in all these lamentations which the Ass made, he never understood himself, because he was but a beast.  
But what greater beast is there then the devil, who is called by Saint Bernard: 
The words of S. Barnard concerning the Devil.  Bestia omnium bestiarum bestialissima: the beast among all beasts, the very beastliest? And a reverend Father, at the very point of surrendering up his soul to his Creator, said, upon the devils appearing to him: 
A reverent father, at his giving up the ghost.  Quid asta● hîc cruenta bestia? Why standest thou here thou bloody beast? Likewise S. john in many places of his Apocalyps, calls him the beast, and, in the shape of a beast, divers times he saw him. 
Apoc. 17. 8.  Bestia quam vidisti, fuit, & non est, & ascensura est de abysso. The beast that thou hast seen, was, and is not, and shall ascend out of the bottomless pit. The devil then being such a great deformed beast, who voluntarily hath abandoned his chiefest good, how would you then that he should speak? therefore, Et illud erat mutum.  
Yet better. 
The sixth Proof, of Adam's transgressing God's commandment.  When Adam transgressed the divine commandment, God came, and reproved him greatly for it: but he excused himself, by saying, that he had not eaten, but only, as fearing to offend his beloved companion. Mulier quam dedisti mihi sociam, dedit mihi de ligno & comedi: 
Gen. 3. 12. 13.  The woman which thou gavest to be with me she gave me of the tree, and I did eat. God reproving Eva for the fact, she also excused herself, by saying, that the Serpent, the beast infernal had deceived her. 
The Devil stood dumb, without any excuse.  Serpens decepit me, & comedi: The Serpent beguiled me, and I did eat. But the devil stood as dumb, and said nothing in excuse of his sin, therefore; Et illud erat mutum.  Claudio. 
What should the wicked beast have answered in excuse of his evil: but that he did it on mere malice, on rooted & inveterate envy, not by frailty, or any other suggestion, could he say he sinned? Some other reasons more proper, would I have had you alleged, whereby this mutineer might be called dumb: because all these hitherto rehearsed, though they be very good, yet none of them hath so smooth a taste, as absolutely to ●i● my desirous appetite.  Lodovico. 
We may say that he is called dumb, 
The seventh proof, of the Devils making us all dumb by his false suggestions.  because he makes us all dumb with his false suggestions, and by them he worketh so much as he can: for example. That we praise not the Lord, neither speak to him in our prayers, nor confess the multitude of our sins, but in all & for all, we hold ourselves silent rather. Therefore (perhaps was it) that the man possessed with the devil, whereof the Evangelist speaketh, where he saith, 
Mat. 12. 22.  Et illud erat mutum; was not only dumb, but blind & deaf likewise, 
Example of the blind man in the Gospel.  so that (in no manner) he could either praise God, give good example to his neighbour, or confess the grievous burden of his own sins, to weet, neither with his heart, or any kind of other gesture. For, if a man sees not the good examples of others, nor hears th● holy documents of heavenly doctrine, nor can require with his tongue, what appertaineth to the health of his soul: very unaptly can his heart (being naturally inclined to evil) think any good thought without the especial assistance of God.  
Hence was it, 
The manner of the devils afflictions laid on the blind, and their several ends.  that to bring this poor wretch to extreme necessity, he locked up his ears, because he should listen to no godly doctrine; shut up his sight, to the end, he might not behold other men's good examples; and because he should not prevent his own ruin, he tied a knot upon his tongue, lest he might (otherwise) praise the Lord, admonish his neighbour, confess his faults, ask supply for his wants, and confer (christian-like) among his friends: and being (by him) reduced to this lamentable estate, he hoped afterward, that he would fall into the sin of desperation.  
He is also called dumb, 
another reason, why he is called dumb.  by the effects which he worketh in us, and by the infamous conquest he maketh of us. In like manner, as Scipio Emilianus was called Affricanus, only for conquering Africa, 
Scipio Affricanus.  and joining it to the Roman Empire. Or, in such manner as Titus Manlius, 
Titus Manlius surnamed Torquatus.  who killing (in a combat) a knight of France, and taking a chain from his neck, which he put about his own: was called Torquatus by the chain, which in the Latin idiom is termed Torques. So the devil, making a man dumb, and bereaving him of the use of speech, is therefore called dumb himself.  Claudio. 
An honest stranger, 
The eight proof, by comparison of a Prince, besieging a City round about.  in good sadness (my Lord) is this, that for the good lodging allowed him, returneth such an unkind counterchaunge. The vile devil dealing with this poor man, like as a Prince doth: who, because he would domineer over some city, besiegeth it first round in every part with his army, so that on no side succour can be expected. Whereupon, the Citizens seeing themselves in this desperate estate, do surrender themselves up into their enemy's hands.  
So did Holofernes when he besieged Bethulia, 
Example of Holofernes his besieging of Bethulia.  with an hundred thousand foot Soldiers, and twenty two thousand horsemen: he dammed up all the passes, quite changed the water courses, so that in the space of twenty days, they had not in the city one drop of water. Their case being thus desperate, they resolved to give up themselves, (as a prey) into the Army's power, and had done so, but that (by a supernatural help) God sent them succour.  
So dealt the devil with this poor man, 
Allusion of the Devils dealing with this blind man.  Damning up the torrent of speech or eloquence, closing up the way-gate of hearing, and robbing him of the cheerful benefit of sight: that then drooping down into despair, he might (by none of those organs) expect any succour. That so having, by no way of the senses, any entrance left for help, he seeing no man else to do good, that (by their example) he might convert; he hearing no preaching against sin, that his heart thereby might take a loathing of it, and he, speaking not one word with his tongue, lest by true contrition, and confession of his sins to God, he might call and cry to him for help in this extremity, might despair and die.  
Herein, 
The ninth proof by comparison of a sleeper in a close chamber.  the devil observed the rule of him, who entering into a chamber to sleep, commandeth those of the house, to keep strict silence, shut up the windows, lock up the doors, to the end, that not only any noise might offend him, but also, that the least glimpse of light should not be discerned. 
Allusion to the poor man.  So did the devil with this poor man, he impeached every sense, that could yield him any service toward help or health, that the body being so shut up in obscurity, the soul itself might also dwell in darkness, never more to look on the light of celestial grace.  Lodovico. 
The devil is an enemy to every good work, 
The tenth proof by the devils hindering us, from confessing our sins to God.  and therefore he makes us dumb, when we would enter into the closet of our heart, and lay open to God (by true confession) the multitude of our sins. And this he doth, because we should not unfold our infirmity, to the true physician of our souls, therefore he than striveth most to make us dumb, when silence ought most of all to be broken.  
Little cares the jaoler, 
Comparison of a jailor, or prison keeper.  or (as we may rather say) the prison keeper, if his prisoners walk about the house at liberty, without fetters on their feet, or manacles on their hands, when the prison gate is safe shut, up, and himself keeps the key thereof. Even so, little cares the devil, if the miserable sinner have his hands at liberty, to give alms, or do any other good deed, if his feet also be unbound, to visit the sick, the imprisoned, or to go where any other need is required: 
An excellent Allusion, well worth the marking.  so that the door of the mouth be fast locked up, whereby he might call to his Lord and maker, to tell him the weight and burden of his sin, that lies very heavily upon his soul, therefore it may be very well said: Et illud erat mutum. I think the Prophet Esay meant as much, 
Esay. 52. 2.  when he said: Solve vincula colli tui, captiva filia Zion: untie, or take from thy neck, the snare that holds thee captive, Oh daughter Zion, that is to say, the sinful soul to forsake her sins.  
Among all the chains or snares for thraldom, 
The eleventh proof, by a chain or snare fastened about the neck, by way of comparison.  that which is fastened about the neck, is the very worst of all other, because, by the least twitch of restraint, a man thereby may be strangled & dead. Although the thief in the prison, have his hands & feet shackled, yet notwithstanding, he hath some hope of life, either by favour of friends, or by a great sum of money, or else by flight. But when he sees the hangman, to fasten a cord or chain about his neck, he takes himself to be quite dispatched, and no longer hope of life than remaineth. In like manner, the wretched sinner, 
Allusion to the wretched sinner, by the benefit of his speech.  though his hands and feet be restrained from any good act, yet it hurteth him not so much, as to lose the liberty of his speech, to have his throat and windpipes passage stopped.  
For, if he have but the freedom of his tongue, there is sound hope of inward health, for that organ will yet entreat for him, speaking sincerely, simply, humbly, purely, faithfully, nakedly, mournfully, discreetly, freely, strongly, incessantly, shamefastly and obediently, he may have remedy for all evils whatsoever, by this happy means of calling to God, before his case be utterly dispatched. Therefore the devil (more than by any other restraint) watcheth to stifle us with this dumb collar, 
The Devil his dumb collar.  for than he counts himself sure of his prey, never doubting the perdition of the poor sinner's soul, in which respect we may well say; Et illud erat mutum.  Claudio. 
The very engine and snare of the wolf, who, the first thing he doth with his prey, 
The twelfth proof, by comparison of the wolf and the poor beast.  fastens his teeth surely to the throat of the beast, to the end he should not cry: for by crying, the watchful dogs (being near hand as keepers) might recover the poor beast out of his teeth. So deals the infernal wolf, with poor, just, innocent sheep or lambs, 
Allusion to the infernal wolf.  for so are they called by Christ himself in the Gospel, for many respects: Statuet quidem oves a dextris suis: He shall set the sheep on his right hand.  
The first thing he doth, 
Math. 25. 33.  he seeks to strangle them by the throat, to the end, they should not cry out, to the careful watchmen of their souls, 
Preachers are, or aught to be, the careful watchmen of our souls.  the Preachers and dispensers of god his sacred blessings, (who have the furniture for their soul's safety in their keeping, and watch day and night, for defence of their flocks,) least by their prayers, preachings and devout exhortations, they should regain them, from the devouring teeth of this infernal wolf.  
For he cares not, though they show some few fruits of faith, as giving alms to the poor, hospitality to the harbourless, and praying for the oppressed: 
The Devil most hinders our calling upon god.  but (by no means) must they call to God and his ministers, to lay open the foul deformities of their sins, to reveal the true compunction of their hearts, but smother all in silence, stifle one penitent thought, with a thousand preparations to deeds far worse and worse, and (as apt for his purpose) he hath five several sharp teeth, 
The Devil hath five several teeth to gripe withal.  wherewith he gripes them.  
The first, is shame, for when a man sinneth, the devil deprives him of all blushing, 
Of the first tooth, shame.  and every good or manly respect, till he comes into the Church, and then he restores it him again, and his comely blushing colour may be perceived, even with entire remembrance of his heavy transgressions. But what doth he upon this? when he ●ees the poor sinner ready to talk with God, and to unlade the freight of his overburdened conscience: even than he intricates his mind with a thousand strange thoughts, & rounds him in the ear with some silent suggestions, as thus.  
If thou disclose thy secret sins to God, 
The malicious suggestions of the Devil when we are in the Church, talking with God.  or show thyself to be ashamed of them, and intendest a perfect course of repentance: why, others being by, and seeing thee, they will throw the Publicans disgrace in thy teeth, and say; thou art an hypocrite, a dissembler, makest a show of outward holiness, and art (indeed) but a very devil. So, every one will be doubtful of conversing with thee, as hating hypocritical and formal holiness: and where before, thou wast reputed for an honest man, of fellowly, friendly and sociable conversation; thou shalt now be held for a reformed fool, a melancholy, precise & captious companion, with a thousand other such hellish objections, wherewith you are better acquainted in this kind, than I can express them.  Lodovico. 
This tooth is to be broken in his mouth, 
How the devils first tooth is to be broken.  with a god sound stroke, and let it be, the perfect consideration, that at length he shall be discovered to all the world, according as God spoke by the Prophet Nahum. 
Nahum. 3. 5.  Revelabo pudenda tua in fancy tua, & ostendam in Gentibus nuditatem tuam, & regnis ignominiam tuam, etc. I will discover thy skirts upon thy face, and will show the nations thy filthiness, and the kingdoms thy shame etc.  
Socrates walking through the city, 
Example of Socrates, seeing a young man coming forth of an harlo● house.  espied a young man, who stood ready to step forth of an harlot's house, but so soon as he saw Socrates, he returned into the infamous house, as one ashamed. But Socrates passing on, said to the young man: Non te pude at exire, sed intrasse: Thou oughtest not be ashamed to come forth of that bad house, but rather for thy entering into it. Even so the sinful soul, it should not be ashamed to issue forth of the infamous house of sin, 
Allusion to the sinful soul.  the mansion and dwelling of the devil, but for first entering into it rather; it behoveth us therefore to be careful of breaking out this tooth.  Claudio. 
The second tooth, 
The devils second tooth: Fear of repentance.  is the fear of repentance, whereto the offended conscience speaketh, and ●aith, it is the sin of luxury, for chastisement whereof, let the pampered overhot body fast with bread & water. But the devil watching (as before) his fit opportunity, tunes the tongue with this answer; 
The devils hindrance.  I am not able to fast, or forbear what my appetite desireth, what repentance then is likely to ensue upon this nice nature?  Lodovico. 
This tooth is to be broken, and that very easily, by due consideration of the pains eternal. 
How the devils second tooth is to be broken.  So may we soon refute, & put down the devil when he frights us with the fear of repentance, to tell him: That a greater fear hath surprised thee, even the sufferance of those pains, which never will be ended.  Claudio. 
The third tooth, is the vain hope of long life, urging the sinner, 
The devils third tooth: Hope of long life.  to procrastination of repentance, by a false persuasion of living long time: as trusting in the jocund youth of years, the strength of our members, and the present health of body. Never remembering, how frail this mortal life is, 
The devils false persuasion.  compared by holy job, to the wind, to a shadow, and to a flower, things that vanish altogether, with a glance of an eye or a puff of breath.  Lodovico. 
If we would break this tooth with small travail, let us then consider, 
How the devils third tooth is to be broken.  that there is nothing more certain than death, nor more uncertain than the hour thereof. And that, as the fish becomes taken by the hook, and dies, when he thinks to live a longer date, 
Simile.  and void of ●aking: even so is man in the hand of death, caught when he most hopeth of long life. 
Allusion.  According as the wise man saith. 
Eccle. 9 12.  Nescit homo finem suum▪ sed sicut pisces capiuntur hamo, & sicut aves laqueo comprehenduntur, sic capiuntur homines in tempore malo, cum eis extempso superuenerit No man doth know his tim●, but as the fishes which are taken in an evil net, or as the birds that are caught in the snare: so are the children of men snared in the evil time, when it falleth upon them suddenly.  
When the simple bird feeds most savourly on the bait, then without any means of escape is she taken. 
Comparison of the birds feeding, with the Allusion.  And even the very same is the case of man, when least he thinketh on the hour of death, in this unexpected hour is he taken, & falls into death, the fowler's snare: therefore with this consideration, we may break the tooth of vain & bootless hope.  Claudio. 
The fourth tooth, 
The devils fourth tooth: Carelessness of riotous sins.  is this weak opinion, that by no means we must repent us, of any huff-cap or riotous sin, because (saith he) they are termed but good fellowship, tricks of youth, or manly qualities. Beside, if we should repent them, it were but needless, for (within a day or two) we shall fall into the same again, and then the labour of repentance may be very well spared. 
The devils insinuation.  And what ensueth hereon? only this conceit is daily buzzed into our ears by the devil: That we have a certain kind of good will, to leave off these vanities, but the more we strive to forego them, the more our nature fasteneth liking on them, and sins incident to nature, do admit toleration.  Lodovico. 
This tooth must needs be pulled out, 
How the devils fourth tooth is to be pulled out.  for by breaking it, some piece or stump may be left behind. Consider but thus much, The knight or Soldier may well be counted foolish, that, returning grievously wounded from the battle, 
Comparison of a wounded Soldier.  will not suffer himself to be dressed, or his hurts bound up, but (in a bravery, and to be reputed a lusty gallant) saith to the Chirurgeon; Thou shalt bestow no pains upon me, because to morrow I must needs be in the battle again. Fool, fool, might the Chirurgeon answer him, is it not better going well & half cured, then weakly, and with thy blood streaming forth about thee?  
In a far worse estate is the sinner, 
Allusion to the sinful man.  that makes so slight an account of repentance, and will not give over sin, because his nature affecteth to sin. Fall down upon thy knees, put on a more humble and tractable spirit, and desire thy Lord God to give thee grace, that thou mayst abstain from all sins whatsoever: and if thou do thy part in true penitence, so much as lies in thee, thou shalt find God ready (at all hours) to assist and strengthen thee. 
The devils fifth ●ooth: presuming too much upon God's mercy.   Claudio. 
The fifth tooth, is presumption, relying too much upon the divine mercy, and saying within thyself: God is so merciful, as he will not permit me any way to perish. He pardoned Peter his own denier; 
The sinners alleging of Examples in his own presumption.  Paul, his Churches grievous persecuter; Matthew, the rich covetous tol gatherer; Zacheus the Publican, Mary Magdalen the great sinner, the Samaritan her heresy; the woman her adultery, and the thief his iniquity, why then he cannot choose but pardon me too. This presumptuous wretch never considereth the true and entire repentance of all these before named, and the especial graces of God (thereby) conferred upon them; such as he bestoweth not upon every one, but only on those, that in singleness of soul, & unfeigned repentance seek after them.  Lodovico. 
This tooth may be broken, 
How the devils first tooth is to be broken.  by due consideration, that many are the eternal pains of hell, and many are condemned to endure them, for presuming too rashly upon the divine mercy; weening to compass that saucily, which is no way to be had but by true simplicity, or to have a labourer's hire for idleness, when, he that worketh not, must have no wages. Unwise may we call him, who being fallen into a quagmire, 
Comparison of the man fallen into a bog or quagmire.  with a purse full of money in his hand, & in very great peril of perishing, will yet refuse, to catch hold on a cord, cast to him from a friends hand, that by using some means to fasten it about him, he may the sooner be drawn out of danger. But he, like a foolish man, loath to let fall the purse out of his hand, because he would not lose such a sum of money: refuseth the cords help; so (at one instant) the purse and his life are lost together.  
In a far worse case do I account the sinner, 
Allusion to the sinner, that refuseth peace in due time offered.  that refuseth to accept the divine mercy in due time, but preferreth a foolish delight before it, & so is damned wilfully: for Misericordia, is said to be, quasi miserorum chorda. We by our sinning, do fall into the bottomless depth of hell, 
Of Mercy.  as David saith, Infixus sum in limo profundi; I stick fast in the deep mire, 
Psal. 69. 2.  & god, in mere compassion, casts forth the cord of his mercy, 
An excellent comparison.  to save us from perishing in our sins: but then, vain love to this world, which we hold in the hand of our heart, will not permit us (for lucre thereof) to take hold upon it. Let us therefore learn to be wise, and know when this gracious blessing is offered us.  
It comes, 
Simile of Time or occasion.  after the manner of time or occasion, figured by our elders with a hairy forefront, but a bald scalp behind, whereon grew the proverb: Front capillosa; post est occasio calua. Let us not suffer ourselves to be caught of this ravening wolf, 
Proverb.  nor be stricken dumb by him: but breaking his hellish teeth, cry out with the Prophet David, that we may be heard: 
Psal. 120. 2.  Ad Dominuin cum tribularer clamavi, & exaudivit me: when I was in trouble I called upon the Lord, and he heard me. For, to be silent in such necessity, is a most devilish and detestable error, therefore let us say; Et illud erat mutum.  
Finis Cap. 10.   

The Argument.  
Continuing on still the same matter and discourse, with divers other excellent reproofs of this mighty sin of unwillingness to repent, and easing our consciences of the heavy burden of sin, wherein no silence is to be kept. And that the detractors tongue is like the Serpents: Also, how we ought sometimes to cry out, and sometimes to hold our peace.  
Chap. 11.  CLAUDIO. 
God commanded in Deuteronomy, 
The thirteenth proof, by a Virgin deflowered in the City.  the two and twentieth Chapter, that, if a virgin were deflowered in the city, she should be publicly stoned to death by the people, and he yields the reason for this so severe punishment. Quia non clamavit cum esset in civitate: 
Deut. 22. 24. 25. 26. 27.  Because she cried not, being in the city. For if she had cried out, perhaps, the impudent man would not have been so forward, in committing such a great misdeed: & by her not crying it appeared as an evident sign, that she condescended to this lustful act.  
But if it so happened, 
Of the virgin deflowered in the field.  that in the field she was deflowered, than God commanded, that the man only should be stoned, and not the woman: because although she had there cried out, she could not have had such help, as she might in the city. Sin autem in agro repererit vir puellam, etc. Et apprehendens concubuerit cum ea; ipse mortetur solus, puella nihil patietur, nec est rea mortis: quoniam sicut latro consurgit contra fratrem suum, & occidit animam eius; ita a & puella perpessa est. Sola erat in agro, clamavit, et nullus affuit qui liberaret eam. But if a man find a betrothed maid in the field, and force her, and lie with her, than the man that lay with her, shall die alone. And unto the maid thou shalt do nothing, because there is in the maid no cause of death: for as when a man riseth against his neighbour, and woundeth him to death, so is this matter. For he found her in the field, the maid cried, and there was no man to succour her.  
Our soul is this fair young virgin; virgo Israel, proiecta est in terram suam, 
Allusion of the comparison.  non est quisuscitet eam: The virgin Israel is left upon her land, 
Amos. 5. 2.  and there is none to raise her up. Oh how many souls shall be stoned eternally in hell fire, for not being subjecteth to this cry of hearty repentance? because the devil hath so stopped their throats, as they cannot cry to god at all, but sitting wilfully dumb, and stubbomly unrepentant, deservedly they perish. Whereas, if they had followed David's rule, and (by main stern voice) broke the devils dumb strings; they might have triumphed at the sight of his own deceit, and cast in his teeth, that repentance only, is able to free any soul from him, & so have given him this bone to gnaw on, Et illud erat mutum.  
Sometimes I have seen divers Gentlemen, yea even of this city very well derived, 
The fourteenth proof, of eloquent worldly speakers and drowsy sluggards when they should talk with God.  to be most gracious in speech, and (in their familiar conference) so eloquent, as they needed not give place to the very perfectest Orator, so excellently were they provided for this frail world. Notwithstanding, when they should come to talk privately with God, to lay open before him the heavy load of their sins, to speak in the true eloquent key of a repentant soul, with prayers and petitions to pierce the heavens: they have shown themselves sleepy, sluggish and made of lead as it were, nay, merely dumb, and so silent, as they could hardly afford to open their mouths.  
In like manner, we find divers women of a quick and ready tongue, 
Of women quick enough of tongue, for any thing concerning pride.  for any thing concerning pride, voluptuousness, or what their peevish humour affecteth, as at plays, vain pastimes or such like delights. But let them come into the Church, where atonement is to be made, between god and their wretched polluted souls, the devil than strikes them dumb, drowsy and negligent. Or if they talk at all, he will be sure to fit them another kind of way, with talk of proud attires, praising of idle fashions in such and such gossips, or devices of delicates for the belly, or where to meet at some wanton exercise. So, in stead of repenting their sins, they heap sin upon sin, extolling their own virtues (if perhaps they have any at all) far worse than the Pharisey, which either in man or woman is to be highly reproved.  
A learned Doctor affirmeth, 
The fifteenth proof, of an inward festering wound.  that, Omne nociwm inclusum magis nocet, whereby we may gather, that putrefaction within a wound, causeth greater anguish, then when it is drawn forth, for then the pain is more tolerable. 
Allusion to the comparison.  Even so, the soul that hath many sins hidden in it, is not much unlike to such filthy putrefaction: for if by the lancing rancour of true repentance, they be not gotten forth, and pardon obtained, they will so much the more painfully afflict the soul, bite the conscience, and suffer the mind to enjoy no quiet.  
As may be said of him, 
Simile.  that nourisheth melancholy in his heart, whereby he pines and droops away, even till death make seizure on him, 
Eccle. 30. 25.  according as saith the wise man. Multos enim occidit tristitia, & non est utilitas in ea. Sorrow hath slain many, and there is no profit in it. But if a man utter his grief to a faithful friend, that knows how to comfort him: Oh what a cheering joy is it to the poor afflicted heart? 
Prover. 16. 24.  for Solomon saith; Faws mellis composita verba, dulcedo animae, sanitas ossium. Fair words are as the honie-comb●, sweetness to the soul, and health to the bones. How can the soul be in health, that is full of putrefaction, 
Of the Pharisaical sinful soul.  and overcharged with sin? and deals as the Pharisey did; boast of good deeds, and hide thereby foul sins? it is like to one let blood, that gives passage to the best, and keeps the worst behind.  
In Phlebotomy or blood-letting, 
Comparison of Phlebotomy or blood letting.  when we see the good blood to come first forth, we use to say; it is a bad sign, because the good blood leaving the body, and the bad making no issue at all, it is held to betoken the death of the patient. On the contrary, when the corrupt and putrefied blood first makes his passage, it is a signal of health to the party. 
Allusion to the comparison.  Even so, when a proud and an opinionate sinner comes to confer with God, standing upon the conceit of his own well deserving in some kinds, and shall presume to say: O Lord, I have not robbed, I have not blasphemed thy name, I have not committed adultery, and other such like cleering of himself: It is an apparent sign, that as foul sins are remaining behind, and as greatly do endanger the death of the soul.  
Nor is this to be held as any repentance at all, 
Of vain and idle justifying of ourselves, urged only by the devil.  or contrite confessing our transgressions to God: but rather a devilish exaltation, and vainglorious justification of ourselves. For humble confession and true repentance, is a free accusation of ourselves for all faults committed; without vaunting of any good work whatsoever, which is never done, but by the craft of the devil, making us dumb in our duty, as himself is dumb: Et erat illud mutum. This kind of taciturnirie, or rather dumbness, begets great evils in the soul, and becomes the ruin of the conscience, as David affirmeth in one of his Psalms: 
Psal. 32. 3.  Quoniam tacui, inveteraverunt ossa mea, dum clamarem tota die. When I held my tongue, my bones consumed, through my daily complaining, as if he would have said, because I was so silent my bones waxed old, 
Allusion to the prophet's words.  to wit, my virtue became weakened, while I continued crying all the day.  Lodovico. 
What a confused speech is this of David? If he held his peace, how did he cry all the day? and if he cried all the day, how was he silent? A man cannot cry, and hold his peace too, both at one instant, & yet David's words are: 
A Question of David's speech, crying, and silence.  Quoniam tacui, dum clamarem tota die, inuteraverunt omnia ossa mea. Because I have been silent, while I cried all day, all my bones are waxed old: how can it stand, a man to be silent, and cry too?  Claudio. 
David speaketh of such sinners, as already I have spoken of to you, 
The answer to the former question, of such as are silent, & yet do cry too.  who, after the guise of the Pharisie in the Gospel, at one instant time are silent, and yet cry too, crying out aloud of their own merits, and singing their own praises in a lofty strain. Gratias ago tibi Deus, quia non sum sicut caeteri hominum, raptores, iniusti, adulteri, velut etiam hic Publicanus. I●iuno bis in sabbatho: decimas do omnium quae possid●o. 
Luk. 18. 11. 12.  Oh God I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week: I give tithe of all that ever I possess.  
Do you not hear, 
Boasting of good deeds, but keeping sin in silence.  of how many things they cry out aloud, and yet are silent enough of their own sins? they talk not of such things as may abase them, but boast of all things that may vainly advance them, by means whereof, they fall down into darkness, according as this proud Pharisie did. Therefore in our secret communing and talking with God, we should not be silent of our sins, but cry loud enough on them, & if any good actions have attended our lives, to reserve them in silence, without so much as a thought of them: for that is a place wherein to accuse ourselves justly of all our crimes & not to make vaunt of any good work.  
They that thus pharisaically do cry out on their merits, 
Of the consumption gotten in the bones.  and silently keep their sins in their own bosoms; get a consumption in their bones. Inueteraverunt ossa mea, quoniam tacui dum clamarem tota die. 
Simile.  The bones do signify our virtues, for, as bones do support the body, 
Psal. 35. 10.  so do virtues uphold the soul: Omnia ossa mea dicent: Dòmine, quis similis tibi? All my bones shall say: Lord, 
The Prophet David his meaning.  who is like unto thee? David then saying that by his crying, his bones waxed old & consumed, he meaneth, that the power of our virtues are weakened, by concealing our vices, and vaunting of our virtues.  
And old thing must needs be weak, such is the state of the soul, 
Sentence, and the same alluded.  seeking to hide from God her secret sins, and all this is the work of the devil, therefore, Et illud erat mutum. But blessed be God, who sent his only begotten Son, to dissolve this strict bondage, & crush in pieces this vile snare of the devil. 
1. john. 3. 8.  In hoc apparuit filius Dei, ut dissoluat opera Diaboli: For this cause appeared the Son of God, that he might loose the works of the devil: therefore we read, that Christ cast the devil out of the man's body, & pardoned his sins also.  
Christ came not into the world, 
The sixteenth proof, by Christ his coming into the world.  to take sinners out of it, but to take away the sins of the world, which are the works of the devil, therefore Saint john Baptist said not, Ecce qui tollit peccatores mundi, but Ecce qui tollit peccata mundi. The taking away from the world, 
john. 1. 29.  of the adulterer, the mankiller, the covetous usurer, 
The taking away of sinners in their several offences, appertaineth to justice.  the thief, and the blasphemer: that appertaineth to the office of justice, which giveth sentence of hanging, beheading, burning, and other kinds of death provided for malefactors. But Christ came to take from the world the sin, not the sinner, to weet, adultery, pride, ambition, idolatry, murder, usury, & such like: 
The devils intent.  Christ takes away the sins, & justice the sinners; but the devil (if he might) he would take away both virtue, and the virtuous too.  
Christ, 
Christ compared to a painter.  in taking away sin from the sinner, deals as the painter doth, in taking a blemish from his picture: with a dexterious hand, & the perfect use of his pencil, he takes away the offence, yet harmeth not the picture. 
A most excellent Allusion.  God hath stamped in us his own perfect figure, and made his Son in all points like unto us, sin only excepted, what fairer portrait than this was ever drawn in the world?  
But the devil, 
The malice of the devil, to Gods fair 〈◊〉.  envying this rare piece of workmanship, by his craft and subtlety, made a stain first in the very forehead, and afterward in other places, disfiguring mightily so curious a master piece▪ and holding on his course still, to mar the whole together, hinders every good mean that might reform it again. The stain in the forehead, he covers that with some proud vail, the stain in the heart, he hides that with fond ostentation, and so for every blemish, he hath an apt coverture, to make us hide and conceal our sinful infirmities.  
But the penitent soul, 
The courage of the penitent soul.  though smitten dumb by this vile enemy, cries out in anguish of spirit to her Creator, and he dipping his pencil in the purple of his passion, makes her as pure and perfect as ever she was before. 
The sins, not sinners.  Tollit peccata mundi, non peccatores. And the devil working in us this hurtful silence, is sure to do it when we have most need of speech, yea, of crying out loudest upon our heavy transgressions, therefore we may still say, Et illud erat mutum. We can do no greater spite to the devil, 
How to spite the devil most.  then by breaking silence with David, and crying to the Lord, that he would take compassion on our sinful souls. 
S. Augustine.  Therefore saith Saint Augustine. Si tegis peccata tua, Deus detegit: si detegis, Deus tegit illa, pallio gratiae, & misericordiae.  Lodovico. 
Hereupon (it may be) was it, 
Ose. 13. 1.  that the Prophet Osea said, 
The seventeenth proof: by interpretation of Ephraim and Israel.  that, Ephram speaking, a great fear came upon Israel: Loquente Ephraim, horror invasit Israel. Ephraim, by interpretation, is sharp, and Israel, the man that saw God. The sinner showeth great sharpness against the devil, when (by true contrition) he lays open his soul to God, in which sense we may term him to be the same Ephraim. As for Israel, well may we term him to be Lucifer, who saw God, he being one of the chiefest and most noble angelical spirits that God created.  
Now the devil can have no greater fear, 
The devils greatest fear and dismay.  horror and dismay, then when he sees a contrite sinner, to accuse himself of sin, and (without any thought at all of merit) to condemn himself, as unworthy to come in God's sight, for then are his sins pardoned in the death of his dear son, and the devil looseth the soul which he thought he had won.  
And who can tell, 
The eighteenth proof, the Prophet Ezechiels' words expounded.  but that the Prophet Ezechiel had the like meaning, in those mysterious words which he spoke: Locutus sum ad populum mane, & mortua est uxor mea vespere? I spoke unto the people in the morning, and at even my wife died? as if he would have said. A great matter is this that hath happened unto me, O Lord, because I spoke unto the people in the morning, 
Ezech. 24. 18.  and to me my wife is dead at evening, it may be therefore (perhaps) my wife died by night, 
The Author's application of this place of Scripture.  because in the clear morning I spoke to the people. Our wife is our sin or transgression, which (in committing of it) we take as our consort: and she being nought and wicked, seeks to die secretly, and in the dark evening of wilful despair, as ashamed of her own loathsomeness. But in the bright morning, that is, in the contrite clearing of our consciences, by the lustre of divine grace, which shows our foul deformity, and makes us humbly acknowledge all our sins (from the bottom of our hearts) to God alone, then is the devil made mad and highly displeased.  Claudio. 
Why then I perceive, 
The nineteenth proof by comparison of the keeper's of a City.  that sometimes we ought not only to be silent, but to speak likewise, and cry out with a loud voice, in such manner as the keepers of a City do exclaim, hearing the enemy's drums and trumpets near at hand, intending the city's ruin & spoil. So then, not with mute voice, but rather in the loudest note of repentance, 
Allusion to the former comparison.  we ought to break silence in such a dangerous season, seeing our deadly deformed sins (our very grand capital enemies) seeking all advantages against the noble city of our soul. Whereto the careful watchmen & keepers thereof, the reverend, Fathers, Preachers and ministers of the word, 
Esay. 62. 6.  do daily invite us, as being put in trust with the charge of so worthy a city. According as the Prophet Esay saith. Super muros tuos, jerusalem, constitui custodes: tota die & tota nocte in perpetuum non tacebunt. I have set watchmen upon thy walls, O jerusalem, which all the day and all the night continually shall not cease. How can they cease, seeing so fierce and mortal enemies, in armed preparation coming against us? 
Eccl. 21. 4.  Quasi romphaea bis acuta omnis iniquitas plagae illius non est sanitas. All iniquity is as a two edged sword, 
Two several ways whereby the Lance of our sin is made sharp.  the wounds whereof cannot be healed. Two ways is the Lance of our sins made sharp, depriving us both of grace and glory, killing both the body and soul together, and offending both God and our neighbour: robbing us of glory, condemning us into hell fire, confounding our understanding, and quite blinding, our will. How then can the careful keepers of this City hold their peace, seeing such cruel enemies coming on us, and armed with such dreadful weapons? 
jerem. 4. 19  Non tacebo (saith the Prophet jeremy) quoniam vocem buccinae audivit anima mea, & clamorem praelij. I cannot be still, for my soul hath heard the sound of the trumpet, and the alarm of the battle. 
The dreadful shaking of our mortal building.  Who can choose but cry now? and cry out with an affrighted fear, when this mortal building is to be shaken with such dread & terror? Contritio super contritionem vocata est, & vastata est omnis terra; repentè vastata sunt tabernacula mea, 
jerem. 4. 20.  subitò pelles meae. Destruction upon destruction is cried, for the whole land is wasted, suddenly are my tents destroyed, and my curtains in a moment.  Lodovico. 
They also that are mindful of the day of the Lord, 
What they do, that are mindful of the day of the lord.  so dreadful and terrible, can do no otherwise, but even break silence, & cry out in tears. They likewise, that ruminate on the infinite favours, and singular graces hitherto extended toward them, cannot abstain, but break forth into divine praises, even as the Prophet Esay did. Qui reminiscimini Domini, 
Esay. 62, 7.  ne taceatis, & ne detis silentium ei, donec stabiliat, & donec ponat jerusalem laudem in terra. Oh you that are mindful of the Lord, keep not silence, and give him no rest, till he repair, und till he set up jerusalem, the praise of the world. as if he would have said, O you that remember God, 
The prophet's words applied.  you that are mindful both of his justice and mercy; in no case see you be silent, neither let him enjoy any rest: until he establish, and bring our souls into that land of promise, so worthy of all glory and eternal laud.  
But all this crying out, is not any part of our speaking, but even the voice of god himself, 
The twentieth proof:  as we have said before, & therefore, by our crying out in this manner, we break not silence; for such a silence shallbe with god, 
How God speaks by us, and not we ourselves.  as a loud speaking voice. As we may note in the man possessed with the devil, who being silent in this sort, jesus threw out the devil, to the end of the possessed man might speak▪ Erat jesus eiiciens Demonium, 
Luke. 11. 14.  & illud erat mutum: & cum eiecisset Demonium, locutus est mutus. jesus cast out a devil which was dumb, & when the devil was gone out, 
How the dumb man spoke, and not the Devil.  the dumb spoke. The dumb man spoke, but not the devil, for it pleased god to hear the man speak, in regard he spoke well; Loquebatur rectè: but he would not admit the devil to speak, because he could speak nothing but evil, & as a detractor. In like manner, when (in their dissembling speeches) they praised him, 
Sentence.  Christ immediately made them silent, because, the praise of a defamer is but mere infamy. Such is that of the devil, 
Luke. 4. 41.  therefore; Increpans, non sinebat ea loqui, and the reason hereof is alleged by Solomon: 
Eccle. 15. 9  Non est speciosa laus in ore peccatoris.  Claudio. 
The silence then that is acceptable to god, 
The 21. proof agreeing with the words of Esay.  it may be, is the same whereof Esay speaketh, saying. Sede tacens, & intra in tenebras filia Chaldaeorum, quia non vocaberis ultra Domina regnorum. Sat still, 
Esay. 47. 5.  & get thee into darkness, Oh daughter of the Chaeldeas, for thou shalt no more be called the Lady of kingdoms. 
Chaldea signifieth a harlot, with the allusion thereof.  Chaldea by interpretation, is Scortum, as much to say as an harlot, and what else is this harlot, but even the sinful soul, who hath broken faith with God, by the means of sin: and, of a beautiful spouse, which she was to God; (Sponsabo te mihi in fide; 
Ose. 2. 20.  I will marry thee unto me in faithfulness:) is now become the harlot of the devil? 
jerem. 3. 1.  Tu autem fornicata es cum amatoribus multis, in via stabas expectans eos. Thou hast played the harlot with many lovers, thou hast sit waiting for them in the ways. Therefore saith God to the sinful soul: Sat down false wretch, hold thy peace, speak not for shame, but get thee hence into cloudy darkness.  
Three things therefore ought every penitent sinful soul to do, 
The three duties of every penitent soul.  for obtaining remission at the hands of god: to sit down, to be silent, & enter into darkness.  
Sat down, 
1. To sit down.  for quieting of the mind. For, as the Philosopher saith: Anima quiescendo fit sapiens. Sat down, because by ceasing from sin, & taking repose from temporal affairs, the mind may be the better elevated to god. 
jerem 3. ●.  Sedebit solitarius, & tacebit, & levabit se super se. There is nothing that more exalteth our spirit to contemplation of celestial things, 
Nothing makes us to mind heaven more than ou● retirement from the world.  then keeping ourselves far off from worldly occasions, and with a sweet silence to be retired into some solitary place, free from the offensive noises of the world.  
Secondly, we ought to hold our peace, not prattle on temporary trash, 
2. To be silent.  except as despising it, 
Sentence.  for, much more is the heart moved to compunction, by such a contemplative silence, then by a tedious talkative protestation, 
Ezech. 21. 6.  therefore saith Ezechiel; Ingemisce tacens in conturbatione spiritus. 
Pliny and Isodorus, of a people in India.  Mourn therefore silently in affliction of spirit. Pliny & Isodorus do both report, that there are certain men in India, which have no mouths, by want whereof they can neither speak nor eat: but in stead of meat, they smell unto trees, by the odour whereof they live and are nourished, and gestures do serve them, in place of a tongue. 
The Example alluded to a penitent sinner.  A penitent sinner ought to imitate this strange kind of people, silently to contemplate, fast, and feed more on celestial sweet favours, then on these worldly surfeiting meats and drinks; which do but nourish the body in all sin and iniquity.  
Thirdly, 
3. To enter into darkness.  we must enter into darkness, that is, to shun all popular resort, to lock ourselves close up in our chamber, or repair to some private shady place, where no enticing matter whatsoever, may corrupt the eye, & so withdraw the mind from zealous meditation. In former times, 
Example of holy men's lives in forme● times: and how we may behave ourselves now.  divers holy men have chosen to live in mossy caves, in vast unhaunted deserts, and solitary places, where none could have access to hinder their good purposes. But I do not wish the like in these days, for I know, that a silent room to a man's own self, may be as fit a sanctuary for his troubled soul as an other. And there he may think on all the travails of our Saviour, who overcame all the darknesses of death and hell, and in his blood washed away his coal black sins, to make him a white Saint in the kingdom of heaven: therefore Sede, tace, intra tenebras.  
When a man is not busied about vain discourse, 
The benefits ensuing by sitting alone by ourselves.  but sitteth alone quietly by himself; the more easily may he contemplate, on the obscure darkness of his own judgement, as also of hell, death and sin: 
Example of jacob.  whereupon it is written, that the Patriarch jacob stood silently considering, on the mysterious words of his son joseph: Pater verò rem tacitus considerabat. 
Gen. 37.  And Daniel, 
Example of Daniel.  at the apparition of the Angel that spoke unto him, was silent, & with humble looks beheld the earth: Deieci vultum meum ad terram, 
Dan. 10. 15.  & tacut: I set my face toward the ground, 
The happiness of silence.  and held my peace. Happy is he, that with like holy taciturnity, fixeth his eyes on the earth, contemplating, that himself is but earth, and into earth he must return again. This will school him, from opening his mouth to ribald speeches, blasphemous jests, oaths and cursings, as also to all infamy and detraction.  
And who knows, 
God his permission of the Devil, to bind up the tongue.  whether (to this end or no) God permitted the devil to bind up the tongue, as seeing, how ready it was to many evil offices? wherefore, for amendment thereof, God suffered the devil to enter the man's body, so to strike dumb the overlavish tongue, and (by this chastisement) it became recovered: whereupon it is written, that after this correction, it spoke more perfectly; Et loquebatur rectè.  
Many speak, 
Many speak, but few speak well.  but very few speak well, for they open their mouths to detraction and murmuring, and the tongues of such are venomous like unto that of the Serpent: which, in the deadliness of his poison, appears to be black, 
The venomous tongue compared to the Serpents.  & because it moveth with all possible swiftness, it seems to be forked. So is the devilish tongue of the defamer and murmurer, black in mere malice, venomous & mortiferous, dangerous both to the living and dead. 
Allusion of the comparison.  It is also forked, by being sharp subtle and swift to infamy, and by defaming, hurteth both the defamed, 
Psal. 140. 3.  and the defamer. Whereof David speaking, saith, Acuerunt linguas suas sicut serpents, venenum aspidum sub labiis eorum. They have sharpened their tongues like serpents; Adders poison is under their lips.  
Finis Cap. 11.   

The Argument.  
Discoursing on the murmuring and detracting tongue, and how fitly it should be bound to eternal silence; for the praise thereof is shame, and the honour, most hateful. Also, that the detractor is not only abominable, but is merely abomination itself: for whatsoever he sees, he makes a most vile interpretation thereof.  
Chap. 12.  LODOVICO. 
There is a certain little broad kind of creature, 
A comparison of the Scarab fly, that breeds in foul dung or putrefied carrion.  derived or bred out of carrion or foul putrefaction, which although sometimes (like the fleetest little bird) it towereth toward heaven, and with an unpleasing buzzing, would chide (as it were) at all the other souls: yet is it so full of rotten corruption, as, after a silly flight, and a little sorry harsh singing, he returns back to his stinking place of creation, and, as abhorring the height of heaven, seems most proud of his noisome habitation, and loathing to feed on odoriferous things, doth feed or glut himself with filthiness only.  
To such offensive Scarabs, 
Allusion of the detractor & murmurer, to that foul Fly.  may I compare the detractor and murmurer, who, though they seem like little broad birds to vulgar opinions, when (in dissembling charity) they reprove other men's defects: yet it may plainly be discerned, how noisome they are in their own nature, even while they have other men's infirmities in their mouths. For by their murmuring and perverse speeches, they seek to soil and besmear every good deed and virtuous intention, even as if they were of those pharisees, which murmured against Christ, because he exhorted to repentance, received sinners, 
The pharisees that murmured against Christ.  and conversed among them. Et murmurabant Pharisaei & Scribae, dicentes: Quia hic peccatores recipit, & manducat cum illis. The Scribes and pharisees murmured, saying: He receiveth sinners, & eateth with them. 
Luk. 15. 2.   Claudio. 
A very devilish tongue. They murmured, that the Physician was come to visit the sick; 
Comparisons how the pharisees murmured.  that the Chirurgeon should heal the plague; that the shepherd should bring back to his dear esteemed flock, the affrighted strayed Lamb; that the mystical widow should search diligently for her lost groat; & that the heavenly Schoolmaster should come to instruct earthly ignorant scholars.  
But it is no marvel: 
Sentence.  for the vessel must needs taste of that which was contained in it. That great wise Hebrew king of Israel, who drew men from the very farthest Pole, 
Example of Solomon.  to hear his admired wisdom; speaking of the wicked, as fitting this purpose, used these words. Oculus mali ad malum. 
Proverb. 14. 19  And in another place, under other words, he also affirmeth; 
Proverb. 21. 4.  Lucerna impiorum peccatum, which is as much to say, as, whatsoever the wicked seeth, is sin, or, the sight of the ungodly, is sin.  Lodovico. 
How can this stand; that what the wicked beholdeth, is sin? or how can this be true, Lucerna impiorum peccatum, that the eye of the ungodly looks only at evil? 
A question demanded, how it can be said, that whatsoever the wicked man sees, is sin.  why then, if a sinner come into the Church, and do hear there divine service, or a Sermon, and afterward (among other faithful men) receive the blessed sacrament, of our Lord and saviours memorable death left unto us, which (having sight) he cannot do, but he must needs look on the Preacher, as also the other upon him, shall that be reputed to him as sin? If this argument hold, that the wicked seeth nothing but evil, than it must needs be so, which I think not possible: how then is Solomon herein to be understood?  Claudio. 
My good Lord, the wise man (in mine opinion) cold not devise to have spoken better, and Aristotle approves this sentence very sufficiently, 
Answer is made by Aristotle's learned sentence.  in his vulgar propositions: unumquodque recipitur per modum recipientis▪ Every thing is received, according to the nature of the body that receives it, and not according to the nature of the thing itself received. Hereupon it followeth, that the thing abstracted or received (in his own nature) stands separated from any contrary matter, and yet partaketh or relisheth of that which receives it, and seems to make it of an other nature.  
We may example the same by our intelligence or understanding, 
Example of our understandings perfection.  which, the more important and material occasions are thereto imparted, the more it declares itself in perfection, and holds a higher respect of them, then of those things that present less matter of regard. For our understanding sits as midway seated, between the thing apprehended or entertained, and the body which receives the same, and so declares his perfection or weakness in the receit. And all this hath no other reason for allowance thereof, but because that every thing is received or entertained, according to the bodies nature or quality receiving the same, and not after the nature of the thing itself entertained.  
And here-hence is it, 
Comparison of a Garden of Orange trees.  that in a garden of Orendge trees, all being planted in one and the self same soil, all alike in nearness, all husbanded by one and the same gardener, all nourished with one kind of manuring, watered all with one water, and warmed all with one self same Sun: that yet notwithstanding, they are so variable in taste, as one is sweet, another sour, and others of a middle savour between both. And whence proceedeth this variety, if not only because: unumquodque recipitur, per modum recipientis?  
This secret is much more marvelously discovered, 
Comparison by the art of engrafting or planting.  in the admirable art of engrafting, especially when we see to hang upon one & the self same bough, the Pear, the Plum, the Chestnut, and the Service, who stealing severally their sap from the earth, by hidden and unperceiveable ways, are yet all nourished through one trunk or stock, and have such a contrary and pleasing variety, as it is both a goodly sight to behold, and very strange also in consideration: wherein can nothing else be said, but because unumquodque recipitur, per momodum recipientis. So then is this proposition of the wise man to be understood: 
How the wise man's proposition is to be understood.  Oculus mali ad malum, and Lucerna impiorum peccatum. Not, that he which beholdeth a wicked man, is therefore a sinner; but because the wicked man takes good things in an evil kind, as a murmurer or detractor knows not how to speak well of any man. And hence grew the bad spleen of the Scribes & pharisees, because christ received and called poor sinners to repentance. 
The heretics abusing of the sacred Scriptures, & the godly man's good use of them.   
I pray you my Lord tell me, what thing is or can be more holy than the sacred scripture? and yet the heretic sucks thereout false opinions and devilish devices; where contrariwise, the true Christian gathers nothing but sound and perfect doctrine. Doth this diversity then arise by the decrees or determinations set down in holy Scriptures? Not so my Lord: for if the sacred Scriptures should have been the birth thereof, they would yet also be the occasion of infinite heresies, which were a most wicked thing but to imagine so: rather let me assure you, that it happeneth no other way, but unumquodque recipitur, per modum recipientis.  
The water of heaven batheth both the vine and the hemlock, 
Comparison of the vine and the Hemlock: the Bee and the Spider, & their allusion.  yet the one is most wholesome, the other poisonous. The Bee and the Spider soar abroad, and feed both together upon one flower: yet the one sucks hurtful poison, and the other most sweet delicious honey, which still affirmeth, that unumquodque recipitur, per modum recipientis. Therefore, what the evil man sees, in this kind he converteth it to evil: Oculus mali adm malum: Lucerna impii peccatum. A talkeative defamer knows not how to speak well of any one.  Lodovico. 
I remember an excellent example to this effect, 
Example of Plistoanax son to Pausanias.  of Plistoanax son to Pausanias, and (as I think) king of the Lacedæmonians, who being informed, that a detestable foul tongued slanderer had spoken well of him, made answer very worthily. Let it be falsely delivered to this evil man, that I am dead, because in all his life time before he never spoke well of any living man. When a Hen hath good and sufficient meat given her by the maid servant, 
A Simile worth the observation.  she will yet oftentimes forsake it, and goes to scrape in muck heaps, to feed there upon worms: where, if she chance to light upon a precious pearl, she rather pleaseth herself with the poor worm, and leaves the pearl there covered, by her own casting earth upon it. Even so the murmurer and detractor, 
Allusion to the murmurer & detractor.  setting all good and honest works aside, (which are exposed only for common benefit) seeks industriously (altogether) into other men's weaknesses, to load them with blames and reprehensions, according to the nature of that filthy creature which takes such delight in dirt & slime, as therein she is buried, being alive.  
As the like may be said of the Raven, 
Comparison of the Raven, alluded to the detractor.  which makes his best nourishment of stinking carrion, & feedeth mainly upon dead carcases; yet (for all that) will not touch a living body. Even so the detractors tongue, is ignorant in speaking well of any, how great and good soever their deservings be: 
Comparison of a Butcher's dog, with the allusion.  but runs all about, only to fasten upon honour, fame and unblemished reputation. Like unto the dog of a butcher, saith Bonaventure, in dicta salutis. Chap. 19 that evermore hath his mouth all gory. Such are these evil speaking tongues, always tincturde with blood, full of defamation, and besmeared with wounding slanders, & fatten themselves greedily on their neighbour's honour.  Claudio. 
Mere doggish tongues, 
Comparison of dogs that bark at the moon, & the allusion thereof.  that know not how to be still, but always are barking, and when they hear no noise at all, or have nothing else to bark at: then (with loud importunate voice,) they bark at the moon and bright glittering stars. So do these noiseful men, ever run about to seek new matter of infamy, as dreaming still on fresh grounds of detraction: but when they want matter to rail against men, they stick not to murmur against God and his saints▪ Such vile kind of tongues, unapt to speak or conceit well of any, be they never so good and honest: if they contend at any time against their own bad nature, they will be sure to utter lies, esteeming them far better than the truth.  
Upon this occasion, I call to mind a notable example of Apelles of Ephesus a most excellent painter, 
Example of Apelles drawing the picture of king Antigonus.  drawing the counterfeit (with admirable skill) of Antigonus King of Macedon, brother to Alexander the great, who having but one eye, he drew him in such artificial manner, as that part of deformity could not be discerned. And being demanded, for what reason he had not figured him so apparently, as both the one and other eye might be beheld, 
The painters witty answer aptly applied.  replied thus. Let it suffice that I have drawn him with his natural lineaments & made no appearance of deformity in the ey defective, let another paint his picture, as him pleaseth. The murmurer is not of this painter's mind, studious to cover mean blemishes and mislikes, but rather strives to add more enforcement of blame, making strict inquiry after men's vices only: as throwing all desertful merit aside, or whatsoever (for virtue) ought justly to be commended, therefore is it rightly said of such by Solomon: 
Proverb. 17. 11.  Semper iurgia quarit malus: Angelus autem crudelis mittitur contra ●um. A seditious person seeketh only evil, and a cruel messenger shall be sent against him.  Lodovico. 
Very worthily doth God send a cruel messenger against the murmurer, 
The cruel messenger sent by god against the murmurer.  because himself was most cruel against his neighbour, stirring up unjust and causeless quarrels, because indeed he knew not else how to live, without speaking false and injuriously of some body, manifestly declaring, that where he could not hurt with his hands, he would be sure to do it with a spiteful tongue. Hereupon, Brusonius tells us in his first book, 
Example of Zoilus.  that Zoilus being asked, what was the reason he spoke evil of every one, returned this answer: I speak ill, because I can do no ill. 
Zoilus termed the Father of detractors.  This was the infamous Poet that wrote against Homer, and he is the father of detractors: whereupon, all those that write against men of merit, are called Zoili, and hence it was that Ovid said.  
Ingenium magni livor detractat Homeri;  
Quisquis es, ex illo, Zoile nomen habes.  
La●rtius declareth in his second book, that Socrates being made acquainted, 
Socrates' his answer, of one that spoke evil of him.  how there was one in the city which always spoke evil of him, made this answer: Quia benè loqui nescit. As if this great Philosopher would have said: I little regard, if that talkeative fellow speak always badly of me, because I do not always badly: and he never ceasing to speak evil, confirms the same, because he knows not how to speak well of any. And yet notwithstanding, in somewhat I may merit part of praise, which if it should come out of his mouth, were just none at all.  Claudio. 
Of the same opinion was Seneca, in writing thus. Malè de te loquuntur homines, 
Seneca writing on the same occasion.  sed mali; moverer si de me M. Cato, si Laelius sapiens, si duo Scipiones ista loquerentur. Nunc malis displi●ere, laudari est. Non potest ullam authoritatem habere sententia, ubi qui damnandus est, damnat. Malè de te loquuntur homines; moverer, si judicio hoc facerent; Nunc morbo faciunt; non de me loquuntur, sed de se. Malè de te loquuntur, qui bene nesciunt loqui: faciunt, non quod mereor, sed quod solent, etc. 
When men of good conversation do speak hardly of a man, it is more to be weighed then coming from bad men's mouths.  As if he would have said. I should have taken it offensively, if that men of good and honest life had spoken evil of me: but because themselves are wicked, they speak but what is pleasing to themselves, and therefore I care not what they say of me, because the very despightfullest speeches of bad men, is highest commendation to an honest man. The sentence of him that deserveth condemnation, hath no merit in condemning another. I should indeed be moved, if this were done with judgement, but seeing they do it by innated wickedness, they do nothing at all against me, but merely condemue themselves, as those that know not how to speak well of any man, much like unto such dogs, which (not by fierceness, but by natural consuetude) bark and make a bawling: but barking dogs never prove good hunters.  
The same did Solomon also clearly express, 
Proverb. 14. 2.  saying: Ambulans recto itinere, & timens Deum, despicitur ab eo, qui infami graditur via. He that walketh in his righteousness, feareth the lord, but he that is lewd in his ways, despiseth him. If then good men are despised and defamed by the guilty, it is a good sign to be blamed by the like detractors, and not to be taken as any matter troublesome. For when men of bad life, do scorn the good for honest actions, it is even no otherwise, then as if the blind should flout other men because they see; or as if the lame should check others for going uprightly.  
Or in like case, 
Comparison to very good purpose, in several kinds: but jumping all in one period.  as if a villain of the mountains of jurea, should break into laughter, when he sees another man without a great pogh or throat bag hanging down his breast, and says he lacks a member of his body, because all that live there have the like. So may it be well said, Ambulans recto itinere, & timens Deum, despicitur ab eo, qui infami graditur via. As it is no disgrace to the Sun, or the day, 
An excellent Simile, and well alluded.  because their clear splendour & brightness is not pleasing to night-haunters, such as the Owl, and other creatures, lovers of darkneesse: Even so is it no shame to be slandered by the wicked, whose tongues are quite out of tune, if they should talk well of any man.  Lodovico. 
Moreover, 
It is a shame to be praised of an evil tongue.  it is a shame to be commended by such infamous tongues: and happily, in this respect was it, that our saviour Christ made the devils silent, when they confessed him to be Christ: 
Luke. 4. 35.  Et increpans non sinebat ea loqui, quia sciebant illum esse Christum. 
Eccl. 15. 9  Solomon in like manner saith: Non est speciosa laus in ore peccatoris, quia non est a domino missus: Praise is not seemly in the mouth of a sinner, 
Seneca, concerning the praises of wicked men.  for that is not sent of the Lord. Because, as Seneca saith. The praise of wicked men, is a manifest instance, that the praised is like unto the praiser. Sit tibi tam triste laudari a turpibus, quam si laudaberis ob turpia.  
Therefore Antisthenes the great Philosopher, was very much offended, when he heard that certain lewd livers had highly commended him, 
Antisthenes' his grief for a bad man's commendation.  according as Diogenes Laertius tells us, which made him say, Wretched that I am, I fear no greater mishap could have befallen me: O me miserum: metuo, ne in crimen aliquod inciderim. another Philosopher also being told, that some of evil conversation had liberally praised him, 
Example of another Philosopher.  answered. Alas, what evil have I done? As knowing, that the wicked extol vices only, and throw what scandal they can upon virtue.  Claudio. 
As fitting this purpose, 
Seneca his sentence of evil men.  there is a very notable sentence written by moral Seneca: Argumentum est recti viri, malis displicere. It is an argument sufficient enough of goodness, not to please the evil. The self same is affirmed by the father of Latin eloquence, Cicero, 
Cicero to the same purpose.  where he saith. That the praise of laudable men only, is joyful and acceptable. Ea est profecto jucunda laus, quae ab his proficiscitur, qui & ipsi in laud vixerunt.  
There is no account then to be made, of the praise or blame of such prattlers, whose commendation begetteth no honour, neither their reproof any blameful prejudice: because their praise more hurts than helps, and such blame is more cordial, then able to corrupt.  
Also the holy Apostle Saint Peter saith, 
S. Peter to the like effect.  that nothing can be hurtful to a good-follower. Quis est qui vobis noceat, si boni aemulatores fueritis? 
1. Pet. 3. 13. 14.  Sed & si quid patimini propter justitiam, beati. Who is he that will harm ye, if you follow that which is good? Notwithstanding, blessed are ye, if you suffer for righteousness sake. What hurt can he do, 
David his rule for our observation.  whose praise is infamy? Let us then have the justice of God before our eyes in all our actions, & then we may say with David, when such men praise, 
Psal. 60. 5.  or speak evil of us: Domine memorabor justitiae tuae solius, and this is sufficient.  Lodovico. 
These talkeative murmuers are not much unlike to devils, 
Murmurers are compared to devils in their temptations.  who sometimes by the means of their temptations, are the causers of our great good, in making us more mindful of our walking before God. Even so the slanderous detracting tongue gives occasion for amendment of some vice offensive to the soul, and of living more uprightly, without any apparent note or mark, for avoiding of occasion of blame by others. Whereupon Diogenes the Cynic said. 
Diogenes his allowance of enemies, as well as friends, for the trial of good life.  That for living well and uprightly, there is as much need of cruel enemies, as of loving kind friends: for look what friends do work by charity, enemies make trial thereof by malice. So that oftentimes, the case proves more beneficial, being strained to his uttermost, by reproving, murmuring, and the treacherous practices of enemies: then the light checks, supple persuasions, or vain pity of friends. Therefore muta fiant labia dolosa: because the one helpeth accidentally, and the other by deliberate study.  Claudio. 
So odious to God are these detractors, as Solomon being not contented to term them abominable, 
Proverb. 24. 9  doth call them also abomination itself. 
The reason wherefore Solomon calls the detractor abomination itself.  Abhominatio est hominum detractor, The detractor is abomination, could he speak any worse? Less had he said of their deservings, if he had termed them but abominable: but in calling them abomination itself, he could not paint forth any thing more detestable. For, if Abominari, do signify pro malo omne habere, then in calling them abomination, he meaneth, that they are unhappiness itself, and not any prediction or augury thereof: which made him say a little after. 
Prou. 24. 21. 22.  Fili mi, detractoribus ne miscearis, Quoniam repentè consurget perditio eorum, & ruinam ut riusque quis novit? As if in other words he would have said. My Son, take this counsel of me, converse not with men of an evil tongue, because they are conjoined (as it were) with their own ruin.  
Therefore God cannot long time suffer such talkers, 
Comparison of the scythe of an unskilful mower: and the Author's allusion to Salomon's words.  who with their tongues, like the scythe of an unskilful mower, make a bundle of all herbs together, reputing them all to be nought worth. As, very excellently David doth paint them forth in one of his Psalms. Posuerunt in coelum os suum, & lingua eorum transivit in terra. They stretch forth their mouth unto heaven, and their tongue goeth throw the world. And who knows my Son, 
Psal. 73. 9  if thou (with them) dost not even chastise god himself? and therefore as a companion of their crimes, shalt thou also be partaker of their punishment. Therefore, Detractoribus ne miscearis.  
This is many ways to be discerned clearly enough, and by divers very lively examples. But among all other, I remember one, which is recounted by S. Gregory, 
Example out of S. Gregory in the fourth book of his Dialogues.  in the fourth book of his dialogues, of a very honest woman, who was nevertheless much subject to the vice of detraction, & very easily drawn to murmur against any body. But drawing near her death, it pleased God so in justice to punish her, as all that part of her head whereas her tongue lay, was burnt round about, and not any other place of her body touched.  
In the book of examples, 
Example of a religious man: in lib. Exemp. dist. 9  the ninth distinction, and the 57 example, it is registered of a man of religious habit, but one very vicious in his life, who was greatly addicted to the sin of detraction. And finding himself to wax very sick, 
Ex. 57  he was exhorted by divers of his friends, to send for some reverend divine, and between God and his soul to remember the bad course of his life past, that he might advise him to the speedier repentance: but he made them answer, that he could not do it, because his case was dispatched already. They not giving him over so, but still earnestly soliciting him, desired him not so much to regard the grievousness of his sins, as to think on the infinite mercies of God, 
A fearful example of God's justice, to be well regarded of all detractors.  who never withdraws his eye from a repentant sinner. Suddenly his tongue (in this his stiff impenitency) started out of his head, whereat he making an offer in anger to strike, wrote afterward these words with his finger on the wall; This wicked tongue is the cause of my damnation. Furthermore it is said, that his tongue continued swelling in such strange manner, as he could by no means draw it back into his mouth, but dying in this horrible manner, gave a fearful example of eternal damnation to all detractors.  
Let us fly then from this devilish vice, and get far enough off from the like infamous tongues: because their wicked company is to be shunned of all men that are weak in virtue. Detractoribus ne miscearis. 
What company we ought to make election of.  Seek therefore, to converse and company with such as are grounded in virtue, and do hold in due esteem true sanctity of life. For, as the Sun beams on foul mud, is not a jot attainted, but brings that moist filthiness to dry dust: 
Similes, and their allusions to virtuous men.  Or, as good strong wine swallows up and converts water into his own substance; And quenched coals are by close keeping quickly kindled again: Even so do virtuous men reduce the vicious into perfection, without any taint or injury to their own goodness.  Lodovico. 
I am of opinion (my Lord) that it is better keeping off a loof, then coming near to such diabolical tongues: because we are then more secure that they cannot contaminate us, how weak soever we be, than we are certain to win them from their innated vices. Saul prophesied among the holy Prophets, yet for all that (among vile men) he was the very vilest. 
Several Examples well worth the respecting.  Laban by jacob became exceeding rich in substance, but yet was very poor in belief and goodness. Potiphar by joseph grew evermore to be a marvelous substantial man, but in himself he increased the largest measure of wickedness. Whereby we may for a certainty perceive, that the saying of the Lyric Poet is most true: Quo semel est imbuta recens, servabit odorem testa diù.  
Finis Cap. 12.   

The Argument.  
Murmuring is an infectious sin, worse than any other disease, and easy to be taken, therefore it behoveth us to fly the company of talkeative detractors, because they are the original of many evils. Whence it is that murmuring first ariseth. What punishment God hath inflicted on murmurers: who have leapt out of themselves (as it were) to fasten hold on other men's imperfections, and stealing much less than they looked for, at last utterly lost all. How they have joined the tongue with the ear; how they have deceived themselves overmuch in judgement, by their own dangerous facility in speaking evil of all men, to which God will give (as a chastisement) a perpetual silence. With an exhortation of the holy ghost, not to defame, but to refrain speaking evil of our neighbour.  
Chap. 13.  CLAUDIO. 
We need make no doubt, but that it is much better to keep ourselves far off, 
In seeking other men's health, we may foolishly lose our own.  then to abide near such wickedness, knowing our own weakness; lest while we seek other men's health, we foolishly lose our own. Nevertheless, whosoever can reduce such tongues to perpetual silence, it will appear in him to be a very great office of charity. Murmuring is an infectious disease: 
Example of Myriam the Sister of Moses, smitten with a leprosy.  for we may read, that Myriam the sister of Moses, murmuring and speaking evil against her said brother, suddenly she became a Leper, quite covered over with a white ugly scurf, not much unlike a fold of snow. And this happened by the just judgement of God, who appearing in the pillar of the cloud, after her thundering forth those disdainful speeches, in the presence of the two brethren Moses and Aaron, Myriam was smitten with the aforenamed leprosy.  
Now albeit Moses and Aaron were great in the favour of God, and laboured him very instantly with their godly prayers for her: 
Numb 12. 14.  yet could they not otherwise prevail, but that for seven days she must be sequestered from the people. If the punishment should always be inflicted answerable to the sin, detraction & murmuring being such an infectious evil, 
Detraction & murmuring most infectious.  as nothing in the world whatsoever sooner hurteth: judge you by the chastisement of Moses sister with leprosy, what should be laid on such as sin therein, the disease being as ready in catching, as the lavish tongue is in detracting.  Lodovico. 
Worthily (in mine opinion) was it so ordered, to sunder such a biting tongue from all the other people, lest it might also happen to infect them too. For here was not any regard, how (even but a little before) they had prophesied, in composing this worthy song. 
Exod. 15. 2.  Cantemus Domino, gloriose enim magnificatus est, equum, & ascensorem deiecit in mare. We will sing unto the Lord, for he hath triumphed gloriously: the horse, and him that road upon him, hath he thrown in the sea. Neither was there any respect made of Moses and Aaron his brother, 
Moses a prince, and Aaron the high priest, both beloved of God.  the one a Prince, the other the high Priest & both beloved of the Lord, wherefore thus in justice the lord did punish her. If god should always thus chastise this great sin, there would not be found, neither could there be heard, so many detracting & grudging tongues, a mere infectious plague among the people: but silence would be held in more venerable esteem, and found to be not so necessary, as profitable.  Cla. 
It is such a pernicious thing, I mean this hellish vice of murmuring, 
Of few words do often arise infinite discords.  that oftentimes, of very few words do arise infinite discords, for the holy ghost saith by the mouth of Solomon: A scintilla una augetur ignis, & ab uno doloso augetur sanguis: Of one little spark is made a great fire, 
Eccl. 11. 32.  & of one deceitful man, is blood increased. As of one spark a great flame is kindled, 
Simile, & the allusion.  so by one malicious murmurer great sins are increased.  
Sometimes a foolish body puts a spark of fire to the side of a poor man's house, 
A comparison of difference in doing or committing a harm, according to the malicious intent.  & without doing any further harm departeth. But then there comes another more foolish, or rather more malicious than the first, who so stirs & blows the little spark, that it breaks forth into a great flame, which burns, consumes & brings the whole house into ashes. If the second had not stirred & blown it, the spark perhaps had died of itself, never mounting up to a flame, or harming the poor house. A great fault was it in the first, but much greater (me thinks) in the second.  
He commits a great sin, that (as but a spark) is the first murmurer and depraver of his neighbour, 
The comparison very singularly alluded to the murmurer and detractor.  there is no question to be made of that: but yet a far greater sin is it in him, that (as the devils mouth or bellows) comes & blows that spark to a flame, adding more violent strength thereto, of viler infamy than before was thought on, & merely without any regard at all. But often times it happeneth, that some part of that which the lavish tongue hath fond uttered in scorn or spite, 
A bad tongue doth sometimes good against his own will.  sorteth to a very good signal or forewarning, & somewhat that hath been rashly thrown forth, in mere fury or disdain, appeareth afterward, as if it had been pronounced by mature or deliberate counsel. Therefore we may say, A scintilla una augetur ignis, & ab uno doloso augetur sanguis, id est peccatum: not only in delivering the fault to many, but likewise by enlarging it, & speaking much more thereof then himself hath heard.  Lodovico. 
This accursed sin ariseth of overmuch readiness, in prying into other men's errors & escapes, without one look into our own imperfections. 
Comparison of the awe the Schoolmistres keeps her Scholars in, while she abideth in the school.  When the Schoolmistress for instruction of young maidens, either in reading, sowing, knitting or such like, abideth in the school; you shall see them all with their heads held downward, very earnest at their books & needles, observing wary & fearful silence. But let her be gone out of school, or never so little out of sight, ye shall see them presently forsake their seats, leap, skip and run singing about, committing a thousand unhappy pranks. And if there be any there, that would apply or tend their exercise, they cannot do it, because they are so disturbed by the other.  
Even so, when a man hath a care of himself, reason (like a wary schoolmistresse) awaiteth upon the powers and faculties of his body, 
Allusion to the former comparison in a very material case.  which (according as children in the eye of their mistress) do all their offices quietly, and by the true direction of reason. But so soon as a man starts out of his own care, and will needs become a considerer of other men's defects, their lives, dealings and behaviours: then grow the powers of the soul to be disturbed in such sort, as no one of them can rightly do his duty as he would, for attending only to others imperfections. Yet many times it happeneth, that this their disquiet, becomes the occasion of amendment in others, and falls out to be their own perdition by offending both god, their neighbours and themselves.  
For as a River, 
Comparison of a rivers overflowing his banks or bounds.  when it ariseth tempestuouslie out of his own bed or bounds, and runs many ways circling itself over the neighbouring fields and meadows, doth sully them with her mud, and (for the time of her there abiding) seems to do them hurt, but returning much troubled, leaves them subject to the more fertility: So the man that mounts out of consideration of his own proper life, 
The comparison in very apt manner alluded to the inconsiderate man.  & with the mind (as with a troublesome torrent) serpentlike runs winding & turning about other men's blames, snatching at every one as opportunity serveth him: If they (by the sanctified virtue of patience) can but support such snarling, the one will remain with his mouth full of filth, & the others defects be much amended, for the detractor shall look like a foul troubled water, condemned by every one, and all muddied with the mire of his own base murmuring.  Claudio. 
If the detractor step out of himself, as the mistress sometime doth out of her school, leaving the powers of the soul somewhile quite abandoned, 
Detraction is the cause of forgetfulness, and makes a man a thief to himself.  even as Scholars do then give over all regard of school: why then detraction becomes the cause of forgetfulness of himself, because while so importunately he attendeth upon others, himself steals from himself, which cannot be without most grievous hurt to himself: Because, what greater favour can the master of a house do to a thief, then both he and all his family to go out of doors, 
Comparison of a man's voluntary yielding to his own robbing, & in what nature the same is alluded to all the faculties in the detractors body.  and leave it without any faithful guardian at all? I hope (without dread) the thief may then, as commodiously as his own heart can wish, rob & bear away whatsoever him pleaseth.  
The biting murmurer, being altogether gone quite out of himself, and from his own peculiar consideration, applying all the powers of his understanding, to other men's infirmities and defects, and cavillously catching hold wheresoever he can: his will is wholly addicted to speak evil of others: his memory particularly reckons up other men's errors. The hearing listens willingly what is said of others, in murmuring, detracting, or the least evil speaking. The sight hath the eyes of Argus, prying into other men's slips, but in his own he is as blind as the Mole. The foot run swiftly to acquaint the ear with other men's blames & taints: and the hands have some office too, 
What time the devil chooseth for his entrance into man, and how he makes man a thief to himself.  not so much as pardoning a poor pen & paper, but all sides shall be filled full of other men's infamy.  
Now enters the devil into this empty house, being left quite unmastered and forsaken of the careful soul, and there he steals & makes booty of all what is good soever, that they may never more be helpful to poor wretched man. Thus while he goes about playing the thief to others, he becomes robbed himself, & while he steals away another man's good fame with his vile tongue, his own soul (left unlooked too) is carried away by devils, & so without gaining any thing, himself looseth all things.  Lodovico. 
Oh extreme misery, oh wonderful folly, oh intolerable error! How much more necessary were a holy taciturnity, a sweet silence? nay, much better were it to have no tongue at all, then thus to be the cause of our own destruction. Not to hear only, might suffice to make us silent, 
If there wanted a listner, there would be no tell-tale.  for what is he that would tell a thing to him who employs all his power not to hear it? Therefore very well said S. Jerome, Si deesset auditor, non esset murmurator. Nemo enim libenter illi aliquid narrat, qui narrantem graviter, & molestè audit.  
They that willingly give ear to detractors, 
Two apt comparisons.  do resemble such as dress unsavoury meat, to the end it may last long. Or like them that refuse to withhold & check a dog from biting, but rather provokes and sets him on with greater violence; a very devilish and wicked kind of course. If a man would have respect to his own actions, and were no curious investigator after other men's defects, he could have no occasion of murmuring. 
Of the four mysterious beasts in Ezechiell.  Ezechiel the Prophet saw those four mysterious beasts, that went all with their faces forward, and never turning backward, as some others do: unumquodque ante faciem suam ambulabat: 
Ezech. 1. 9  They returned not, but every one went strait forward.  Claudio. 
To what purpose do you produce a thing so manifest? They that be not backward-legd, 
Sentence.  how should they otherwise go but directly forward? It is evident, that when those horses went, they went toward their look, & not backward, as sometime children do in scorn. Therefore I count it but as superfluous, that the Prophet made such a description of these four mysterious beasts.  Lodovico. 
He said very well, and without any dissimilitude at all: unumquodque ante faciem suam ambulabat. 
Some kind of men that go backward.  Because there are some kind of persons that go backward, and such are they, who after the manner of wanton dallying children, do badly; going backward, only but to behold other men's infirmities, not having their own lives before their eyes. Such is the behaviour of murmurers and detractors, of whom we may say: Quasi per risum stultus operatur malum: 
Prover. 10. 23.  It is a pastime to a fool to do wickedly.  
The Prophet speaking, 
The Author's interpretation of the Prophet's words, and his application of them.  that every one of the beasts went with his face forward, giveth us to understand thereby, that they had their lives before their eyes: because just men do listen to themselves, consider their own actions, and according as they find the least blemish, so they do seek for amendment thereof. God deliver us from such, as have their lives hanging behind their backs, as murmurers and detractors have, carrying a watchful eye upon other men's lives & defects, but never look into their own weaknesses. Of whom David saith. Exixstimasti inique, 
Psal. 50. ●1.  quod ero tui similis: arguam te, & statuam contra faciem tuam. Thou thoughtst wickedly, that I am even such a one as thyself: but I will reprove thee, and set before thee the things that thou hast done.  
These are the words of God himself, which he will speak to the slandering sinner, in the final strict judgement, even as if he would have said. Thou thoughtst, wicked wretch, that I was like to thee, 
The author's conceit of gods speaking to the wicked sinner.  and that as thou throwest thy sins behind thy back, so I would be as forgetful of them too. But thou art deceived, for I will approve thee with reason, how much thou hast erred, both in thy wicked life, as also thy daily sins, and I will set them all before thine eyes, to the end, that thou mayst see them with a blushing countenannce, and the shame of them confounding thee, thou mayst think with thyself, what pains thou hast in justice deserved.  Claudio. 
This most severe judgement, the same David, with more express words (in the name of God) speaketh of in another place. Erubescant impij, & deducantur in infernum, muta fiant labia dolosa. 
Psal. 31. 19  Let the ungodly be put to confusion, and be put to silence in the grave. Let the lying lips be put to silence, inferring hereby: That the wicked liar, and long tongued detractor, at the day of final judgement shall be made ashamed, 
The liar and detractor shall be cast into hell.  and cast down into hell; where the infamous lying lips shall murmur in pains. And this punishment shall befall them, because they have abused just and innocent men, with proud, disdainful and wicked speeches. Quae loquuntur adversus justum iniquitatem, 
Psal. 31. 20.  in superbia, & in abusion. Which cruelly, disdainfully & despitefully speak against the righteous. God keep us from this tyrant of other men's fame, which so vilely, even as if they were slaves, 
David's devout prayer to God.  will handle good men. Therefore in devout prayer said David to God: Redime a calumniis hominum, ut custodian mandata tua. 
Psal. 119. 134.  O deliver me from the slanders of men, and I will keep thy precepts.  
Slaves are redeemed or delivered, and because that detractors are worse than tyrants, 
detractors are worse than Tyrants in oppression of their people, approved by comparisons.  which with shameful cruelties do oppress their people, therefore the Prophet useth the word Redimere. Beside, the detractor tortureth more grievously and insupportably with his vile tongue, than the tyrant can do: for though the tyrant torments, punishes and deprives men of goods, lives, or otherwise, yet notwithstanding, he molestes not such as willingly will serve him. But the defamer, he speaks evil generally, murmurs against every man, & offendeth every one. Nay, that which is much worse, look whatsoever he but dreameth on, he would have the same taken for a truth, and for a truth he delivers it abroad to others. 
To say and unsay, all is one with the slanderer.  So that to say or unsay, or how many ways so ever he can devise, whereby to abuse men's ready credulity, be it in good or evil kind, all is one, he cares not, and a thousand examples may for this be produced.  
When Haman, 
Example of Haman.  being oppressed with his proud heart's anguish, threw himself down upon the bed of Queen Hester, 
Hest. 7. 7.  entreating her with tears for his life: she thought he would have slain himself with grief, and yet he did it but to deceive the virtuous Lady. When jaacob departed from Laban, 
Example of Laban.  Laban imagined that jaacob had stolen his Idols: 
Gen. 31. 33.  but upon search afterward, he found no such matter. 
Example of joseph.  When joseph invited his beloved brethren to a sumptuous banquet, they were persuaded that joseph meant to murder them, but never did such a thought enter the heart of joseph. 
Gen. 43. 32.  Eli the Priest seeing the lips of Hannah to move in the Temple, 
Example of Hely.  and yet not answer him in all her long prayer: 
1. Sam. 1. 13.  supposed her to be drunk, when as she was rapt up in divine meditation.  
The disciples of our Saviour durst not converse with Paul, 
Example of the Disciples.  as thinking him not to be converted, 
Act. 9 26.  but that he continued still a cruel persecutor of the Christians, yet was he already made by Christ a vessel of election. 
Example of jeremy.  jeremy going forth of jerusalem by the gate of Benjamin, the keeper thought that he would have fled to the Chaldeans: 
jerem. 37. 13.  but the keeper was deceived in jeremy, for he meant to go and divide a portion of ground in the land of Benjamin. 
Example of the jews.  The Apostles, having received the grace of the holy ghost, spoke to the admiration of all, 
Act. 2. 13.  in variable languages: but the jews thought them to be drunk with new wine, wherein they were deceived, for they were not full of 
We ought not to be overhasty in speaking & judging.  wine, but of the holy spirit. We should not therefore be over hasty in speaking and judging, but first look into the certainty of the matter.  
God knoweth all things by his eternity, nevertheless when (for our example) he would chastise the Sodomites, it sufficed not, that he had heard, 
God came down to see the Sodomites in their sinning against him.  in his highest habitation, the infamous rumours which they made, in the execrable and abominable city of Pentapolis; but he would personally go down to see, if their works were correspondent to their deeds, and that their tongues confirmed their vile actions. Whereupon the sacred testis tells us, Dixit itaque dominus, Clamour Sodomorum & Gomorrhaeorum multiplicatus est, 
Gen. 18. 20. 21.  & peccatum eorum aggranatum est nimis. Descendam, & videbo utrùm clamorem, qui venit ad me, opere complerint, an non ita, ut sciam. The Lord then said, Because the cry of Sodom & Gomorrah is great, and because their sin is exceeding grievous, I will go down now, and see whether they have done altogether according to that cry, which is come up unto me: 
The readiness of some in over rash censuring and judging others.  and if not, that I may know. Yet for all this, some busy tongued murmurers are so ready in judging, blaming and determining, not only without any forthinking, but merely in rash conceit, as whatsoever they hear, it is presently taken for a truth, though there be an hundred witnesses to the contrary.  Lodovico. 
These men (perhaps) have tied their tongues to their ears, 
Of such as tie their tongues to their ears.  and their hearing to their talking: for, any thing they hear, they presently bruit it abroad, defaming and detracting with wondrous facility, 
Psal. 73. 9  which made David utter that excellent sentence. Posuerunt in coelum os, & lingua eorum transivit in terra. They set their mouth against heaven, and their tongue walketh through the earth.  
In saying, 
The Author's exposition of David's sentence.  that they have set their mouth against heaven, and their tongue walketh through the earth, he signifieth, that they are very quick and indiscreet in talking, yea, there is nothing whereof they prate not, as well of difficult matters, as of such as are easy, as well of high, honourable, and persons great in dignity, as of mean, base and popular degree, as well of Lords, as of vassals, as well of guilty, as of the innocent, judging of all, and determining of all over-readily, & most maliciously. For where there is no mature counsel or deliberation, 
Sentence.  the sentence can never be free from error.  
And these men (I think) are those stammerers or corrupt speakers, 
Of stammerers and corrupt speakers signied by the prophet.  whereof the holy Prophet maketh relation, that thrust forth their words so nimbly, as they are scantly understood, and a great sin it is to lend ear to such. Lingua balborum velociter loquetur. The tongue of the stutterers shall be ready. 
Esay. 32. 4.  They know not how to speak, and yet they will be talking and censuring on all: but better were it to be without a tongue, then to have it so overlong, and apt to speak evil.  Claudio. 
These busy janglers, which utter all that they hear, and care not whom they slander, 
Example of certain bulls in India, according to Pliny: alluded  are like to certain Bulls in India, of whom Pliny reports in his history, that they have their tongues so long, as they reach out unto their ears. So these men have tongues stretched out to their ears, declaring, judging and depraving whatsoever they hear. They have a heart each of them, but not to contain any thing, 
Comparison of a broken glass: alluded.  rather it resembles a broken glass, losing whatsoever liquor is put into it. Even so these bad qualitied men, they can keep nothing secret, but if they hap to be silent, it is but when they shall listen to another man's infamy, although there is nothing, either in this world or the other more precious, then good fame & honest reputation.  
Hence was it that the holy ghost said: 
Eccle. 16. 9  Audistis verbum adversus proximum? commoriatur in te, 
A good lesson for men to observe, in hearing or reporting speeches of their neighbours.  as if he would have said. Hast thou heard thy neighbour defamed, and knowest not whether it be true or no, yet knowest that every man is a liar, and the tongue too ready in backbiting and slandering? Make account, as if thou hadst not heard it, hold thy peace, make no report of it. For beside thy offending God therein, and defaming thy neighbour against the law of charity; thou shalt injury thy brother in a thing so precious as his honour is, and yet thyself gain no honour at all thereby, because thou wilt be held but for a tatler, a news-caryer, & shalt be in danger of spreading lies abroad, under an imagination of telling the truth.  
So shalt thou be known but for a detractor, a liar, and a tell-tale, and no man will believe thee when thou speakest the truth: therefore, Commoriatur in te, let it die in thee. Blab it not abroad, hold thou thy peace, and keep silence, for it is better to be silent, then to speak evil, 
Detraction offends as well amans own self, as others.  because detraction offendeth both others and thyself. But by holding thy peace of others infamy, thou honourest God in his creature, and hurtest not thyself, nor offendest thy neighbour. Hold then all detractors, murmurers and false speakers, to be unworthy the company of any Christian.  
Finis Chap. 13.   

The Argument.  
There is not any thing more uneasy or insupportable, neither less deserving love, than the tongue of the slanderer and depraver. And more easily the Egyptians might suffer the plague of Frogs, than we can endure the defamers tongue. What the cause was, why God sent such a punishment upon the Egyptians, by creatures so vile, & unapt to offend. How difficult a thing it is to heal the plague of the tongue, declaring and approving, that God only must heal it: as he healed Egypt, purified the lips of Esay, and restored speech to the dumb. The murmurer is worse than a thief, and is figured in the ravenous birds, rejected in the divine sacrifices.  
Chap. 14.  LODOVICO. 
Diogenes, the Cynic affirmeth: That there is not any thing more laborious, then to traffic with bad men, nor any thing more comfortable, 
Among bad men, none is more to be shunned then slanderers.  then to dwell among honest men. But hereto I add, that among bad men, there is no company more hateful, and worthier to be fled from, than those kind of men, which be addicted to detraction and slander, as despised both of God and men, 
Slanderers are given to the world as a plague.  being like unto croaking Frogs, who can do nothing but make a noise, in their unpleasing and offensive manner. And as they were given to Egypt for a divine punishment: so are murmurers and depravers given to the world, 
A great mystery in Gods sending of Frogs to the Egyptians: compared with the offensive qualities of other creatures.  even as a plague, or as the scourge of God.  
There wanted no mystery, in that our omnipotent God sent to the Egyptians, as a great scourge and punishment, frogs, for they are a most vile kind of creature, begotten of the corruption of foul fenny waters, and are likewise so weak in offending, that having no poison (as serpents have) they may be handled. They have no teeth, as dogs that can bite: they have no force in their feet, as horses have, to strike with their heels: they have no horns, as Oxen, wherewith to do harm: they have no talons, like Eagles, thereby to grapple: they have no paws, as Bears and Lions, to tear in pieces withal: they have no pointed bristles, like the hedgehog, to pierce through any thing: they have no weapons, like men, therewith to kill: nor are they ravenous like wolves, that live by devouring.  
And yet were they sent as a principal plague from God to the Egyptians, and that in such abundance, as both water and land produced infinite store of frogs: so that not only the houses were full of them, but their beds, tables, furnasses, & the very cupboards wherein they kept their food. Ecce, ego percutiam omnes terminos tuos Ranis. 
Exod. 8. 2. 3. 4.  Et ebulliet flwius ranas, quae ascendent, & ingredientur domum tuam, & cubiculum lectuli tui, & super stratum tuum, & in domos servorum tuorum, & in populum tuum, & in furnos tuos, & in reliquias ciborum tuorum. Et ad te, et ad populum tuum, & ad omnes servos tuos intrabuntranae. Behold, I will smite all thy country with Frogs. And the river shall scrall full of frogs, which shall go up and come into thine house, and into thy chamber where thou sleepest, and upon thy bed, and into the house of thy servants, & upon thy people, and into thine ovens, and into thy kneading troughs. Yea, the frogs shall climb up upon thee, 
David's acknoledgement of this prodigy.  and on thy people, and upon all thy servants. This prodigy also David registers in one of his Psalms, saying: Dedit terra eorum ranas, in penetralibus regum ipsorum. 
Psal. 105. 30.  Their land brought forth frogs, even in their king's chambers.  Claudio. 
It is a matter much in use among noble men, 
A custom observed among noblemen, being injuried by a base person: serving as a comparison to this purpose.  that if either they, or else some knight of honourable respect, do receive any injury by some mean or vile person, their generous spirit scorns to draw a weapon to wound him: but commands some servant of theirs (of base condition) to take a cudgel, and sound to beat him therewith. Contrariwise, if the wrong proceed from a noble man, or his equal, it moves his blood the more, and for the abuse received, he covets with his own hand to act an honourable revenge.  
Among the bruit beasts of lofty disposition, 
The same is exampled among brute beasts.  we may not the like, even by a mere natural instinct, which makes the Lion refrain turning to every beast that abuseth him. Also the Greyhound and dogs for the chase, with others of like generous quality, they scorn to deal with any vile creature, or any dog of gentle condition, 
petrarch's report of a dog that scorned to fight with a Lyon.  albeit they may bark, and make a contemptible noise at them. But Petrarche tells us of a dog of Alexander's, who was of such a gallant condition, that he disdained to fight with a Lion: notwithstanding he opposed himself against an Elephant, which is a beast of immeasurable strength, and surlynes of mind, exceeding other beasts in greatness, and of all other the most disciplinable.  
God was very highly displeased at obstinate Pharaoh king of Egypt, 
God offended with Pharaoh for withholding his people.  for afflicting his beloved people of Israel, contemning his divine commandment, and refusing to let them pass to their sacrifices; promising, yet afterward denying his promises to God, by the means of Aaron and Moses. There was no need, that a majesty so great, a person so illustrious, and a Monarch so almighty, as God himself is, should come in proper person, to revenge himself upon a petty king of Egypt. Moreover, he scorned to send one of his attendants, of sovereign and Angelical virtue, but for better subduing the obstinate pride of a heart therein so hardened: he sent vile and loathsome creatures, filthy, and made of putrefaction, such as Frogs are, which although they wanted weapons to endanger him withal, yet had they voices wherewith to weary him, & thereby they kept such a continual wicked sounding in his head, as he could never sleep. 
How odious this plague of Frogs was to the Egyptians.  And such was the noise of their hateful croaking, as the Egyptians could not understand themselves in speaking one to another, having their houses full, their tables full, and their beds full: beside, over and above the filthiness which naturally they had, they were creatures most hateful to look on, and loathsome to touch. 
The Plague of detractors & backbiters worse than that of Frogs.   
Much worse is the plague of detractors, murmurers and lewd speakers in the world, and far more tolerable were the frogs, as also more easily their vile voices to be endured: then the others infamies, cursings and abominable railings. For, with their devilish tongues, 
Comparisons of the wicked tongue with the Frogs qualities and how they agree in their several natures:  they offend the majesty of God, murder the fame and reputation of their neighbour, and bring their own polluted souls to wilful perdition.  
A great similitude hath the wicked tongue with the frog, but yet goes beyond it in vileness of quality. For, as the frog abideth always in muddy lakes and troubled waters: so the lewd tongue delighteth in depraving his neighbour, and never commendeth any man for the virtues he possesseth.  
The frog is bred of the dirt and corruption in moorish grounds: so is the backbiting and slanderous tongue derived of a putrefied heart, as also of an erroneous and perverse conscience. The frog with his horrid voice, never ceaseth croaking day not night: and the detracting tongue never lacks matter of murmuring, permitting others to take no rest, but always molests them with new devised villainies, and will not let itself sleep, lest it should lose time in harming others.  
Pharaos' Magicians and Enchanters, could not deliver Egypt from this great plague of frogs, 
God only is to deliver the world of the wicked tongue.  but only God himself must send them away, by reason of the two brethren Aaron and Moses, by whose earnest prayers, his omnipotency was pleased to rid them thence. Even so, God only must take away this great plague from the world, of the murmuring, slandering and detracting tongue. Domini est gubernare linguam. 
Prover. 16. 1.  The rule of the tongue is of the Lord.  Lodovico. 
This difficulty is sfficiently discovered in the Prophet Esay, 
Example of the prophet Esay, how his mouth was purified.  whose mouth was purified with one of the sublime Seraphims, which with the tongues or tanackles, taking a burning coal from the Altar of the Lord, touched his tongue therewith, & so his lips were made free from all pollution. 
Esay. 6, 6. 7.  Et volavit ad me (saith he) unus de Seraphim, & in manu eius calculus, quem forcipe tulerat de altari. Et tetigit os meum, & dixit. Ecce tetigi hac labia tua, & auferetur iniquitas tua, & peccatum tuum mundabitur. Then flew one of the Seraphims to me, with an hot coal in his hand, which he had taken from the Altar with the tongues. And he touched my mouth, and said. Lo, this hath touched thy lips, and thine iniquity shall be taken away, and thy sin shall be purged.  
It is a doctrine sufficient enough, 
Concerning those Angels sent by God to the world & how he sends them.  & an opinion concording with the best divines, that God never sends to the world, for execution of his works, but only those Angels of the utmost or lowest Hierarchy; except when he will do some act of some important consequence. Among all his marvelous and mighty works, the most principal was that, of the ineffable incarnation of the Word, whereon afterward succeeded the redemption of the whole world, which was sent & pronounced by the Archangel Gabriel. If to deliver a Sacrament so unexpressible, & to treat on a matter so important, he sent only but one Archangel:  
If God sent to cure the tongue of a sinner, who was not one of the worst in the world, but one of his most glorious Prophets of the old Testament, not an Angel, nor an Archangel, but one of his highest and noblest Seraphims, which do hold the chief place nearest unto God: it may serve as an especial argument, that to heal a hurtful biting tongue, it is a matter of greatest difficulty.  
If to make sound a holy man, 
The cure or recovery of the wicked tongue, belongeth only to God himself.  and such a one as Esay was, there needed to send forth a Seraphim: then to recover the tongue of a murmurer and an evil defamer (which knows no good of itself, neither is able to speak well) doubtless it requires the omnipotency of God himself; Domini est gubernare linguam. I do not say, that he needeth to come in person, for the helping of an infamous tongue, but yet I say, that not without a great mystery, sent he an Archangel to pronounce the incarnation of the word, and also to purify the lips of one of his chiefest Prophets, sent he a Seraphim.  Claudio. 
What say you, a Seraphim? Do we not read, that Erat jesus eiiciens Daemonium, 
Luk. 11. 14.  & illud erat mutum? jesus cast forth a devil, 
Mat. 12. 22.  and he was dumb? And in Matthew also: Oblatus est ei Daemonium habens, caecus & mutus, & curavit eum, itae ut loqueretur & videret. 
Several examples performed by our Saviour himself.  Then was brought to him one possessed with a devil, both blind and dumb, and he healed him, so that he which was blind and dumb, both spoke & saw. And of an other dumb man, it is written: Obtulerant ei hominem mutum, daemonium habentem. Et eiecto daemonio, locutus est mutus. 
Mat. 9 32. 33.  They brought unto him a dumb man, possessed with a devil. And when the devil was cast out, the dumb spoke. And of another, both deaf and dumb, Saint Mark writeth, that Christ washed with spittle the tongue of the dumb, opened his mouth, and of his proper authority, and (with his own hands) he healed him, in such manner, 
Mark. 7. 35.  that, Solutum est linguae eius vinculum, & loquebatur rectè: And the string of his tongue was loosed, and he spoke plain. Is not this a matter of far greater marvel, than the sending of a Seraphim?  Lodovico. 
If my memory doth not deceive me, 
Concerning the dumb man, whereof the several Evangelists do make different mention.  the same dumb man, whereof Saint Luke speaketh in his eleventh Chapter; is the same which Saint Matthew recordeth in his twelfth Chapter, and the same also whereof Saint Mark makes mention in his seventh Chapter. For, according to the sacred doctors opinion, especially Beda, and he who is termed the tongue of gold, it is all one, and the very self same man, which was blind, deaf and dumb. S. Luke only tells us, that he was dumb, and that Christ healed him, making no mention at all either of deafness or blindness. 
A note worth the observation.  But be it howsoever, for so much as is to be said concerning the work, God doth a greater miracle, in curing a man of an evil tongue, then by giving health to any other bodily infirmity. Therefore let the ungodly talker be ashamed, and the infamous tongue be stricken dumb: 
Psal. 13. 18. 19  Erubescant impii, & deducantur in infernum, muta fiant labia dolosa: Let the wicked be put to confusion, and to silence in the grave. Let the lying lips be made dumb.  Claudio. 
Since it is such an infectious evil, and so hard of his own nature to be cured, we may then as boldly say, that the punishment thereof must needs be great, if the penalty as justly do answer the offence. Saint Paul writing to the Corinthians, 
1. Cor. 6. 10.  saith: Necmaledici, nec rapaces, Regnum Dei possidebunt: No railers, nor thieves shall inherit the kingdom of God. What difference make you (my Lord) between railers & thieves?  Lodovico. 
Assuredly, 
what difference is between railers and thieves, by comparison of either.  if we shall but yield to that, which a little before we have set down, much more doth a biting slanderous tongue rob and steal, than a thief can do by his unjust rapine. For the one steals a man's good fame, the other but his goods or garments, of much less value than a man's honour is, for preservation whereof, divers have willingly lost their lives, but never any for their goods or garments, which do make no more than a bare outward ceremony to life, neither were ever affected or esteemed among the wise.  Claudio. 
If those men that be thieves, 
The diversity of punishment on raylors & thieves.  shall not enjoy the kingdom of heaven, and among the efes, the most devouring and vilest man, is he that hath an infamous tongue: it must needs follow then by reason, that greater punishment shall the detractor, murmurer and defamer have, than the poor needy thief. And yet thieves may be cut off by the gallows, but no justice is awarded to the detractor: therefore the world swarms more full of wicked tongues, than it doth of thieves.  Lodovico. 
Who knows (my Lord) if that God, 
Of the ravenous fowls forbidden in sacrifice.  forbidding the sacrifice of ravenous thieving fowls in the old Testament, such as the Eagle, the hawk, the vulture, the kite, and such like birds, which feed only upon rapine, 
Deut. 11. 13. 14. 15.  and are nourished with raw flesh, as detractors and insolent defamers, do fatten themselves on men both alive & dead, who knows (I say) in speaking of these ravenous birds, whether he aimed at these kind of bad men or no? 
2. Cor. 10. 11.  because, Omnia in figura contingebant illis. All these things came unto them for examples. And as the fowls were reputed unclean, & not fit for the sacrifice: so all such thieving men, are held unworthy to inherit the kingdom of heaven, figured by the celestial jerusalem.  Claudio. 
Your opinion, 
Det●actours called thieves in sacred scripture, according to the Septuagint.  my Lord, differs not much from the purpose in that those men which by the Prophet Ezechiel are called detractors, according to our vulgar edition, agreeing with the seventy interpreters, are also termed thieves. Viri detractores fuerunt in te, ad effundendum sanguinem & super montes comederunt in te, scelus operati sunt in medio tui. In thee are men that carry tales to shed blood, in thee are they that eat upon the mountains, 
Ezech. 22. 9  in the midst of thee they commit abomination, thus speaks our edition. But the Septuagint have it: Viri latrones fuerunt in te, etc. And very worthily are they called thieves, for worse are the thieves of our good fame and honest repute, than the stealers of our treasure, as very sufficiently hath already been said.  Lodovico. 
Yet we have to consider one thing more in the detractor, 
One thing to be considered in the standerer.  which is, that if he speak the truth, we should make great reckoning thereof: but when he falsely defameth, no account at all is to be made of it, because at length the truth will undoubtedly appear. There are certain ravenous birds, 
Example of ravenous birds, that have no feathers to fly with all, and others of high flight, with their allusion.  that have no feathers for flight, or if they do fly at all, they be able to hold out but a little while, as the Eastridge and such like. Others there be that fly very high, as the Eagle, the kite, the goshawk, etc.  
Even so is it in the infamies of the detractor and murmurer, for those disgraceful reports, which are grounded upon real defects, and undoubted truth of the deed, are to be feared, because they have the wings of truth, and therefore do not easily fall out of men's remembrance, in regard those powerful feathers do mightily support them. But those that are maliciously uttered, and unjustly are opposed against apparent truth: they can hardly hold out flight, nor fly any long while, wanting the wings of truth, and therefore are not a jot to be respected. 
Comparison of the belied Susanna.  Such was the infamy bruited against chaste Susanna, which because it was founded on falsehood, it had no permanence, but (with the height of honour) she was thereof acquitted.  Claudio. 
Christ our redeemer will deliver us from the fear of such detractors, as appeareth by the gracious promise made to the patient sufferers: 
Math. 5. 11.  Beati estis cum maledixerint vobis homines: Blessed are ye when men revile ye. And God exhorts us by the Prophet Esay, not to fear the injuries of men, or the slanders of the murdering tongue. 
Esay. 51. 7. 8.  Audite me qui scitis justitiam, populus meus lex meae in cord, nolite timere opprobrium hominum, & blasphemias eorum non metuatis. Sicut enim vestimentum, sic comedet eos vermis: & sicut lanam, sic devorabit eos tinea: salus autem mea in sempiternum erit. 
The Prophet's exhortation, against the fear of men's revilings.  hearken unto me, ye that know righteousness, the people in whose heart is my law. Fear ye not the reproach of men, neither be ye afraid of their rebukes. For the moth shall eat them up like a garment, & the worms shall eat them like wool: but my righteousness shall be for ever, & my salvation from generation to generation. Oh perpetual consolation to poor defamed men, the firmest hope that slandered souls can have. Therefore Saint Jerome in an Epistle of his, 
S. jerom praised God for suffering him to be slandered.  gave great thanks to God, That he had made him worthy to be hated of the world, and falsely slandered. Gratias ago Deo meo, quia dignus sum quem mundus oderit.  Lodovico. 
We ought not only, to make no account of talkative babblers, because they cannot hurt us, and very gladly should we suffer them, 
Slander often times brings truth itself to light.  in hope of the promised reward: but also to weigh them as nothing, in regard it often happeneth, that by the imposition of a slanderous calumny, the truth itself is brought to light. Which makes me to conceive, why David likened the detractors tongue to an arrow: 
Psalm. 57 5.  Filii hominum, dentes ●orum arma, & sagittae, & lingua eorum gladius acutus: The children of men, whose teeth are spears and arrows, and their tongue a sharp sword.  
The arrow (saith Saint Jerome to a friend of his) if it be shot against an hard stone, 
S. Jerome his comparison of an arrow shot against a stone, alluded to the arrow of detraction.  it sometimes rebates the point, or breaks, or if it rebound back, it woundeth the archer that sent it from his bow. So, the arrow of detraction, being let loose against a just man, who is as the solid rock of constancy: it returns back upon the unjust defamer, and offends his own proper author, even like unto an other Perillus.  
And this is also verified by the saying of the holy ghost, from Solomon. 
Eccle. 27. 25. 26. 27. 29.  Qui mittit in altum lapidem, recidet in caput eius, & plaga dolosa dolosi dividet vulnera. Et qui foveam 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 devoluetur, & non agnoscet unde adveniet illi. Whoso casteth a stone on high, casteth it upon his own 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 neighbour's way, shall stumble thereon. And he that layeth a snare for another shall be taken in it himself. He that worketh evil, shall be wrapped in evils, and shall not know from whence they come unto him.  
Nay, yet there is a worse matter for these detractors, because it followeth: 
Let slanderers make use of this heavy threatening.  Laqueo peribunt, qui oblectantur casu justorum, dolour autem consumet illos, antequam moriantur: They that rejoice at the fall of the righteous, shall be taken in the snare, and anguish shall consume them before they die. Let these wicked tongues than be mute, for lessening & abridging their own harms, before such judgements fall upon them, from the omnipotent hand of God So shall they be sure to escape offending their neighbours, with the poisoned arrow of their tongues, and likewise be free from such dreadful punishments.  Claudio. 
It may be (my Lord) these biting tongues strive to imitate camels, 
Example of camels, according to Pliny, Hist.  who (as Pliny reporteth in his natural history, the eight book and eighteen Chapter) when they would drink, beholding (as in a perfect glass) in the clear water before them, the brutish shape of their own huge bodies: 
Nat. Lib. 8. Cap. 18.  by the me●re displeasing sight of so bad a spectacle, they stir their feet, and trouble the water, that it may be void of such means to show their own ugliness, and then with contented mind they drink.  
So these devilish tongues, 
The Example very excellently alluded to devilish tongues.  because in sanctity of life, goodness of manners, and glorious fame of virtuous men, their own detestable brutishness plainly appears, even as in a crystal glass, showing their hellish vices and abomination of life; therefore they stamp, make muddy, and scandalise others fair reports, to the end they may not see their own loathsomeness in them. But in seeking to sully others splendour their own credit becomes clouded, & their own souls are endangered, before they can impair other men's reputation. Even like him, that seeks to spoil a white wall with a coal, before the wall is any thing injuried, his own fingers are first of all defiled.  
Have you never seen (my Lord) that such as have serious affairs in the Court, 
A very apt & witty Simile.  either to visit some noble man, or to follow a suit of great importance, their attending servants of base degree, such as the horse-keeper or footboy, 
Example of Lackeys or servingmen abusing the walls in Court.  having waited some while for his master: at length, wearied with attending, and willing rather to be badly employed, then so to stand idle, knowing nothing else then to do, with an extinguished torch, or a coal, he finds himself work upon the white wall, drawing a thousand foolish gauds, and divers times sets down dishonest lines or sentences, or such notes as himself may well be ashamed of. The like also some times we see in prisons, by men restrained of their liberty, seeking to shun idleness, with such a bad and undecent exercise.  
Not much unlike to these men, 
Allusion to those of wicked tongue against good men's fame & repute.  are they of evil tongue, who having nothing else to say, nor knowing otherwise how to busy their brains: do take the foul coal of infamy, and therewith deface the white wall of others good fame. But first of all, they deform themselves with deadly iniquity, before they can stir their tongues bad pencil, 
Psal. 13. 5.  to set down other men's imperfections. Linguis suis dolose agebant: judica illos Deus. God keep us from such wicked tongues, and impose upon them (in his divine goodness) a perpetual 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 himself hateful to God, to the very devils, and also to men. Of an hypocrite, what thing it is, how hardly he is to be known of men, and of devils: being compared to the Comedian; the gallant dog, that hath a smooth quick tongue; and to the vapour exhaled by the Sun up into the air. The hypocrite hath his mouth in heaven, and his tongue on earth. And he is also compared to the sword of Holofernes, of Saul, and of Goliath. etc.  
Chap. 15.  LODOVICO. 
But what shall we say of such double men, 
Of double men, speaking one thing, and thinking another.  as have one thing in their heart, and yet sound another with their tongue? Not much unlike to the flattering tongue, whereof we have already said somewhat, and because they both are liars, the continue not long, but even till their deceit is discovered. For, 
Eccl. 5. 11.  as the wise man saith. Non ventiles te in omnem ventum, et non eas in omnem viam. Sic enim omnis peccator probatur in duplici lingua. Be not carried about with every wind, and go not into every way: for so doth the sinner that hath a double tongue.  Claudio. 
Aristotle also confesseth the same, 
A●●istotle his comparison of the vain flourish of Life.  and gives the reason thereof. Because (saith he) none can comment more on colours then the woman which is addicted to paint herself: yet it lasts but a little while, resembling a vain flourish of life, which at last is discovered, by the wiles, cunning sleights, and fraudulent stratagems thereof. Nemo potest diù fictam ducere personam. 
Sentences to good purpose  But what is the conclusion? the wolf eats up the sheep, though he come to him in a lambs clothing, and the fox will devour the pullen, though in outward show he seems not to care for them: every one turneth to his own natural instinct, therefore Dissimilium infida societas. When we have talked all that we can do, yet at the last our own deeds will accuse us.  
When our Saviour raised the Ruler's daughter of the Synagogue, 
Mark. 5. 41.  he took her by the hand; 
Of Christ's raising the Ruler's daughter, and what the Author gathers thereby.  Tenens manum puellae, and then said: Tabytha kumi; Quod est interpretatum; Puella (tibi dico) surge; Which by interpretation is; Maiden, I say unto thee, arise. As if he would allude thereby, that he would have us ready to do good works, signified only by the hand. But the hypocrite puts out his glove only, which hath a false resemblance to the hand, and so the works of hypocrites shall pass without any eternal reward. So the man is sure to be known by his works, as the tongue when it lies, even as the double man, that speaks one thing, & does another.  Lodovico. 
But by your patience, 
No easy matter to know an hypocrite, the knowledge of the heart belonging only to God.  my Lord, I take it not so easy a matter, to know an hypocrite or a double hearted man, as thus in slight words you seem to pass it over. For, if man himself, no, nor the Angels, but only God alone knows the inward of the heart; Deus autem intuetur cor, how can your speeches hold? The hypocrite speaking holy words, and doing deeds correspondent to those words, may want only the Christian perfection of a good intent. because virtue consisteth not in the verb, 
Sentence.  but in the adverb, that is to say, not in lip-labour, praying, giving alms, fasting, pardoning offences outwardly, punishing the body, ceremonious visitation of prisons, or the sick, and such like, but in doing all the said deeds, truly, well, justly and really to the glory of God.  
We not knowing the inside of the heart, 
How far our outward judgement reacheth itself.  nor the intention of the work, but hearing only godly speeches, and seeing deeds done according to such words, it appears to me impossible (which is more than difficult) to know whether the tongue be double or pure.  
And to go on yet a little further, 
The hypocrite hateful to God, to men, and to the devils themselves.  by more than conjecture. We know that the counterfeit man not only offendeth God, who sees the corruption of his unclean heart, but also he becomes hateful to men, in discovering of his deceit. Nay, he is odious to the devils themselves, so soon as they perceive his dissembling life: because, declaring a sanctified life in deeds & words, & not agreeing therewith in trueness of intention, he is but reputed only to be a man of a virtuous life, & so becomes he thereby most displeasing to the infernal spirits. Tell me then, can there be seen in the world a more brutish monster than the hypocrite? hated of God, contemned of men, & offensive to the very devils?  Claudio. 
Your argument (at the first sight) seems to be a matter unanswerable: but whosoever considers the opinion of Aristotle, and (with the eye of ehe mind) contemplates the instability of man's life; 
Aristotle his opinion of our life's instability.  which can not long time persever in one and the same condition: shall find it not so intricate a case as you make it, to discover the dissembling of an hypocrite. And yourself, in confessing, (that he is odious to men) do differ not a jot from Aristotle's judgement, 
The hypocrites holy life is to get his own intent.  which is: That man cannot long time continue in a feigned life, but in the end his corrupt rottenness will be made manifest. It evidently appeareth, that the hypocrite, in counterfeiting a religious kind of life, until he may reach to his own intent, the same being once obtained, he than returneth to his former ordinatie life again.  
The Prince of the Tribunes to the most cruel king Antiochus, 
Example of the Tribune to king Antiochus.  dissembling a peace in goodly protestation of words: caused the most bloody massacre in jerusalem, as made every one (in mere compassion) that either heard or read of this cruel example, to shed fountains of tears. So deals the double tongue and hypocritical man, such is the end of his purpose and aim: with the feigned words of a friend, to carry an outward colour of kindness, even the valiant knight joab slew Abner in Hebron. 
2. Sam. 3. 27.   
The like by envy did he to the Prince Amasa, 
joabs killing of Abner and Amasa.  with whom counterfeiting as a great friend, meeting him upon the way in the open field, and friendly saluting him, saying: Salve mi frater, Art thou in health my brother? 
2. Sa. 20. 9 10.  Then taking him by the beard with the right hand, as if he meant to kiss him: drew forth his sword with the left hand, and (before Amasa could be aware of him) smote him therewith under the fifth rib, so that all his bowels fell out upon the ground, Qui percussit eum in latere, & effudit intestina eius in terram, & mortuus est, nec secundum vulnus apposuit.  Lodovico. 
This doubleness of tongue which now you speak off, 
The doubleness of tongue is the effect of anger.  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 forth to his effect, and then it can no long while endure: as your examples already alleged do very well testify, for it is the property of anger, to pursue (so speedily as it can) the hated conceit. But in an hypocritical man, 
The property of anger.  who may nevertheless be without disdain or fury, the rehearsed examples are not verified, because not all those, that keep one thing in the breast, & deliver another with the tongue, are to be called hypocrites.  
But they are truly and properly hypocrites, 
Of such as may justly be termed hypocrites.  who feign a Saintlike behaviour, and utter honest words, yet in any virtuous action, are (notwithstanding) inwardly such devils, as they are without piety and any religion at all. As were the Scribes and pharisees, of whom our saviour speaking, 
Mat. 15. 7. 8.  saith: vae vobis hypocritae, bene propheta●it de vobis Isayas, dicens, populus hic labijs me honorat, cor autem corum longè est à me. Woe to you hypocrites, Esay prophesied well of you. This people draweth near unto me with their mouth, and honoureth me with the lips, but their heart is far off from me.  
And in a thousand other places we read, that such are properly called hypocrites, which in a lying habit, have seemed to be observers of the divine law, 
The nature & behaviour of hypocrites, to be Saints in the eyes of men.  but a good intention hath altogether been wanting in them. In regard, that whatsoever they have done, hath not been to the honour of God, but to be reckoned as Saints in the eyes of men. Wherefore it is said, that receperunt mercedem suam, 
Mat 6. 2.  they have their reward. And these hypocrites have practised long time to persevere in such a lying kind of life, because their hope and intent is, to go masked in sheeps clothing, until the very hour of their death.  Claudio. 
It merits some blame, my Lord, that you will reduce a name general for feigners only, to such as may seem to dissemble well, and yet no way be really the same in truth. 
Who is rightly said to be an hypocrite, according to Budeus.  Because an hypocrite (if we shall give credit to Budeus) is every dissembler, that representeth any other condition than he is indeed. Hereupon, stage players, and all kind of Comedians were termed hypocrites, and the action of Comedians called hypocrisy and dissimulation, because themselves were but Apes of men's actions, representing divers other personages in lively imitation. 
Demosthenes' his answer concerning the first & chief part of an ch  And this to be true, we read it approved by that great greek Father of eloquence, who being asked what was the first and chiefest part of an Orator, constantly answered, Hypocrisis, simulation, hypocrisy. Being asked again, what was the second part, returned the same answer Hypocrisis, and on the third demand, for the third part of an Orator, did always make the self same answer.  
For to speak uprightly, the principal part of an Orator, is hypocrisy, that is, imitation: to imitate the gesture, voice, words and action of some person, that the subject (whereof the Orator speaks) maketh relation unto. 
Some can dissemble more cunningly than others.  So then, every one that resembles another body's person, is called an hypocrite, & it is not meant of him only (as you say) that shows himself in appearance to be good, yet afterward proves nought, whose dissembling (happily) is not so hard to be noted, 
Math. 7. 16.  as it is in the contrary body. Beside, Christ himself saith, A fructibus eorum cognoscetis eos. You shall know them by their fruits.  
It may be there are some, who are more perseverant in a dissembling course of life, than others can be, the better to compass & gain in their own greedy desires, & all is done with a golden tongue, which yet may prove but copper too. But let the wolf be clothed or shadowed in a sheep's skin, even as cunningly as he can devise to be, yet in the end, some part of his body must needs be discovered, & so he shall come to be generally known; 
An hypocrite by one means or another will be discovered.  Either by his head, that is, the beginning of his perverse actions: or by his feet, that is, his progression in his dissembling works: or by his tail, that is, the uttermost end of all he can do. Let it suffice then: Nemopotest diù fictam ducere personam, as likewise the Comical person, can not always of himself abide in place to fill the Scene.  Lodovico. 
I did not derive this name of hypocrite, from his ampleness, or large scope in dissembling, but gave it according to the use of the world in these our days: 
Hypocrisy derived from the course of the world now adays, pointing out such as are hypocrites.  which terms them to be hypocrites, that do feign themselves outwardly, to be full of great holiness, always praying, and seeming evermore to be (as it were) even tied or united to god himself, in their ceremonious kind of praying: but their hearts in soundness & true effect, are very far off, both from his most sacred majesty, & any good or virtuous action. Transfiguring themselves (like their father) into Angels of light, albeit inwardly they are such saints, as seeming to have the lips of the Cherubins, that cease not continually to praise the Lord, do contain yet within them such devils hearts, as never make an end of blaspheming god. Of whom we may well say that sentence of the royal Prophet David. Et dilexerunt eum in ore suo, 
Psal. 78. 36.  & lingua sua mentiti sunt ei. Cor autem eorum non erat cum eo, nec fideles habiti sunt in testamento eius. They flattered him with their mouth, & dissembled with him with their tongue. For their heart was not upright with him, neither were they faithful in his covenant.  
Now if you will have it, 
How Comedians and Stage players are said to be hypocrites according to S. Basill.  that stage-players shall be said to be hypocrites, we may then with as much reason say, that such behaviour as comes from those Comedians, doth best bewray the nature of hypocrisy. For many times may be easily seen, that one of bad or base condition, one of the very meanest among the people, takes on him the shape or Idea of a person royal, in very rich & costly habiliments, with grave gesture, witty speeches, & kingly carriage, so that every simple & unwary eye, is pleasingly deceived in him. Yet at the length, when his counterfeited garments are cast off, & he returned into his own proper apparel; 
The comparison alluded to the hypocrite well worth noating.  then his true nature and quality is discerned. Even so the hypocrite, making a protestation of holy speeches, such as may seem pleasing (outwardly) in the eye of heaven: afterward, when his lying & dissembled cloak is thrown off, than hell takes hold of him, and quite bereaves him of heavens happiness.  Claudio. 
O tongue, 
The tongue compared to the Greyhounds or best hunting hounds.  thou accursed deceiver, twofold, or double, like to the best & most esteemed greyhounds or hunting dogs, whose tongue is so apt & pliable, as very easily it is every way turned double. And who can tell, but that this might be the meaning of the prophet David, 
Psal. 68 25.  when he said: Lingua canum tuorum ex inimicis ab ipso? The tongue of thy dogs in the blood of the enemies?  
These men are at one instant, 
Hypocrites, in heaven & on earth at one instant.  both in heaven, & on earth: for their unclean lips in praising of god, do appear to seek nothing but his divine glory; but in true effect, they go licking like the wandering Bee, among all the frail flowers of worldly glory, which (in one moment) vanish suddenly away. 
job. 20. 5.  Whereupon, job that great Prince of the East said: Gaudium hypocritae ad instar puncti: The joy of hypocrites is but a moment. 
Psal. 73. 9  Therefore said David: posuerunt in coelum os suum, & lingua eorum transivit in terra: They set their mouth against heaven, and their tongue walketh through the earth.  
To have the tongue in or aloft toward heaven, 
How the tongue is said to be in heaven.  is nothing else, but to talk over liberally of heavenvly things: whereon grew the old Adage Noli ponere os in coelum, 
How the tongue is said to be upon earth.  as much to say, as, with unclean lips let no man talk of heavenvly matters. And the tongues extension upon earth, may (happily) be taken in this kind, by over great affection to the things of this world. 
How in both places at one instant.  And as the Bee covets honey, even so do double tongued hypocrites, speak with their dissembling mouths, of celestial happiness, but their desires stretch wholly to worldly glories.  Lodovico. 
Let us then say of these trewantly tongues, 
Comparison of exhaled vapours, shining like stars, & aptly alluded to dissembling hypocrites.  that they are like to earthy vapours, exhaled by the Sun up into the air, shining by night as if they were bright stars: but falling down to the ground. Simple children tell their parents they saw fair stars fall down to the earth. So is it with your dissembling hypocrites, feigning wonderful sanctity with their tongues, which to the ignorant and simple, makes them to seem like glorious stars of the firmament: whereas indeed, they are but mere flashes of the devil their father. Of whom it is written. 
Esay. 14. 12.  Quomodo cecidisti de coelo Lucifer, qui manè oriebaris? How art thou fallen from heaven O Lucifer, Son of the morning?  
Even so may we say to these saintlike tongues, and devils in heart, when, in the judgement they shall fall like vapours, into the infernal depth: How happens this, poor wretches? you that appeared like shining lamps in heaven, that thus like thin vapours you are miserably fallen to the earth? And what shall the wicked answer again? Qui vertit linguam suam, 
Proverb. 17. 21.  incidet in malum. A naughty tongue shall fall into evil. Even as if he would say, they that speak doubly, as false hypocrites do, fall into evil, that is, into hell, or hell fire.  Claudio. 
Wherefore should falling into evil, signify falling into hell, or hell fire? what, are there no other evils, but those of hell, and hell fire?  Lodovico. 
It is an universal rule, 
How falling into evil, is said to be falling into hell, or hell fire.  not only in Philosophy, but also in divinity, that when we find any voice simply, without any adjunct, it is taken for the principal signified by that same voice, according to the very analogy: vox simpliciter prolata, debet accipi pro suo potiori significato. The wise man then saying, that the double tongued man shall fall into evil, adjoining no other words thereunto: teacheth us to understand & look into the thing what it is, that is called the true evil indeed, because, whatsoever of itself is absolutely evil, is utterly repugnant to the truest good.  
There is nothing that hinders so much the fruition of the chiefest good, 
The privation of the chiefest good, even God himself.  and stretcheth to the pain of punishment, as the damnable evil of hell doth, which is the castigation of the true evil committed in fact, & that is it, which truly depriveth us of the truest good, even of God himself. Incidet in malum, id est in infernum, qui vertit linguam suam. And of the Princes infernal we may say, that even they also (by their evil tongues) fell into the bottomless deep; 
Ose. 7. 16.  according as Ose, prophesying 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 thinks the Prophet David said well, in speaking of this wicked tongue, and comparing it to a sword: 
Psal. 57 6.  Et lingua eorum gladius acutus. And, as oftentimes it happeneth, that a man (by mischance) hurts himself with his own weapon: 
Comparison of a man hurting himself by his own weapon: alluded.  the like do these men with their own tongues, even confound themselves, and become worthy of eternal horror. So that we may say of them, as of Saul, who was murdered by his own proper weapon: and David did cut off the head of Goliath, with his own sword. The like dealt the chaste matron judith with Holofernes, smit off his head with his own weapon.  
Finis Cap. 15.   

The Argument.  
The hypocrite, because he hath holy words only, without deeds, is compared to the glow-worm: to the statue which Nebuchadnezzer saw in his dream, that had a head of gold only: he hath his left hand about God, and his right under his head. He hath more faces than one, disfiguring it to appear only, but not to be good indeed: he goes forth of his own confines; he suffers himself to be guided in his actions, like unto a brute beast: with his best virtue he buyeth slender rewards, and hangs his praise upon other men's lips. He is like to the brood hen, that calls her young ones to eat, and almost starves herself to death: like to the thief, that shoes a horse backward, to deceive the pursuer; with many other worthy comparisons against the double hypocritical tongue.  
Chap. 16.  LODOVICO. 
Now, 
The hypocrite very aptly compared to the glow-worm, or glazeworme, that shines brightly in the night season, and is not seen in the day unto.  what might I say, if men were inwardly so good, as they are inwardly nought, deserving eternal death, and only by their false tongues? May they not rightly be compared to the glow-worm? a thing which is of no bigness, and which in the summer time when it flies in the dark, seems as if it were all fire in appearance to us, and yet by day it doth deliver no light at all. So may we very well say of the hypocrite, that in the dark season of this present life (when we can discern no hidden things, but by faith only, he than appears to be kindled (as it were) with celestial fire. But in the bright day of eternity, when every thing shall be clearly discovered, than it will be evidently seen, how much he was deprived of charity, how empty of all heavenvly love, and how that all his goodly words, were utterly void of true effects. Also, how much he spoke only by speaking to appear, and not indeed to be holy like to false imaginations, having no real essence, & to no other end but only, that he might be esteemed, reverenced & honoured of men. Hence cometh it, that it was said of such men, 
Math. 6. 2.  Receperunt mercedem svam; They have their reward, not that which god in his goodness would have bestowen on them: but rather that vanity is enough for them, & therefore vanity is their reward, themselves being indeed nothing else, but a little vainglory.  Claudio. 
Miserable men, 
The reward which hypocrites do most gape after.  they might as easily have laboured for the true reward, the certain assurance of eternal glory: but like giddy headed fools, forsaking a certainty, they strove for a little smoke of worldly honour, which quickly was carried away with the wind. 
The devout soul the spouse of Christ.  But the holy & devout soul, the spouse of jesus Christ, she is of another mind of whom it is written. That she hath the left hand of her spouse under her head, & his right hand doth sweetly embrace her. 
Cant. 2. 6.  Laeva eius sub capite meo, & dextera illius amplexabitur me. His left hand is under mine head, and his right hand doth embrace me.  
The right hand of God, 
Of the right hand of God, and why so called.  is the glory of Paradise, whereupon the everliving father said to the Son: Dixit Dominus Domino meo, sede à dextris meis: The Lord said unto my lord: Sat thou at my right-hand. And it is called the right hand, 
Psal. 110. 2.  because it is free from all sinister things whatsoever. 
Of the left hand of God, and where the holy spouse placeth it.  The left hand is the glory of this frail life, and the honours which this present world doth afford.  
The holy spouse puts her husband's left hand under her head, as one utterly careless of this world's vain honours; desiring only to be embraced with his right hand, 
Psal. 73. 24.  that is, to be circled & engirt with his never failing glory. 
Psal. 3. 3.  Cum gloria suscepistime; Thou hast received me to glory. 
The hypocrite seeks after the left hand of worldly vanity, making no account at all of the right hand.  Gloria mea, & exaltans caput meum: My glory, and the lifter up of my head.  
The hypocrite, with the glory which he gives to god, and with the holy words which he utters to other, like one bereft of his wits, seeks only after the left hand of worldly preferments, making no account at all of the celestial glories: but thinks he ought to do every thing contrary, that is, to lay the left hand of worldly honours under his head, as if he were sleeping upon the pillow of promotion, there is nothing else in him to be respected.  
As for the right hand, whereof the heavenly spouse makes her use, to wit, a longing heart, filled full of earnest & inflamed desires, holily to aspire, to be circled about with his eternal love, & round embraced in the arms of his brightness, in him there is not so much as one thought admitted thereof.  Lodovico. 
Whosoever doth advisedly note the hypocrite, being adorned with the name of a Christian, full of such sincere and holy words: shall apparently perceive, that he is not much unlike the mysterious image, 
The hypocrite compared to nabuchadnezar's Image in his dream.  which Nabuchadnezzer king of the Assyrians saw in his dream. His head was of the finest gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet, partly of iron, partly of earth: But from a high mountain there came a little stone, & smiting the earthy part of the statue, broke this immeasurable Colossus, and bruised it into the smallest dust.  
The hypocrite hath his head of gold, 
For the head, & how the comparison holds in the hypocrite, in every part according to the Image.  because he seems to glory in the name of a Christian, & his works also are christian-like, so much as by outward appearance can be discerned. And they that hear him to utter forth such sanctified speeches, do merely judge him to be a saint of Paradise; so much for his golden head.  
But the trunk or body is not answerable to the head, because the breast & arms are of silver. 
The breast & arms.  His inward thoughts, are signified by the breast, & his outward worksare distinguished by the arms, being altogether, tied to worldly reward, & infinite in avaricious scraping together, therefore are they thus denoted by silver.  
His belly is of brass, 
The belly and thighs.  a metal full of noise & sounding, which signifies, that whatsoever he doth, is but to get him a name in the world, and only to compass a fame of holiness.  
His legs are of iron, 
The legs.  for the hypocrite walketh many countries, leaves no ways whatsoever unessayed, to purchase either spiritual or temporal authority, to the end he may rule and sway over others, with the iron rod of tyrannical government. 
Psal. 2. 9  Reges eos in virga ferrea, & tanquam vas figuli confringes eos. Thou shalt bruise them with a rod of iron, and break them in pieces like a potter's vessel: this signifieth the iron, which tames all other metals whatsoever.  
He hath his feet of earth, 
The feet.  for the hypocrites affections are all carnal, and therefore thus signified to be earthy. The hypocrites works are so interessed with vanity, that whatsoever he doth, it is only to gain money, or else to purchase fame of the world, or for some temporary authority: never having the glory of God before his eyes, which ought to be chiefest preferred in all our actions. 
Psal. 115. 2.  Non nobis Domine, non nobis, sed nomini tuo da gloriam. Not unto us O Lord, not unto us, but unto thy name give the glory.  
Worthily therefore doth Christ (the corner stone) descend, 
The stone, Christ the corner stone.  bruising all into small dust, and dissolving all his vain thoughts into nothing. Tunc contrita sunt pariter ferrum, testa, aes, argentum & aurum, 
Dan. 2. 35.  & redacta quasi in favillam aestivae areae, quae rapta sunt vento: nullusque locus inventus est eyes, etc. Then was the iron, the clay, the brass, the silver and the gold broken all together, and became like the chaff of the summer flowers, and the wind carried them away, that no place was found for them. And the stone that smote the image, became a great mountain, and filled the whole earth.  Claudio. 
Deservedly do hypocrite; want a right intention, and having a vain respect in all their actions, our Saviour spoke very well of them, 
Math. 6. 16.  when he said. Nolite fieri sicut hypocritae tristes, exterminant enim facies suas, 
Of the face of an hypocrite.  ut appareant hominibus i●●unantes. When ye fast, look not sour as the hypocrites do: for they disfigure their faces that they might seem unto men to fast. Speaking of hypocrites he saith, 
Of the face of a true christian.  that they look sour, and disfigure their faces. But when he speaks of the true christian, who doth all things to the honour of God, he useth then the singular number, saying. 
Math. 6. 17.  Tu autem cum ieiunas, etc. Et faciem tuam lava. But when thou fastest, etc. And wash thy face.  
Hereupon was it, that in speaking of the hypocrites face, he useth the number of more than one: Exterminant facies suas. But in speaking of the just man, he useth the singular number only: because the end of the just man is b●● one, that is, the glory of God only, but many are the vain ends of hypocrites; Exterminant fancies. 
The several faces of the hypocrite.  For the hypocrite hath now the face of one that is earnest in prayer, then by & by of an almes-giver: anon of an apostolical preacher, & afterward, of a devout faster, but he hath none of all these faces truly and in deed.  
His own proper face, being a very devilish face, is fearful to behold, and every one flies from it, even the devil himself. But the just man hath one face only, and that is most Angel-like, as we may read of S. Stephen the glorious martyr: 
Acts. 6. 15.  intuebantur faciem eius, tanquam faciem Angeli: They saw his face, as it had been the face of an Angel.  
The hypocrite hath many faces, 
The hypocrite is the Ape of many persons, directing his actions to many ends.  not only because he is the Ape of many persons, as in a Comedy we may see, that one man plays the parts of many: but also in this regard, that he directs his works to many ends, namely, to temporal profit, to worldly honour, to please men, and a thousand other unworthy designs: which the just man never doth, but addicteth all his actions to the glory of God only.  
And this word Exterminant, 
The signification of the word Exterminare.  is not quite void of mystery; Exterminare hath no other signification, but to issue forth, to step beyond or out of our bounds & limits. Now the hypocrites confines are, where with holy words he may cloak a devilish heart, & therein is he said to go beyond his true confines.  Lodovico. 
What are those limits or confines, which hypocrites do use to outgo or pass?  Claudio. 
The confines or bounds of the universal world, 
How hypocrites are said to go beyond their bounds.  are only two, heaven, and earth. Hypocrites by their counterfeit kind of life, are extermined and banished both from heaven, and earth, from God, and from men, and so they lose both the one and other reward. That of heaven, because Receperunt mercedem suam; 
Math. 6. 2.  They have their reward. And that on earth, because in a moment it vanished and left them; Spes hypocritae peribit; 
job. 8. 13.  The hope of hypocrites shall perish.  
Hateful they are to God and men; 
Hypocrites hateful to god and men.  Exterminant facies suas, More especially, because they never show a true countenance: for it followeth, ut appareant, that they might seem unto men, but he saith not, ut sint; because whatsoever they do, they do it but to appear only, and not to be truly the same indeed.  Lodovico. 
What a misshapen monster is this? But tell me (my Lord) I pray you, upon what occasion was it said; Nolite fieri, and not much rather; Nolite facere? In mine opinion, it had been better said, I would not have ye do, as hypocrites do, then saying, I would not have you be made like to hypocrites.  Claudio. 
Do you not know (my Lord) that this difference is between men, 
The difference between men & brute beasts in their actions.  and brute beasts in their actions: that the one doth freely whatsoever he will: but the other, beasts I mean, are led merely by nature, and a determinate fantasy to their attempts, or otherwise they are not able to do any thing?  
The saying then of Christ concerning hypocrites; Nolite fieri, implies thus much, not to be led (after the manner of beasts) to their actions, by blind sense, and not by reason.  
Herein their folly manifestly is discerned, seeing that by such works, wherewith they made a show of winning heaven, even as if they had been the justest men in the world: they have thereby purchased their own damnation, never to look upon the bright face of heaven.  
And Petrus Chrisologus saith, 
Petrus Chrisologus concerning the hopocrites actions.  The hypocrite with the sharp lance of virtue, murdereth virtue itself: kills fasting with fasting, empties prayer by praying, and by mercy, dries up the flowing fountain of mercy.  
Hypocrisy is all one with the Fever, procuring a fiery burning by cold drinking: 
Hypocrisy compared to the Fever and Dropsy.  or as the dropsy is in the body, even so is hypocrisy to the soul. The dropsy increaseth thirst by drinking, and the overdrunk hypocrite, dieth with thirst, gaping hourly for more & more; but ever with an extraordinary greediness, after idle shadows of fleeting vainglory.  Lodovico. 
He commits an intolerable folly, that by virtue seeks to purchase the favours of men, 
Grego. in Moral. Cap 8.  because (for a vile matter) he parts with an importaunt jewel: and that which might have made him fit for heaven, he barters away for fruitless breath, the copper coin of men's vain praise, and sinks therewith deservedly to hell; So sayeth Saint Gregory in the eighth of his Morralles.  Claudio. 
It is so undoubtedly, 
Thom. Aquin. in Sum. Lib. 1. Cap. 9  and thereupon said the golden tongued divine, That the delectation of human praise, lasteth no longer than it is heard, and the relish thereof dieth with the very taste. For when the word is spoken, the worth is ended, a folly so great, as there cannot be imagined a greater. 
How true commendation is to be sought.  He that is desirous of eternal commendation, must not seek that which comes from men, but from the searcher and examiner of all hearts: 
2. Cor. 4. 5.  Tunc erit laus unicuique à Deo: Then shall every man have praise of God. There is no security (saith a learned Father) in committing one's glory to the tongues of men, which are like chests without either lock or key. 
The tongues of men▪ are like Chests without lock or key. Hug. Car.  For when it is referred to another man's liberty it is no longer in thine own power, but in the others, either to commend, or to condemn thee.  Lodovico. 
How perilous it is, and without any security at all, to commit our own praise into an others power, is very easy to be discerned. Therefore hypocrisy, in his earnest affection to popular applause, is compared to the weevel, 
Hypocrisy compared to the weevel, that eats the flower in the corn, and leaves the husks. john Climack.  from whom we cannot so closely keep the corn, but he steals into it so soon as it is threshed: and to the end it may not be sowed, to spring again to a further increase, he filcheth away the sbstance, leaving nothing but a dissembled empty husk. Even such is hypocrisy (saith john Climachus) which stealeth away all our honest deservings, so that no other reward is to be expected, but this bare breath of vain glory: Receperunt mercedem svam, 
Math. 6. 2.  a price so vile, as worse is not to be thought on.  
A fool may that merchant well be called, 
Hypocrites compared to merchants.  which brings most precious wares into so poor a city, as yields no man able to buy the very meanest of them. Such merchants, are hypocrites, who sell their works by a signal formality, of praying, exhortation, teaching, fasting, and open giving of alms in this world, where there is no man, that can give them the condign value to such good deeds done in sincerity, and therefore they sell them but for a little vain commendation.  
You shall sometimes see a Preacher preach for many years together, 
An especial note for such preachers as are time observers, & the pleasers of men's private humours.  to the amazement of all his hearers, even as if at his lips there hung no mean perfection, but rather such power and efficacy in his speeches, as many stubborn minds have been won by him to god, every one admiring and honouring him, even as if he were another Paul. Nevertheless, among so many by him converted, himself remaineth perverted, by executing this his Apostolical office, only for the applause of poor men's breath, & for his own advancement to honour in the world. Whereon it followeth, that by helping others to heaven, he goes himself to hell, causing others to be repentant, yet himself hath continued impenitent in his sins, thirsting after a little praise and vainglory of men, & losing thereby the grace and true glory of heaven.  
Agreeable with the brood Hen's quality, 
Men pleasing preachers compared to the brood Hen.  calling the other chickens to meat, but famisheth herself. Or they are like the horse, that brings bottles of wine home to the house, and drinketh nothing but water himself.  
Caesar and Alexander cheered on their soldiers▪ and boldly encouraged them to the battle, 
Example of Alexander & Caesar.  but yet were themselves the foremost in fight. In like manner, with greatest heart and spirit did the Princes, 
Example of Moses, losuah & Gedeon.  Moses, josuah and Gedeon lead on God's armies, and the Priests led on the Ark of the Testament, when others stood and noted their worthy example. But these hollow hearted hypocrites, send out others before them, and tarry at home themselves immovable, because after the manner of the pharisees, Dicunt & non faciunt, 
Why God gave us one tongue & two hands.  they talk only, but do nothing, except it be by contraries. Whereas, God having given us one tongue, and two hands; he implieth thereby, that we should work much, but talk little.  
The Nurse first takes the food into her own mouth, and having prepared as it ought to be, 
Comparison of the Nurse feeding her child: alluded to the hypocrite.  than she nourisheth her child therewith. But the hypocrite, without once tasting himself the food of any good actions, feeds the people with fair words: preaching fasting, but himself with a full belly, exalting virtue in others, being most vicious himself, and condemning others covetousness, when his own heart is most greedy and insatiable.  
But what saith S. Paul concerning these people? Qui alium doces, 
Rom. 2. 21.  te ipsum non doces? Qui praedicas non furandum, furaris? Thou which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Hereto may we add this sentence of the Prophet. Cum ipsi limpidissimam aquam biberitis, 
Ezech. 34. 18. 19  reliquam pedibus vestris turbatis? Et oves meae his quae conculcata pedibus vestris fuerant, pascebantur, & quae pedes vestri turbaverant, haec bibebant. Have you drunk of the deep waters, & must you trouble the residue with your feet? And my sheep eat that, which ye have trodden with your feet, and drink that which you have troubled with your feet.  Claudio. 
I remember, and very well fitting to our purpose, a notable mystical note, 
Example of the ornaments appointed for the priesthood  and this it is. Among all the ornaments appointed for the Priesthood, the chief and most esteemed was that termed rational: whereupon was written this mysterious word; Lemma, which being interpreted, signifieth doctrine and truth. As alluding thereby, that the principal thing in a Priest, aught to be divine doctrine, coupled with the truth of deeds; because, Turpe est Doctori, cum culpa redarguit ipsum.  
They are like to so many Tantalusses, 
Hypocrites compared to Tantalus.  that are in the midst of water, and yet die with thirst. And in them is that sentence of old Isaac verified, vox quidem, vox jacob, manus autem manus sunt Esau: The voice is Jacob's voice, 
Gen. 27. 22.  but the hands are the hands of Esau. For in voice and doctrine only, they seem to have the tongue of our Saviour, who (according to his humanity) was of Jacob's house or stock; Et regnabit in domo jacob in aeternum. And he shall reign over the house of jacob for ever. 
Luk. 1. 33.  But their hands, that is, their works, they are of Esau, in whom the wicked and reprobate are figured.  
They seem as if they soared up to heaven, 
Comparison of thieves, that shoe their horses backward, to prevent pursuit, alluded to hypocrites.  but sink down (indeed) to hell. Not much unlike unto those thieves, who having stolen some great booty in the city, do cause their horses to be shod backward, so when the pursuers do imagine them to be still within the city, they are fled far enough off from it. Even so is it with hypocrites, they have their horselike bodies soled or shod backward, they pray, reprove, admonish, preach and do such things, as in our eyes are reputed to be holy: but all is done the contrary way, because they gape after human glory and ostentation, without any care of the divine honour at all. Therefore, when sometimes we think in ourselves that they are in the celestial jerusalem, they are in hellish Babylon itself.  
Might not this tongue as easily have laboured the way of salvation, 
Eccle. 5. 11.  as thus (by abusing itself) work his own damnation? Peccator cognoscitur in duplici lingua, The sinner is known by his double tongue; as when one thing is sounded by the mouth, and taught in doctrine, and a quite contrary matter is in the deed. 
A double tongue, one of the mouth, an other of the deed.  A double tongue is this, one of the mouth, another of fact: with the one we make show of mounting up to heaven, and with the other fall wilfully down into hell.  
Finis Cap. 16.   

The Argument.  
The tongue of the hypocrite, when it teacheth or instructeth, is like many branches, severally grafted upon one stock: or, as when upon thorns there hangeth grapes: or like the foolish virgins, that had every thing answerable to the wise, but yet stayed without; whereon, a notable doubt is resolved. It is also compared to the Ostrich, whose wings do resemble the Hawks in colour, but yet are not able to bear her body aloft: Or like to the vain woman, who because she would seem fair, paints herself. How much it bebooves us to be ready, in subduing the appetite of vainglory, which is discovered most, in striving to speak fine and curiously.  
Chap. 17.  LODOVICO. 
If the works of hypocrites are contrary to the doctrine which they teach, or if not contrary, yet at the least strange and divers: 
Comparison of divers fruits growing upon one stock.  than it may be well said of them, as it is of those engrafted plants or stocks, whereon not only we behold fruits of the same kind to grow, but oftentimes) and to be marvelled at) among the leaves of the Meddler, to grow the Service, & upon one self same tree, the Pomegranate & the ordinary Apple to branch forth, & where the white grape blancheth, the red to show itself substantially, as in like manner the red with the white.  
Even so in hypocrites are their own proper fruits discerned, 
The allusion to hypocrites, in the fruits of their works.  which be nought & wicked: A fructibus eorum cognoscetis eos: By their fruits ye shall know them. And they have an engraffing too, which is by the voice and doctrine of Christ, wherefore it is said of them: 
Mat. 23. 3.  Omnia quaecunque dixerint vobis, seruate, & facite: secundum opera verò eorum, nolite facere: All therefore whatsoever they bid you observe, that observe and do: but after their works do not: these men are mere mercenaries, because they do all for worldly reward.  
The mercenary or hireling, 
Of mercenaries & hirelings, that seek their own benefit in the church of god.  although he lays not down his life for his flock, yet notwithdanding, he feeds them (for so it is needful) by doctrine: but this avoids not his sinful guilt, in regard he seeks after reward and temporal glory; Sua quaerentes, non quae jesu Christi▪ 
Coloss. 3. 1.  They seek not those things that are above with jesus Christ. They seek their own private commodity in the Church of God, nevertheless, they preach Christ, after the manner of the pharisees, who for their own benefit preached the law of Moses, but yet they observed it not: 
Math. 23. 3. 4.  Dicunt enim, & non faciunt: For they say, and do not. And again, Alicante autem onera gravia & importabilia, & imponunt in humeros hominum: digito autem suo nolunt ea movere. They bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers.  Claudio. 
How can this be? 
john. 10. 5. 8.  If Christ say that the sheep hears them not? Non audierunt eos oves: quia non noverunt vocem alienorum. The sheep did not hear them, for they knew not the voice of strangers. If they do not hear them, it may perhaps be by this reason, because their voice sounds not as the true voice of a shepherd.  Lodovico. 
This question is answered, and it is the answer of Saint Augustine. 
How the sheep do hear mercenary hypocrites, according to Saint Augustine.  That the sheep do not hear them, neither can they hear such mercenary hypocrites of themselves; but they hear in them the voice of Christ. Because there are two things in these hireling hypocrites, as a little before we have declared. One is their works, and this proud voice of Pharisaical and hypocritical works, the sheep of Christ is deaf to, 
Two voices in hypocrites.  and hears not. Alienum autem non sequuntur, quia non noverunt vocem alienorum: therefore it is said; Secundum autem opera eorum facere nolite. 
john. 10. 5. 8.  The second is the voice of Christ, 
Math. 23. 3.  which voice only is heard of the flock: Omnia quaecunque dixerint vobis seruate, & facite. This is the true engraffing, and god (this while) by them is preached, but when they speak as of themselves, then are they not heard, 
When men speak of themselves, they are not heard.  nor listened to by the flock.  Claudio. 
But by your Lordships good favour, here I will use the words of Christ himself: 
Math. 7. 16.  Nunquid colligunt de spinis vuas, aut de tribulis ficus? Do men gather grapes of thorns, or figs of thistles? How is it possible to gather grapes from the thorns?  Lodovico. 
Yet my Lord it is so. 
In what manner grapes may be upon thorns, and yet be different in root.  Have you never seen the grape to hang upon a thorn? And yet though the thorn seem to bear the grape: the grape hath one root, and the thorn another. The Lambs do take that which comes from the root of the vine, being the sacred Doctrine of Christ himself, and they leave that which proceeds from the root of the thorn, whereon the grape but appeareth to hang, which is nothing else but the mere ostent of a mercenary hypocrite.  
The mercenary hypocrite who goes about merchandizing for worldly glory, having and delivering the true grape of holy doctrine, you may not refuse to take it, 
In what kind an hypocritical hireling is to be heard.  because it is the voice of Christ in a shepherd. But when you come to his own works and actions, reject them utterly, because they are pricking thorns, proceeding from their own proper root, and therefore cannot choose but pierce & prick. And as of thorns the grape thus may be gathered, so from hireling hypocrites, the very voice of Christ may be heard, & so is it said; Colligitur de spinis vua.  
But what say I; 
How the works of hypocrites may appear to be good, and yet want the true intent.  that the thorns are their wicked works? why their works in themselves oftentimes (to the outward appearance of man) are very good, and yet because the intention is not good in itself, the work sorteth not to his due end, nor is according as human judgement prognosticated. This is clearly to be discerned, in the apt similitude given by Christ of the ten virgins, five wise, and five foolish, well worthy to be especially noted.  
The virgins were ten in number, appointed to entertain and honour the Bridegroom, 
An example most excellent of the ten virgins.  all are chaste, all have lamps in their hands, and every one hath her lamp ready lighted. All go by night to meet the bridegroom, all slumber, all sleep, and all are called to this solemn wedding; yet five are termed foolish, 
Mat. 25. 1. 2. 3. etc.  and five are called wise. Five had admittance into the palace of the wedding, and to five the gate is shut against their faces. Five do rejoice in the eternal spousal, and five do suffer eternal pains, for not having respect to the prepared nuptial, the solemn wedding day, the bridal rejoicing: who is not filled with admiration, and who doth not wonder at this rarity?  
here is no speech at all used of the covetous, 
Of such as are not spoken of, to be present at this wedding.  the adulterer, the murderer, the blasphemer, the wrathful, the belly-God, or luxurious liver, for then all marvel might justly cease, because such persons are not worthy to be bidden to this eternal wedding. But virgins are only spoken of, elected for the meeting of the celestial bridegroom, and therefore it is not otherwise to be credited, but that they were all furnished of garments meet and beseeming so solemn a feast, and adorned with the rich habylimentes of precious virtues, as also with works full of sanctity. All which notwithstanding, five are reputed to be foolish, and five wise, five thought worthy to enter the palace of the bridegroom, and five condemned to eternal horror.  
It is a matter of no mean admiration, 
Another example of special consequence, & meet to be regarded.  that in one and the self same City, there shall be found many religious persons, all Christians, and observers of the divine precepts. All fast, and chastise their rebellious senses, all pray, all exhort to live as becometh Christians, to fly vice, and embrace virtue. And yet (for all this) but some of them are to be saved, and others condemned; what may be the reason of this so strange a case? If while some prayed, others played; If while some sang Psalms and the divine praises, others carolled profane and idle songs; If while some strove to tame their inordinate affections, by fasting and devout meditating, others did nothing else but cram their paunches; If while some gave alms, 
No wonder if the wicked & reprobate do perish, but a great marvel, that among ten, five are chosen, & five refused.  others practised how to rob the poor of them: here it were no wonder, that to the one sort, the gate of heaven should be opened, and deservedly shut against the other, that the one might worthily be called wise, and the other justly reputed as fools. But being all virgins having all their lamps ready lighted, whereby may be gathered, that they all laboured to do good works. Yet some of them to be saved, and some condemned; undoubtedly, my Lord, this is a matter full of marvel, able to strike a man into no mean astonishment, and therefore well worthy of great and deep consideration.  Claudio. 
Whence comes (my good Lord) this difference of either's end?  Lodovico. 
It comes (as I take it) by the variable intention of the workers. 
The variable intent of men in their works.  This is that testimony of our conscience, which makes our actions to be glorious, whereof S. Paul speaking, saith: Gloria vestra haec est, testimonium conscientia vestrae: your glory and rejoicing is this, the testimony of your conscience.  Claudio. 
What is that testimony of our conscience?  Lodovico. 
It is that, 
Of the testimonies of a good conscience  whereof Saint Paul, speaking to the Corinthians, saith: Quòd in simplicitate cordis, & in sinceritate Dei, & none in sapientia carnal●, said in gratia Dei conversati sumus in hoc mundo. 
2. Cor. 1. 12.  That in simplicity and godly pureness of heart, and not in fleshly wisdom: but by the grace of God, we have had our conversation in the world. 
Holy words in the mouth, & good deeds in the hands is not sufficient.  It is not enough then to have holy words in the mouth, and virtuous actions in the hands, but he that requires a pure & sincere heart, would have all directed to his divine honour, and not for the achievement of worldly glory, as the feigning tongue of vain hypocrites daily doth.  
By this you may perceive, 
A good father of the church, his good admonition.  how true that is, which a great Pastor of the holy Church said, in one of his Homilies made on the 21. Chaper of Saint Mathewe, where he affirmeth; That a vain commendation, and a frivolous appetite, to be admired for holiness, makes utter loss of the fruits of good works. Therefore he used often to speak in this manner. Saepè vos fratres charissimi admonui, prava opera fugere, & mundi huius inquinamenta devitare; sed hodierna die, (O great word) Sancti Euangelii lectione compellor dicere, ut & bona opera quae agitis, magna cautela timeatis, ne per hoc quod à vobis rectè geritur, aut gratia humana requiratur, ne appetitus laudis subrepat, & quod foris oftenditur, intus à mercede vacuetur, etc.  
As perchance it happened unto the foolish virgins, 
The Author's conceit of the five foolish virgins.  who having (in their actions) sought more after human glory, then that which belonged to the divinity, they were therefore deprived of the celestial banquet. The like may also be said of the double tongue, which labours only for human applause, and into which sin divers preachers often times do fall, only by the craft and deceit of the devil.  Claudio. 
Why then, 
job. 39 16.  of such men is truly verified, that notable saying, which we read in job: Penna struthionis similis est pennis ●aerodii, & accipetris. Hast thou given the pleasant wings unto the Peacocks, 
Comparison of the Peacock and Ostrich alluded to the hypocrite.  or wings and feathers unto the Ostrich? Yea, it is true, but the one flieth aloft, and the other cannot raise itself from the earth. Even so it is with hypocrites, who are like to Saints in their outward behaviour: but in their deeds, when others do soar up to heaven like Eagles, they cleave to the earth, as only affecting earthly praises.  Lodovico. 
The soldiers of Gedeon, 
Example of Gedeons' Soldiers warring against the Moabites.  when they went to war against the Moabites, every man held in his left hand a little pitcher, and a lighted lamp within the said pitcher. So when they were to give the assault about the midst of night, they broke their pitchers, and the lighted lamps might then be discerned, when sounding the dreadful trumpets, they cried out with a loud voice, 
judges. 7. 20.  Gladius Domini, & Gedeonis; The sword of the Lord, and of Gedeon. No man named his own proper weapon, but exalted only the sword of God and of Gedeon, and yet each one carried his own peculiar arms.  
In like manner, 
How we ought to apply the former Example, and make use thereof in ourselves.  not to be deprived of the honourable palm of victory, ought we to demean ourselves, when we break the earthen vessels of our hearts, with true contrition and unfeigned repentance; that then in our hands the light of holy and religious works might shine and appear, when we take the trumpet of zealous preaching in our mouths, we ought to reprove others by brotherlike affection And when against the world, the flesh and the devil we enter combat, no other voice ought to be heard among us, but Gladius Domini; attributing all to the Godheads glory. 
Psal. 115. 2.  Non nobis Domine, non nobis, sed nomini tuo da gloriam. Not unto us O Lord, not unto us, but unto thy name give the glory.  
Moreover, 
Our duty in labouring for the glory celestial.  when in labouring for this conquest of celestial glory, we shall here seem to be faint and overwearied; we ought to strive to hold out so much as we may, not in regard of the glory, but in respect of the far greater occasion, that thereby we have to love, 
In what manner we ought to fly from hell.  praise, and glorify God. So in like case, we ought to shun and fly from hell, not so much for fear of incurring the pains thereto belonging, as in more especial regard that God is not there honoured and loved, but hated and continually blasphemed. Hereupon grew that fervent speech of Anselm, 
Anselm. in lib. de Beat. Chap. 190.  in the book he made of blessedness chap. 190. Mallem purus a peccato, et innocens gehennam intrare, quam peccati sorde pollutus coelorum regna tenere. I had rather being innocent and clear from sin, enter into hell: then to hold place in heaven, polluted with sin. A sentence beseeming a zealous inflamed spirit, devoted only to the glory of God: which is able to suppress the spirit of vainglory in any christians breast. For that only deprives him of so rich a benefit, as ensues by the due praises given to the Almighty.  Claudio. 
Deservedly doth the feigning tongue lose the fruit of eternity, which for the silly price of human praise, exhorts, reproves, admonisheth and teacheth; And as saith divine Dionysius, 14. De divinis nominibus. 
Dionis. lib. 14. de divin. nom.  One defect sufficeth, to make that a matter cannot be good in itself, and one blemish is enough, to make a thing unsightly; therefore saith he: Bonum consurgit ex integra causa, malum autem non.  
He is said to be a worthy knight, 
Comparison of a good knight, and how he is best known.  that is a good house keeper, an alms giver, a visitor of the sick, loving, frequenting the Church, and doing divers other virtuous actions: but if he be a loiterer in other matters of life, that very stain only serveth to confound all the rest. Even so, the hypocrite useth many prayers, exhorteth to do well, to perform many godly actions: and commendable examples: but he wants the good end in himself, and the perfect intention. 
Math. 23. 5.  Omniae faciunt ut videantur ab hominibus. This only sufficeth to check all his other actions, and make them to be held bad, because this aimed end of the work is not good; And that is it only which giveth the name to the work, 
The saying of S. Ambrose.  according as S. Ambrose saith: Intentio tua, operi tuo, nomen imponit. Thy irtent doth give the name to thy work.  Lodovico. 
It is a great fault in that vain woman, 
Comparison of a vain woman, that tricks up herself to please others, beside her husband.  that delights to spend the whole morning, in painting & colouring herself, jeweling her hair, advancing her periwig, curling and plaiting her locks, adorning her coronet with variety of flowers, loading her body with precious garments, chaining her neck and breast with circlets of gold and pearl, putting on costly bracelets, unvaluable rings on her dainty fingers, and with variable perfumes and rich unguents of Arabia, to fill the air with precious odours as she passeth along: And yet all this labour is bestowen, only to seem beautiful, and to please another beside her husband: than which, she can offer him no greater indignity.  
Our soul is the spouse of jesus Christ, 
The comparison applied to the soul of man.  by the ordained means of holy baptism, where the ring of faith is freely delivered unto her; Sponsabo te mihi in fide; I will even marry thee unto me in faithfulness. Oh in what hatred may the celestial husband take it, when she with so many smooth (but lying) speeches, for all his holy exhortations, good instructions, and celestial preachings, by her rash and over-ready tongue, returns him none but false answers, even like unto a giddy idle headed damosel, desirous only to be pleasing to other men, and no care at all appears in her, of delighting in her true and heavenly bridegroom. 
Math. 23. 5.  Omnia opera sua faciunt ut videantur ab hominibus: All their works they do for to be seen of men.  
Such temptations we ought to resist with great violence, 
Example of the Israelits in rebuilding the Temple of jerusalem, and fearing the Samaritans'  and do as the Israelits did, in re-edifying the Temple of jerusalem, who for fear of the Samaritans, which had round besieged them, did perform the building work with one hand, and held a sword in the other, to offend the enemy withal. una manu sua faciebat opus, & altera tenebat gladium. Aedificantium enim unusquisque gladio erat accinctus renes. 
Nehem. 4. 17. 18.  And they that builded, did the work with one hand, and with the other held a sword. For every one of the builders had his sword girded on his loins.  
The like is required in us, 
A duty required in us in the like case, but especially in Preachers.  with one hand we ought to do good works; and with the other to beat away the temptations of vainglory, which the subtle devil doth most of all use, especially when he sees, that Preachers do strive to appear gracious, and pleasing to their hearers.  
Finis Chap. 17.   

The Argument.  
Wherein those are reproved, that are good only of their tongue, but wicked in their deeds. Resembling the poor man, who would fain take a rich wife, but (in regard of his poverty) none in his own country will accept of him: Wherefore, clothing himself in strange garments, he travails to speed where he is not known. Such men are compared to builders, that lay unwrought stones in the foundation, but aloft to the eye, they place curious stones of richer labour. They are also like to Pirates on the Seas, with lying banners: like to the Sichemites: like to Joseph's cloak: like to the wife of Putiphar: and like to the aprons of fig leaves, which Adam and Eve made for themselves. They are like to Ahaz the king: like to the Dolphin: like to the Physician, that cures others, yet helps not himself. They are like the white wall shown to Ezekiel: they are good for others, and hurtful to themselves: Here is some speech used, of the great pains threatened to such, as also of the reprehension, which God in his judgement will give them: A subject, by how much the more curious, by so much it is the more true and profitable.  
Chap. 18.  CLAUDIO. 
But what shall we say of them, who only have a good tongue, and utter forth many holy speeches: yet in their actions are most vile, and whatsoever they perform, is done but as an outward sign or ceremony.  Lodovico. 
Such people may be justly compared to a certain poor man, 
Comparison of a poor man, coveting to have a wealthy wife.  who being desirous to join himself in a wealthy marriage, because he was known in his own country, to be little better than a beggar, and in regard of his exceeding poverty, no woman would easily be drawn to accept him as her husband: makes means to get garments of richer estimation, forsakes his native soil, and goes far off, to find a wife where he is not known: And being by his habilyments imagined Noble, Gentle, or otherwise, of large revenues and possessions, 
Truth will discover itself in the end.  compasseth a liberal dowry. But when the beguiled woman comes home to his dwelling, and perceives he is most poor, and ready to starve thorough mere want; imagine then her alteration.  
Such kind of men are the world's hypocrites, 
The comparison holds truly in the world's hypocrites.  who because in themselves, and of their own knowledge, they are most wretched and vile, therefore in outward appearance, they will clothe themselves with the garments of the godly, using all smooth and hypocritical persuasions, to the end they may reach the height of their own desires. But in the end, every such soul shall miserably perish by famine eternally in hell, her own wretchedness being evidently laid open, and (as a just judgement) be damned for ever. 
Psal. 31. 22.  Erubescant impii, & deducantur in infernum, muta fiant labia dolosa.  Claudio. 
This sort of hypocrites, 
Hypocrites compared to builders, in making a rude foundation, and a curious top-piece.  as have no other goodness in them, but the sound of the tongue only, are like unto builders, who in the foundation of their work, do lay rude & unwrought stones. But higher and nearer to public sight, they place other stones, that are more curiously polished and laboured, only to make the work the more regardable.  
The hypocrite, that hath only holy words in his mouth, hath the foundation of his building rude and unseemly, wanting a true intention, a pure heart, and sole desire of God's glory. Now this rotten foundation of avarice, of fond vainglory, or of any other hateful vice whatsoever, he buries all these, only to make a bottom of them. But aloft in the forefront, or in the very face and chiefest appearance of the work, there goodly & Saintlike words are liberally afforded.  
The just and faithful man, 
The just and faithful man, quite contrary to the hypocrite.  he doth all things quite contrary to the hypocrite, which makes his foundation to be most precious, because wholly it is laid on Christ himself, the abounding treasure of all celestial riches. Fundamentum aliud nemo potest ponere, 
2. Cori. 3. 11.  praeter id quod positum est, quod est Christus jesus. Other foundation can no man lay, then that which is laid, which is Christ jesus. On what a precious foundation doth the just man lay in his spiritual building, whereon, all other rich stones are plenteously heaped, according to the beauty of so fair a building? unusquisque autem videat quomodo superaedificet. Let every man take heed how he buildeth.  
When God, 
How God began his building in creation of the world.  being the only chief Architect of all things whatsoever, began his building of this goodly world: he dealt quite contrary to those builders, that make their beginning at the groundwork or foundation, with unshap't stones, rubbish and such base trash. He went another way to work, and as a main beauty to his fair fabric, he began with the firmament of heaven; and that was the lustre of his foundation and beginning: 
Gen. 1. 8.  Vocavit Deus firmamentum coelum: God called the firmament, heaven.  
The like did he when he framed the building of the little world, Man, 
How god framed his building of the little World, man..  to adorn him with the more admirable beauty, he placed first (as his foundation) a reasonable soul in him, which was so fair and goodly, as it received form & shape even from himself. Therefore when the soul is taken away, the building of our body falleth into cinders.  
When he builded the most noble palace of the militant Church, 
How God builded the palace of the militant Church.  he placed (as a most precious foundation thereof) our redeemer himself, even jesus Christ. Fundamentum aliud nemo potest ponere, praeter id quod positum est, quod est Christus jesus.  
The hypocrite doth all his works quite contrary, 
1. Cori. 3. 11.  and therefore his building falls soon to the earth. 
The hypocrites building soon falls to the ground.  And even as God made a confusion of tongues, among the proud builders of the Tower of Babel: even so at length will he confound this hypocritical building tongue, that doth all things whatsoever, only for pride and vainglory, which infamous kind of building must needs fall to the ground, according as that tower did, because: Deus superbis resistit.  Lodovico. 
The hypocrite dealeth like the Pirate, 
The hypocrite compared to the Pirate, or Rover on the Sea.  or (as we may otherwise term him) the Rover on the Sea, who because he would not be known for a thief and robber, spreadeth false Ensigns upon his tops: which giving some security to the mistaking passengers, they are by this means fraudulently seized on. Even so the counterfeiting tongue, displayeth forth very glorious ensigns, and teacheth the same words that Christ himself taught: but he than inveigleth, makes a prey of the poor soul, and murders it, like as the heretic doth, who only in tongue confesseth Christ, but in his deeds is all devil.  
The Painter busieth himself greatly to set down the shape of a Crucifix, 
Comparison of a painters curious making of a Crucifix.  in very lively colours; with such natural lineaments, even as if all the muscles and sinews of the body were perfectly to be discerned. But if a man should ask him, if all his diligence had been employed, only for the love he bore unto Christ, he would make answer (if he should speak but plainly and from his heart) Truly my Lord, to tell you but the troth, I had little remembrance of him when I did it, nor could I devise how to paint him perfectly; but what I have here done, was only to sell my labour at the dearer rate.  
Such (for all the world) is an hypocrite in his words, 
The painter's example verified in the hypocrite.  he transforms them wholly into Christ's appearance, but not for the love he bears to Christ, but rather to win estimation of the world. Even as arch-heretics use to do, or like so many Herostratoes', strive to make themselves famous to the world, and greedily to grasp up riches.  
Agreeable to the false Sichemites, 
Example of the Sichemites.  who circumcised themselves, according to the manner of the Hebrews, only to inherit their goods and possessions. 
Gen. 34. 22. 23  Si circuncidamus masculos nostros, ritum gentis imitantes, substantia eorum, & pecora, & cuncta quae possident, nostra erunt. If all the men children among us be circumcised, 
The reward of the Sichemits for their hypocrisy.  as they are circumcised, shall not their flocks, and their substance, and all their cattle be ours? Nevertheless it happened unto them quite contrary, for the third day following the circumcision, they were all put to the edge of the sword: such was the permission of God, because they were not circumcised for observation of the Law, but only in regard of avarice. In like manner the false tongue, that with the colourable pretext of the name of jesus Christ, seems to be seriously employed for his divine glory: labours only for his own covetous reward, but when he thinks this greedy hoped-for gain is gotten, he is miserably slain by eternal death.  
Many of these hypocrites do much busy themselves in counterfeited speeches, 
Hypocrites presume into the presence of princes, to gain promotion.  to get into the presence of Princes, only for ascent to some high place of dignity. But when the goal is once gotten, than their perverse natures are apparently discerned, and that their outward humility, was only but to cloak their inward pride: 
Hypocrites compared to the Hawk.  Whereupon, in their following course of life, they seem like the hawk, that takes her flight a far off, when she means to seize on the simple dove, as if she had no intent at all that way: but suddenly she winds in upon her, and grasping her in her talents, kills and eats her.  Claudio. 
This kind of ambitious hypocrites, are yet more supportable than the other, 
Ambitious hypocrites better to be endured than the other, resembling scarecrows.  for these men, although inwardly they are devils: yet notwithstanding, outwardly they show themselves like Saints in holy speeches, and serve as good examples to others, for the lewd sinner feareth to offend in their presence.  
They resemble the figure made of rags and clouts, commonly called, scarecrows, which is set forth on the boughs of trees, to affright away the birds from feeding on the fruits, and in this kind (perhaps) they may also be termed profitable.  
But afterward, 
A worse hypocrite than the former.  we must needs come to an other sort of them, who are far worse than are these, because their words are merely hypocritical, appearing to be true lovers of holiness: but their works are most wicked. Because they exalt humility, and are proud themselves; they praise chastity, and yet are luxurious; they preach almsgiving, yet rob the poor of it; they magnify justice, yet are strong thieves themselves. Such were the Pharyseys, 
Example of the Pharisees.  who said to the man that was borne blind; Da gloriam Deo; Give glory unto God; as if they had been wondrous zealous of the divine honour: 
john. 9 23.  nevertheless, they did all only to rob Christ of his honour.  
Of this temper also was King Ahaz, 
Example of king Ahaz.  to whom (as Esay saith) God spoke, that he should ask a sign of his redemption from him, 
Esay. 7. 11. 12.  which should be given him. Pete tibi signum à Domino Deo tuo, in profundum inferni, sive in excelsum suprà. Ask a sign for thee of the Lord thy God, either in the depth beneath, or in the height above. But he made refusal, saying: Non petam, & non tentabo Dominum: I will not ask, neither will I tempt the Lord. Which he did, not in humility, or for observation of the divine precept, 
Deut. 6. 16.  which was given to the people of Israel, Non tentabis Domiaum Deum tuum; 
Ahaz refused the miracle, because he would not honour God.  ye shall not tempt the Lord your God. Nor was this miracle to tempt God, because God himself willed that he should ask it: but he would not ask it, because he would not give such glory to the true God, but even as a wicked idolater, despised, that the divine power should have any honour at all.  Lodovico. 
This is a most detestable kind of hypocrisy, 
Example of jaacob, when his sons presented him the garment of joseph.  and well may we say of such men, as did the good old afflicted jaacob, when being presented deceitfully, by his sons, with the altered garment of his beloved son joseph, tinctured with the counterfeited blood of a beast; After he had wondered and wondered again thereat, 
Gen. 37. 33.  thus he spoke in a tearful voice. Tunica filii mei est, fera pessima comedit eum, bestia devoravit joseph. It is my sons coat, a wicked beast hath devoured him, joseph is surely torn in pieces.  
So may the holy Church say to this hypocritical kind of son; 
What the Church may say to this hypocritical son.  It is most true, that thou wast borne to be my son, because I gave thee life in baptism, and (concerning thine outward part) thou hast still the same garment that I gave thee, which is nothing else but Christ: Induimini Dominum jesum Christum; Put on ye the Lord jesus Christ. And Christ thou namest, & Christ thou preachest, and of him thou talkest in private or public meetings, or in familiar conference among thy friends. But yet in very deed, although Tunica filii mei sit, this be my sons coat; Fera pessima devoravit filium meum, the wicked and immane beast of hypocrisy hath slain him. Because, inwardly he is nothing else but all vanity, all devil, all flesh, all sin; 
The inward part of an hypocrite.  And hence proceeds it, that Fera pessima devoravit filium meum. My son he is only by his coat, and outwardly by his voice, but inwardly he hath no part at all of him.  Claudio. 
The glory of our soul consisteth not in the garment, 
Wherein the glory of the soul consists  but in the heart, according as the father of Solomon (speaking of the spouse) saith: 
Psal. 45. 13.  Omnis gloria eius ab intus, circumamicta varietatibus: She is all glorious within, her clothing is of broidered gold. First he praiseth her inward endowment, Omnis gloria eius ab intus, & afterward talketh of her outward clothing, Circumamicta varieattibus: because he would first have the affection of the heart, and afterward requires effectual works.  
So dealeth nature likewise, first she createth and produceth the heart, 
Example of Nature in her work of man.  and afterward the other members. But hypocrites (saith Saint Gregory) are Artistes, who caring nothing at all for the inward part, 
S. Grego. de Heret.  bestow all their industry for embellishing the outward, coveting rather to imitate art then nature.  
These retainers of the garment only, 
Example of Potifars wife with joseph.  are like to the incontinent wife of Potiphar, who being enamoured on the comely young man joseph, and seeking to constrain him to the immodest act of lust: he fled away▪ nothing remaining in her violent hand, but his cloak only. 
Gen. 39 12.  Qui relicto in manu eius pallio, fugit, & egressus est foras. He left his garment in her hand, and fled, and got him out. So these hypocritical voices, 
The example alluded to hypocrites.  are cloaks only, that is, they have the name of Christ in their hands, and not the mystical joseph Christ in their hearts.  
After that Adam had sinned, 
Example of Adam after he had sinned  feeling his own rebelling nature, he hid himself, remembering that he was naked, not counting it sufficient for him, that his shame was covered with fig tree leaves. Consuerunt folia ficus, 
Gen. 3. 7. 9 10.  & fecerunt sibi perizomata. They sewed fig tree leaves together, and made themselves breeches. Whereupon, when (unthought on) God called him, and said, Adam ubi es? Adam where art thou? He answered; Timui eò, quòd nudus essem, & abscondi me; I was afraid, because I was naked, therefore I hid myself.  
It is not enough for hypocrites, 
The fig leaves of holy words is not sufficient for Hypocrites.  to be hidden with the fig leaves of holy words, because the searching eye of God penetrates even into the heart; Dominus autem intuetur cor. Therefore when they think that they have substantially enough covered their shameful abused bodies, they shall even then most vituperiously be made manifest to the whole world: 
N●hum. 3. 5.  Revelabo pudendatua ante faciem tuam, & ostendamin gentibus nuditatem tuam: I will discover thy skirts upon thy face, and will show the nations thy filthiness, and the kingdoms thy shame.  
Little shall it then avail them, 
The Dolphin guides other Fishes into the net and keeps himself our.  that they have had holy words in their mouths, and have exhorted others to do well. Or, like unto the Dolphin, have conducted other fish into the net, and kept themselves out of the fisher's power, close by the rock. Therefore are they thus reproved: Quare tu enarras iustitias meas, & assumis testamentum meum per os tuum? 
Psal. 50. 16. 17.  Tu verò odisti disciplinam, & proiecisti sermones meos retrorsum. etc. Why dost thou preach my laws, and takest my covenant in thy mouth? 
An excellent interpretation made by the Author, upon the Prophet David's words  Whereas thou hatest to be reform, and hast cast my words behind thee.  
As if he would have said. Thou thoughtst (perhaps) that to save thyself, certain outward works were only sufficient. Thou wicked and ungodly wretch, couldst thou imagine it enough for thee, to preach to others, that they ought to do good, and yet thou thyself to deal most badly? I tell thee, this not only is displeasing to me, but I will turn myself into anger and fury against thee, and in the trembling day of judgement, I will say unto thee; Impudent and graceless as thou art, wherefore didst thou not first purge and make clean thine own lips? Why didst thou not first cleanse thy own dissembling tongue, before thou wert so bold, as to preach my law therewith? How dared thou, by so impure a passage, and a way so beastly, 
It were good that all hypocrites should remember this.  give scope to matter so white and immaculate? Hereby hast thou made others holy, and at the same instant time refused all discipline thyself, when being careless of my Law, there is no foul sin whereinto thyself hast not fallen. Oh fair Sepulchre, 
An excellent comparison.  full of all unsavoury sent within. Thou art as a bell, call others to serve God, and yet keep'st thyself without the Church: Or art as that ungodly wretch, who only soundeth well with his tongue, but doth commit abominable and most irreligious deeds.  Lodovico. 
A great penalty (questionless) will fall upon the wicked man, that with his tongue hath been the means of others salvation, by exhortation, preaching and reprehension, and yet thereby is the cause of his own damnation. 
The hypocrite compared to the Physician.  Having (like unto the Physician) cured and made others healthful, yet remains himself in most weak and sickly estate, the which begetteth him an intolerable envy, and a hatred more than can be spoken of.  Claudio. 
In such a one is verified that prophecy of Micheas. Tu seminabis, 
Mich. 6. 15.  & non meats; tu calcabis Oliuas, & non ungeris Oleo; & mustum, & non bibes vinum: Thou shall sow, but not reap; thou shalt tread the Olives, but shalt not anoint thee with the Oil; 
The Prophet's words very aptly verified in dissembling hypocrites.  and make sweet wine, but shalt not drink wine. Because in very deed, these men do sow the most fertile seed of God's word, and yet shall not gather the eternal fruit thereof, in regard they do all for the pleasing of men. They tread the Olives, as seeming to be full of sanctity, but yet in proof are quite empty, 
what it is to be empty of heavenly love.  therefore they shall also remain deprived of the divine mercy.  
They gather the grapes, as declaring to have great charity by their fervency in speech: 
Psal. 36. 8.  yet they shall never drink of the wine, because they are void of that love celestial, wherewith the soul should be filled. Inebriabuntur ab ubertate domus tuae, & torrente voluptatis tuae potabis eos. 
Agge. 1. 5. 6.  They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. And that also of the Prophet Aggeus: Ponite corda vestra super vias vestras. Seminastis multum, & intulistis parum; comedistis, & non estis saturati; bibistis, & non estis inebritati; operuistis vos, & non estis calefacti, & qui mercedem congregavit, misit eas in sacculum pertusum. Consider your own ways in your hearts: you have sown much, and bring in little; ye have eat, but ye have not enough; ye drink, but yet ye are not filled; ye cloth ye, but ye be not warm; 
The Author's explication of these several scriptures, according as he appropriates the sense unto hypocrites.  and he that earneth wages, putteth the wages into a broken bag.  
As if he would have said. O you hypocrites, that have Christ only in your tongues, consider now faithfully your own errors, and with all your hearts, think whether there ever hath been the like folly or no. Hath it not been a wonderful foolishness in you, that you have sowed so much seed of God's sacred word, and yet yourselves have gathered in no fruit at all, only by your vanity, attending altogether upon the pleasure of men.  
You have eaten, yet never would you be satisfied; because you could not taste the sweetness of the heavenly bread of wisdom, which (nevertheless) you gave plentifully enough unto others. You have drunk; but never were ye filled with celestial love, only ye did but wet your lips therewith, and never received any jot thereof down into the heart. You clothed yourselves with the garment of jesus Christ, having it still ready on your tongues, 
To such as covet to hold grace with the people.  by often preaching; but never were ye warmly clad with his sanctified love. And (which is much worse) you that have made profession, to accumulate great wages, by the exceeding grace you held with the people: have yet put up your money, and the wages of your overgreat labour of body, of understanding and memory, (oh intolerable folly) into a rotten purse, that had no power to contain the money. Therefore, all your reward (in an unrepayreable moment) is quite lost, and all the hope you had of heaven (if any you had at all) is utterly void and frustrated.  Lodovico. 
Oh lying tongue, oh fraudulent tongue, oh most treacherous and betraying tongue. 
Example of Ezekiels' vision on the wall.  That obscure Prophet Ezekiell, saw a most goodly prospective upon a wall, and while he admired the wondrous beauty upon the wall, God said unto him: 
Ezek. 8. 8. 9 10  Ezekiell, take an instrument, and dig the wall, which seemeth so stupendious to thee. Food parietem: He digged, and beheld a door, and God commanded him to enter in thereat: he entered, and saw dreadful serpents, as also beasts of divers kinds. Et ingressus vidi, & ecce omnis similitudo reptilium, & animalium abominatio, etc.  
Such are these hypocrites, 
The Prophet's speeches holding comparison with hypocrites.  fair in looks, Saints in speech, but in their hearts full of all filthiness. From which effects the Lord in mercy deliver us, and let us beseech him to govern our tongue, to make clean our lips, & rather quite to bereave us of our tongue, than it should offend the creator thereof by doubleness, and much better for us were eternal silence, than such dissembling fraudulent speech.  Claudio. 
Hypocrisy is a sin against nature, 
Hypocrisy, a sin against nature, & what provision she makes for every valuable thing.  not only in regard that the tongue ought to be the ambassador of a faithful heart, but also, because we see that nature hideth or makes provision for every precious thing whatsoever. As pearls, them she hideth in fish shells; unvaluable rich stones, in the earth or rivers; Coral, in the bottom of the Sea; Gold, under cavernie mountain; apples and other like fruits, among leaves; grapes also under their shelter; the heart, in the very secretest place of the body; and things of meanest moment, if not hidden, yet shadowed with some kind of defence. But the hypocrite, the little goodness that remaineth in him, he hides it from all men by the help of a dissembling glib tongue, and his imperfections or wickedness, he conceals it with all the art he can devise.  Lodovico. 
So do bankrupt merchants, 
Bankrupt Merchants in their behaviour, hypocrites compared to them.  or such of slender substance, whatsoever they have, they set it forth to open view, as making show of far greater matters to be in their shops. But if they be demanded for a chain of gold, parley, coral, or any other thing then those hanging forth upon their stall, they will smoothly answer. I pray you Sir pardon me, I had such, but indeed they are sold, and I would gladly please ye with what is here left. Such are these counterfeiting dissemblers, full of all gay and goodly words, but their hearts are utterly empty of any virtue. 
The hypocrite compared to a Ship riding under full spread sails, but empty of any merchandise.   
A gallant show makes a Ship, riding underful spread sails, adorned with fair banners waving in the wind, and every one runs gladly to see her, when by a prosperous gale she puts into the port. But afterward, when they perceive that she is empty of merchandise, the greedy beholders than stand as men confounded. A Ship void of any merchandise, and seeming full to the eye, sailing only by the wind of vain men's breath, and coveting to arrive at honour and high applause, such, and no other is the false hypocrite.  Claudio. 
They want no wickedness, yet live as ceremonious examples, 
Hypocrites are like to uncharged Cannons.  every one fearing them for their appearance of holiness: like uncharged Cannons, dreadful only at the first beholding: and not much behind these, are sacrilegious blasphemers, and perjured persons.  
Finis Chap. 17.   

The Argument.  
Wherein is declared, that the sin of blasphemy is most great and grievous, insomuch that it exceedeth every other sin, even those of the Infidels, and of the jews, who crucified our Lord and Saviour. It is aggrau●ed by many circumstances, and hath no apparent excuse, as divers other sins may seem to have. It is a sin eternal, in regard of the exercise thereof; because among all sins, blasphemy only remaineth with the damned, even as charity doth among the blessed, and is punished with every part of the law. It is the sin of unthankfulness, the punishment whereof sometime beginneth in this world, and yet is never finished. It is a manifest sign of damnation, and a sin so abominable, as the holy Scripture sometime forbeareth to name it, among the rehearsal of other grievous offences. A discourse very profitable, ingenious, necessary and worthy to be noted, for fear of falling into a sin so horrible and detestable.  
Chap. 19  LODOVICO. 
Seeing there is no sin so great in a Christian, as blasphemy is, whereby he derogates from the supreme goodness, which is the only object of charity: 
Thom. Aquin. 2. 2. q. 10. Art. 3.  Therefore it is a most mighty sin, in regard it opposeth itself against the christian faith, & hath in it the weightiness of the sin of infidelity, which being a notorious sin in his own nature, (as saith the divine Doctor) 2. 2. q. 10. ar. 3. It therefore followeth, that the sin of blasphemy hath hardly any eequall, or appertaining to the self same kind.  Claudio. 
How can it be, 
Blasphemy may be committed without injury to faith.  that the sin of blasphemy hath in it the burden or weight of infidelity? For blasphemy may be committed, without prejudice to faith, and so much the rather, because it appertaineth not properly to blasphemy, to swerver or dissent from that which ought especially to be believed, and that is the only thing that constituteth infidelity.  
Therefore it often happeneth, 
Of rash Blasphemous speeches, the heart not consenting thereto.  that when the blasphemer is in choler, he uttereth that with his tongue, whereunto properly in human belief, he consenteth not. As perhaps, in saying, that god can not let me from winning this game, or the like vile words, & yet (for all that) to think within himself that he can.  Lodovico. 
I will answer you with a distinction, necessary for the clearing of such a doubt, 
Three ways whereby to fall from God's goodness.  to weet. That in three several manners we may derogate from the divine and supreme goodness.  
First with the understanding only, 
1. By the understanding.  that is, in imagining a false conceit against God.  
Secondly, 
2. By the wills detestation.  by adjoining to that former false conceived opinion, the detestation of the will.  
Thirdly, 
3. In uttering of blasphemies contrary to belief.  (without having a false imagination, accustomed only to the detestation of the will,) to utter many blasphemies, though belief of them be otherwise, and be but delivered with the tongue only, according to the same example your Honour gave of the gamester. Albeit blasphemy is not a false opinion of the understanding, derogating from the divine bounty, for that is called infidelity, which is the error of understanding, and of ignorance, with the pertinacy of the will.  
Nevertheless, 
How blasphemy coupleth itself with infidelity, in our speaking against the confession of our faith.  because in blaspheming, words are uttered with the tongue, even as if they were breathed from an infidel, and against the divine goodness itself, as infidelity is wont to doc, (by attributing to God such things as are no way convenable for him. or, by denying things especially to him belonging, or, in giving to the creature, what is only meet for God and no other) in these, or the like, blasphemy carrieth the very same greatness, which infidelity doth, because it offendeth the same object as infidelity doth, and delivers the same false opinion as infidelity doth, although not by consenting, but in believing otherwise of them, then with the tongue is manifested, and so it opposeth itself against the confession of faith.  Claudio. 
If it be so, it must then of necessity be affirmed, that blasphemy shuts up within itself, the very sin of infidelity, or at least, 
How blasphemy may be in the will, & in the desire.  apparently in the pronunciation. And it may be also both in the will, and in the desire, as in convicting and calumniating (by some examples) the power divine. To wit, in desiring to have it be believed that every thing is possible, which is impossible, & thereby displeaseth the highest omnipotency. And if it be thus, we may as then well confess, that blasphemy (in this kind) is far more great than infidelity.  Lodovico. 
It is not to be doubted, 
Two kinds of blasphemy.  but that blasphemy (perfected with this vile intention) is much worse: because there is blasphemy, although it be uttered on the behalf of God, he being thereby blasphemed, as the behalf of the blasphemer, in his own nature.  
When one, 
1. Of unbelievers blasphemy.  not believing (as an Infidel) that he speaks blasphemy against God, yet doth it, the blasphemy is only on gods part blasphemed, and not on the part of the blasphemer, but it is blasphemy only according to him, and not to him that uttered it forth.  
But when blasphemy is delivered by one that believeth in christ, 
2. Of a Christians blasphemy.  it is then merely blasphemy on gods part in itself, by giving or taking away what to god is only convenient. And also on the behalf of the blasphemer, that robs or attributes to god, that which he knows & believes, to be no way agreeable to him. And so is the blasphemy the more perfected, and made far greater by belief, then without belief.  
And this is not only the opinion of S. Augustine, in the book he wrote against lying, 
S. August. in Li. de Menda. Chap. 19  Chap. 19 but also it is confirmed by the authority of Saint Peter, who in one of his Epistles, speaks against those believers, as do turn to the same sin, as is in the weight of infidelity. 
2. Pet. 2. 20. 21. 22.  Facta sunt cis posteriora deteriora prioribus. Melius enim erat illis non cognoscere viam justitiae; quam post agnitionem retrorsum converti ab eo, quod illis traditum est sancto mandato. Contingit enim eis illud veri proverbij; Canis reversus ad suum vomitum, & Sus lota in volutabro lut●. The later end is worse with them then the beginning. For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given them. But it is come unto them, according to the true proverb; The dog is returned to his own vomit: and, the Sow that was washed, to the wallowing in the mire.  Claudio. 
What an enormous sin is this? what vice more diabolical, exceeding all other misdeeds, how great soever? It outgoeth the sin of the Pagans, 
Blasphemy goes beyond the sin of the Pagans, because what they say they believe to be true.  because, though the infidel speaketh of God what ought not to be spoken, yet notwithstanding, he believes that what he utters with his tongue, is true.  
What though the Turk and the jew do deny Christ to be the Son of God, and that Marie should be a pure virgin? It is no great matter in him to breath forth such blasphemy, because his belief is such, and he thinks that he speaks truly.  
But much worse is it in a Christian, 
How abominable blasphemy is to a true Christian.  to call his redeemer a traitor, and the blessed virgin a strumpet: yet knowing and believing it not to be true, but rather what he speaks, is uttered in mere contempt of his creator. So, in naming, vilely or abusively, the members or parts of christ, or of his saints in despiteful manner, the very like may be said.  Lodovico. 
By your leave (my Lord) if then to name the parts of Christ, 
Of god's name or his Saints in swearing.  and of the Saints, or speaking sometimes as swearers are wont to do: By God, by holy God, by the good God, by the blessed Lady and such like, 
His position to be further resolved.  is this the sin of blasphemy? If always in enunciative blasphemy (to use the very scholastical word) there be a falsity: we yet in naming the members of Christ, or of the Saints, or saying, By the blessed God, By thee O good God, & such like, we deliver no falsity at all, because christ had really all the parts of a man, & god is truly good, and most holy; how then can this be termed blasphemy?  Claudio. 
I answer, 
The Answer well worth the observation.  that albeit the blasphemer in his violent heat, shall disdainfully name the parts of Christ, or of his saints, or say, By blessed god, though he speak true, and free from an falseness: yet notwithstanding, because he utters it as a contemptible thing, he makes it false by consequence, for neither in God or his saints, is any thing to be contemned.  
And this kind of blasphemy, not only is committed sometime with significant terms, but also with the gesture and motion of the body, and albeit in the pronunciation of a very true thing, 
Example of one man's despising an others repute.  but yet it is done in a most ignominious manner. As sometimes, one man (despising the honour and reputation of another) saith: Oh, you are a man of God; Oh, you are a Saint of Paradise, and yet in his own heart terms him, a man of the devil, and a fiend of hell. Of this nature have ye many blasphemers in the world, uttering holy words, but with unholy intention, yet not daring to speak one heretical word, for fear of public punishment.  Lodovico. 
You have begun well, proceed I pray you.  Claudio. 
The sin of blasphemy is worse than that of murder, 
The sin of blasphemy worse than the sin of murder.  because oftentimes it happeneth, that if the man killer could compass his revenge, and kill his enemy, without offence of his divine maker, he would willingly do it. But being thus disabled, he will still retain his murdering intent, wherein he highly offendeth God. But not so immediately as the blasphemer trespasseth, who principally & directly opposeth himself against god, blaspheming & abusing him in mere despite.  Lodovico. 
But under your favour, my good lord, I am of a contrary opinion with S. Augustine, 
S. August. in Enchirid, Chap. 12.  who in this Enchiridion, Chap. 12. saith, That the sin of manslaughter is more hurtful, in taking away the life of a man, then is the sin of blasphemy, which can bring no injury at all to God. If then murder hurteth more than blasphemy, it must needs be allowed to be the greater sin.  Claudio. 
If we shall consider homicide and blasphemy, 
Blasphemy & homicide severally to be considered.  accorcording to the object against which each sinneth, there is no doubt to be made, but that blasphemy (without all comparison) is a greater sin, than an hundred thousand murders: because it is immediately against God, an object infinite, & the other is against our neighbour, an object finite.  
But if we have regard to the effect of either's hurt: 
The effect of either's hurt in power.  then homicide is much greater than blasphemy, because homicide is more hurtful to our neighbour, than blasphemy is or can be to God.  
Now because in the greatness of the fault, 
The greatness of the fault is measured by the intent of the wil  more regard is to be had to the intent of the will, than the effect of the act: therefore, in regard the blasphemer simply purposeth, to do damage to the honour divine, albeit the wicked effect cannot so succeed, but in vain is let loose the arrow of the biting tongue; absolutely, and without all question, the blasphemer sinneth more, than the mankiller doth.  
It is superior also to the sin of heresy, 
Blasphemy is above heresy.  which believeth, that whatsoever the tongue uttereth, is true: but the devilish lips of the blasphemer, speaketh such things as himself believeth not, and willeth likewise the thing that cannot be.  
It is worse also than the sin of the jews, 
Blasphemy exceedeth the sin of the jews in crucifying Christ.  who crucified our blessed Lord and Saviour, whereon Saint Augustine saith, writing on the 12. Chapter of Saint Matthew: Magis peccant blasphemantes Deum triumphantem in coelis, quam qui crucifixerunt eum ambulantem in terris. They sin more that blaspheme God triumphing in heaven, 
S. August. in Mat. Cap. 12.  than they that crucified him walking on the earth.  
The reason hereof is delivered by Saint Paul: 
2. Corin. 2. 8.  Si enim cognovissent, nunquam Dominum gloriae crucifixissent. For had they known it, they would not have crucified the Lord of glory. Yet this ignorance is not altogether excused. 
Act. 3▪ 17.  Scio fratres, quia per ignorantiam fecistis: I know brethren, that through ignorance ye did it.  
But the blaspheming Christian, he knows him to be God, and therein he sinneth the more grievously: 
Simile.  and so much the rather, as by how much more noble the offended person is, even so much the greater is the offence augmented.  
The jews offended a Christ mortal, 
The jews, & the Christians offences several.  but the Christian offends a glorious Christ in heaven, to whom he promised faith and obedience in baptism, which by the jew was never promised.  
Moreover, 
The jews crucified christ once only, the Christian by blasphemy, infinite times.  the jews crucified him at one time only, but the Christian blasphemeth his maker a thousand times in an hour, and so much as in him lieth reneweth his torments: makes wider the lances wound; increaseth the number of his lashes; prepares a new Cross; forgeth new nails in the fire of his wicked heart; fills a fresh sponge with gall & vinegar; makes a more piercing wreath of sharp pointed thorns; spits more abominable filth in his face, and does every other thing to his greater vexation.  
Beside all this, 
Blasphemy goeth beyond Idolatry.  blasphemy (than which, more cannot be said of it) seemeth to go beyond idolatry, because the one taketh the honour due to God, and the other giveth it unto infamy. If a defect positive be greater than a defect privative, than blasphemy may be said to be the greater sin; for the ungodly wretched sinner basely reproacheth his creatonr, and idolatry doth but deprive God of his due honour.  Lodovico. 
This grievous sin is yet further aggravated, because there is no one thing whatsoever, 
There is no one thing to move a man to blaspheme God; but many to incite him to thankfulness.  that can move a man to blaspheme God: but there are many and infinite, whereby to give him always just occasion, of rendering endless thanks every hour, for such abundant graces conferred upon him, as well spiritual as corporal, beside those two most signal benefits, of creation and redemption. Yet the wicked sinner, when he ought to seek all means, by Hymns, Psalms and spiritual songs, to praise and glorify his creator, he unthankfully turneth his tongue to reproachful infamies and dishonours, Oh sin too insupportable!  
Every other sin (more or less) hath some excuse and motive, 
Every other sin hath some excuse, but blasphemy hath none at all  except this horrible vice of blasphemy. The proud man perhaps is moved, by some imagined excellency he hath in himself, more than he sees in any other, whether it be of virtue, beauty, riches or nobility.  
The ambitious man may be urged, to make vaunt of himself, as by having many subjects, or much treasure, to purchase a high prelacy or temporal estate. Even as the covetous man, may make the like commodity of his wealthy bags: The glutton, of his surfeiting sweetness in meats & drinks: The luxurious, of his fleshly delectation: The angry, of his account of honour: And the slothful, of his bodily rest.  
Let it suffice, that every sinner hath some formal appearance, 
Every sinner can pretend some motive to his sin, but the blasphemer none.  as thereby moving him to sin, & which he would fain allege in his own defence, if he might do it without offence to the majesty divine. But concerning blasphemy, what can be said to incline any man thereto? nothing at all: neither sensuality, neither delectation, nor money, honour or any reward whatsoever.  
Moreover, 
Men are natuturally inclined to praise & honour God.  we are naturally inclined to praise & honour god, as being the only universal benefactor, that so largely imparteth to us (unthankful wretches) his singular graces. Having then no occasion at all, that might induce us to this vice, it delivers us up the more inexcusable, & makes the sin much greater than any other.  
As for example the sin of luxury, 
Example of luxury in an old man more offensive than in a young.  it is held more great & offensive in an old man, then in one of younger years, who by nature may have more inclination thereto (though in no age whatsoever it is to be excused) Yet in an old man it is most shameful, as Cicero (the father of eloquence) affirmeth in the first book of his Offices: 
Cicero lib. 1. de officiis,  Luxuria, cum omni aetati sit turpis, tum senectuti foedissima est. In like case, though all sins in a Christian are evil, yet blasphemy is the most odious beyond all other.  Claudio. 
As it is the most shameful sin, and furthest from any excuse: so must you then also of necessity confess, that it deserveth greater punishment, than any of the other sins.  Lodovico. 
It is not be doubted, 
Sentence.  but where the fault is greatest, the penalty ought as largely to be extended. Whereupon, among other pains denounced by Saint john in his Apocalyps, 
Apoc. 16. 10.  one is, that they gnawed their teeth for sorrow. Et commanducaverunt linguas suas prae dolore, 
The punishment of blasphemy beginneth often in this life.  etc. And many times it comes to pass, that (by the just judgement of God) the punishment thereof beginneth in this world.  
Saint Gregory, in his fourth book of dialogues declareth, that this vice is so much displeasing to God, as a child of five years old in Rome, 
Example of a young child in Rome.  being carried in the arms of his mother, & blaspheming the name of god, was suddenly snatched away by the devil, & never afterward seen any more.  
In Mantua, 
Example of gansters at play in Mantua.  divers gamesters being playing at the tables, & abusing the name of Christ and the blessed virgin: their eyes fell presently out of their heads, upon the tables as they played.  
A soldier in the diocese of Rheims, 
Example of a Soldier in Rheims.  one day blaspheming the holy name of god, was suddenly surprised with the falling sickness, & falling on the ground in the presence of many, he rend and tore himself most miserably all the day following, casting & vomiting his very entrails upward, & in breathing forth his last words, most impiously he recommended his soul to the devil.  
An other also, 
Example of an other in the same parts.  abusing there most horribly the name of his creator, renting his blessed body piecemeal in sunder: his own body miraculously split in sunder, even in the same parts he so wickedly blasphemed, and dying in desperation, gave both soul and body to the devil.  
In Florence there was a man much addicted to blaspheming, and one day among the rest, 
Example of one in Florence.  as he held on this vile course against god, being in the company of divers his familiar friends, he was suddenly lifted up into the air by the devil, where being despoiled of his garments, they fell down piece by piece to the ground, but no part of his body was ever after seen.  
A mariner dwelling in Siracusa, 
Example of a Mariner of Siracusa.  being greatly given to swearing and balsphemy, upon a day (the sea being very mild and calm) he would needs leap into the water to swim: and albeit he was exceeding skilful in that quality, yet (by the divine permission) he sunk and drowned. But being afterward fished for, and found by his friends & companions, & a due inquisition being made of the body, there was nothing found wanting, but his accursed tongue only, wherewith he had so often blasphemed his maker.  
But why stray I thus after miracles, 
Infinite other Examples to this purpose might be alleged.  imposed as divine chastisements upon blasphemers, whereof an infinite number might be produced. If your Honour would see whole beadroles of authentical cases in this kind, read but the Garden of Examples, composed by the reverend father, Master S●rafino Razzi, of the Preachers order in the city of Florence. But let it suffice, that this sin is so abheminable in the sight of God, as even in this life he many times doth begin to punish it.  Claudio. 
Very worthily ought the punishment to begin in good time, and to endure much longer than any of the other: because, if the penalty should be conformable to the offence, 
Blasphemy outstretcheth time, and continueth for ever.  as there is no fault that lasteth longer than blasphemy, so ought the inflicted pain to be correspondent, which must needs stretch further than the allotment to other sins, for blasphemy outgoeth time, and continueth eternally.  Lodovico. 
Doth blasphemy then endure for ever?  Claudio. 
It is a common opinion among the reverend divines; That as charity is the chiefest virtue, 
Comparison of Charity, as the chiefest virtue of all, and Blasphemy the very worst of all sins whatsoever.  most perfect and majestical, because it only remaineth eternally, (all the other virtues severally having an end, but yet answerable to their several actions:) So blasphemy is the very worst of all sins whatsoever, not only because it is committed in this life, but also in regard it liveth for ever in hell, as an eternal exercise for the damned; other sins, having also (according to their action) an end and period. Therefore saith Saint john in his Apocalyps. Blasphemaveruut Deum coeli, prae doloribus & vulneribus suis. 
Apoc. 16. 11.  They blasphemed the God of heaven, for their pains, & for their sores.  
And the Angelical Doctor, 
Thom. Aquin, In. sum. 2, 2. Q. 13. Art. 4.  in his 2. 2. q 13. art. 4. useth these formal speeches. Et credibile est, quod post resurrectionem erit in eyes etiam vocalis blasphemia, sicut in Sanctis vocalis laus Dei. That as in heaven the Saints with cheerful voices shall praise the lord, so is it most certain, that the damned with horrible voices shall blaspheme him.  Lodovico. 
The sin of blasphemy then, continuing longer than the other sins, we may by good reason make this addition thereto. 
Sins extent ensueth by his long lasting.  Because the sin, by how much it lasteth, so much the greater is his extent; blasphemy going beyond all, must needs be said to be more grievous than them all. As contrariwise, by how much virtue continueth, 
Charity is eternally joined with god.  so much the more noble it is. So charity ought to be esteemed the worthiest among all virtues, because it is that which is eternally joined with God, and never hath ending, whereupon the Apostle sayeth. 
2. Cor. 13. 13.  Nunc autem manent fides, spes, charitas, tria haec: maior autem horum est charitas. And now abideth faith, hope and charity, even these three: but the chiefest of these is charity.  Claudio. 
If a man may be known by his speech, 
A man may be known by his speech, according to Socrates.  of what quality he is (according to the opinion of Socrates): And if by the language he speaks, may also be gathered of what nation he is: (as whether he be an Italian, Spaniard, German French, English, Greek or Hebrew, as Peter was known by his speech. Galilaeus es, nam & loquela tua manifestum te facit. 
Math. 26. 73.  Thou also art a Galilean, for even thy speech bewrayeth thee.)  
Why then, 
A blasphemer is easily discerned by his speaking, jesting & swearing, to be of the province of hell.  when we perceive a man to be addicted to blasphemy, in such manner, as by frequent use in his speaking, he will jestingly both swear and blaspheme: we may justly say of him; This man is of the province belonging to the kingdom of hell, because his devilish language doth manifestly accuse him. Ipsi de mundo sunt, ideo de mundo loquuntur: They are of the world, therefore speak they according to the world. 
john. 14. 30.  So said Christ to his disciples, as if he would have further added, in this manner;  
The quality of the soul, 
The quality of the soul is best known by our speech.  it is better known by speech, then by any other way else whatsoever: therefore let it be no marvel in you, if the children of this world, do speak worldlike, even as they that are of God, do confer on none but those things belonging to god.  
Hereupon we may well say, that the blasphemer is of the infernal kingdom, because he useth the same language which the damned do, who are doomed for ever to that abiding. Even as contrariwise the exercise of the heavenly Citizens, is evermore to be lauding and praising God. Beati qui habitant in domo tua Domine, 
Psal. 19 55.  in saecula saeculorum Laudabunt ●e. Blessed are they, Lord, that dwell in thy house, for they shall praise thee for ever and ever.  
Three several provinces or kingdoms did god make, 
Three several kingdoms made by God, each having his several language.  and each one hath his proper language: to wit, the province celestial, the terrestrial, and the infernal.  
The language celestial, is to bless and praise God eternally. Et quatuor animalia, singula eorum habebant alas senas in circuitu, & intus plena sunt oculis, & requiem non habebant die ac nocte, 
1. The language celestial.  dicentia: Sanctus, Sanctus, Sanctus Dominus Deus omnipotens, 
Apoc. 4. 8.  qui erat, & qui est, & qui venturus est. And the four beasts had each one of them six wings about him, and they were full of eyes within, and they ceased not day nor night, saying: Holy, Holy, Holy Lord God Almighty, which was, and which is, and which is to come.  
The language of the terrestrial kingdom, 
The language terrestrial.  is to speak of things that are terrestrial: Qui de terra est, de terra est, & de terra loquitur: 
john. 3. 31.  He that is of the earth, is of the earth, and speaketh of the earth.  
The language of the infernal jurisdiction, 
The language infernal.  is to speak evil, curse and blaspheme both God and his Saints: 
Esay. 8. 21.  Cum esurierit, irascetur, & maledicet Regi suo, & Deo suo, & suspiciet sursum: When he shall be hungry, he shall even fret himself, and curse his king and his Gods, and shall look upward. If by the tongue, he shall be known whether he be a stranger or no: 
Evil speakers are of the infernal kingdom.  then is it most evident, that evil speakers and blasphemers are of the infernal kingdom.  Lodovico. 
Most wretched blasphemer, who being paid with his own evil, 
The tongue was made to praise God withal.  never thinks of amending his tongue, nor altering his bad language: but being assured of his harm, persevers in the blame. And the tongue which was made for to praise God withal, he turns it to curse and blaspheme him. Which is a sin so execrable and abominable, 
The Scripture useth the word blessing, in steed of blaspheming.  as sometimes it falleth out that in the holy Scripture, where it speaketh of blasphemy, there is used in steed thereof the word blessing, as refusing to use that wicked phrase.  
As we have it in the first book of the Kings, 
1. King. 21. 10.  where when wicked jezabel found out two false witnesses against Naboth, 
Example of the 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 unjustly led forth 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 civitatem, & 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 carried him away out of the city, and stoned him with stones, that he died.  
The like may we read in the first and second chapters of the history of job. 
Example of the devils words to God against job.  in the very words of the devil to God, speaking against job: Tange cuncta quae p●ssidet, nisi in faciem benedixerit tibi: touch all that he hath, to see if he will not blaspheme thee to thy face. 
job. 2. 11.   
And the wife of job, 
Example of jobs w●fes words to him.  exhorting her husband to curse and blaspheme God, used scripture quite contrary, speaking the word blessing, in steed of cursing. Dixit autem illi uxor sua; Adhuc tu permanens in simplicitate tua? 
job. 2. 9  Benedic Deo, & morere. Then said his wife unto him; Dost thou continue yet in thine uprightness? Blaspheme God, and die.  
The sacred Scripture hath great respect in but speaking or naming the word blasphemy; 
The ungodly tongue of man makes no regard of blasphemy.  yet the ungodly and wicked tongue of man, makes no regard at all of it, but even with heart and mouth blasphemeth his Creator. Could God more exaggerate this devilish sinner, then by using contrary words in the describing thereof?  Claudio. 
Blasphemy is likewise the vice of ingratitude, 
Blasphemy is the sin of ingratitude.  because in sign of gratification, every creature is obedient to the Lord, blessing and praising him after his manner. Yet man, endued with more singular gifts than all other creatures, he only blasphemeth him, 
Psal. 119. 91.  and none but he. Ordinatione tua perseverat dies, quoniam omnia serviunt tibi. They continue even to this day by thine ordinances, for all are thy servants.  
The tongue which God gave unto man, because therewith he should land him; to make it the engine of cursing? oh sin intolerable. Dedit mihi Dominus linguam (saith the wise man) & in ipso laudabo eum. 
Eccle. 51. 22.  The Lord hath given me a tongue, wherewith I will praise him.  
The blasphemer is worse than the brute beasts, 
The blasphemer is worse than brutish beasts.  who do all magnify the Lord, as David willeth them in his last Psalm: Let every thing that hath breath, praise the lord. And the three children, 
Psal. 150. 6.  in the midst of the fiery furnace, invited all the works of the omnipotent, to praise him. Benedicite omnia opera Domini Domino, 
Dan. 3. 60.  laudate, & superexaltate eum in saecula. All ye works of the lord, bless ye the lord, praise him, and exalt him above all things for ever. Only the ungodly sinner blasphemeth him.  
The heavens wheel about in their course, 
All creatures (in their kind) do praise the Lord, and man only blasphemeth him.  the Stars twinkle, the Sun guides the world with his beams, the Moon shines, the fire heats, the air breathes, the sea●bs and flows, the rivers run, the lakes stand still, the earth fructifies, the plants live, the beasts have some measure of understanding, the birds chaunte their notes, the fishes glide about in the waters, and every creature (in his kind) gives laud to his creator, unthankful man only blasphemeth him. Et iugiter tota die nomen meum blasphematur. 
Esay. 52. 5.  My name all the day continually is blasphemed.  Lodovico. 
Happy David, 
Psal. 33. 1.  who evermore praised his creator: Benedicam Domino in omni tempore, 
Sundry examples of praises given to God, By David in himself.  semper laus eius in ore meo: I will give thanks unto the Lord, his praise shall be in my mouth continually.  
Good old Tobias forewarned and schooled his only son to this lesson, 
Toby. 4 19  saying. Omni tempore benedic Deum, & pete ab eo, 
Old Tobies' lesson to his son.  ut vias tuas dirigat, & omnia consilia tua in ipso permaneant, Bless thy Lord God always, and desire of him that all thy ways may be made strait. and that all thy purposes and counsels may prosper. 
David's charge to his sons & servants.  David also himself, was no sooner in the morning risen from his bed, but he charged all his children and servants to glorify the Lord. 
Psalm. 113.  Laudate pueri Dominum, laudate nomen Domini. Praise O ye servants of the Lord, praise the name of the lord: the like doth he in the 134. Psalm,  Claudio. 
But some there are, 
Example of too many now in these days  that do quite contrary, who rise no sooner in the morning out of their beds, but (full of impatience) give some sudden command to their sons or servants, and because they be not as ready in executing of what they would have them: presently they break forth into horrible blasphemies, and severe imprecations, so that the very first moving of their lips, and first word delivered from their tongues, is infamy and disgrace to their creator. Which grievous sin being so frequent in committing, if sometime the punishment thereto belonging, were but as ready from God in following: there would hardly be found so many devilish tongues in the world, if not for the love of virtuous deeds, yet at least to avoid the terror of so condign an infliction.  
Lewis, 
A memorable Example of Lewis king of France, how he used two blasphemers.  called the holy and Saintlike King of France, caused the tongue of a blasphemer to be cut forth of his head. And so offensive was this sin unto him, as (at another time) he commanded the lips of a blasphemer to be feared with a hot burning iron, saying. I would very gladly endure this punishment in mine own person, conditionally, it might sort to such a happy success, as (by that example) the hateful vice of blasphemy might never more be heard in my kingdom.  
But now adays, you have 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 reprove them, that speak open blasphemy against God and his saints.  
The divine law commanded, 
Example of God's law against blasphemers.  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 universus. 
Leuit. 24. 14. 16  Bring the blasphemer without the host, and let all that heard him, put their hands upon his head, and let all the congregation stone him. Again. 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, 
Example of blasphemous Senacherib, & his Army.  besieged jerusalem, and blaspheming the name of the Lord, the night following (by God's appointment) 185. thousand of his soldiers were slain, and himself murdered by his own sons.  
The law Ecclesiastical enjoined, that the blasphemer, for seven weeks together, every Friday should fast with bread and water, 
Ex de mal. c. statuimus.  and every Sabbath day at Evening prayer time, he should stand before the Church door, 
Example of the law Ecclesiastical.  without cloak, without hose or shoes, bore headed, his girdle or a chord about his neck, and other such like penalties were inflicted on him, only to make this sin most odious to the people.  
The imperial law of justinian the most Christian Emperor commanded, 
Example of the Emperor justinian's law.  that the blasphemers head should be smitten off.  
Among the very Pagans also, 
Example of the law among the Pagans.  there was a terrible law, as we may read in the third Chapter of Daniel, where it is shown, That Nebuchadnezzer, having seen the great marvels of God, in the three children put into the fiery Oven, commanded, that whosoever did blaspheme that God, should be slain, his house overturned, 
Dan. 3. 96.  and razed from the foundation. A me ergo positum est hoc decretum, ut omnis populus, tribus & lingua quaecunque locuta fuerit, blasphemiam, contra Deum Sidrach, Misach, & Abednago, dispereat, & domus eius vastetur. Therefore I make a decree, that every people, nation and language, which speak any blasphemy against the God of Sidrach, Misach and Abednago, shall be drawn in pieces, & their houses ruined.  
And Mahomet himself, 
Example of Mahomet the seductor.  who was drawn by the devil to seduce so many souls, commanded that his body to be divided and cut in quarters, that should blaspheme God, Christ or the blessed virgin.  
If all laws have condemned the blasphemer, not only among believers, but even among the very Infidels themselves: it may then easily appear, what an abominable and detestable sin it is, and that it were much better to be without a tongue, then thereby to offend so highly our creator, redeemer and glorifier. Muta fiant labia dolosa.  
Finis Chap. 19   

The Argument.  
Approving that it is better to have no tongue at all, and to be silent eternally, then to fall into any of the before remembered vices. What benefit ensueth by the privation of speech, of which, although we should have no use at all, yet we are not void of the speech of the mind; which is much more excellent, and sooner listened unto by god himself, then to the careless and idle babbling of the lips. He that wanteth speech, is disburdened of a heavy load, and may the easier preserve himself from many heavy charges: because by the tongue of the body, we please men only, but by the tongue of the heart, we become pleasing to God. Every man hath two lips, but the just man hath his upper lip much greater than the neither. Contrariwise, the wicked man hath his neither lip so great, as therewith he covereth his whole face, and all the strength of bad men consisteth in their lips; which is approved by a short, yet sweet discourse, and afterward pleasingly concluded on the befalf of silence, approving it to be much more allowable than speech.  
Chap. 20.  LODOVICO. 
Pursuing this case of the blasphemer, we may (without any doubt at all) add to the rest which is gone before, 
What he seeks that by blasphemy opposeth himself against God.  that in regard the opposeth himself immediately against his Creator, thereby he coveteth no less, but would enforce (as much as in him lieth) that he neither is, or should be just, good, omnipotent, wise and merciful. And he that desireth or seeketh after these things, would willingly have God not to be God.  
In like manner, when he would have him to be void of eyes, whereby he beholds his sins, and discovers his deceitful devices: he wisheth him also to be as empty of power, whereby to punish him, or to censure him with pains of condemnation. And fain he would have such a potency to remain within himself, whereby he might as easily afflict his creator, as he dares venture with his devilish tongue, to blaspheme and abuse him.  
This is a denying of the divinity in God, 
Blasphemy leads to the denying of the Godhead.  with a mere hellish & devilish presumption a sin so immane and monstrous, as much better were it, not to have a heart to think it, or a tongue to utter it. A sin so horrible, that the jews (by nature obstinate, and addicted to many vices) would yet stop their ears from hearing it, & rend their very garments in pieces, in sign that it did split their very hearts in sunder, when any such blasphemy was delivered: as we may read in the Acts of the Apostles, in the Gospels, and in many other places of the holy Scripture. Who can hear a worse or viler thing than blasphemy is?  
Will ye listen what Saint Bernard saith thereof, 
Bernard in Cant. Septuages. Serm. secundo.  in his Canticle of the Septuagesis. Serm. 2? Vult ergo non esse Deum, qui quantum in ipso est, aut vult eum impotentem, aut iniustum, aut insipientem esse vult. Crudelis planè, & omnino extrema malitia, quae Dei potentiam, justitiam, sapientiam perire desiderat; Qui autem vult Deum esse iniustum, vult non esse Deum: & qui desiderat Deum non esse; nun quantum in se est Deum occidit?  Claudio. 
I could wish such a one, not only to be deprived of his tongue, wherewith he hath so blasphemed the divine goodness of God: but rather (then to offend in any of the before named vices,) that he had no life at all in him, even any one whatsoever that should be so displeasing to his heavenly maker.  
Many times it happeneth, 
A benefit is never truly known, but by the loss of it.  that sickness is much more available than health, not only, because unthankful man scarcely knows a benefit given him by God, till first he have endured the loss thereof: but in regard also, that infirmity, and debility in our natural forces, doth beget and bring forth the surer health of the soul. Such a hurt is worthily to be wished for, that shows itself to be a remedy to a far greater inconvenience, and is a secure escape from harm of higher quality. But this being utterly unknown in ourselves, we cannot devise how to help it, and we being overslouthfull in seeking redress, do thereby grow to a more dangerous weakness of the mind, which taking away the light of the soul, becomes a prouder nourishment to the flesh. Much better then do I reckon the infirmity of the body, 
The health of the soul, is better than that of the body.  that engenders the soul's health: then the health of that, which weakens and makes the soul to be sick.  
We often times do foolishly conceit in ourselves, that by recovery of health after some long sickness, we are quite set free and escaped from death. But even then do we run with the greatest haste of all toward him, and are even nearest to death, when we imagine him to be furthest off. 
we are nearest to death, when we think him furthest off.  The deprivation of speech, nay, death itself is far better, then long time of life, and offending our heavenly creator, by those means which were made for his laud and magnifying.  Lodovico. 
Privation or lack of speech, 
The lack of speech begets the quiet of the mind.  begetteth the security and quiet of the mind. Many, mere innocents of their hands, have yet been condemned by their tongues, because they have fond taken great pleasure, in appearing before men, to have done such things as they never did, nor perhaps ever could do, and so have made themselves guilty by their tongues, of that which their hands never performed.  
As in the like case it happened to the young Amalekite, 
The young Amalekites belying of himself for the death of king Saul.  who vaunted before David, that he had slain king Saul, as hoping to have gotten (thereby) a great reward, because Saul was a most heavy enemy to David. But albeit he was clearly innocent of the fact, yet notwithstanding, he bore the penalty of a murderer, only by belying himself, and accusing himself of a deed, which he never thought to do. Whereupon David said to him. Sanguis tuus super caput tuum. Os enim tuum locutum est adversum te, 
2. Sam. 1.  dicens; Ego interfeci Christum Domini. Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying; I have slain the Lords anointed.  
I say again, 
What labour is required in the well and orderly delivery of our speech.  that the want of speech, is the occasion of much quiet, because it is no mean labour, to speak well, to make answer in due time, and to apt purpose; to talk graciously, and to give proportionable gesture to our words; to adorn our sayings with comeliness; to deliver sentences with sweetness; to accompany our speeches with the bodies seemly behaviour; sometimes speaking loud, sometimes low; now sweetly, then more sharply.  
But this (you will say) is the labour only belonging to an Orator. Yet let me tell you, that the want of speech in consideration of the many harms, whereinto a man falls by the tongue only: is the chief way to much quietness, and the means to prevent innumerable evils. divers have desired, that they could never have spoken, 
Of Cicero & Demosthenes whose tongues were their death.  but never attained to such a happiness. If Cicero the father of Latin eloquence, and Demosthenes, the splendour of the Greek tongue, had ever been dumb: both the one and other had longer lived, and death had been more sufferable to them, and much less grievous.  Claudio. 
Questionless, whosoever considereth our human frailcie, and how proclive a man is to fail in his speaking: will allow dumbness to be far better than speech. 
What benefits ensue on the lack of speech  He that hath lost the use of speech, hath also lost the art of lying, the consuetude of deceiving, the instrument of enmity, the organ of quarreling, the sour of slanders, and the broacher of blasphemies.  
Many more are they, that by their words have become infamous, then by their deeds: for there is no part of our body, more ready to do harm, and harder to bridle, than the tongue of man is. Therefore, they that know themselves apt to fail thereby, and consequently, to fall into the vices whereon we have so long discoursed; me thinks, should rather wish themselves to be dumb, then to covet the engine of their own unhappiness.  Lodovico. 
It is very true, 
It is great riches to be poor in evil.  in regard it is a great treasure, to be poor in evil. Whereupon we may say, and very truly, that such as are borne without the unhappy tongue, are borne to be rich, and they that have such a wicked kind of tongue, do loose for ever the eternal riches. 
How to find by losing, & lose by finding.  Thus (by a new way) may we become wealthy, losing by finding, and finding by losing, because there is no worse thing, then to have an evil tongue. Even so by consequence, there is nothing better, then in having it, to remain as deprived thereof, seeing he that gets much that way, looseth much more an other way. 
Esay. 31. 9  And the tongue is as a fire, which consumeth any thing. Labia eius repleta sunt indignatione, & lingua eius quasi ignis devorans.  Claudio. 
But what shall we say (if the tongue be not good) that many yet have been found to be of innocent tongues, evermore praising therewith their Creator? If then to lose an evil tongue, is to get great riches, to lose a good tongue, is to lose greater riches.  Lodovico. 
He that hath lost his tongue, 
Sentence.  hath not lost his heart. He remains only deprived of that member, wherewith he could appear pleasing but to men, 
The heart only is pleasing to god, the tongue wins but praises of men.  but is not robbed of his heart, wherewith he pleaseth God only. Being then not secured by that member, which won him but the bare pleasing opinion of men: it is best for him to preserve the heart carefully, whereby he may be thankful to God, to whom, though he cannot speak with his material tongue, yet may he liberally and freely express his whole heart.  
And if the wicked be said to have the lips of the heart, 
The wicked have the lips of the heart.  how chanceth it that the just have them not also? Of the wicked saith David: Labia dolosa, in cord, & cord locuti sunt: Flattering with their lips, 
Psal. 12. 2.  and speak with a double heart. 
The just have the mouth & tongue of the heart.  The just have the mouth and tongue of the heart, wherewith they may freely speak unto God, which made David say of himself. Non est occultatum os meum à te, quod fecisti in occulto. My bones are not hid from thee, though I was made in a secret place. 
Psal. 139. 15.  Or, as if he should say. Lord, the mouth of my heart, which thou hast created for me in the most secret part of my body: from thee it is not hidden, because thou searchest into the secrets of the heart, and hearest the moving of the lips of the thoughts. Dominus autem intuetur cor.  
Praise then the Lord with the tongue of the heart, 
God listens more to the tongue of the heart, than that of the voice.  because he is wont to be much more attentive to that kind of language, then to the other idle talkative noise of the voice. And in the presence of his omnipotent Majesty, there is no clamour more loud, more vehement, nor more moving, then that of the heart is, because otherwise (as we have already said) he only delighteth in silence.  
This clamour did that Shepherd of his flock, and (afterward) the guide to numberless people, 
Example of Moses crying to God in silence.  Moses, breath forth, when praying (in silence) with a most earnest spirit, his zealous cries entered the ears of the Almighty, which made God himself say: Quid clamas ad me? 
Exod. 14. 15.  Wherefore criest thou unto me? He spoke not, neither moved his lips, and yet it is said, he cried. As we perceive then, that he whom god hears, is not dumb, because he speaketh to him with his heart: even so may we say, that he who hath lost the tongue of outward crying, and of the voice whereby he would strive to be understood, neither wants his material tongue, nor voice vocal.  
Moreover, 
Lack of speech gives freedom to our thoughts.  loss of the use of speech, hath been very advantageous to divers men, because thereby their thoughts have had the more gentle freedom. Which made King David say, that it behoved, to set a good watch before the tongue. Pone Domine custodiam orimeo, 
Psalm. 141. 3.  & ostium circumstantiae labits meis. Set a watch O Lord before my mouth, and keep the door of my lips. 
Psal. 39 2. 2.  Dixi custodiam vias meas, ut non delinquam in lingua mea. I said, I will take heed to my ways, that I sin not with my tongue. Posui ori meo custodiam, dum consisteret peccator adversum me. I will keep my mouth bridled, while the wicked is in my sight. And Solomon his son said, that it behoveth (with all diligence possible) to keep the heart, as that which is the fountain of life. 
Prover. 4. 23.  Omni custodia serva cor tuum, quoniam ab ipso vita procedit. Keep thine heart with all diligence for thereout cometh life.  
Being then deprived of the tongues use, either by nature or fortune, thou art disburdened of this watch-charge: and being to keep one watchman only, thou art eased of a moiety of the trouble, by being able to preserve (with greater facility) things so reduced to a small number, yet of greatest value, than those that are amounting to many in their number.  
And it may yield thee some contentment beside, 
The tongue hath hurt many, and holpen but few.  to lose that only member of the body, which hath holpen very few, but hurt many. Because it is the Seminary of war, dissentious, strifes, adulteries, blasphemies, perjuries, frauds, flatteries, and of an hundred thousand other vices beside. Better than is the tongue of the heart, whereby God may be pleased, and no man scandaled: then that of the mouth, whereby God delighteth not to be spoken unto, and infinite evils have redounded unto men.  Claudio. 
Your discourse, 
The custody of the tongue very difficult.  my Lord, may be allowed for the more authentical, by how much we know the custody of the tongue to be very difficult. Whereupon, many have been enforced to attempt impossible ways, only to contain (in good compass) the slippery tongue.  
Francis Petrarche the Poet, 
An excellent example, of a man that desired to study the Scriptures.  and an Orator most famous, tells us of a devout man, who was very desirous to learn the study of sacred letters or divinity. And to that end entered into a School, where hearing this verse of the thirty eight Psalm, at his very first entrance; Dixi custodiam vias meas, ut non delinquam in lingua mea etc. He presently went forth of the School, and would never after come into it again. A pr●●●y while after, the Master (by chance) meeting him on the way, and marveling he had in such sort forsaken the School: demanded, upon what occasion he had so soon given over his new-begun study? Whereto the holy man thus answered. I have found so much to do, to observe but one document, which I heard in my very first lesson, concerning the keeping of my tongue, and which all my life time hitherto I was never able to compass: that I will first attain the perfection of that one precept, before I presume upon any other.  
This good man accounted it merely superfluous, 
It is superfluous, to hear much, and practise little.  to hear many lessons, without putting any one of them in execution. Therefore, it appearing to be such a hard matter, to keep the tongue in an absolute custody; he would have no one to seem otherwise learned, then as they have truly followed the perfection of their lessons.  Lodovico. 
Assuredly, it is most difficult for a man, to preserve himself innocent in speaking: because we are so over-ready, to talk of worldly matters, even as men that have no way made clean their affections. 
The reason why a man hath two lips to his mouth.  A man hath two lips necessarily belonging to speech, one beneath, and the other aloft above the mouth, because human argument is but twofold, and no more; that is, of matters sovereign and celestial, and of meaner things, base and terrestrial.  
The two lips are distinct: notwithstanding, in forming of the word, they aptly unite themselves according to time. Even so, albeit celestial things are furthest off from matters terrestrial, 
The use of celestial & terrestrial things  and those divine, from them that are human: yet aught were to unite them together, and so far to serve our turn with earthly occasions, as they may stead us in our duty to heaven. Holy men have spoken of them both so graciously together, that the holy Ghost said of them: Diffusa est gratia in labiis tuis, propterea benedixit te Deus in aeternum: 
Psal. 45. 2.  Grace is powered in thy lips, because God hath blessed thee forever.  Claudio. 
Quite contrary are the ungodly, 
Example of Zacharias.  who speak so ungraciously, as God is forced sometime to make them be silent. As he did to talkative Zacharias, 
Luk. 1. 20.  albeit a good man: Eris tacens, & non poteris loqui: 
Example of the talking devils.  Thou shalt be dumb, & not be able to speak. And he did the like to the bold talking devils: Et imperans, non sinebat ea loqui: He rebuked them, 
Luke. 4. 41.  & suffered them not to speak. And the like he said to the unthankful sinners: 
Example of the thankless sinners.  Tacete qui habitat is in insula: Be still ye that dwell in the Iles. 
Esay. 23. 2.   Lodovico. 
Just men are like to goodly fair hounds, 
Just men compared to goodly hounds.  which have their upper lip much greater than the lower. So do just men more gladly talk of celestial affairs, than those belonging to the world. God commanded Moses, 
Example of the proposition table.  that he should make for the proposition Table, a cover of gold, and for the cover a high golden crown. Facios' illi labium aureum per circuitum. 
Exod. 25. 24. 25.  Et ipsi labio coronam interassilem altam quatuor digitis, & super illam alteram coronam aureolam.  
This Table we may say to be the just man, 
The just man compared to to the table.  whose heart is like unto a rich table, furnished with all sweet meats of virtue, wherein God himself so highly delighteth, and whereon he pleaseth to eat and drink, even as if he were a fellow-commoner with him. Si quis audicrit vocem meam, 
Apoc. 3. 20.  & aperuerit mihi ianuam: intrabo ad illum, & coenabo cum illo, & ipse mecum. If any man hear my voice, and open the door, I will come in unto him, and will sup with him, & he with me.  
His lips are made of the purest gold, 
The lips of the just man.  as a coverture to a holy receptacle, and the words of such a sanctified vessel, are full of most ardent and perfect charity. And therefore is a high crown of eternal reward laid up in store for him, yea, a golden crown of perpetual honour. 
Eccl. 45. 12.  Corona aurea super caput eius, expressa signo sanctitatis. A crown of gold upon his head, bearing the form and mark of holiness. 
Psal. 8. 5.  Gloria & honore coronasti eum. Thou hast crowned him with glory and honour.  
Now the wicked are quite contrary to the just, 
The wicked contrary to the just man.  for they have the neither lip far greater than the upper, because they talk of nothing but earthly and carnal things: 
john. 3. 31.  Qui de terra est, de terra loquitur, as if he would have said. They that have their hearts made of earth, do talk altogether of earthly things, because the tongue is the messenger of the heart, and Ex abundantia cordis os loquitur.  
They have their lips of their mouths, answerable to the cogitations of their hearts. 
Wicked men compared to swine, in all their behaviour.  Therefore they gladly discourse on earthly affairs, because their neither lip is so great: being justly herein compared to swine, whose strength consisteth wholly in their lips; with them they delve into the earth, root up plants, break down doors, and remove stones out of their places. Even so the ungodly Orator and careless sinner, all their power is in human eloquence, and in the nerves of worldly business, which they continually exalt and applaud, making no account at all of celestial & invisible treasures.  Claudio. 
These men may be compared to certain people of Ethiopia, 
Isidorus in Etim. Lib. 11. Pliny. in Hist. Nat. Lib. 14.  of whom Isidorus speaketh in the eleventh book of his Etimologic, and likewise Pliny in his natural history, describing them to be very monstrous. Their faces being all plain and even: but their neither lip is of such huge largeness and length, as therewith they cover all their face, to defend it from the heat of the Sun, and so they wander about the Ethyopian mountains.  
Even so wander the wicked through the black Ethiope of this world, 
How the wicked do wander through the Aethiopia of this world.  overwarme and sweltering in all naughtiness. They are so monstrous and imperfect, that they have faces plain and smooth, and walk as void of all understanding; wanting the clear sighted eye of discretion, the piercing savour of devotion; the solicitous care of obedience, the delicate taste of contemplation, and the soft touch of mild compassion. So that we may very well say of them. 
Psal. 115. 5. 6. 7  Oculos habent & non videbunt; nares habent & non oderabunt; aures habent, & non audient, manus habent & non palpabunt; os habent et non manducabunt. They have eyes and see not; they have noses & smell not; they have ears and he are not; they have hands and touch not; they have mouths and eat not.  
Only they have their neither lip so large, 
The lower lip of the wicked covers all their face.  as therewith they cover their whole face: because by their vain talking, they cloak, cover and cloud all their lewd life, making that as a vail, to obscure their detraction, flattering, deceiving, dissembling, murmuring, deriding, lying, boasting, defaming, slandering and blaspheming.  
All their strength consisteth in their lips; they bite & wound with their lips; 
Of the lips of the wicked.  Gladius in labiis eorum; Swords are in their lips. They lie with their lips: 
Psal. 59 7.  Abhominatio est Domino labia mendacia: The lying lips are abomination to the lord 
Proverb. 12. 23.  They flatter with their lips: 
Mark. 7. 6.  Populus hic labiis me honorat: This people honoureth me with their lips etc. They poison with their lips: Venenum aspidum sub labiis eorum: 
Psa●m. 140. 3.  Adders poison is under their lips. They sow strife with their lips: 
Prover. 18. 6.  Labia stulti miscent se rixis: A fools lips cause strife. They kill and ruinate souls with their lips: Labia ipsius ruina animae eius: 
Prover. 15. 7.  His lips are a snare for his soul. They smite, and shall be smitten with their lips: Siultus labiis verberabitur: 
Pro. 16. 8.  He that is foolish in talk shall be beaten. They burn with their lips: 
The whole power of the wicked is in their lips.  In labiis eius ignis ardebit: Fire burneth in his lips.  
All their whole power is in their lips, because the greatest evil the wicked can do, they do it with their lips: moving them to blasphemies, evil speaking, lying, strifes, and therefore were they better to be deprived of them, then have use of them, to their own damnation, dishonour of God, and detriment of their neighbour.  Lodovico. 
Let us pray then to the Lord, to strike them dumb, or to change their lips. Or if the lips of the heart be to abide with them, that they may not move them to his disgrace, not be offensive to the chaste ears of good men, by their Gomorrish speeches, and cries of Sodom, so highly displeasing to the Almighty. Muta fiant labia dolosa.  
Finis Chap. 20.   

The Argument.  
He that would talk with God, must either learn to be silent, or speak far otherwise then he did before: because his heart is to be first purged of wicked thoughts, and his lips made clean from speaking of evil. He that confers with God, must either hold his peace, or speak very little, in regard of the greatness of divine mysteries. Or he must talk highly, by a new kind of speaking, as being lifted up by divine assistance of the holy Ghost. For approbation whereof, divers sound testimonies out of sacred Scripture are produced. As of Moses, jeremy, Daniel, Paul, and the other Apostles, Silence also makes the fool to seem wise, and the want of speech is the gift of God, as well as talking in many languages. Herein likewise is discoursed, whence it proceedeth that some are borne dumb, and others very hard in delivery of their words, or else do speak very slowly.  
Chap. 20.  CLAUDIO. 
To be silent, we have already discoursed and approved, that it is very behoveful for all men, as well the good, as the bad, the foolish, 
Fools by silence do seem to be wise.  as the wise: because such commendation awaiteth on silence. as if the foolish man do but hold his peace, he appeareth to be wise; At the least in this, that in refraining speech, he acquainteth not others with his folly, which made the wise man say. 
Prover. 17. 28.  Stultus quoque sit acuerit, sapiens reputabitur, et si compresserit labia sua, intelligens. Even a fool (when he holdeth his peace) is counted wise, & he that stoppeth his lips, prudent.  
If silence do cause the very fool to be reputed wise, 
Silence is no mean grace in a wise man.  how much more grace than doth it give to a man wise indeed? Mark what Solomon further addeth: 
Prover. 17. 27.  Qui moderatur sermones suos, doctus & prudens est: & pretiosi spiritus vir eruditus: He that hath knowledge, spareth his words, and a man of understanding is of an excellent spirit.  
If then god do take away from the wicked the use of speech, 
Two benefits ensuing to the wicked by want of speech.  two admirable benefits ensue to him thereby. One is, that he shall appear to him that knows him not, to be dumb, and to be a wise man. The other is, that he cannot hurt his neighbour, by evil example of murmuring and lewd speaking.  
We may therefore say, 
Silence is the gift of God, as well as speaking well.  that as it is the gift of god to speak well, and in variable languages, as the Apostles (by the work of the holy spirit) did: Even so is it the gift of god, to be silent, and deprived of that member, wherewith we may much offend the divine goodness, and little help our neighbour: for the one holds his peace by virtue, and the other by infirmity. Therefore very elegantly said the wise man. 
Eccl. 20. 6. 7.  Est autem tacens, & non habens sensum loquelae, & est tacens, sciens tempus apti temporis. Homo sapiens tacebit usque ad tempus. Some man holdeth his tongue, because he hath not to answer, and some keepeth silence, waiting a convenient time. A wise man will hold his tongue, till he see opportunity.  Lodovico. 
Upon this occasion, we may lawfully (by your leave my Lord) demand to know, whence it ensueth, that some are endued (by nature) with a perpetual silence, so that they know not how to form one word?  Claudio. 
Aristotle saith; 
Aristotle his opinion of the deaf and dumb by birth.  That if a man be borne deaf, it is necessary that he should also be borne dumb: because in not hearing, he knows not how to form the articulation of the voice, and the names given to things in the first institution, neither knoweth what is signified by them. And this ensueth (as he affirmeth) Because the tongue hath his use by reason only, and so attaineth to ability in discourse, or in dispute. Whereupon it is necessary, to receive the word or name from another, & so to contain the signification thereof in mind. Therefore necessarily are they which are borne deaf, dumb also.  Lodovico. 
A good answer, and grounded upon reason. But tell me I pray you, whence cometh it, that some are so imperfect of speech, as they can hardly deliver two words readily together, and others have their tongues so quick and voluble.  Claudio. 
To have the tongue ready, 
Of the quickness and agility of the tongue, & how by natural means it is caused, or hindered in the melancholic body.  quick and agile, it requireth the aid of much heat, and moderate dryness. Wherefore, they that be melancholy bodies, (as well by nature, as by adustion) are tardy of speech, because their tongue is very cold and moist, abounding always with much water, and spittle in the mouth. By which disposition, they have a very moist and relax tongue, because they spit much and often; which quality both slows, and also greatly weakens the tongue, so that it cannot duly attend on the imaginative part: which chose better in the disposed body, makes it to be very strong and gallant. And the tongue cannot run to speak so distinctly and readily, as when it receiveth due order from the part imaginative, therefore being thus impeached, it huddles and tumbles out words, which are not truly and rightly form.  
The Phlegmatic bodies likewise, 
Of bodies that are phlegmatic.  not being over moody & angry, have a very cold and moist brain; and therefore they are not over ready in speaking, their tongue being also relaxed by too much humidity. But when they are offended, than choler mounts aloft, & rouseth up the heat on a sudden, elevating the imaginative part: & they then may speak as much as they please, for the tongue is not impeached, 
Of such as are unapt to be good Orators.  because it is already well heated. Such men can never be good Oratous, because they know not how to speak, except they bawl and make aloud noise, which tires the patience of the auditors; and yet the Orators action necessarily requireth, that sometime he should speak loud, and sometime low.  
Hereupon Aristotle searching into the occasion, 
Of such as know not how to speak lowly, according to Aristotle.  why men being tardy of tongue, knew not how to speak in an humble key: found, that the tongue which is fastened to the palate, by reason of over much humidity, delivers and frees itself better by rough violence, then when less strength is put unto it. As if a man, being desirous to lift a Lance from the ground, 
A very apt comparison.  holding it out at length: more easily (by a stern stroke against the earth) shall mount it aloft, then by lifting it up at arms end by little and little.  Lodovico. 
It appeareth to me, 
The reason of stammering and unready speaking.  that this defect cometh hot only so much by humidity and coldenesle, but likewise by superfluity of heat and dryness: whereon it happeneth, that choleric men (being adust and fiery by nature) when they are in heat, they cannot pronounce perfectly, but do stammer in such sort, as sometime it cannot be discerned or gathered what they have spoken. Yet when they are quiet, and choler quite dismissed, then do they utter their minds with very gracious eloquence. Which in Phlegmatic bodies is clean contrary, who being quiet and in peace, they seem then as if they could not speak at all: but let them be heated or angrily moved, they talk with sententious phrases, and flowing bounty of very good words.  Claudio. 
The reason of this is, 
How heat helpeth the part imaginative, and the tongue.  that though it be true, that heat both helpeth the part imaginative, & the tongue too, yet notwithstanding, because men being in anger or fury, heat advanceth more of his power, then is needful or (indeed) convenient, he domineereth over the imaginative part, and thereby so immeasurably drieth the tongue, that it cannot articulate the word as it ought to be spoken. Wherefore, being in moderate quiet, these kind of men do speak very well, because (then) they have that help of heat, whereof the good imaginative part, & the tongue both have especial need.  Lodovico. 
If the impediment of the tongue in speech, do come by superfluity of cold and moisture, or superabundance of heat and dryness: we may then say, that the Prince of Israel's people, the law-deliverer Moses, he was hindered by the self same infirmity, when having talked with God, he became to know his tongues infirmity: which defect he had not before that time, but only affirmed, that he was not eloquent. 
The Author's conceit of Moses excuse to God, concerning his imperfection of speech.  Therefore, when God would send him as an Ambassador to king Pharaoh, he desired the Lord not to send him, but excused himself to God, after this manner saying.  
I beseech thee (O my Lord) lay not this burden upon me, because the execution of such an office, had need of such an eloquent person, as can very readily and with eloquence deliver his Embassy, wherein I know myself to be utterly unable. For since I thy most unworthy servant, have been so favoured, as to hear my Lord speak, and that it hath also pleased thee, to speak to me: from thence hitherto, I have known, that I am imperfect of tongue & very tardy in my speech. Obsecro Domine, 
Exod. 4. 10.  non sum eloquens ab herì, & nudiustertius: & ex quo locutus es ad servum tuum, impeditioris, & tardioris linguae sum.  
This is a very great matter, and well worthy of as great consideration. 
Moses' perceived his imperfection, after his speech with God.  Before Moses had reasoned with God, he very well knew that he was not eloquent. But afterward, when he had talked with God, he then perceived himself plainly to be a stammerer, & very slack in speaking. A far greater defect is it doubtless, to be a stammerer, than not to be eloquent, because the one is a defect positive, and the other privative.  Claudio. 
How, 
The like example of the prophet jeremy.  & by what means in your opinion, my Lord, grew this strange alteration? Perhaps the talking with god caused this defect, and it may be so, because jeremy the Prophet also, after that he had spoken with god, found himself to be so deprived of speech, as he said unto god. Ah, ah, ah Lord, how is this that thou speakest unto me? Thou tellest me, that before I was begotten, thou hadst elected me, and before I issued forth of my mother's womb, thou sanctifiedst me, to the end that I might be without the blemish of sin, and didst ordain me a Prophet unto the nations. But remembering what thou hast said unto me, I find myself as a child, that knows not how to form a word. 
jerem. 1. 5. 6.  Priusquam te formaren in utero, novi te, & antequam exires de vulua, sanctificavi te, & prophetam in gentibus dedi te. Et dixi, Ah, ah, ah, Domine Deus, ecce nescio loqui, quia puer ego sum. Whereby is evidently discerned, that never did the Prophet jeremy know how to speak, but when God had first spoken to him, to send him to preach.  
Daniel the Prophet, 
Example of the prophet Daniel● standing by the river Tigris.  a man of a most singular prerogative, in the time of Cyrus' king of Persia, standing in great heaviness, afflicted with fasting and full of tears, by the side of the great river Tigris: God came to reveal a secret of mighty importance to him. And he stood as smitten dumb, and could not open his mouth to speak a word. 
Dan. 10 15. 16. 17.  Cumque loqueretur mihi huiusmodi verbis, deieci vultum meum ad terram, & tacui. Et ecce quasi similitudo filii hominis tetigit labia mea, & aperiens os meum, loqwius sum, & dixi ad eum qui stabat contra me. Domine mi, in visione iva dissolutae sunt compages meae, & nihil in me remansit virium. Et quomodo poterit servus Domini mei loqui cum Domino meo? Nihil enim in me remansit virium, sed et bal●us meus includitur etc. And when he spoke these words unto me, I set my face toward the ground, and held my tongue. And behold, one like the similitude of the sons of man, touched my lips: then I opened my mouth, and spoke and said unto him that stood before me. O my Lord, by the vision, my sorrows are returned upon me, and I have retained no strength. For how can the servant of this my Lord, talk with my Lord, being such a one? 
Natural strength and speech failed Daniel, in his talking with God.  for as for me, strait way there remained no strength in me, neither is there breath left in me. Wherein also may be evidently noted, that not speech only, but even all natural strength wanted in Daniel, in the time of this his talking with the Lord.  
Moses, without requiring any other sign of God, in confirmation of being made his Ambassador: he could hold this only for enough; 
The three exaxamples conferred together.  that, of being before but slender lie eloquent, he was then become also defective of tongue. And jeremy, as a manifest token that God had spoken to him, could declare this: that he was become like a child, who scantly knows how to form the beginning of any word. And Daniel, in attestation, that the Lord had talked with him, alleged his own dumbenes.  Lodovico. 
Many are the answers, & all of them very pregnant & proper, which might be delivered for the clearing of this doubt. First of all we may conceive, 
The majesty and excellency of the presence of God.  that the divine Majesty is so high and excellent, that all human strength stands as utterly confounded, & quite bereft of itself, even at his mere presence, except in mercy it please him to vouchsafe some comfort. And albeit, in this superabounding celestial glory, the blessed spirits themselves have no other exercise, but to laud and praise him eternally (as Saint john declareth, of those fove mysterious beasts, and of the twenty four most venerable Elders, with infinite multitudes of celestial spirits:) yet notwithstanding, such is the overflowing excellency of the Majesty divine, as, little less than over-pressed with superfluity of glory, (after the manner of Peter, james and john upon the mountain Tabor,) it casteth down all countenances whatsoever, in looking on it. Et ce ciderunt in conspectu Throni in facies suas, 
Apoc. 7. 11. 12.  & adoraverunt Deum, dicentes; Amen, Benedictio, & claritas, & sapientia, & gratiarum actio, honour & virtus, & fortitudo Deo nostro in secula seculorum. Amen. And they fell before the Throne on their faces, & worshipped God. Saying, Amen. Praise and glory, and wisdom, & thanks, & honour, and power, and might, be unto our God for evermore, Amen.  
And although of the four mysterious beasts it be written, 
A note of no mean importance.  that they never ceased the divine praises of god. Et requiem non habebant, die ac nocte dicentia: 
Apoc. 4. 8.  Sanctus, Sanctus, Sanctus, Dominus Deus omnipotens etc. And the like of the Elders, and all the other blessed spirits is registered, that they continually lauded god: yet notwithstanding, it is also written, that they all in like manner held their peace. 
Apoc. 8. 1.  Factum est silentium in coelo, quasi media hora. There was a silence in heaven, about half an hour.  
And David in one of his Psalms saith, 
Psal. 65. 1.  That to God there belongeth silence, 
The difference in the two translations.  according to the translation of S. Jerome; Te decet silenti●● Deus in Ston. Albeit according to the vulgar translation, it speaks the contrary, to wit; Te decet hymnus Deus in Zion. Yet notwithstanding all this, these two translations are not truly contrary, although at first sight they may seem the one repugnant to the other.  Claudio. 
How can it be, 
The interpretation of the word Hymn.  but that those translations must needs be contrary, if the one say, silence belongeth to God, and the other says, a hymn. Saint Augustine also nameth a hymn, which is a Greek word, and in our language is as much to say, as praise with a song. What coherence thence hath a hymn with silence, or silence with a Song? He that holds his peace, neither praiseth nor singeth. If unto god there belongeth silence, then is not the hymn convenient for him: or if the hymn be thought agreeable, then is not silence to be dedicated to him. Therefore the one or other translation is false, or one of them (undoubtedly) speaketh not rightly.  Lodovico. 
There is no contrariety in these two translations, much less than are they repugnant one to an other. 
How the word Hymn and and silence agree together.  The Hymn importeth as much as silence, and silence holdeth equal with the hymn. Nay then, let me tell you more, that the silence whereof now we speak, is begotten both of the hymn, and also of the sound of praise. And I dare make this addition, that this silence speaketh more, than praise can do in the hymn.  Claudio. 
I cannot conceive how silence should speak more than praise doth, neither how silence is engendered of the hymn. Well wot I, 
The question, how silence speaketh more, than praise doth.  that when I am silent, I speak not, and when I praise god in a song, such as a hymn is, that I stand not dumb in silence. Except you please to be plainer than thus, I understand you not, and this kind of arguing seems to me, like that of the Tuscan Poet in one of his Sonnets.  
E volo sopra'l cielo, e son' in terra,  
E nulla stringo, e tutto il mondo abbraccio.  
I fly above the heaven, yet am on earth:  
And gripe at nothing, yet grasp all the world.  
Will this strange birth ever be like to that of Love, which brought forth jealousy? 
Fear ensueth of overmuch boldness.  or comparable to fear, that sometime is begotten by overmuch boldness? whereon the same Poet wrote.  
Sento di troppo ardir nascer paura.  
Of over-bold, I find that fear is bred.  Lodovico. 
I said, 
The answer, how silence is begotten of the Hymn: whereon he allegeth his first proof.  and so say still, that this kind of silence is produced by the Hymn, because the celestial spirits, beholding the infinite majesty of God, do break forth into continual divine praises. But such is the greatness of the subject, as they are quite transported out of themselves, and in a sweet oblivion of their-then-present estate, they are all as rapt up with a marvelous astonishment of God. Nor know they then otherwise how to do or say, (being overcome by this infinite admiration of God's high glory) but even to stand all silent, divinely contemplating this exceeding majesty, & so holding their peace, they do yet give praises with their thoughts mute voices, & so sing praises to him silently. Thus of the Hymn is silence begotten.  
I said also, 
His second proof, how silence praiseth more than the Hymn can do.  that this kind of silence praiseth more, than the Hymn can do. Because, more swiftly do still thoughts run in contemplation, wherewith the blessed spirits praise the Lord, than the quickest tongue in the world, can bestir itself in the forming of words. And these voices do praise more, being thus blessedly in contemplation, and with so sacred a taciturnity, than the glibbest tongue can reach unto, with longest or loudest speech. Because the very subject itself, outgoeth the greatest and highest Oratory.  
What marvel was it then, 
His answer concerning Moses, jeremy and Daniel. Apoc. 8. 2.  if Moses (having talked with god) found an impediment in his tongue, and jeremy knew not how to form a word; and Daniel remained as dumb? when even the sanctified spirits (themselves) do hold their peace, and are driven to silence, only by the wonderful excellency of the object? Factum est silentium in coelo. And so much the rather, because those spoken of were but mortal men, and the other, are both immortal, and ever blessed.  
It is a matter oftentimes experimented, 
The greatness of the person may daunt the best Orator in his speaking.  that the greatness of the subject, for, or to whom the speech is prepared, doth daunt the Orator in such sort, as he becomes forgetful of what he would say: albeit the Oration had been long time before premeditated, and conned perfectly by heart, as we use to term it. Whereof I could allege many examples, which for civilities sake I am enforced to forbear.  
Only let me remember you but of the Queen of Saba, 
Example of the Queen of Saba, coming to king Solomon: his third proof.  who departed from her own royal kingdom, to hear the admired wisdom of Solomon. Being come to jerusalem, and beholding there the riches of Solomon, the adornments of the Temple, the preciousness of the vessels, the beauty of the King's Palace, the sitting of his servants, their sumptuous preparation, their costly food and variety of viands, the Majesty of the king's person, his unmatchable wisdom, and his speeches delivered with surpassing grace. By over-abounding amazement, she was quite carried from herself, and she had not so much boldness left her, as but to speak, neither strength to go, or ability to move, but stood transported with unspeakable astonishment, even like a body without a soul. So that the holy scripture saith; 
2. King. 10. 5.  Non habebat ultra spiritum; There was no more spirit in her.  
What shall we hold it then to be, 
The example urged on god's behalf, and speaking in his presence.  for us to see and speak with God himself, as did Moses, jeremy and Daniel? Can there be any greater amazement, to strike dumb, and make the tongue falter & be imperfect, when even the blessed themselves do fall into such an ecstasy? why then, I may well say, that thus they praise him more by silence, than they can by the Hymn; Te decet silentium Deus. Which is a thing unspeakable, & goes beyond all human power, & even Angelical praise itself. Quantum potes, tantum aude, quia maior omni laud, nec laudare sufficis.  
Hereupon, 
His fourth proof, by David.  and much to this purpose, David hath a most excellent sentence: Cogitatio hominis confitebitur tibi, & reliquiae cogitationum diem festum agent tibi. As if he would have said. Lord, the just man, perceiving thy greatness, 
Psal. 75. 10.  praiseth thee, and in his praisings, is filled full of most sweet ravishing thoughts, 
The manner of the just man's praising of God.  which make so deep an impression into his mind, as they cease not to solemnize & hail thee for ever.  
Likewise the blessed Saints, singing thy divine praises, do fall into a marvelous astonishment. 
How the blessed sing the praises of god.  And this is the silence, wherewith, pleasing themselves, they evermore laud thee, and in their lauding, contemplate thee the highest Creator after this manner. 
Apoc. 4. 8.  Non cessant clamare quotidie una voce dicentes; Sanctus, Sanctus, Sanctus Dominus Deus exercituum. And they ceased not daily to cry with one voice, saying: Holy, Holy, Holy Lord God of Hosts.  Claudio. 
If at all hours, and every moment, the celestial spirits do give praise, both with a contemplative silence, and yet with voices also, do sing to the sovereign majesty divine, as you say: what needed David then to have invited them to laud him, in the Psalm by you so lately alleged, as if otherwise they did not laud him at all? His words are these. Laudate Dominum omnes Angeli eius, laudate eum omnes virtutes eius. Praise ye the lord, all ye his Angels, praise him all his Army.  Lodovico. 
Saint Augustine answers your demand concerning that Psalm, 
S. Augustine's answer to this point.  and that in very gracious manner also, saying. Although it be most true, that the Angels, and all the blessed spirits are never weary, neither can be wearied in their praises to God, (whereon Saint john sayeth; Cantabant quasi canticum nowm; They sung as it were a new song; 
Apoc. 14. 3.  not that the Song was new, but by the great sweetness, they received in the praises divine, it seemed to them as a new Song, only by the inexplicable dulcitude therein contained:) Yet notwithstanding, David invites them after such manner, 
Comparison of a Gardener & his servants.  as the father of a family useth to do. Or as a Gardener, who beholding his spade-men to labour lustily, even contending (as it were) for most speed and agility, each one seeking to outstrip his companion: He (in mere joy) seeing in them such diligent cheerfulness, says to them. On, gallant spirits, on, you labour lustily. Nor speaks he this, as if he thought them to be slothful and negligent, for he plainly perceives them to work with courage: but, as one overcome with joy and contentment. Even so spoke David to those celestial spirits; Laudate Deum omnes Angeli eius, etc.  
But to return to our own purpose, 
The same reason alleged for Moses, jeremy and Daniel.  it is not to be marveled at, if (by the like or same reason) Moses found a defect to be in his tongue, if jeremy & Daniel were smitten as dumb: being all assailed by the excellency of such a subject, & glorious majesty of the highest Creator, whereupon the wise man said: 
Proverb. 25. 28  Qui scrutator est maiestatis, opprimetur a gloria.  
Saint Paul was a great Preacher, 
Example of S. Paul's rapture.  and a most eloquent Orator: nevertheless, he being mounted above the third heaven, & there beholding the divine secrets, he knew not what to say, but only that they were inexplicable. Audivit arcana verba quae non licet homini loqui. 
2. Cor. 12. 4.  He heard words which cannot be spoken, which are not possible for man to utter.  
We may also say in answer of the before named doubt, 
Another answer, by our own coming to the knowledge of god.  speaking of Moses and of jeremy, that, when we ourselves do come to the knowledge of god, the more that knowledge increaseth in us, so much the more will our strength grow enfeebled. And perceiving thereby our own less aptness, both to his divine praises, and also to the right cognition of his infinite majesty, we do come even then to the true knowledge of our own insufficiency and vileness.  
Therefore, 
Moses' excusing of himself to God.  when Moses had heard God speak to him, he found himself to be the less fit for speaking to men. Whereupon grew his excuse, that he was unmeet for the message to Pharaoh: but much more need there was, that God would make choice of his brother and companion Aaron, he being a man most eloquent. Obsecro Domine, 
Exod. 4. 10.  non sum eloquens ab heri & nudiustertius: & ex quo locutus es ad servum tuum, impeditioris, & tardioris linguae sum.  
Whence we may learn this celestial doctrine, 
The love of heaven killeth the love of the world.  that, by how much the more a man delighteth himself in heavenly occasions, so much the less apt shall he be for worldly matters, because one love abates and extinguisheth another. The love of God chaseth away all love of ourselves, and of the world, & the nearer we neighbour to our own respect and vain esteem of worldly affairs, the further off are we from the love of heaven.  
The more a man talketh of God, 
The more we talk of God, the more we know our own infirmities.  and groweth to be truly holy, the more knowledge hath he of his own defects, even as by the brightness of the day, the dark obscurity of the night is discerned. Therefore Daniel reputed himself unworthy, to talk unto God, saying; Quomodo poterit servus Domini mei loqui cum Domino meo? 
Dan. 10. 17.  How can the servant of this my Lord talk with my Lord? As if he would have said. I am not worthy to behold, much less to speak to the majesty of my Lord, because I am but a worm of the earth, vile dirt and ashes. And, in great humility, our forefather Abraham used the like speeches to God: 
Gen. 18. 27.  Loquar ad Dominum meum, cum sim pulvis & cinis, I have begun to speak unto my Lord, and I am but dust and ashes.  
We may yet hereto add another notable mystery upon this place, conforming it to the opinion of the Philosopher, 
Men are masters of speech, but God only is master of silence.  who said: that of speech, men are masters, but of silence, God only is master. For Moses, before he talked with god, spoke well and freely enough: but so soon as god spoke to him, he became a stammerer. And jeremy, speaking at the first very readily, god having spoken to him, he knew not how to shape a word. Even as Daniel (in the like manner) became dumb.  
All which happened, 
The difference between our speaking to God, and to men.  because there is great difference, between our speaking to god, and our conferring with men. In our speaking to god, we learn to be silent, as may be discerned by those former alleged examples. And in that to men, we learn nothing else but to talk only. For he that among men talketh not, is held to be a melancholist, blamed for a Saturniste, reproved with uncivil conversation, accused of unmanlynesse, thought to be a clownish companion, and nothing meet to hold society among men.  Claudio. 
But the Apostles learned not like such men to be silent, 
How the Apostles learned their speaking.  for in regard that they continually conversed with Christ, by the means of him, they were made meet to receive the holy ghost. Which not only deprived them of all dumbness, or other impediment in their speech, but, they being before rude men of tongue, it altered them to most expert and eloquent Orators, 
No Orator could equal any of the Apostles.  yea, in every kind of language. So that there was no Orator or Philosopher, how learned or skilful soever he was, that could equal or go beyond them, or knew how to answer or convince them in disputation. Therefore, that which Tyrants could not attain to, by despighting their tongues; by rage, violence and cruel torture they compassed against them.  Lodovico. 
They first of all learned to be silent, 
The Apostles learned silence before speaking.  ere to speak, and observed taciturnity, before speech: that therefore when they began to speak, they might the better deliver any other language, then before that time they had used, and talk of another subject then as yet they had dealt in.  
And as jeremy in no one thing more showed himself to be sanctified, and created a Prophet of the Lords own making, then by becoming like a child, 
The several comparisons produced together, for approbation of the Apostles speaking.  deprived of his speech; and even at the very instant (as a very child) said to the Lord Ah, Ah, Ah. And as Daniel, in nothing else declared so manifestly, that God had spoken to him, as by his loss of speech. And as Prince Moses gave no greater a sign of his talking with God, and of his being chosen for his Ambassador, and guide to the people of Israel, then when suddenly he became stammering, and imperfect of tongue: Even so the holy Apostles, in nothing else more apparently witnessed, that they had received the holy ghost, then when by speaking in several new languages, it showed in them more unusual, than their first accustomed speech was wont to do.  
Wherein evidently may be discerned, 
What they learn, that talk with God.  that such as talk with God, do either learn to hold their peace, or to speak otherwise then at the first they did; The tongue being reform, as in like manner the heart is reform, and so consequently both life and conscience. For a good conscience and a wicked tongue, can never dwell together in one and the same habitation. He therefore that talketh with God, either wanteth words and is silent, or breaketh forth into divine discoursing, which is not our talking, but our silence, as we have before sufficiently proved.  
And even in as absolute manner may we say, that all they, which in such sort do confer with God, 
All that confer with God, learn silence.  they learn nothing else but to hold their peace, because this new language is not ours, but it cometh from God only. Non enim vos estis qui loquimini, sed Spiritus Patris vestri, 
Math. 10. 20.  qui loquitur in vobis. It is not you that speak, but the Spirit of your Father, which speaketh in you.  
Finis Cap. 21.   

The Argument.  
To the end, that in our discoursing we should not grow offensive to God, it behoveth us (with devout hearts) to beg of him that he would purify our minds, and purge our lips. According as David did, who prayed to the Lord, that he would open his mouth, to the end that he might worthily praise him. And, without him, we cannot speak well, because he hath the key of our mouth. Which is approved by a sentence produced out of Esay, where he saith, that Christ is the key of David. He therewith openeth the mouth, and giveth not much of what we know to ask for, because we should require things correspondent to his greatness. Moreover, not only are the lips opened therewith, but likewise the heart, the understanding, the Scriptures, types and figures, yea, heaven itself, and the mouths of the Saints and Prophets: and without this key, all things remain shut up, and every mouth dumb.  
Chap. 22.  CLAUDIO. 
I hold it then most necessary, lest that our manner of communing together, 
What the Apostles did after Christ's ascension up into heaven.  do fall out to be guilty of blame, and worthy of reprehension: that we should imitate the blessed Apostles: who after they had gotten the sweet aspect of the humanity of jesus Christ, by his glorious ascension up to heaven, within few days after, they published to the world the holy faith, manifesting to every one, the redemption made by the precious blood of the Son of God, to banish idolatry, to illuminate the understanding of Infidels, overshadowed with the misty fog of unbelief, and by the extirpating of wicked vices, to sow plentifully virtues all abroad. So all of them, returning devoutly with the virgin Mary into a place of quiet, there, with fiery spirits, inflamed hearts and earnest desires, they prayed to the Lord, that he would send them the promised holy ghost: which should fill them with sanctified zeal, and purify their minds, disperse all clouds of sin, make clean their hearts, purge their understandings, and refine their lips with the burning fire of divine love. To the end, that their hearts might not contrive, nor their lips deliver one word, disagreeable to the honour of god, injurious to themselves, or any way unprofitable to their neighbour.  
In like manner, 
A duty required on our behalf.  let us beseech the holy ghost, that the tongue may not move, to minister a word, coming from an unclean thought; to the end our speech may be free from folly. But that, as they had the holy ghost, in the form of fiery tongues; (Apparuerunt illis dispertitae linguae tanquam ignis, 
Acts. 2. 3. 4.  seditque supra singulos eorum: Et repleti sunt omnes Spiritu Sancto; There appeared unto them cloven tongues, like fire, and it sat upon each of them: And they were all filled with the holy Ghost.) Even so, that all our talk may be inflamed with christian charity. 
Prayer the best way to begin withal.  And for our better attaining hereunto, let us first have recourse (as the Apostles had) to prayer: Erant omnes perseverantes unanimiter in oracione cum mulieribus, 
Acts. 1. 14.  & Maria More jesus, & fratribus eius. They all continued with one accord, in prayer & supplication with the women, and Mary the mother of jesus, and with his brethren.  Lodovico. 
The like did all the holy Fathers and Doctors: 
The Fathers and Doctors of the church used prayer.  before they prepared themselves to their study, they would be private in their Oratories, where (humbly on their knees) they implored the help of heaven, in assistance of whatsoever they presently should undertake. Which gave such a blessing to all their labours, being both begun and ended in prayer, as they were able to resolve all doubts, expound all difficult places, and we (from them) to this day, have the benefit of their sanctified travails.  
The same course also the Prophets observed. 
David's prayer for the opening of his mouth.  Whereupon, David, knowing how easily a man might break silence by vain words, desired the Lord to open his lips. Domine labia mea aperies, & os meum annuntiabit laudem tuam. 
Psalm. 51. 15.  Open thou my lips O Lord, and my mouth shall show forth thy praise: to the end, that a holy touch of Gods own hand, might purify his mouth, even as if it were to another jeremy.  Claudio. 
Is there such a difficulty in opening of the mouth, 
The hand of God must open David's mouth.  as it must needs require the hand of God? We read (notwithstanding your words) that David opened his own mouth. Os meum aperui, & attraxi spiritum; 
Psal. 119. 131.  I opened my mouth, and panted; he was not then dumb neither had his lips so contracted, that he should need another to open his lips. On what occasion then should he desire the Lord, to open his lips? Is the mouth a door locked with a key, that David of himself could not open it, or had the Lord the key of his mouth in keeping?  Lodovico. 
There needeth no question to be made, 
The mouth compared to a gate.  but that the mouth is after the manner of a gate, whereof the lips are as the very door. If the mouth were not the door of the heart, David never would have said: 
Psalm. 141. 3.  Pone Domine custodiam orimeo, & ostium circumstantiae labijsmeis: 
Eccle. 28. 25.  Set a watch, O Lord, before my mouth, and keep the door of my lips. And his Son also would not have said: Orituo facito ostia, & seras auribus tuis: Make a door and a bar, and a sure bridle for thy mouth.  
If then the mouth be the door of the heart, 
The heart is a man's Exchequer or treasury.  and the heart the Exchequer or treasury of whatsoever is precious in man, and especially of life itself, as the wise man saith; Omni custodia serva cor tuum, quoniam ab ipso vita procedit; Keep thine heart with all diligence, for thereout cometh life: 
Proverb. 4. 23.  I should hold it very requisite, that the gate of such a precious treasary, 
The Lord only hath the key of the mouth.  ought not to be free and set wide open to every one, but rather, that a sound firm door should be made before it, well locked and looked unto, the key whereof the Lord only hath, and he alone governs it, as Solomon saith; Domini est gubernare linguam; The Lord is the governor of the tongue. 
Proverb. 16. 2.  When David opened his mouth, 
Psal. 81. 10.  it was because god had before opened it, or given him the key wherewith to open it, which caused him once to say: Dilata os tuum, & implebo illud. Open thy mouth wide and I will fill it.  
The mouth of that man, 
Of the mouth whereof the Lord keepeth not the key.  whereof the Lord keeps not & guideth the key, remains wide open, & all uncleanness entering into it, it delivers forth much evil, & is the occasion of infinite disorders. Which made David to compare it to a stinking grave, full of all filthiness. Sepulchrum patens est guttur eorum, 
Psal. 5. 9  linguis suis dolose agebant. Their throat is an open sepulchre, and they flatter with their tongue. And this ensueth, because the tongue is not kept, and locked up by the Lord: therefore it is not apt to speak well, but to utter forth notorious blasphemies.  
The blessed Apostles, 
Of the blessed Apostles, and holy Martyrs.  and all the holy Martyrs, who overcame the bloodiest Tyrants with no mean amazemeut, by being most rare & eloquent Orators: Christ both opened & did shut their mouths, saying to them. 
Luk. 21. 14. 15.  Ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatis. Ego enim dabo vobis os, & sapientiam, cui non poterunt resistere omnes adversarij vestri. Lay it up therefore in your hearts, that you premeditate not what you shall answer. For I will give you a mouth, and wisdom, where-against all your adversaries shall not be able to speak, 
The Author's insinuation.  nor resist. As if he would have said. My sons, resolve with yourselves, that when you come before Tyrants, you enter not into any premeditation, of what you shall answer them: for I will move your tongues mith such wisdom, as your very greatest enemies shall remain confounded, so that they shall be no way able to answer you. Whereby may be clearly discerned, 
God hath the key of the just man's mouth.  that God hath the key of the just man's mouth.  
Therefore Saint john the Evangelist, the Secretary to Christ, and profound searcher into celestial secrets, writing by divine commandment to the Bishop of Philadelphia saith. Et Angelo Philadelphiae ecclesiae scribe. 
Apoc. 3. 7.  Haec dicit Sanctus & verus, qui habet clavem David, qui aperit, & nemo claudit, claudit, & nemo aperit. Aed write unto the Angel of the Church which is of Philadelphia. These things saith he that is Holy and True, which hath the key of David, which openeth, and no man shutteth, and shutteth, and no man openeth.  
If God have the key of David, 
Why David desired the lord to open his mouth.  it was no marvel then if he desired the Lord, that he would open his mouth, to the end he might speak without breach of silence. Domine labia mea aperies. The lord likewise vouchsafe (in his mercy) to open our mouths, 
Psal. 51. 15.  to the end we may speak worthily of him, and then our talk shall never break silence.  Claudio. 
In search and research of the whole history of David, I could never yet find that he had any such key.  Lodovico. 
The mystery must be sought, 
Several expounding of the key of David.  where the letter hath not the sense. Some do expound, that this key is the fullness of the knowledge and wisdom of Christ.  
Aimonius saith, 
The exposition of Aimonius.  that this key is the incarnation of the word, which (as concerning the humanity) had original from David, to whom by especial prerogative it was given, to know the mystery of the incarnation.  
Helimanus saith, 
The exposition of Helimanus.  that this key is the grace of wisdom, arising from Christ the fountain of wisdom.  
Others do affirm, 
Others, alluding it to the pastoral office  that this key signifieth the Prelacy and office pastoral, which by soundness of doctrine, accompanied with good example of life, opens heaven to the godly; And chose, by ignorance & lewd course of life, opens hell both to the wicked and to themselves.  
Others would have it, 
Others, to the power of binding and losing.  to be the power of binding and losing, accompanied both with knowledge and order.  
Others would have it to be christ himself, 
Others, to Christ himself  who (as God) here openeth the heart to holy inspirations, the understanding to belief, the will to love, and Paradise to reign in. All which are to be gotten by this key, with endless sweeting, innumerable sufferings, tears of blood, and infamous death. Data est mihi omnis potestas in coelo, & in terra. 
Math. 28. 18.  All power is given unto me in heaven, and in earth. And perhaps it was of this key, 
Esay. 22. 22.  the Prophet Esay spoke to Eliacim the Priest, saying. Dabo clavem domus david super humerum eius: And the key of the house of David will I lay upon his shoulders.  Claudio. 
What key is so heavy and ponderous, as need should require to lay it on a man's shoulder? A key is usually carried fastened to the girdle, or hid in one's pocket, purse, bosom, or carried in the hand, 
His question for further satisfaction in this point.  not on the shoulder. And so much the rather do I urge this question, because, that the fullness of the wisdom of Christ, nor the incarnation of the word, nor the grace of wisdom, nor the office of Prelacy, nor the power of binding or losing nor christ himself is a weight so burdenous as to be carried on the shoulders of a man.  Lodovico. 
And yet it is so. What greater burden is there I pray you, 
The burden imposed on the Clergy, & the several duties required in him toward his flock.  then that of the Prelate? who ought to watch with Argus eyes, and have a vigilant care of his beloved flock, making spare of no toil or discommodity whatsoever. Sometimes ought he to feed them with the blessed sacraments, then with the food of healthful doctrine. Now must he entice them with celestial promises, them again threaten them with eternal pains. Sometimes must he go before them in holiness of life, and virtuous examples: then again ought he to follow them, with the knotted staff of repentance.  
Now must he comfort them with sweetest speeches, then terrify them with rough and stern reprehensions. 
Comparison of a mother travailing with child.  And even, as if he travailed with them, like as a mother doth with her burden, and afterward had brought them forth: so should he hug them in his bosom, having the self same love and respect towards them, as a mother hath of her deer esteemed Son, and of them, as of himself, and for them, as for himself, for rendering of his account in the day of latest judgement, before the highest shepherd and chiefest Prelate of all, even God himself. And do you think (my Lord) that this load lies lightly upon the Churchman's shoulders?  
No less painful and grievous is the power of binding & losing, 
The painful burden of binding and losing.  because he to whom such a charge is committed, may (by his own ignorance) lose both his own, and all the souls committed under his cure. As contrary wise, by his wisdom, learning and christian providence, he may also be the means to preserve both them and himself.  
The fullness of grace in Christ jesus, 
The fullness of grace in jesus Christ, and how the key is applied to him.  beside that it is the key, and beginning of our salvation, because thereby the prophecies were fulfilled, types and figures finished, sins canceled, faults pardoned, grace received, hell closed, heaven opened, Moses' laws concluded, and the Gospel declared: So, was it not a most painful burden unto Christ (according to the power of flesh & blood) to accomplish so much in himself, and to be the only Captain of so signal a victory?  
Christ himself, 
Christ according to his humanity, descended of David.  who alone here upon earth did open heaven, is this key of David; according to his humanity, descending from the honourable & royal stock of David. A key very weighty to weak sense, marvelous burdenous to the devil, a great load to the Gentiles, and of infinite poise to the perfidious jews.  
Christ truly is that key, 
The Cross of Christ the handle or hold of this key.  and the hold fast or handle to this key, was his glorious Cross made. Because thereon he would open the adamantine gates of heaven. Wherhfore, speaking of himself, he said. Oportes exaltari filium hominis: 
john. 3. 14. 15.  ut omnis qui credit in ipso, non pereat, sed habeat vitam aeternam. So must the son of man be lift up: That whosoever believeth in him, should not perish, but have everlasting life.  
Before the death of Christ, through the lack of this key handle the Cross (which with disgrace) he afterward bare, for our honour and eternal salvation) heaven was continually shut up, 
Till Christ suffered on the Cross, heaven was continually locked up before.  by reason of the ancient enmity between God and man. Whereupon, every one, and very justly too, should (whether he would or no) have descended into the dark dungeon of the infernal parts. But no sooner was the key, Christ, fastened to the handle of his Cross, but immediately heaven opened. 
The sign of heavens present opening.  And, as a sign of the then present opening, at the very same hour that Christ died, he said to the good thief: hody mecum eris in paradiso: This day thou shalt be with me in paradise. 
Luk. 23 43.   
Many would gladly have entered Paradise before, 
Before christs death many sought to enter paradise, but could not.  but they could never compass it, because this key was wanting to them. Whereupon, in regard the gate was adamantine, impearceable, or else very strictly shut up: they desired, either that the walls of heaven might be broken, or that he would descend to them upon earth: utinam dirumperes coelos, 
Esay. 64. 2.  & descenderes. Oh that thou wouldst break the heavens, and come down. Or that he would send the Lamb, which might appease the Godheades displeasure, that peace being obtained, 
Esay. 16. 1.  heaven might be opened. Emitte Agnum Domine dominatorem terrae. 
God's sending of the key.  Stay a little while, saith God, and then I will quickly send you the key. 
Esay. 22. 22.  Dabo clavem domus david super humerum eius, & aperiet, & non erit qui claudat. So shall you enter in at the door as friends, and not climb over the walls like thieves.  Claudio. 
But wherefore is Christ called the key of David, if David never gave him any key?  Lodovico. 
Do you not know (my Lord) that the fortresses, 
An excellent comparison for proof of the key.  placed at our utmost confines, are commonly called the keys of this kingdom, because they are seated in the beginning of the dominion. And they being surprised, the whole kingdom is easily taken, either by besieging, or by strength of arms, because they are the original, 
How Christ is called the key of David.  doors and keys of the kingdom? So Christ is called the key of David, because he is the original of David, as concerning his divinity, 
Rom. 1. 3.  yet descendeth of David, according to his humanity: Ex semine david secundum carnem: Of the seed of David, according to the flesh.  
And even (as with a key) is shut and made fast the door of a house: 
Comparison of a key that locks the door of an house.  So, no one of the Prophets, being locked up never so fast, opens better to our understanding, and reveals the mystery of the incarnation, like unto David; To whom god (by an oath) promised the Messias. juravit Dominus david veritatem, 
Psalm. 132. 11.  & non frustrabitur eum; De fructu ventris tui ponam super sedem tuam. The Lord hath sworn in truth unto David, and he will not shrink from it: Of the fruit of thy body will I set upon thy throne.  
Before the eternal father sent this key into the world, 
1. The gate of heaven.  and long ere the jews prepared the Cross, 
john. 3. 13.  all the gates whatsoever were fast locked up. That of heaven: Nemo ascendit in coelum, nisi qui descendit de coelo. No man ascendeth up to heaven, but he that hath descended from heaven.  
That of terrestrial Paradise, 
2. The gate of terrestrial Paradise.  kept by the Angel with a fiery sword: Collocavit ante paradisum voluptatis Cherubin, & flammeum gladium atque versatilem, 
Gen. 3. 24.  ad custodiendam viam ligni vitae. At the eastside 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.  
That of divine mysteries; 
2. Cor. 10. 11.  Omnia in figura contingebant illis: All these things came unto them for examples. 
3. The gate of heavenly mysteries.   
That of the sense of sacred scripture: Quomodo possum intelligere nisi aliquis ostenderit mihi? 
Acts. 8. 31.  How can I understand, except I had a guide? 
4. The gate of holy scripture   
That of the marvels of God: Non intellexerunt opera Domini: They understood not the works of the Lord. 
5. The gate of gods marvels.   
That of the Prophet's mouths: 
Psal. 28. 5.  Ah. Ah. Ah. Domine ecce necscio loqui. 
6. The gate of the Prophet's mouths.  Ah. Ah. Ah. Lord I cannot speak. Domine labia mea aperies: Open thou, O Lord, my lips. Et ecce erts tacens, & non poteris loqui: And behold thou shalt be dumb, and not able to speak.  
That of the Tabernacle with the vail: 
jerem. 1. 6.  Prima die mensis primi, eriges tabernaculum testimonij. 
Psal. 51. 15.  Et pones in eo arcam, 
Luke. 1. 20.  dimittesque ante illam velum. 
7. The gate of the Tabernacle.  The first day of the first month, thou shalt set up the Tabernacle, called the Tabernacle of the Congregation. And thou shalt put therein the Ark of the Testimony, and cover the Ark with the vail. 
Exod. 40. 2.   
But Christ being come, 
How all these gates opened at the coming of Christ.  and the key handle of his Cross fastened to him; even like the opening of a lock, so were all things presently opened and dissolved.  
Forthwith rend in two parts the vail of the Temple: 
1. The temple.  Velum templi scissum est in duas parts, à summo usque deorsum. 
Math. 27. 51.  And behold the vail of the Temple rend in twane, from the top to the bottom.  
The Prophet's mouths opened: 
2. The Prophet's mouths.  Apertum est illicò os Zachariae, & Prophetavit. And his mouth was opened immediately, and he prophesied. 
Luke. 1. 64.   
The scriptures were opened and declared: 
3. The scriptures.  Tunc aperuit illis sensum, ut intelligerent scripturas: Then opened he their understanding, that they might understand the Scriptures. 
Luke. 24. 45.   
Christ's side opened: 
4. Christ's side.  Lancea latus eius aperuit: A spear opened his side. 
john. 19 34.   
The graves & monuments opened: 
5. The Graves.  Et monumenta aperta sunt: And the graves opened themselves. 
Math. 27. 52.   
Their eyes were opened: 
6. Their eyes.  Aperti sunt oculi eorum. 
Luk. 24. 31.   
Heaven itself opened: 
7. Heaven opened.  Apertum est coelum.  
Yea, the mouths of men and women were opened, every one spoke. 
8. Of men and women the mouths opened.   
The blessed virgin Mary spoke, and sung with a cheerful voice: Magnificat anima mea Dominum: My soul magnifieth the Lord. 
9 The virgin Mary.   
The simple shepherds spoke: pastors loquebantur ad invicem: The Shepherds said one to another, 
Luke. 1. 40.  etc.  
The wise men spoke: 
Luke. 2. 15.  Vbi est qui natus est rex judaeorum? Where is the king of the jews that isborne? 
10. The shepherds.   
The rude and unskilful Apostles, 
11. The wise men.  who scantly before knew the characters of the Hebrew tongue, became such perfect Orators, as no one could go beyond them in all kind of languages: 
Mat. 2. 2.  Loquebantur varijs linguis Apostoli. 
12. The Apostles.   
And S. john, 
Acts. 2. 4.  who before was accounted as ignorant; Nescitis quid petatis, spoke then so loud, as that great doctor of the church S. Augustin, could not imagine how to understand the true sense of his high words: Quid autem Sacramenti haberet, verbum caro factum est, nec suspicari quidem poterat.  
This key opened the eyes to the blind, 
The general benefit received by this key.  the ears to the deaf, the tongues to the dumb, the understanding to the simple, and heaven to the just.  
When the handle of the Cross was fastened to this key, 
The greatness of this key.  it grew so great, as than it could not be carried but upon the shoulders: 
Psal. 129. 3.  Supra dorsum meum fabricaverunt peccatores: The plowers ploughed upon my back. Yea, it became so weighty, as it needed the help of Simon Sirenus.  
And because this key is carried by some, as tied to their girdles, or about their necks, 
Concerning the carriage of this key by men now a days.  or in their pockets, as your Lordship hath already said: Let me tell you that they are such kind of men, as will not know the weightiness of the law of christ: but rather do adorn themselves with it, as if it were with a key of gold, thinking it enough to glorify themselves, with the very bare name of being Christians.  
Others do bear it about in their pockets, 
Of pocketprofessors, fearful cowards.  and they are such weak faint hearted cowards, as fear in presence of the Church's enemies, to be known for true christians and servants to their Master. Hereupon, they hide this key so much as they can, never showing any sign of christianity at al. Therefore did David desire this key, & with it, that God would open his lips, lest otherwise he should break silence, even according as it opened the Apostles mouths; Dabo vobis os & sapientiam. 
Luke. 21. 14.   
And before he had this key, 
Psal. 38. 13.  he lamented that he was dumb: Ego autem tanquam surdus non audiebam, & sicut mutus non aperiens os suum: I as a deaf man heard not, and as a dumb man which openeth not his mouth. Then with a devout heart, he prayed the Lord to open his lips; Domine labia mea aperies: And God instantly opened it, 
Psal. 51. 15.  when he said; 
Psal. 81. 10.  Dilata os tuum, & implebo illud. It was opened and filled with the heavenly spirit. 
Psal. 119. 131.  Os meum aperui, & attraxi spiritum, quia mandata a tua desiderabam: I opened my mouth and panted, because I loved thy commandments. And this came to him with such a gladness and spiritual rejoicing, 
David's rejoicing for this key.  as all his life time afterward, he did nothing but sing sweet Songs, whereon he vaunted to his friends, 
Psalm 40. 3.  Et immisit in os meum canticum nowm, carmen Deo nostro: And he hath put in my mouth a new Song of praise unto our God.  Claudio. 
How is it possible to put words into the mouth? What, 
Concerning words put into the mouth.  do you count them like to received morsels? But admit they may be crammed into the mouth, had it not as well sufficed, if the Lord had said to David; Open thy mouth, as to say Enlarge thy mouth? A great morsel is required for the mouth, if it must needs be enlarged so wide.  Lodovico. 
Have you never heard in disputation, 
Comparison of a Master speaking to his Scholars, very aptly alluded.  that the Master (to supply the ignorance and weakness of his Scholar) in commanding him to open his understanding, wins occasion thereby to have himself answered? In such a case we use to say, that the master puts the words into his scholars mouth. So the lord commanding our understanding to open, and illuminating the will, administers the words thereby, & gives occasion of speaking worthily without error. 
Psal. 144. 7.  Which made him say to David; Intellectum tibi dabo. 
Luke. 21. 14. 15  And to the Apostles he said. Ponite in cordibus vestris non praemeditari quem admodum respondeatis. Ego enim dabo vobis os, & sapientiam, cui non poterunt resistere omnes adversarii vestri. Lay it up therefore in your hearts, that ye premeditate not what ye shall answer. For I will give you a mouth, & wisdom, where against all your adversaries shall not be able to speak, nor resist: this is called the putting of words into the mouth.  Claudio. 
But what say you then, to the so wide opening or enlarging of the mouth: because that Dilatare, idem est quod multum latare: in regard some great morsel was to be put into the mouth?  Lodovico. 
To speak uprightly; 
Caietanus his interpretation of Dilata os tuum.  Dilata os tuum & implebo, according to the interpretation of the reverend and learn Caietanus, importeth thus much. Ask what thou wilt, that I may give it thee. Is not this a morsel beyond comparison? And David, knowing the greatness of the Godhead, would ask nothing of little moment, but even a matter most great and important, answerable to the majesty of him, of whom he was to require it. Whereupon he said. Miserere mei Deus, 
Psal. 51. 1.  secundum magnam misericordiam tuam. Have mercy upon me O God, according to the multitude of thy mercies.  
Implying thus much on David's behalf, 
The implication of David's words by the Author, concerning what our requests ought be to God.  and even as if he had thus minded to say. Lord, I have required of thee, that thou wouldst open my lips. Thou hast (I thank thee) opened them, and in the opening, hast further said unto me; Open thy mouth also, & demand of me whatsoever thou wilt. I being a sinner, and (in some measure) considerate of the infinite power and majesty of thy person: will require no children of thee, as Sara and Abraham did: Nor food to eat, like the murmuring Hebrew people in the desert: Nor death, as Elias did under the juniper tree: Nor long life, with Haman of Siro: Nor the reward of good labour, as Peter did: Nor a temporal kingdom, like unto james and john. But I desire a thing correspondent to thine own greatness, to wit, that thou wouldst give me thy grace, pardon me my sins, cancel my foul abusings of thee, forget my weaknesses, and take compassion on my miseries, even according to the immeasurable bounty of thy mercies. This I ask, this I desire, and this (with all my heart) most humbly I sue for: Miserere mei Deus, secundum magnam misericordiam tuam.  
In this manner also ought we to open our lips, 
The same f●ormand order to be observed by us in our petitions.  because such a request is highly pleasing to God, and without any peril of breaking silence. Let us pray then unto the Lord, that he would open our unstanding, move the will, guide our tongue, and rule our lips in speaking rightly: to ask nothing else, but what may be to god's glory, our own soul's health, and our neighbour's benefit. Domine labia mea aperies. Let us heartily pray unto him, to give us such things, as are answerable to his high magnificence, agreeable to his glorious majesty: And not things worldly or momentary, because in such requests, we should offer high prejudice, and wrong to his wondrous bounty.  Claudio. 
Let me tell you, 
Example of Perillus request made to Alexander.  my good Lord, that if magnanimous and great persons, have given more liberal gifts than have been asked of them: by how much god exceedeth them in power & omnipotency, by so much the more ought our petitions to be answerable in conformity.  
Perillus, a friend to Alexander the great, required money of him toward the marriage of his daughter, and Alexander gave him fifty talents. But Perillus dutifully made refusal of them, delivering acceptation but of ten talents only, and answered; That they only were sufficient for him; whereto Alexander replied: Ten may be sufficient for thee to ask, but not enough for Alexander to give. If Alexander had such bounty and largesse in him, 
The example alluded.  being but dust and ashes: how much more, in liberality, will the greatest god enlarge his graces, to his sons and servants?  Lodovico. 
Why then, even in as sound reason, as god said unto David; Dilata os tuum, & implebo illud: may we in humility pray unto him; That he would purify our unclean lips, and purge our hearts of wicked thoughts and all unmeet desires, that no vain cogitations may be there contrived, nor hurtful speeches from our mouths delivered.  
Finis Cap. 22.   

The Argument.  
That abundance of words (without wisdom) is not called eloquence, but loquacity or babbling. Therefore our words ought first to be brought to the file, ere to the tongue, to avoid the error of our folly in speaking. Therefore we should pray unto the Lord, that it would please him to open our mouths, and fill them with the holy spirit of wisdom, using every morning duly, some especial godly prayer, meet for such a purpose. And because Intus existens Prohibet extraneum; we cannot be capable of the blessed spirit, except we first evacuate our own proper spirit, which is the occasion of infinite defects. We must know, that there are not so many letters in the Alphabet, as are the errors hourly committed by the tongue, that is not skilled rightly in speaking of God. Herein likewise is declared, what that race or stock is, whereof the wise man speaketh, who have in steed of teeth sharp swords. Also, what wisdom is, according to the Philosophers, peripatetics, Stoics & Divines, with many other memorable matters beside.  
Chap. 23.  CLAUDIO. 
An excellent prayer is that used by the Church, entreating the eternal father, that he would send his holy spirit, to purify our hearts, to the end, that we may worthily love and praise him. And this ought we every morning (rising out of our beds) to use, for passage of the whole day after, without stain of sin, which is over-easie to be committed by the unprepared heart and slippery tongue. 
An excellent collect or prayer observed by the Church for our instruction.  Deus, cui omne cor patet, & omnis voluntas loquitur, & quem nullum latet secretum: Purifica, per infusionem Spiritus sancti, corda nostra, ut te perfectè diligere, & dignè laudare mereamus. Amen. O God to whom all hearts are open, all desires known, and from whom no secrets can be concealed: Cleanse the thoughts of our hearts, by the inspiration of the holy ghost, that we may perfectly love thee, & worthily magnify thee. Amen.  Lodovico. 
A notable prayer, 
Cleansing of our hearts, purifying of our minds, & sanctifying of our words.  and very meet, to entreat of God the cleansing of our hearts, the purity of our minds, and sanctification of our words: to the end, that we in speaking might not break silence, but rather that God may do it than we, in speaking by the organ of our tongue. Wherefore Churchmen, in the beginning of their service both morning and evening, do desire the Lord to deign and vouchsafe the opening of their lips, and sanctifying of their words: 
Psal. 51. 16.  Domine labia mea aperies, & os meum annuntiabit laudem tuam. And adjoin thereto immediately following, as call for the divine assistance, without which, no good action can be performed: Deus in adiutorium meum intend, Domine ad adiwandum me festina.  Claudio. 
Let us pray then to the blessed spirit, 
Without god's assistance, all our prayers are frivolous.  that he would open our lips, to the end our prayers may be acceptable to God: because without him, all our speeches do break silence, and our prayers are ungracious, and not worthy to enter his divine ears, according as the Church observeth: Sine quo cassae creduntur preces, & indignae Deiauribus.  Lodovico. 
The Organ will never sound, 
Comparison of the sounding Organ, and application thereof.  if the register be shut, but the register being opened, whereat the wind enters & touches the keys, the Organ forthwith soundeth. So let us open the register of the will, and we shall find no hindrance to the wind of the holy ghost, but presently the sound of our words will be heard, even like a most sweet song, and acceptable to god. Whereon that happy and cheerful adventurous soul, spoke in such wise, to make way for the hearing of her beloved's voice: 
Cant. 2. 14.  Sonnet vox tua in auribus meis, vox enim tua dulcis: Let me hear thy voice, for thy voice is sweet.  Claudio. 
I cannot but allow of your counsel, 
Of the just man.  therefore of the just man it is written in Ecclesiasticus. 
Eccle. 15. 5. 6.  In medio Ecclesiae aperiet os eius, & implebit eum Dominus spiritu sapientiae & intellectus, & stolae gloriae vestiet illum. jucunditatem, & exaltationem the saurizabit super illum, & nomine aeterno haereditabit illum. In the mids of the congregation shall she open his mouth, with the spirit of wisdom and understanding shall she fill him, and clothe him with the garment of glory. She shall cause him to inherit joy, and the crown of gladness, & an everlasting name.  
It behooves him to open his mouth, 
He must desire, that would obtain.  that will have such a sacred morsel, and he must first request, that is desirous to receive. Therefore let us give attendance upon God, that he may open our mouths, and then to beg humbly of him what we would have; not because he is ignorant of our necessities, but for the exercise of our humility.  Lodovico. 
Into a mouth fast closed, 
Sentence.  there can no food enter.  Claudio. 
He that will give, 
The duty of givers and receivers, in giving and receiving.  and he that will receive, must of necessity open both their hands, the one to give, the other to receive. If he that giveth, doth not open his hand, he that would receive shall find just nothing. And in like manner, if he that receiveth, do keep his hand close, in vain doth he open that offers to give him. If god would bestow his grace upon us, and we keep our hearts shut up by sin, in vain doth he bestow that labour. And if we desire god with open mouth, to grant us his grace, and god find reason to the contrary, our time spent in ask is to no purpose. It behoveth therefore, that both the one and other, the giver and receiver, and the receiver and giver, should both of them open their hands.  
Let us open our mouths, 
How christ opened his mouth.  that god may open his hand, to make us partakers of his heavenly favours. Christ opened his mouth; Aperiens jesus os suum: but it was to give. The Apostles opened their mouths, but it was to receive. 
Mat. 5. 2.  Aperiens Petrus os suum: Peter opened his mouth. 
Acts. 10 34.  Os nostrum patet ad vos o Corinthii; 
2. Cor. 6. 11.  O Corrinthians, 
Act. 8. 35.  our mouth is open unto you. Aperiens autem Philippus os suum; Then Philip opened his mouth. 
A●t. 2. 4.  Et repleti sunt omnes spiritu sancto; And they were all filled with the holy ghost.  
Christ opened his mouth, 
Christ opened his mouth to teach, & the Apostles to learn.  but to teach: Docebat eos. The Apostles also opened their mouths, but to learn: Repleti sunt omnes spiritu sancto, & caeperunt lo qui vartis linguis, And they began to speak with other tongues. They were filled with the spirit, because Christ in opening his mouth, 
Math. 5. 2.  breathed the holy spirit upon them. 
Act. 2, 4.  Et insuffla●it in eos, 
john. 20. 22.  & dixit eye, Accipite spiritum sanctum: He breathed on them, and said unto them; Receive the holy Ghost. The same likewise doth he confirm to every just man: In medio ecclesiae aperiet os eius, & implebit illum Dominus spiritu sapientiae, & intellectus, etc.  
Often times on the Sea shores, 
Example of fish shells found on the Sea shores, & applied to the just man.  are found certain fish shells, which at the rising of the Sun in the East, do open of themselves, having a kind of celestial liquor congealed within them, which proves to be pearls and precious stones. Every just man may be termed this fish shell, left on the spacious shore of this travailing world, but yet shut fast together, as sequestered from the wicked and ungodly: At the rising of Christ (the true Son of this whole universe) in the heaven of his comforted soul, he will open by obedience, and he having filled with the liquor of eternal wisdom, shall afterward make him to be like to the precious Margarite, shining in the fair palace of the militant Church. But than last of all, he shall glister much more brightly, in the heavenly Court of never ceasing glory; Et stola gloriae vestiet illum.  Lodovico. 
If the Lord shall thus fill him with his spirit, 
He whom god fills with his spirit, must first be emptied of his own.  it behoveth, that he be first quite empty of his own spirit. Because, when a vessel is full of one liquor, it is not capable of receiving an other. For, as the Philosopher saith; Intus existens prohibet extraneum, and an other juice being to be put in, the other must be first evacuated.  Claudio. 
Most certain is it, that the just man first expelleth his own spirit, and then the Lord filleth him with his divine spirit. This doth David affirm in one of his Psalms, 
Psal. 104. 29, 30.  when he saith. Auferes spiritum eorum, & deficient, & in pulverem suum revertentur. Emitte spiritum tuum, & creabuntur, & renovabis faciemterrae. If thou take away their breath, they die and return to their dust. Again, if thou send forth thy spirit, they are created, and thou renewest the face of the earth.  
As if he would have said. 
The Authors applying of the words.  Lord, if thou take away their spirit, they shall want their own ability: but by increasing thine in them, they shall find, that they were but dust and ashes. Because, by grace thou hast evacuated their proper will, singular sense, and private affection, which gives them now to know both their own frailty, & how much they were subjecteth to misery. But, by sending thy sanctified spirit into them, thou hast created a new man within them, form according to thine own divine will. 
Ephe. 4. 24.  Induimini nowm hominem, qui secundum Deum creatus est in justitia, & sanctitate veritatis. Put on the new man, which after God is created in righteousness, and true holiness.  
The just man, 
Of the just man, he being filled with the holy spirit.  being filled with this spirit, speaks holy words, delivers heavenly doctrine, frames arguments of truth, and grounded altogether upon god's word. Eructavit cor meum verbum bonum; 
Psal. 45. 2.  My heart will utter forth a good matter. And as a glass being full, 
A glass full of water compared to the just man, in doing good to others.  with a very little turning aside, doth empty some part of the liquor contained in it: Even so the just man, with the least breath of an ardent sigh, sends forth part of his grace received, unto us, making us partakers of his inward blessings: and so by the virtue of his good spirit, he purgeth and drieth up the watrishness of our sin, so much as in him lieth.  Lodovico. 
How can this doctrine hold? If wind be of a cold and moist quality, than it hath no drying virtue, if we do press it according to the letter. I speak not this to gainsay you, but rather to learn.  Claudio. 
Aristotle the Prince of the Peripatecians, 
Arist. in Prob. 27. part. 5.  in his twenty seventh Problem, and fifth particle, going about to search, by what occasion the wind, being of quality cold and moist, hath yet notwithstanding a drying virtue, answers himself thus. Because it takes away and evaporates the part more cold. 
Of the nature of the wind.  As if he would say. The wind is of a temperate coldness and humidity, therefore it makes the part more cold and moist to evaporate itself, as meaning thereby mud and water.  
The holy ghost is called a spirit, 
Of the holy ghost.  and wind: Tanquam spiritus vehem●●tis: 
Act. 2. 2.  As of a rushing and mighty wind. Veni Auster, perfla hortum meum, 
Cant. 4. 16.  & fluent aromata illius: Arise O North, and come O South, and blow on my garden, that the spices thereof may flow out● because it cooleth the heat of carnal concupiscences. Therefore the Angel speaking of this spirit to the virgin Marie, 
Luk. 1. 35.  said. Spiritus sanctus superveniet in te, & virtus altissimi obumbrabit tibi. The holy ghost shall come upon thee, and the power of the most High shall overshadow thee.  
This shadowing is expounded by almost all the doctors, 
How the word shadowing is expounded by the Doctors.  that it signifieth, The taking away of all lascivious or carnal affections, and purgeth every loose concupiscence. When therefore the holy spirit bloweth on the mind of him, that listens to the word of God, it causeth to evaporate and vanish (by his expulsive virtue) the excessive coldness of sin, which is of such chillness, as it freezeth up the heat of all charity. So evacuating this cold, it disposeth the soul to quietness, and to lend attention to the holy doctrine of Christ.  
For Saint john Chrysostome saith, 
An excellent saying of S. john Chrysostome.  That, as it is not possible for the earth to fructify by water only, without wind: Even so as impossible is it, that the Doctrine of the just, (which is as the water celestial, & they like pregnant clouds; 
Esay. 60. 8.  Qui sunt isti, qui ut nubes volant? What are these, that fly like a cloud) that they (I say) should cause any fruit to grow in the ground of our souls, without the sweet breathing wind of the holy ghost; which of itself disposeth men's hearts to the hearing of god's word, and makes them to bloom forth, after the manner of the earth. 
Mantuan.  Even as when Zephyrus sends his kindly blasts abroad in the month of March, according to the Poet Mantuans description.  
The just man therefore opens his mouth, in the mids of the people, and the Lord filleth it with the divine spirit of wisdom, and from hence proceed infinite good fruits, 
The Apostle Peter's first Sermon.  to the souls of his hearers. According as from the Apostle Peter it did, who at the very first Sermon he made, converted to the faith of jesus Christ, three thousand persons, 
Act. 2. 41.  or thereabout, as is to be read in the Acts of the Apostles, the second Chapter.  Lodovico. 
Yet by your licence (my Lord) it is necessary for us to know, what wisdom is: so much the rather, because, according to the Prince of Latin Oratory, 
Wisdom is required in an Orator, according to Tully.  It is most expedient in an Orator, who without wisdom, is termed ignorant, and his full tide of speech is called loquacity, not eloquence. Whereupon, being once demanded, what eloquence was, he answered: Nihil est aliud eloquentia, nisi copiose loquens sapientia.  Claudio. 
job maketh a long discourse of wisdom, 
jobs discourse concerning wisdom.  searching where it should be, and what it was. Finally, after a long repetition of sententious words, and a very large investigation of them, he concludes. That God only knoweth what it is. And he revealing the same unto man, saith; That wisdom is nothing else, but the fear of the Lord. 
job. 28. 28.  Et dixit homini: Ecce timor Domini, ipsa est sapientia, & recedere a malo, intelligentia. And unto man he said: Behold the fear of the Lord is wisdom, and to depart from evil is unde standing. 
Psal. 111. 10  And David saith: Initium sapientiae timor Domini: The beginning of wisdom, is the fear of the Lord.  
The Peripatecians used to say. 
The Peripatecians deAristo. in lib. Eth. 6. Cap. 6. & Metap. lib. 1. Cap. 5.  That wisdom is an intellectual virtue, and, by the highest and most noble causes, makes things to be known. Whereupon, in the sixth book of Ethics, the sixth Chapter, and in the first of Metaphysics, the first Chapter, defining a wise man, Aristotle saith. Sapiens est qui scit omnia difficilia propter certitudinem & causam; ipsum scire propter se quaerens, & alios ordinans, & persuadens. And a little after he saith; That the wise man ought to be known, not only by the cause, but also by the highness of the the cause.  
According to the Stoics, 
The Stoics definition of wisdom.  and moral Philosophers, such perhaps as were Seneca, Socrates and Boetius: wisdom is taken for none other, But a mass or a heap of moral virtues, which make a man to be virtuous. Therefore according to this kind of wisdom, Seneca saith in his book of the tranquillity of the mind; That to a wise man there can happen no injury or offence at all, 
Seneca de tranqu. anim.  to molest the felicity of his mind, which (in the Stoics opinion) ought to be imperturbable, and his heart adamantine.  
But according to the sacred Theologians or divines, 
The divines, concerning wisdom.  Wisdom is a gift supernaturally infused, whereby a man hath cognition of divine things, and of human, by divine and spiritual inspiration, or by some especial gracious vicinity to God. 
The innocent man nearest to God.  And because there is none more nearer unto God, than the innocent man, so clean (as possible he may be) from the foul stains of sin, who (by such innocency) is made apt to understand the secrets divine: therefore said job, that wisdom is nothing else, but the fear of God, and the canceling of sin: but yet inchoative, as David saith, Initium sapientiae timor domini.  Lodovico. 
Let us then cheerfully open our mouths, and desire of God, that he would fill them with this spirit of wisdom, so necessary to our own soul's health, and the good of our neighbour.  Claudio. 
He that partaketh not with this spirit, 
Of him that partaketh not with the spirit of wisdom.  his tongue is like a sharp sword, his lips as offensive weapons, his teeth are like arrows, his mouth a most noisome sepulchre, his palate full of maledictions, his heart of deceits, and his words are envenomed darts. Hence grew David's speeches, that they never ceased from speaking evil. 
Psal. 9 7. 8.  Dixit enim in cord suo: Non movebor à generatione in generationem, sine malo. Cuius maledictione os plenum est, & amaritudine & dolo: sub lingua eius labour & dolour. He saith in his heart: I shall never be moved, nor be in danger. His mouth is full of cursing, and deceit, and fraud; under his tongue is mischief and iniquity.  Lodovico. 
Perhaps such as these, 
Prover. 30. 14.  are they, of whose stirpe, Solomon speaking in his proverbs, saith: Est generatio, quae pro dent ibus gladios habet. There is a generation, whose teeth are as swords. 
The wicked tongue compared to a sword.  Because the wicked tongue, is after the manner of a sword, always cutting. It cuts our neighbours good fame, divides, separates and tears in pieces the honour of others. Whereof the divine Musician speaking, agrees almost with Solomon his son. Filii hominum, dentes eorum arma & sagitiae, & lingua eorum gladius acutus. 
Psal. 57 4.  The children of men whose teeth are spears and arrows, and their tongue a sharp sword.  
As if he would have said, 
The Author's application, by the interpretation of Caietanus.  according to the interpretation of Caietanus. Such are the sons of Adam, who have their teeth like lances, which are wont to offend near at hand, and as arrows, to wound afar off, and their tongue is a sharp sword, to do harm on all advantages. And needs must it be so, because the tongue that is not guided by God, and the mouth not opened by the Lords own hand: can pronounce nothing but blasphemies and cursings, even like unto an infernal tongue, directed by the devil.  
Therefore, 
How the wicked tongue commits deadly sin, in several manner, well worth the consideration  look howsoever it speaks, it cannot but commit mortal sin. Sometime by false imposition of infamy. Sometime by vaunting of a vile act performed, which (notwithstanding) he never did. Sometime by making large addition to other men's offences, and converting a small stick, to a huge big beam. Sometime in revealing (contrary to charity) other men's hidden infirmities, to make our poor neighbour infamous among many. 
The common behaviour of too many now adays.  Sometime by perverting others intentions, judging sinisterly of men's hearts; calling fasting, covetousness; praying, hypocrisy, and all other good actions whatsoever, thinking them to be done to evil purpose.  
Sometime in denying the truth, when being demanded, concerning other men's good deeds: we answer slanderously of them, to the end that no good account may be made of them. Sometime in concealing the good of others, wherewith, though we be truly acquainted: yet we continue silent, being asked: only because that those goods should never be known of, nor any success to the right owner ensue by them. This cruel silence, Gilbertus Porretanus calleth pilling, polling or extortion. Gravis rapacitas, cum veram alterius gloriam, etsi mendacio non corrumpis, silentio praeteris, Liver enim excellentiam propriam semper cogitans, alienam obscurat.  
Sometime in composing infamous lines, 
The tricks of knavish Critics, on Stages, or else where.  verses or songs upon other men's concealed sins, or speaking like an impostor on them. Sometime in reporting others disgraces for a truth, being only but suspected, and never in any force, yet this is done either for hate or envy. Sometime in showing truly the defects of others, 
Hypocritical seekers of conformity.  and accusing them thereof; yet not for any zeal to justice, nor because (being corrected) they might be amended, or to any other virtuous end: but only in mere hatred, and to make them generally received for infamous. Sometime by showing (very joyfully) and recounting in the height of pleasure, the errors of other men: only to make but flouts and scorns of them.  
Sometime in giving commendation, 
Trencher flies, & parasitical table talkers.  that others defamations should be blazed abroad, and taking great delight in the publication of them, inviting others to give them attention. Sometime in blaspheming and detracting the honour divine: with an hundred, nay, a thousand other ennormous offences.  
Nor are there so many letters in the Alphabet, 
Not so many letters in the Alphabet, as abuses in the tongue.  as the tongue daily delivers abuses, in divers and sundry kinds of sinning, and yet no account at all is made thereof. God therefore (of his goodness) always open our mouths, to the end we may not in such grievous manner, offend thereby both him and our neighbour.  Claudio. 
The greater part of the world (we see) do run into these defects of the tongue. 
A very good advise.  But if first of all, they would consider on their own words, ere they spoke them, and poise them before in the balance of justice, they would not fall into so many offences.  Lodovico. 
As a remedy for this great defect, we ought to follow the counsel, 
S. Ieromes counsel, for ordering of our words.  which the great doctor of the Church Saint Jerome gives us: Prius ad limam quam ad linguam verba veniant: as if he would have said. If a man before he speak, would conduce the words which he hath to utter, first to the file or touch, ere to the tongue, as considering whether they were worthy or no, to come forth of his breast, whether they be to the dishonour of god, or unchristian prejudice of our neighbour: no error at all should be committed. Because all those speeches which may otherwise prove superfluous, would thus be abated, & our words would be much more corrected and adorned.  
Now in regard that our weakness is very great, 
How great our imbecility and weakness is, without god's assistance.  and (without the divine assistance) all human diligence is merely but in vain: let us do as we have already said, the blessed Apostles did, that is, Let us retire into the secret closet of our hearts, and desire the Lord, to send us his sanctified Spirit: which puryfying the heart, examining the thoughts, ruling the tongue, moving the lips, and procuring passage of our words, all will be well; Otherwise, never can the tongue pronounce one only word, except the heart be first made clean.  
For Saint Paul the Apostle saith, 
We are not able to think one good thought.  that without the divine help, we cannot so much as think one good thought, of ourselves. Non quòd sufficientes simus cogitare aliquid à nobis, quasi ex nobis, sed sufficientia nostra ex Deo est. 
2. Cor. 3. 5.  Not that we are sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God.  
It behoveth therefore, 
God first speaking to our hearts, our speaking will be the better.  that God do first of all speak in our hearts, and then we may afterward speak the better to others. Not of our own proper will, or after our own peculiar conceit; but as learning of that, first spoken by God himself in our hearts. So shall it not be we, that speak, but God, who speaketh by our means, and so shall we be sure not to break silence. 
Math. 10. 20.  Non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. For it is not ye that speak, but the spirit of your Father which speaketh in you.  
This is that whereof God spoke by the Prophet Ose, 
Ose. 2. 14.  speaking to our soul: Ducam illam in solitudinem, & loquar ad cor eius: I will bring her into the wilderness and speak unto her heart. 
The application of the Prophet's words by the Author, to exceeding good purpose.  As if God would have said to the soul of a devout christian; To the end that the soul of my dear and devout son, may not err in talking, nor scandalise the conne●sation of others: I will lead her into the secret desert of holy contemplation, & there I will do her so much favour, as to reveal unto her the secrets of mine own heart, speaking in a silent voice to her heart. But yet in such sort, as when she herself by the sound of her voice would speak to others, it shall not be of such mysteries, as she goes about thinking on, or what words she shall use, nor of the things she is to speak of. Because I will minister to her thoughts, and I will guide her words, speaking myself within the secrets of her heart. Wherefore, she shall have nothing else to do, but only to be a faithful deliverer of what I shall commit to her speaking.  
This is the sending of his holy Angels, 
The holy Angels inspiring our souls.  to inspire our souls with what we have to do, and they may say to them, that they speak to their hearts. 
Esay. 60. 14.  Loquimini ad cor jerusalem. He calls the soul jerusalem, because she is made a Citizen of the Sovereign jerusalem. Even in like manner as the Preacher useth to do, 
Comparison of the preachers words to his auditory.  when he terms his present hearers, by the name of the whole City, saying; I speak to thee Room; I speak to thee Milan; or I speak to thee London; that is, I speak to you which are the inhabitants of Room, or to you romans, Londoners, etc.  Claudio. 
A very special favour is this, 
God's great favour in speaking to the heart.  which God doth unto man, in speaking to the heart, to avoid breach of silence, by importunity of words. And most happy is that soul, to whom God revealeth his secrets divine, and governeth his words, lest he should err in praying, by not failing in his speeches, nor stumbling in reproof of other men's defects.  
Finis Chap. 23.   

The Argument.  
From whence it ensueth that man (being a creature so noble) yet notwithstanding, he committeth greater errors than any other creature whatsoever. How God hath given him many helps to preserve him from sin, and particularly, the precept of brotherly correction, committed into the power of the tongue. The necessity and excellency whereof is here discoursed on. And that silence (in such a case) is proved great babbling, and a grievous sin, because the tongue may be a safety to our neighbour. They also show the way which we ought to observe, in correcting of our neighbour, as also the quality of the precept itself, by approved sound doctrine, and testimonies of holy Scripture.  
Chap. 24.  LODOVICO. 
As God speaks unto the heart, thereby most highly manifesting his divine secrets, to his esteemed sons servants, lest they should err in speaking, or else in any other human action: 
Our duty of assisting one an other by the tongues office.  Even ●o ought we also to assist one another, with the office of the tongue, ●or avoiding of such defects, as oftentimes we do fond commit. Because christian charity so requireth, and he that diligently employs himself in the duty of charity, resembleth God himself, who seeks very many ways, whereby to help man out of his sin. Whereupon it is said by jeremy; Si separaveris pretiosum à vili, 
jere. 15. 1●.  quasi os meum eris: And if thou take away the precious from the vile, thou shalt be according to my word.  
Even as if he had said. 
The Authors application of jeremy's words.  Man is by nature frail, apt to err, corrupt and led by giddy sense: but thou, if by the keen sword of thy tongue, thou wilt seek to separate the precious soul of thy neighbour from the vileness of sin, thou shalt be like unto me: Who to raise man out of misguidance, have laid aside honour, life, and all other commodities whatsoever; and to me is given in lieu thereof, death, with mine own blood standing bound, to redeem him from the cruel objected articles of sin and the devil.  
Well shall it become us then, to labour dutifully for those means, whereby we might resemble so great a majesty, & a beauty so exquisite, as (without any like) that of god is. 
Of the help of our neighbour, & the reasons binding us thereto.  As also for the help of our neighbour, we being equal brethren in christ, descended of one stock, created by one and the same God, redeemed by one most precious blood, nourished by the self same sacraments, and hoping for one and the very same glory.  
Admit you were travailing on the way with a friend of yours, 
Example of two travailers together on the way.  & perchance should meet with an enemy of his, who drawing forth his weapon, attempts all the ways he can to wound him: Would not you lay hand to your sword with your friend, & defend him to your uttermost?  
Our neighbour is mainly assaulted by sin, 
The example alluded to our neighbour.  the capital enemy that seeks the slaughter of his soul, while we are in this miserable peregrination of this world together. We therefore, not to see the death of our brother thus assailed by sin; aught to draw forth the sword of the tongue; Lingua eorum gladius acutus, and (with him) help to drive his adversary to flight, 
Many virtuous actions may be done by the tongue  striving to cure his trespasses, with humble reprehensions, and charitable exhortations. Because, as there be many sins committed by the tongue, so likewise are there as many virtuous actions thereby to be performed: in which behalf, strict silence is a fault as heinous, as is idle, vain & needles talking.  Claudio. 
If insensible creatures, 
The help the insensible creatures do yield to one another.  by so admirable an order in nature, lend help one to another, & profit each other in their kind, led only thereto by natural inclination. As the Sun in most wondrous manner enlighteneth the Moon, the Stars and other Planets, and she also clearing the ugly darkness of the night, giving an influence to the earth, whereby it yields to us such copious bounty of precious fruits; The fire purging the air; the air purifying the water; the water bathing and fertiling the earth, and they (of all these gifts) are not scarce or sparing to us. 
The gifts of god bestowed on man.  How much more than ought men, being adorned with understanding, beautified with reason, ennobled with senses, and endued with discourse, be forward in help, one to an other, especially in so weighty a case as sin is? which, robbing us of grace, deprives us of glory, making us meet for hell, by taking the blessed Angels comfort from us, and gives us in stead thereof, the company of devils.  
Therefore we ought to use all diligence, 
We ought to call for others aid, if our own be not sufficient for our neighbour.  by being helpful in this kind, even to our uttermost: and if we find defect in our own ability, to call for the more powerful assistance of others, who may bind up compassionately his bleeding wounds, and set him on his own beast in the ready way to heaven. All this we know truly to be our duty, therefore I cannot but account it most marvelous, that man being the perfect creature and only noble, as he for whose service all creatures else in the world were created, and himself ordained for the divine fruition: yet notwithstanding all this, he, more than any other creature, walks from the intent of his end, and goes beyond them all in greatness of error.  
It is not to be doubted, 
Man erreth beyond all other comparison.  but that the other creatures sometime do serve, yet very seldom, casually, or by some accident: but man erreth much more, beyond comparison, coming over-short of his purposed period, and therefore hath more need than any other creature, of especial helping.  Lodovico. 
All strife is soon appeased, 
Sentence.  the occasion being considered: 
Other creatures are not composed as man is.  My reason is, that other creatures are not composed, as man is. Therefore insensible and inanimate creatures, as are stones & such like, they have a natural form, whereon attendeth a natural propension and inclination, ordained for them by God and nature, and hereunto accordingly they always work, except they be by some means hindered. From hence it ensueth, that heavy things ever move toward the centre of the earth, 
Example of heavy and light things.  and light things usually ascend toward the concave of the moon, if they be not violenced or impeached.  
Brute beasts likewise themselves, 
Aristotle concerning brute beasts.  because they have their fantasy determinate to one thing, and by nature are guided to their actions (according to Aristotle) therefore they cannot be said to err. But man, endued at first with freedom of will, hath not his fantasy determined, but it is extended to many and almost infinite things. 
The will is the handmaid of understanding.  For the will is the handmaid of our understanding, which can do all things, either in the agent understanding, whose office Est omnia facere, or in the possible understanding, whose nature Est omnia fieri.  
Therefore the fantasy of man is also indetermined. 
The fantasy of man is indeterminate.  And hence grows the cause of often erring, because our knowledge is by means of the sense, which only gains cognition of things sensible and material. Therefore have we little judgement in matters divine and immaterial: yet are they the means to the invisible things, 
Roman. 1. 20.  as the Apostle saith to the Romans. Inuisibilia enim ipsius, à creatura mundi per ea quae facta sunt intellecta, conspiciuntur: sempiterna quoque cius virtus, & divinitas, ita ut sint inexcusabiles. For the iwisible things of him, that is his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. 
The reason of our affecting the world more than heaven.  Hereupon it comes to pass, that we draw nearer to the matters of this world, than those of heaven, & fall into many infirmities, by the repugnancy which is between the flesh and the spirit.  Claudio. 
The Angels have in themselves a prerogative of will, 
The will of the Angels.  and therefore few of them do err, no, not the third part. But men do altogether run astray, except they be powerfully assisted by the hand of heaven, whereof the Prophet David beareth true witness. 
Psal. 14. 2. 3.  Deus de coelo prospexit super filios hominum, ut videat si est intelligens, aut requirens Deum. And what found he? Omnes declinaverunt, simul mutiles facti sunt, non est qui faciat bonum, non est usque ad unum. All are gone out of the way, they are all corrupt, there is none that doth good, no not one.  Lodovico. 
Let me answer you, that though the Angels are said to have liberty of will, 
Man is composed of two contrary natures.  yet notwithstanding▪ being all spirits, they have not the repugnancy in sense, according as man hath: who is composed of two contrary natures, to weet, sensible and intellectual, whence that continual repugnancy deriveth his birth, and is the occasion of many errors, which the Angels do not commit, who are simply of the intellectual nature. Nor faileth thus the bruit beast likewise, who hath his fantasy determined● neither the insensible creatures, who have one sole form, and natural inclination. God nevertheless gave unto man sufficient help, to serve as a supply to nature's frailty.  
To our first father Adam before his fall, he gave original justice, commerce with the Angels, 
God gave Adam original justice, etc.  revealed knowledge, a perfect synderisis. and an hundred thousand helps beside.  
To man (fallen into misery by natural corruption) to defend him from further transgressions, 
To Adam being fallen, god gave the law natural, etc.  in the first world he gave him the law natural, an Angelical custody, celestial visions, and the aid of civil conversation.  
Afterward, 
The written law.  he gave the law written, divine precepts, promises of great rewards, the speeches of Prophets, and the terror of pains.  
Since then, 
The law evangelical.  he gave the law evangelical, the infinite benefits by the Words incarnation, the Gospel preached, most mighty miracles, a precious death, a glorious resurrection, Christ's victorious ascension, the mission of the holy Ghost, and evangelical decrees.  
Among which, 
Of brotherly correction.  one is that of brotherly correction, a most sacred precept to help man from sinning. 
Math. 18. 15.  Si peccaverit in te frater tuus, vade, & corripe eum inter te & ipsum solum: si te audierit, lucratus es Fratrem tuum. If thy brother trespass against thee, go, and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother.  
If then we may do so much good by the voice, 
What good may be done by charitable correcting of our brother.  and by our speech: doubtless it cannot be but a great sin, in charity not to reprove our brother, when in matter of less weight, we stick not sometime to break silence, by wicked oaths, cursings and blasphemies.  Claudio. 
We have spoken sufficiently already, that to be silent, is much more commendable than speech. But now we are also enforced to say, that to hold our peace, is even as great an offence. Because not only it is the Lords precept, 
How holding our peace is a great offence.  that in such a case we ought to speak; but likewise, then to be silent, may be the occasion of ruinating the soul of an offending neighbour, and hazard our own utter loss of heaven also.  
Wherefore the holy Prophet Esay lamented, 
Esa. 6. 5.  that he held his peace when he ought to have spoken: 
The cause why Esay complained of holding his peace.  vae mihi quia tacui. And the cause of his complaint was, that having seen the Lord sit upon a throne in infinite majesty, adorned with the highest glory, the year that Ozias king of Israel died by a sudden death: That he had not before, (with a constant heart) reprehended his sins, whereby he might have expected some amendment of them. For he was the same king, that so boldly durst use the Priest's office, contrary both to the divine will, and the Priesthoods authority.  
But the Lord being offended thereat, 
The justice of God upon the king, that would needs go beyond his regal authority.  the king going to offer incense in the Sanctum Sanctorum, as the high Priest was wont to do: he was smitten by the highest Majesty with a leprosy, in that part of the forehead, where the high Priest used to wear a plate of fine gold. For which heavy judgement so fallen upon the king, the Prophet cried, vae mihi quia tacui.  
As if he would have said. 
The Author's implication.  Woe is me, that I have held my peace, and not constantly rebuked the king in his sin, which (happily) by correction he would have amended. Most wretched am I, if (by my negligence) the king have lost eternal happiness, because the Lord will demand, of me, the loss or safety of such a soul, And, 
Esay. 6. 5.  which is worse; In medio populi polluta labia habentis, ego habito, & Regem Dominum exercituum vidi oculis meis. I dwell in the mids of a people of polluted lips, and mine eyes have seen the king and Lord of hosts.  
As adding thus. 
A lesson for such as little regard what is committed to their charge.  Not only have I failed in admonishing the king, but I dwell among a flattering people, who (with unclean lips) not only durst not adventure to reprove the king's sins for fear; but rather soothed up & flattered him in evil. Whereby, both Crown & Mitre have hatched the more iniquities, nursed & cockringly brought them up, and, (in reverence to the Prince) sinners have been honourred, and soft pillows laid under the elbows of wickedness.  
Whereon Saint Gregory saith in his Pastorals: 
S. Greg. in Pasto.  Delinquentem namque eum redarguere nullus praesumit, & in exemplum culpa vehementer extenditur, quando pro reverentia ordinis peccator honoratur. Now albeit many have murmured, none yet durst undertake the courage, personally to reprehend sin between him & thee, or face to face: only through fear of punishments infliction.  
In this case if befalleth us, 
Example of Mice for their safety among their enemies.  as it did to the Mice, who being in a deep consultation together, what they might best do for safety of their lives, being every hour subject to their enemies the Cat's mercy: thought it safest for them, every one to hang a little bell about his own neck, to serve as a sufficient pass or warrant. All allowed this advise, but upon he success of some, few afterward would adventure to put it in execution.  
Even so fareth it with the correction of great men, 
The allusion to all the correction of great men.  who have terrors & punishments, to support in themselves all unlawful actions. And this strikes a fear in too many faint hearts: because S. john Baptist lost his head for reproving of Herode. As also the Apostles and holy Martyrs, (in like cases) lost their lives.  Ludovico. 
Such pills aught to be folded up in Sugar, 
How reprehension is to be delivered.  and reprehension should come with sweetness, not with bitterness. Because Prelates ought oftener to exhort, then reprehend, as men that are our Pastors and Fathers, not Tyrants to us and persecutors. Agreeing with the counsel of Saint Paul. 
1. Tim. 5. 2.  Seniorem ne increpaveris, sed obsecra ut patrem: Rebuke not an Elder, but exhort him as a Father.  
Antisthenes' being asked, wherefore he reprehended Princes, and men placed in great dignity, with so much mansuetude, mildness and modesty? 
The answer of Antisthenes, for the rebuking of princes.  answered (in my mind) very excellently. Because Princes (quoth he) are like unto Bees, who if they be not warily and circumspectly handled, do strike suddenly with the sting. Even so Princes, if they be not reproved with all humility and modesty: they easily strike with the sting of power which they have in hold.  
For possessed Saul, 
Example of King Saul possessed.  to have the devil cast out of his body, there was great need of a physician, to play very sweetly. Even so, to raise up Princes and great men from their sin, 
A lesson for bold presumers with princes.  a sweet and pleasant correction behoveth, rather more by entreating, then by controlling. And to answer to the question already moved, before I further forget myself, if we but consider whereon we have already discoursed, we may easily resolve all intricate scruple.  
It is true, 
There is a time apt for all things.  that silence is more commendable than talking: but Omnia tempus habent; tempus tacendi, & tempus loquendi. To all things there is an appointed time; a time to keep silence, and a time to speak. Therefore (in this case) silence is a grievous offence, 
Eccl. 3. 1. 7.  because by silence, we are partly the cause of our neighbour's souls loss: whereas contrariwise, by speaking, we might be a means of safety to the same.  
Moreover, 
How sometime by speaking we hold our peace.  sometime by speaking, we do hold our peace, and god speaketh by the use of our tongue. But in keeping silence, contrary to the divine precept, our silence is a talkative babbling, wherewith we endanger both ourselves and our neighbour, that is, by the word of work, not of the voice.  
Thus holding our peace, 
How we break silence in holding our peace, and yet in talking are silent.  we break silence; and talking, are silent. Or thus being dumb, we talk, and yet in discoursing we speak not, but God in and by us. And further you must note, that this precept doth not always bind, because it is an affirmative precept, which bindeth thus, but not always. For such precepts as are affirmative merely, are virtuous actions, wherein there is to be observed, both manner, and rule.  Claudio. 
I know not what you mean by these affirmative precepts: how many kinds of precepts are there? what, are there negative precepts also?  Lodovico. 
There are found three several kinds of commandments, whereunto all the precepts divine are reduced.  
Some are negative, 
Of negative precepts.  which do always bind, and for ever, in all places, and at all times: As, not to swear and blaspheme.  
Some are affirmative, 
Of affirmative precepts.  which do bind always, but not for ever, but only for a time: As, the giving of Alms, to be continually performed: but yet, in time of necessity, the bond most bindeth.  
Others there be, 
Of precepts consisting of both natures.  which participate of both these before named natures, being precepts affirmative and negative, binding always, & for ever: because they have two heads, one pertinent to the negative precept, the other appertaining to the precept affirmative.  
Of this nature is restitution. 
Of restitution.  For God commandeth thee not to retain the goods of others, which appertaineth to the negative precept. He commands thee also to restore them back again, & this belongeth to the precept affirmative.  
The precept of brotherly correction, 
The precept of brother lie correction.  it is an affirmative precept, & therefore bindeth always, but not ever. Therefore there is great need of observing both the rule and manner, for fear of failing. Which by our Saviour Christ himself is thus taught us.  
Si peccaverit in te frater tuus, 
Math. 18. 15. 16. 17.  vade, & corripe eum inter te & ipsum solum: si te audierit, lucratus es fratrem tuum. Si autem non audierit, 
How it is taught us by Christ himself.  adhibe te cum adhuc unum vel duos. ut in ore duorum, vel trium, testium stet omne verbum. Quòd si non audi●rit eos, dic Ecclesiae: si autem Ecclesiam non audierit, sit tibi sicut ethnicus & publicanus. If thy brother trespass against thee, go, and tell him his fault between thee & him alone: if he hear thee, thou hast won thy brother. But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed. And if he will not vouchsafe to hear then, tell it unto the Church: and if he refuse to hear the Charch also, let him be unto thee as an heathen, and a publican.  
Herein are three things to be observed, 
Three things things to be observed.  namely the place, the time, and the manner.  
The place is noted, when he saith; Si peccaverit in te; If thy brother trespass against thee, 
1 The place for speaking.  that is. If thy neighbour sin secretly, and thou only knowest thereof, reprehend him in some remote place, that no one may know thereof, for fear of giving thereby scandal to others, and discovering (against charity) another man's defects. To the end also, that the delinquent may the more willingly amend, by perceiving, that all this is done unto him in love.  
The time also is to be respected, 
2 The time for speaking.  because always & at all seasons, it is not a time for reprehension. For it often falleth out, that the person offending, is incorrigible. Which he well knowing or perceiving that should urge the reproof, he stands not bound then to move correction, lest the sinner should fall into greater guilt, but aught to take a fitter opportunity.  
Or else, 
Of time unbefitting.  if he know it to be no apt season, even immediately upon the transgression to strike with reproof, his wisdom (in forbearance) cannot be therefore impeached, & yet the sinner in due time may be also chastised.  
Noah patiently awaited seven days together, 
Example of Noah's seven days waiting for the doves returns.  having first sent forth the dove, and seeing her return to be so quickly, without bringing any sign of the waters cessation: then he sent her forth again, and then she brought back the Olive branch with her At illa venit ad eum ad vesperam, portans ramum Olivae, virentibus folijs in ore suo. 
Gen. 8. 11.  Intellexit ergo Noah, quòd cessassent aquae super terram. And the Dove came to him in the evening, and lo, in her mouth was an Olive leaf, that she had plucked: whereby Noah knew, that the waters were abated from off the earth.  
In Noah is figured the christian soul, remaining within the Ark of our body. 
The Author's moral application of this example.  The waters of the deluge are our sins, wherein, we (like poor wretches) are as drowned. Whereof David speaking, saith. Saluum me fac Deus, quoniam intraverunt aquae usque ad animam meam. Save me, 
Psal. 69. 1.  O God, for the waters are entered even to my soul. The Dove representeth brotherly correction, and the Olive branch, is the fruit of this brotherly admonition.  
When we behold our brother in the deluge of sin, 
The form of use for this application.  we ought to send forth out of the Ark of the body (by the window of our mouth) the dove of mild correction. Which returning unfruitfully, and without any sign of amendment at all, we ought not therefore to despair of his recovery. But after the example of Noah, with patience to attend a time more opportune. In which space (perhaps) the waters of this wretched flood may cease, by the want of former proud conceit, and better consideration of his own estate.  
Whereupon, 
The second observation for brotherly correction.  sending forth again the simple Dove, in kind correction, and on mere charity: doubtless she will bring some sign of the great floods fall, even the very fruit of so good an endeavour, and so thou hast won thy brother; Lucratus es fratrem tuum.  
We must in like sort observe the manner, 
3. The manner.  that is, charitably, with sweet words, and full of love.  
David drove the tormenting spirit forth of Saul, 
Example of David's dispossessing Saul.  not with stern strokes, but with mild music.  
Eliseus' the Prophet sent his servant Gehezie with a staff, to revive the son of the widow, 
Example of Eliseus sending Gehezie to the widows son.  which proved to nothing: but when afterward he came himself in person, and with his own limbs warmed the dead-benummed limbs of the child, being lifeless, he, joining part to part, face to face, hands to hands, breast to breast, and feet to feet, thus heating the child, he raised him from death to life.  
So, 
How we should revive our brother from sin.  when we would revive our brother, he being mortally wounded with sin, and even almost dead in soul: we should not send our servant with a staff, to do such correction as Pilate did to Christ; Corripiam ergo illum, 
Luk. 23. 22.  & dimittam; I will chastise him, and let him lose.  
Neither ought we to use any rough or rigorous words. 
Our imitation of Elizeus.  But like to Eliseus, warm the delinquents soul with the heat of charity, and by compassionating his case, even transforming ourselves altogether into him. 
Gal. 6. 1.  According to the instruction of Saint Paul. Fratres, & si praeoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, huiusmodi instruite in spiriu lenitatis, considerans teipsum, ne & tu tenteris, Brethren, if a man be fallen (by occasion) into any fault, you which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. Being thus heated with the warmth of christian charity, we shall raise the sinners dying soul, by the religious means and office of the tongue.  
Oh how pleasing is this manner to me, 
The Author's commendation of this course.  and I praise the true use thereof from time to time: because, when we go over hastily to the committed evil, the offender (having his senses blinded) will not suffer himself to be reprehended, but rather (in haughtiness of spirit) will even approve and maintain his sin.  
Wherhfore, look how thou blowest the fire then, so much the more thou kindlest it, 
Comparison of blowing the fire, alluded to our brother's nature.  whereto if nourishment want, it will extinguish of itself: Even so is it with thy brother's choleric and hasty nature, being reproved too quickly of his committed error. Therefore it shall become us well, to expect a while, & in our reprehension, to use no loftiness, because the sinner in this case, may very aptly be compared to a sick man.  
When a sick body would feed on delicate and healthful meats for his disease, 
Comparison of a sick man's feeding.  and yet are to him most displeasing, though in their own nature very wholesome: they use such art in the deliverance of them, labouring to please his weak relish, as he hardly perceiveth what they are.  
The finner, by his oversurfetting on sin, abhors all spiritual meats, 
The application of the comparison.  how healthful or delicate soever they be. He finds no taste in preaching, he hath no delight in praying, no mind to the holy Sacraments, no pleasure in fasting, nor any godly action agrees with his relish. Nay, he is reduced into such an estate, as he hath no feeling of any spiritual matter. So that even as David saith; Omnem escam abominata est anima corum; Their soul abhorreth all meat. Almost they are ready to leave their houses, 
Psalm. 107. 18.  drawing on their latest breath, even as next neighbour to eternal death: Appropinquaverunt usque ad port as mortis.  
Wherhfore in the administering of this healthful food of brotherly correction, 
The administering of brotherly correction.  that it may be willingly and lovingly accepted: you must shadow it in some substantial manner, to make it carry a taste of kind and comfortable words, after this, or the like observation;  
Dear brother, so it might not be displeasing to you, I would deliver a few words greatly to your profit: 
The Author's institution for the manner of correcting.  wherein, God is my witness nothing else moveth me but the honour of God, true brotherly charity, and unfeigned regard of your good. I know well, that such an offence hath escaped you, and no marvel, for you are a frail man, like unto others, therefore it makes no admiration in me. Because we are all weak, the snares so many, and the occasions so numberless, as I know not how we should escape falling into far greater errors, yea, and much more often too. But after (by our own frailty) we are encompassed with danger, it may not therefore be held for reasonable, that we should long time continued in so wretched an estate: but rather seek after some remedy, as wise men are wont to do, & not be careless of help, like insolent fools.  
Consider brother, 
The allegation on God's behalf.  that god is so good and patient, as we cannot (with devout hearts) be so ready to ask pardon for our sins, but we shall find him as forward in pardoning them. Wherefore I beseech you, by the bitter passion of so loving a God, & in the very bowels of his endless mercies: that you would take such a course, as this bounty of his may redound to your benefit, only by true conferring with your soul, on such an escape, which I am bound lovingly to tell you of, & you (in as kind love) to accept.  
If manly entreaties may be available with you, if you see me to fall into this, 
The manner concerning ourselves.  or any other sin: I pray you do me the like office of charity. For oftentimes we are so blinded, that we take delight in our own harm, & our affections do so overmaster judgement: as evil seems good, & good evil, justice appears to be injury, zeal hatred, and virtue vice.  
So, 
2. Kings. 4. 34.  after the manner of another Eliseus, who Incuruavit se super puerum; threw himself upon the child: abasing ourselves, & confessing our own frailty to be as great as his, we shall so warm his soul with the heat of good words, & with the supple sweetness of fervent charity, as he will arise from death to life, and then we may say; Lucratus es fratrem tuum.  Claudio. 
These are the preserving sirropes, of power able to revive the sickest sinner, and keep him from falling into greater perils, as also most effectual for his recovery. 
Reprehensions compared to Physical pills.  And because reprehensions are to sinners, like bad savouring pills: it behoveth the brotherly reprover, to be so careful, as he do cover them with the fine gold of loving speeches. And because, 
Comparison of the Ague.  by giving drink to one troubled with an Ague, even in the heat when the fit is upon him, is a mere nourishment to the fever: we ought to await the fits declination, & till the body be more temperate.  
So, 
The application.  when we would admonish, if we see the delinquent much enraged, or in the superfluity of passion: we must stay a while, until the heat of anger be over, and the Fever of passion be in his declination. And then is best to administer the healthful strengthening of loving rebukes: for our taste is so delicate, as otherwise it will not endure reproof. Nay, we must use great diligence, and seek several ways, according to the quality of the person. Even as the Physician doth, who considering the complexions of his patients, 
Comparison of the Physician.  gives to the delicate complexion, a light and a sweet medicine, and to the contrary constitution, a medicine of like and answerable nature.  
Finis Chap. 24.   

The Argument.  
Wherein is discoursed, how important the precept of brotherly correction is, and for avoiding error therein, all the words which our Saviour used, in giving the precept, are diligently examined, and divers good considerations in that behalf alleged. Moreover, they handle severally the number of corrections, which are to be used to our neighbour, and by the office of the tongue, all justified and warranted by proofs of Scripture.  
Chap. 25.  LODOVICO. 
In such a case as this it behoveth us to imitate hunters, 
Comparison of huntsmen in their several pastimes.  who according to the variety of ●h●ir sports, prepare an answerable use of instruments. To surprise the wild Boar, they have Boar spears, javelins and guns: for the Hare, they have Greyhounds: for Quails they have spaniels, or a false call: for fish, they have nets: and for fowl, sundry kinds of Hawks. So ought we to make difference between the Clergy, 
Observation for a difference to be made in persons.  and underlings, between those of degree, and them of meaner sort, between men and children, between the choleric and phlegmatic. Beside, no diligence should want, in recovering a man from sin: because the very best hath small reason to boast, for there is none good, no, not one.  Claudio. 
The diligence ought to be great, for the case is important, and the necessity extreme. When the good patriarch joseph sent his brethren, 
Example of the Patriark● joseph.  with their beasts laden with corn, from Egypt into Canaan, for the nourishment of aged jacob: among other good admonitions, 
Gen 45. 24.  one was this; Proficiscentibus ait; Ne trascimini in via. As they departed, he said unto them; Fall not out by the way. 
The Author's allusion.  As if he would have said. Dear brethren, you lead these Asses laden with corn and money, the way is long, the beasts weak, and disgraces are evermore too ready at hand. Wherefore I pray you, let peace be among you, because, if one of you grow angry against another, your carriage falling down, who shall help you to lift it up again?  
All we are brethren, 
Application to ourselves.  travailing from this earth to heaven, with the frail carriage of these our bodies like beasts; ut iumentum factus sum apud te; 
Psal. 73. 22.  I was as a beast before thee, and laden are we with the weight of legal observance. Now because we are by nature weak, by every small difficulty which we find in the law disheartened, and by the very lest temptation, which our infernal enemy useth against us, we are soon smitten to the earth, and so the soul falls into sin: If we shall wax choleric among ourselves, who shall quiet us? who shall admonish and brotherlike reprove us? Therefore, 
The way of this world.  Ne trascamur in via, let us not fall out by the way, but with charity assist our neighbour, with that loving and charitable word, Corripe eum.  Lodovico. 
Many do come very short of this manner: therefore, to avoid wandering astray, we ought to attend and consider the words used by Christ himself in this precept. What signifieth this conditional phrase; Si peccaverit; If he trespass, or, if he sin?  Claudio. 
We may moderately philosophize upon the words of this precept, 
The conditional word, If.  the better to keep ourselves in compass. This conditional Si, If, I take it to signify, that we ought only to reprove those sins, whereof we have a certain knowledge, Sipeccaverit, If he sin, that is; If by chance thou perceivest thy brother to sin, correct him brotherlike: but go not to make search after other men's sins, to win occasion (thereby) of reproving thy brother.  
And for this purpose, 
Example out of t●e old law.  I call now to mind a notable occasion. God commanded in the old law, that when one borrowed money of another, 
Deul. 24. 10▪ 11.  he should not enter his house to fetch his pledge: but stand and await without doors patiently, until he brought it forth to him.  
We (by our sins) have pawned our souls: 
The example applied.  it is not necessary therefore, that he (who comes to reprehend) should enter our soul's house, making there a curious inquiry and search, after other men's transgressions, to compass occasion of imperious reproving. For Christ gives no such commandment, but rather adviseth us to stay without doors, that is: not to charge our neighbours weak consciences, with other men's infirmities: but, if we happen to see our brother sin, to correct him charitably; so signifieth this conditional Si, If.  Lodovico. 
If we ourselves are stained with the self same transgressions, ought we then to employ our officious tongues, in administering correction? 
A sententious demand.  How can a foul hand make the face clean, except itself be first washed? Otherwise, the delinquent may use the words of Christ unto us: 
Mat 7. 3.  Quid vides festucam in oculo fratris tui, & trabem in oculo tuo non vides? Why seest thou the mote that is in thy brother's eye, and perceivest not the beam that is in thine own eye? Or else this other; Medice, curate ipsum; Physician, heal, thyself. 
Luke 4▪ 23.  For it appeareth, that by our correction, we may cover our own proper vices, which is no way convenable in a Christian.  Claudio. 
In such a case, 
The words of Father Augustine.  saith Father Augustin, We ought rather to condole and weep with him, then come to correct and contro●le him, mutually wishing one another to repentance, especially, if the sin be public. 
He ought not reprove, that deserves reproof.  For it will be a scandal to many, for him to be a reprover, that in himself deserveth reproving: beside, it is a sin of very great pride.  Lodovico. 
If the delinquents sin be public, ought the correction (notwithstanding) to be private? This breeds in me a doubt of Christ's words, who only saith: Si peccaverit in te: 
Public of ●ending must have public reproof.  If he sin against thee, whether any other should be present, or no?  Claudio. 
If the sin be public, the correction should be public also, 
1. Tim. 5. 20.  saith the Apostle. Peccantos, coram omnibus argue, ut & caeteri timorem habeant. Them that sin, rebuke openly, that the rest also may fear. We ought therefore to consider well, how our brother hath sinned, and not blindly go to reprehension, till first we be certain of the sin, for prevention of others infamy & scandal. Si peccaverit. saith Christ: therefore look well before, and say nothing.  
Else in saying, 
Example of Lamech.  I thought he had sinned, it may fall out as it did to unadvised Lamech, who going on hunting, and seeing (he knew not what) to stir among the leaves, imagining it had been some wild beast there hidden: drew his bow, and losing his arrow, when he supposed he had slain a savage beast, he found he had slain his father Caine. Whereupon, repenting himself for this ill shot arrow, 
Gen. 4. 23.  he said to his wives Adah and Zillah. Audite vocem m●am uxores Lamech, auscultate sermonem meum; quoniam occidi virum in vulnus meum, & adolescentulum in livore meo. Hear my voice you wives of Lamech; for I would slay a man in my wound, and a yo●ng man in mine hurt.  Lodovico. 
If the sin be secret, 
Of secret sin, but against a community.  but against a community, or a whole State: a good mind (in me) is not enough for reprehension of the offender, neither availeth hope (by any respects) to draw him to amendment, what correction then should such a one have?  Claudio. 
Being assured of no fruitful success, as in this case it cannot be, you ought more to respect the weal public, than a private man's condition. 
In matter of faith.  And, in matter of faith, not only the meanest ought (in humility) to reprehend the mightier, but (in such a case) an equal estimate should be in correction, we being all Christians, and all bound together for defence of the faith. As Saint Paul reproved Saint Peter, being above him, 
Galat. 2. 11.  in regard of the scandal which might arise. Reprehendi eum quia reprehensibilis erat. He withstood him to his face, for he was to be blamed. Therefore saith the great doctor of the Church: 
Thom. Aquin. Sum. Cap. 20.  Whensoever the danger of the faith is discerned, we ought to withstand it even to life itself: Corripe eum.  
We find two several kinds of correction, 
Two kinds of correction.  one is the act of justice, as when the judge sentenceth the guilty: and this only belongeth to them in government, 
1. The act of justice.  upon whose shoulders lies the weight of justice.  
The other is the act of charity, 
2. The act of charity.  and particularly belongeth to every man. Therefore they which profess religion, and yet usurp upon these words, they presume on that which appertaineth to the judge only, and in stead of their tongue, do strike with a sword.  
Corripe eum inter te & ipsum solum; Tell him his fault between thee and him alone. 
Between him & thee alone.  Not like unto such, as set up writings, infamous libels, and Pasquilling slanders on public posts. Corripe eum inter te & ipsum solum. And not in company of bravers, swaggerers, sworders and lawless quarrelers, as seeking that way to please thy mind.  
He saith Corripe, 
Correct, not kill.  not Occide, correct, not kill, tell him, not defame him, as now it is become the practice of the world. Corripe eum, not seek revenge, because such correction belongeth to God only.  
We are the sons of God by adoption: 
Example of children offended.  therefore, let us do like unto a child when he is any way injuried, first runs and tells his Father the wrong done unto him. And the father saith, to comfort him; Peace my Son, I will be thy revenger.  
So, 
Application to ourselves.  when any one hath offended us, let us freely pardon him, never move a hand to wreak our wrong▪ it is enough for us, that our heavenly father knows our injury, 
Roman. 12. 19  & he will be our just avenger. Mihi vindicta, & ego retribuam ●is in tempore: vengeance is mine, and in time I will repay it.  
No sooner had Cain committed his murder, 
Example of Cain.  but immediately God said: vox sanguinis fratris tui clamat ad me de terra: 
Gen. 4. 10.  The voice of thy brother's blood crieth unto me from the earth; implying thereby, that he would be his revenger.  
Scarcely had Myriam ended her murmuring against her brother Moses, 
Example of Myriam to Moses.  but suddenly the Lord struck her with a leprosy.  
And you (my Lord) know much better than I, 
Example of Mary Magdalen, and of Martha.  how much christ descended Mary Magdalen, against judas murmuring at the pharisees supper.  
Also of her sister Martha, who lamented that Magdalen would not help her in her business.  
But what was Christ's answer? 
Christ's answer Luke. 10. 14. 15.  Martha Martha sollicita es, & turbaris erga plurima. Maria optimam partem elegit, etc. Martha Martha thou carest, and art troubled about many things. Mary hath chosen the good part.  
So was job defended by God, 
job.  against the injury of his three friends; 
Susanna.  Susanna from the old luxurious judges; and David from the injuries of Saul. 
David.   
All that we ought to do, 
Our own duty.  is to pray unto the Lord, to give us patience, and to illuminate the understanding of our enemy, to the end, he may have knowledge of his error: in this kind also ought we brotherly to correct him; Corripe eum.  Lodovico. 
Ought we to correct him for every sin, or only for those which are termed deadly?  Claudio. 
For aught I can discover by this Gospel, 
All sins are not alike in quality.  those sins which are termed deadly, we ought in duty especially to correct them. And those that are of lesser kind or quality, we must correct them too: or else I think, that the winking at them, may cause a fall into a far greater offence.  Lodovico. 
Whence do you gather, that we stand bound (as it were) to correct deadly sins so especially?  Claudio. 
From these fruitful words of brotherly correction, 
The correction of deadly sins.  when Christ said: Si audierit, lucratus es fratrem tuum: If he hear thee, thou hast won thy brother. If by brotherly correction we may gain a brother, it is a sign he was lost, and made slave to the devil, which needs must ensure thorough deadly sin, even that which hazardeth the death of the soul for ever.  
As for other sins; 
Of sins of less quality.  they take not away the grace of god quite from us, but only do make us lukewarm in affection: Whereas by sinning deadly, it locks up the gates of heaven against us, except there be immediate recovery. And Christ saying, thou hast won thy brother, approves, that the devil had great power over him: and rescuing him then in such a dangerous estate, it shows thee to be a dear brother indeed.  Lodovico. 
If the tongue can reach to such a redemption, it were a great sin in us, to be negligent of our neighbours good, especially in such a case as this. But first we should free ourselves from sin, so much as lies in us to do, Because (as Cirillus Alexandrinus sayeth) that we ought to open our mouths in correction, 
The words of Cirillus Alexandrinus.  in such manner as we see the Cock opens his to singing●, who first beats himself with his wings, before he chaunteth forth his notes.  
So we ought not to reprove another man, 
Consideration of our own faults.  till first (with the wings of good consideration) we have well beaten our selves, lest we should stand guilty of the same crime, which we seek to reprehend in our brother. Hereupon was it, that God said to the Prophet Esay, 
Esay. 38. 12.  sending him to preach, and to correct his elected people: Quasi tuba exalta vocem tuam: Exalt thy voice like unto a Trumpet.  
Before a man can sound a Trumpet, he takes it in his hand, puts it to his mouth, 
Comparison of sounding a Trumpet, applied to preaching.  there gives it breath, and afterward the sound is heard. So should it be with him that preacheth to others, or him that will correct his neighbour for any negligence. He must first take up the Trumpet in his hand, and prepare it with such actions, as he himself laboureth to reprove in others: otherwise, he is unworthy to check another man's sin, which cunningly he would cloak in himself.  
But let us come now to the number of reprehensions, 
Of the number of reprehensions.  which cannot stand void of doubting: because to Saint Peter it seemed sufficient, when he had allowed seven times, for forgiveness of sin in our neighbour, with reproof of the offences committed. And Christ made him answer: Non dico tibi usque septies, 
Math. 18. 22.  sed usque septuagies septies: I say not to thee, unto seven times, but unto seventy times seven times, what say you now to this?  Claudio. 
I say with S. Augustine, and all the chiefest doctors of the Church, 
A finite number put by an infinite.  that here Christ put a finite number, by an infinite. Septuagies septies, seventy times seven times, implieth so much, as we ought always to pardon, and in like manner to make our brotherly correction. And if it please you to licence me, in speaking my mind concerning this number, you shall perceive that I will approve it to be so.  Lodovico. 
Therein you shall do me a singular favour, and I hope to hear matter agreeing with your great judgement.  Claudio. 
seventy times seven times, saith Saint Jerome, are four hundred and ninety. 
seventy times seven times according to Saint Jerome.  If you tahe away from the number of 490. the last figure nullo, which of itself is nothing, there remaineth behind a 9 and a 4. Nine and four, do make thirteen. Twelve are the Articles of our faith, & the one remaining over, signifieth the defect or failing in them: therefore, we ought to reprehend our brother, every time that he erreth in any of the twelve Articles of the faith.  
seventy time seven times, 
According to S. Augustine.  Saint Augustine saith, they are seventy seven. To come to the number of seventy seven, they value here eleven times seven. Ten are the divine precepts: therefore this accountable number, signifieth the ten commandments, and the odd one over, alludeth to the transgression of them. Wherefore, seventy times seven times, is as much to say, as that we ought to reprove our neighbour, every time he committeth breach of any one of the ten divine commandments.  
Moreover, 
The writing of seventy seven by figures, alluded to the works of mercy.  seventy times seven times are written with two figures of seven, as thus, 77. Two times seven do make fourteen, and so many are the works of mercy, to wit, seven spiritual, and seven temporal. Therefore in saying seventy times seven, it importeth, that we ought to reprehend our neighbour, every time he faileth in any of the works of mercy.  
Once again, 
A second conceit on the figures, by the senses.  77. hath two figures of 7. and twice seven (as I said before) are fourteen: in writing of fourteen, there is required a 1. and a 4. One and four do make five, and so many are the senses belonging to our body. Therefore, in saying seventy times seven times, it implieth, that we ought to admonish our brother, every time he erreth in his five bodily senses: That is, either in seeing, hearing, smelling, tasting or vainly touching.  
Further yet, 
A third proof of the figures, by the seven deadly sins, and seven ages of man.  seventy times seven times, written as before with two sevens, 7. and 7. are fourteen. Seven in number are the deadly sins, contained in this word Saligiae. And seven are the ages of man, to wit, Infancy, Childhood, Youth from twelve to one and twenty, Young man's estate from twenty to thirty, Manhood, Middleage, and Old decrepit age. According to which computation, seventy times seven is to be understood, that in every of these several ages, according as our brother falleth into deadly sin, we ought in charity to reprove him.  
In another 77. being twice seven, 
A third proof, by the gifts of the holy ghost, & the virtues.  we may say thus. Seven are the gifts of the holy spirit: wisdom, understanding, counsel, strength, science, piety, and the fear of God. Seven also are the virtues, four Cardinal, and three Theological: to wit, justice, Fortitude, Temperance and Prudence; the other three, Faith, Hope and Charity. seventy times seven then may signify, that we ought to be helpful to our neighbour, every time we perceive defect in any of these virtues, or the gifts of the holy ghost to grow weak in him.  
Much better saith Origen, 
S. Origen upon S. Matthew.  upon Saint Matthew. Numerus sex, videtur esse operis, & laboris, septimus autem repansationis. Dicit autem remissionem fieri oportere fratribus in hoc mundo degentibus, secundum res huius mundi peccantibus. Si aliquis autem ultra ea peccata peccaverit, iam non habebit remissionem. As if he would have said; Every time that a man sinneth in this world, we should always pardon him, and charitably correct him, because the senary number or that of six is a number of pain and labour, and appertaineth to this present life. But if he persever obstinately in sin, as in the contempt of eternal life, signified also in the septenary number, being the number of rest and quiet, wherein God himself ceased, from all the works he made in the creation: Remission nor correction is then any longer in our power, because eternal are the torments prepared for such transgressions, specified by the pains of hell, & then he is wilfully cut off and divided from the Church.  
And that is it which he saith: Si Ecclesiam non audierit, sit tibi et h●icus & Publicanus. 
Math. 18. 17.  If he refuse to hear the Church also, let him be unto thee an heathen man & a Publican. Thus have I proved by the number of seventy seven, that it alludeth universally by the sense, to the time present, and at all times else, wherein we ought to labour our very uttermost, for the good and welfare of our neighbour.  Lodovico. 
A very excellent and witty discourse, whence may be gathered, how much we ought to esteem of brotherly affection, & observe the rule of perfect charity. 
The command of Christ for our neighbours good.  For Christ himself hath commanded us, to use such diligence for our neighbour's amendment, not suffering him to run on until the hour, when no hope at all is to be expected. And therefore he hath set ut down a manner how. First alone, by himself and thee to correct him. Afterward, with two or three. Then in the presence of all: which bringeth to my remembrance, the sentence of the holy ghost, speaking of the Church, 
Cant. 2. 9  and comparing it to a well ordered army: Terribilis ut castorum acies ordinata.  
When an army is encamped, 
Comparison of an Army encamped.  about the armed squadrons Sentinelles are appointed, who whatsoever they hear, they impart it to one another, or else altogether do advertise the corpse du guard thereof. With this goodly order is the Church defenced: Terribilis ut castrorum acies ordinata.  
Wherefore when any hellish rumour of sin is heard, which might disrank or disorder this noble Army: one Sentinel adviseth an other in this manner. 
The first Sentinel.  Si peccaverit in te frater tuus, corripe cum inter te & ipsum solum: there is the first Sentinel, Si te non audierit, adhibe adhuc unum vel duos, 
The second Sentinel.  ut in ore duorum vel trium testium stet omne verbum: there is the second Sentinel. Si eos non audierit, dic Ecclesiae: 
The whole corpse du guard.  there is the whole corpse du guard, and the very nerves of the Army of the militant Church.  
And well shall it become us, to use all diligence, in the safety of our neighbour, for whose souls freedom, Christ instituted his Sacraments, and suffered patiently so many torments. And if so many evils are easily committed, by our over-ready tongue, well may we convert it then to our neighbour's benefit: as being assured, that such speaking is acceptable to God; neither do we break the eternal silence imposed by his divine Majesty, because this is our silence, and his speech: Dabo vobis os, & sapientiam.  
FINIS Cap. ult.    

The Table of the Arguments.  

IT is here discoursed in a pleasing controversy, whether Silence or speaking, merits most praise. And the one contrarying the other very familiarly, each strives to maintain his cause by soundest reasons▪ sometime producing authorities from holy writ, and other while from the ancientest Philosophers. At length (after a sweet and sent entious arguing) they conclude, that there is more security in silence, then indiscreet talking: in regard, that while each man strives to speak best, his own conceit doth soon deceive him. And this is confirmed by divine proofs, witty sayings of Philosophers, and natural reasons. Chap. 1. Fol. 1.  
Proceeding further on, it is here approved, that the first instruction a man ought to have, is to speak discreetly, without offence to any. here (in an ample discourse) the negligence of Fathers in their families is much reproved, for not instructing their children in silence, whereby they may attain to a perfect order of speaking. For which purpose, many curious sentences of the ancient Philosophers are herein intercoursed, beside divers other out of holy Scriptures. Chap. 2. Fol. 11.  
here are delivered many examples of worthy men, true affecters of silence: And in this Chapter, they discourse on the four excellent qualities of silence, and how they do adorn a man; a very sweet and profitable Dialogue, for such as desire to talk discreetly. Chap. 3. Fol. 25.  
Herein is handled, which is the hardest matter for a man, either silence or speaking. And to this purpose each one allegeth several reasons, with many examples out of the ancient Philosophers, as also authorities out of the sacred Scriptures: they show, likewise, many inconveniences which arise by the tongue. A discourse very excellent, curious and sententious. Chap. 4. Fol. 32.  
Herein is declared, how God spoke so little, as he spoke but once or twice only: And how man ought to keep an eternal silence; otherwise, he that always talketh, sinneth. Who was the first that broke silence, as well in heaven, as in earth. How it is to be understood, that God only is truth, and every man a liar: considering that many have spoken the truth, as well Philosophers of the Gentiles, as also many Christians: A discourse full of learning, and pleasing curiosities. Chap. 5. Fol. 43.  
Declaring, what custody we ought to have of our tongue, to avoid error in our speaking. Of the several ways, whereby the tongue passeth, when we talk: which although they be four in number, yet one only guard is sufficient for them all. Chap. 6. Fol. 54.  
Declaring, that to keep ourselves from idle wandering in our talking, it behoveth, that our speech should have five conditions or qualities, which the tongue itself hath, namely: sweet, Rose coloured, sharp, flexible, and close couched: which are approved by many authorities of Scripture, as also witty sayings of the Philosophers, and natural examples. Chap. 7. Fol. 66.  
Approving, that indiscretion in talk, makes the wise man himself to be reputed as a fool, and many have incurred very great dangers, by talking carelessly & unadvisedly. Among all tongues, the tongue of the flatterer is most perilous, &, by breathing forth many evils, it interdicteth the truth, especially among Noble personages, in whose houses flatterers do most of all abound, only to enjoy the goods which they possess. This is confirmed by many lively examples, sundry probabilities out of holy Scripture, & other similitudes: All which do plainly prove, how displeasing to God, and hurtful to men, is this wicked vice of flattery, that (like another judas) kills a man with kissing. Chap. 8. Fol. 82.  
Discoursing of the leasing and lying tongue, what an infamous sin a lie is, and how highly God is pleased with truth: of whose excellency and beauty, ariseth a profitable short discourse, concluding, that a strict silence is more commendable, then telling of lies, which are greatly displeasing to God, because he is the truth himself. Also approving, that lying is so brutish and damnble, as no one can so much as think thereon, without a purpose, to deface some part of truth. Chap. 9 Fol. 96.  
Herein, according to the course hitherto continued, they now discourse on the several tongues of the detractor and murmurer, and upon what occasion, the Devil (having a great delight to lie, and accuse us) was said to be dumb. Herein likewise are handled many deceits of the Devil, many mysteries of confessing our sins unto God: and how one Angel is said to speak unto another, without sight of each other: A discourse very curious, learned and profitable. Chap. 10. Fol. 111.  
Continuing on still the same matter and discourse, with divers other excellent reproofs of this mighty sin of unwillingness to repent, and easing our consciences of the heavy burden of sin, wherein no silence is to be kept. And that the detractors tongue is like the Serpents: Also, how we ought sometime to cry out, & sometimes to hold our peace. Chap. 11. Fol. 127.  
Discoursing on the murmuring and detracting tongue, & how fitly it should be bound to eternal silence; for the praise thereof is shame, and the honour, most hateful. Also, that the detractor is not only abominable, but is merely abomination itself: for whatsoever he sees, he makes a most vile interpretation thereof. Chap. 12. Fol. 137.  
Murmuring is an infectious sin, worse than any other disease, and easy to be taken, therefore it behoveth us to fly the company of talkeative detractors, because they are the original of many evils. Whence it is that murmuring first ariseth. What punishment God hath inflicted on murmurers: who have leapt out of themselves (as it were) to fasten hold on other men's imperfections, and stealing much less than they looked for, at last utterly lost all. How they have joined the tongue with the ear; how they have deceived themselves overmuch in judgement, by their own dangerous facility in speaking evil of all men, to which God will give (as a chastisement) a perpetual silence. With an exhortation of the holy ghost, not to defame, but to refrain speaking evil of our neighbour. Chap. 13. Fol. 147.  
There is not any thing more uneasy or insupportable, neither less deserving love, than the tongue of the slanderer and depraver. And more easily the Egyptians might suffer the plague offrogges, than we can endure the defamers tongue. What the cause was, why God sent such a punishment upon the Egyptians, by creatures so vile, & unapt to offend. How difficult a thing it is to heal the plague of the tongue, declaring and approving, that God only must heal it: as he healed Egypt, purified the lips of Esay, and restored speech to the dumb. The murmurer is worse than a thief, & is figured in the ravenous birds, rejected in the divine sacrifices. Chap. 14. Fol. 156.  
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 himself hateful to God, to the very devils, and also to men. Of an hypocrite, what thing it is, how hardly he is to be known of men, and of devils: being compared to the Comedian; the gallant dog, that hath a smooth quick tongue; and to the vapour exhaled by the Sun up into the air. The hypocrite hath his mouth in heaven, and his tongue on earth. And he is also compared to the sword of Holofernes, of Saul, and of Goliath, etc. Chapter. 15. Fol. 166.  
The hypocrite, because he hath holy words only, without deeds, is compared to the glow-worm: to the statue which Nebuchadnezzer saw in his dream, that had a head of gold only: he hath his left hand about God, & his right under his head. He hath more faces than one, disfiguring it to appear only, but not to be good indeed: he goes forth of his own confines; he suffers himself to be guided in his actions, like unto a brute beast: with his best virtue he buyeth slender rewards, & hangs his praise upon other men's lips. He is like to the brood hen, that calls her young ones to eat, & almost starves herself to death: like to the thief, that shoes a horse backward, to deceive the pursuer; with many other worthy by comparisons against the double hypocritical tongue. Chap. 16. Fol. 173.  
The tongue of the hypocrite, when it teacheth or instructeth, is like many branches, severally grafted upon one stock: or, as when upon thorns, there hangeth grapes: or like the foolish virgins, that had every thing answerable to the wise, but yet stayed without; whereon, a notable doubt is resolved. It is also compared to the Ostrich whose wings do resemble the Hawks in colour, but yet are not able to bear her body aloft. Or like to the vain woman, who because she would seem fair, paints herself. How much it behooves us to be ready, in subduing the appetite of vainglory, which is discovered most, in striving to speak fine and curiously. Chap. 17. Fol. 182.  
Herein these are reproved, that are good only of their tongue, but wicked in their deeds. Resembling the poor man, who would fain take a rich wife, but (in regard of his poverty) none in his own country will accept of him: Wherefore, clothing himself in strange garments, he travails to speed where he is not known. Such men are compared to builders, that lay unwrought stones in the foundation, but aloft to the eye, they place curious stones of richer labour. They are also like to Pirates on the Seas, with lying banners: like as the Sichemites: like to Joseph's cloak: like to the wife of Potifar: and like to the aprons of fig leaves, which Adam and Eve made for themselves. They are like to Ahaz the king: like to the Dolphin: like to the Physician, that cures others, yet helps not himself. They are like to the white wall shown to Ezekiel: they are good for others, and hurtful to themselves: Here is some speech used, of the great pains threatened to such, as also of the reprehension, which God in his judgement will give them: A subject, by how much the more curious, by so much it is the more true and profitable. Chap. 18 Fol. 190.  
Herein is declared, that the sin of blasphemy is most great and grievous, insomuch that it exceedeth every other sin, even of the infidels, and of the jews, who crucified our Lord and Saviour. It is aggravated by many circumstances, and hath no apparent excuse, as divers other sins may seem to have. It is a sin eternal, in regard of the exercise thereof; because among all sins, blasphemy only remaineth with the damned, even as charity doth among the blessed, and is punished with every part of the law. It is the sin of unthankfulness; the punishment whereof sometime beginneth in this world, and yet is never finished. It is a manifest sign of damnation, & a sin so abominable, as the holy Scripture sometime forbeareth to name it, among the rehearsal of other grievous offences. A discourse very profitable, ingenious, necessary & worthy to be noted for fear of fulling into a sin so horrible and detestable. Chap. 19 fol. 201▪  
Approving that it is better to have no tongue at all, and to be silent eternally, then to fall into any of the before remembered vices. What benefit ensueth by the privation of speech, of which, although we should have no use at all, yet we are not void of the speech of the mind; which is much more excellent, and sooner listened unto by god himself, then to the careless and idle babbling of the lips. He that wanteth speech, is disburdened of a heavy load, and may the easier preserve himself from many heavy charges: because by the tongue of the body, we please men only, but by the tongue of the heart, we become pleasing to God. Every man hath two lips, but the just man hath his upper lip much greater than the neither. Contrariwise, the wicked man hath his neither lip so great, as therewith he covereth his whole face, and all the strength of bad men consisteth in their lips; which is approved by a short, yet sweet discourse, and afterward pleasingly concluded on the behalf of silence, approving it to be much more allowable than speech. Chap. 20. Fol. 216.  
He that would talk with God, must either learn to be silent, or speak fa●re otherwise then he did before: because his heart is to be first purged of wicked thoughts, and his lips made clean from speaking of evil. He that confers with God, must either hold his peace, or speak very little, in regard of the greatness of divine mysteries. Or he must talk highly, by a new kind of speaking, as being lifted up by divine assistance of the holy Ghost. For approbation whereof, divers sound testimonies out of sacred Scripture are produced. As of Moses, jeremy, Daniel, Paul, and the other Apostles. Silence also makes the fool to seem wise, and the want of speech is the gift of God, as well as talking in many languages. Herein likewise is discoursed, whence it proceedeth that some are borne dumb, and others very hard in delivery of their words, or else do speak very slowly. Chap. 20. Fol. 226.  
To the end, that in our discoursing we should not grow offensive to God, it behoveth us (with devout hearts) to beg of him that he would purify our minds, and purge our lips. According as David did, who prayed to the Lord that he would open his mouth, to the end that he might worthily praise him. And, without him, we cannot speak well, because he hath the key of our mouth. Which is approved by a sentence produced out of Esay, where he saith, that Christ is the key of David. He therewith openeth the mouth, and giveth not much of what we know to ask for, because we should require things correspondent to his greatness. Moreover, not only are the Lips opened therewith, but likewise the heart, the understanding, the Scriptures, types and figures, yea, heaven itself, and the mouths of the saints and Prophets: and without this key, all things remains shut up, and every mouth dumb Chap. 22. Fol. 239  
That abundance of words (without wisdom) is not called eloquence, but loquacity or babbling. Therefore our words ought first to be brought to the file, ere to the tongue, to avoid the error of our folly in speaking. Therefore we should pray unto the Lord, that it would please him to open our mouths, and fill them with the holy spirit of wisdom, using every morning duly, some especial godly prayer, meet for such a purpose. And because Intùs existens Prohibet extraneum; we cannot be capable of the blessed spirit, except we first evacuate our own proper spirit, which is the occasion of infinite defects. We must know, that there are not so many letters in the Alphabet, as are the errors hourly committed by the tongue, that is not skilled rightly in speaking of God. Herein likewise is declared, what that race or stoke is, whereof the wise man speaketh, who have in steed of teeth, sharp swords. Also, what wisdom is, according to the Philosophers, peripatetics, Stoics & Divines, with many other memorable matters beside. Chap. 23. Fol. 251.  
From whence it ensueth that man (being a creature so noble) yet notwithstanding, he committeth greater errors than any other creature whatsoever. How God hath given him many helps to preserve him from sin, and particularly, the precept of brotherly correction, committed into the power of the tongue. The necessity and excellency whereof is here discoursed on. And that silence (in such a case) is proved great babbling, and a grievous sin, because the tongue may be a safety to our neighbour. They also show the way which we ought to observe, in correcting of our neighbour, as also the quality of the precept itself, by approved sound doctrine, and testimonies of holy Scripture. Chap. 24. Fol. 262  
Wherein is discoursed, how important the precept of brotherly correction is, and for avoiding error therein, all the words which our Saviour used, in giving the precept, are diligently examined, and divers good considerations in that behalf alleged. Moreover, they handle severally the number of corrections, which are to be used to our neighbour, and by the office of the tongue, all justified and warranted by proofs of Scripture. Chap. 25. Fol. 274.    

A Table of the Authorities, alleged by the Author, out of the sacred Scriptures in this present work, the better to declare his exposition of them.  

Genesis.  
Chap. 4. 13. MY sin is greater, than it can be pardoned. fol. 20▪  
Chap. 11. 4. Come, let us build us a city and a Tower, whose top may reach unto heaven, that we may get us a name, lest we be scattered upon the whole earth. fol. 24  
Chap. 3. 2. 3. 4. We eat of the fruits of the trees of the Garden. But of the fruit of the tree, which is in the midst of the Garden, God hath said; you shall not eat of it, neither shall you touch it, lest that you dy. fol. 38.  
Chap. 31. 47. Laban called it in his own language Tumulus testis, and jacob called it Aceruus testimonij. fol. 104  
Chap. 23. 13. Abraham said to Ephron, I will give thee the price of the field, receive it of me, and I will bury my dead there? ibid.  
Chap. 11. 5. The Lord came down to see the city and the Tower, which the sons of Adam builded, etc. fol. 113  
Chap. 3. 12. The woman which thou gavest to be with me, she gave me of the tree, and I did eat, etc. fol. 119  
Chap. 37. 11. But his Father noted well the saying. fol. 136  
Chap. 18. 20. 21. Then the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is exceeding grievous: I will go down, and see whether they have done altogether according to that cry, which is come up unto me; and if not, that I may know. fol. 154.  
Chap. 27. 22. The voice 〈…〉 hands of Esau. fol. 180  
Chap. 1. 8. God called the firmament heaven. fol. 192  
Chap. 34. 22. 23. If all the men children among us be circumcised, as they are circumcised, shall not their flocks, & their substance, and all their cattle be ours? fol. 193  
Chap. 37. 33. It is my Son's coat, a wicked beast hath devoured him, joseph is surely torn 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 leaves together, and made themselves breeches, etc. ibid.  
Chap. 18. 27. I have begun to speak unto 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 dove came to him in the Evening, and lo in her mouth was an Olive leaf that she had plucked; whereby Noah knew that the waters were abated from off the earth. fol. 270  
Chap. 45. 24. And he said unto them: fall not out by the way▪ fol. 275  
Chap. 4. 23. Then Lamech said unto his wives Adah and Zillah, Hear my voice ye wives of Lamech, hearken unto my speech: for I would slay a man in my wound, and a young man in mine hurt. fol. 277  
Chap. 4. 10. The voice of thy brother's blood crieth unto me from the earth. fol. 276   

Exodus.  
Chap. 34. 6. The Lord God is strong, merciful and gracious, flow to anger, and abundant in goodness and truth. fol. 58  
Chap. 32. 4. 5. 6. These be thy Gods O Israel, which brought thee out of the land of Egypt, etc. fol. 95.  
Chap. 15. 1. 2. We will sing unto the Lord, for he hath triumphed gloriously: the horse, and him that road upon him, hath he thrown in the Sea. fol. 148  
Chap. 8. 2. 3. 4. Behold, I will smite all thy country with frogs. And the River shall scrall full of frogs, which shall go up & come into thine house, & into the chamber where thou sleepest, & upon thy bed, and into the house of thy servants, and upon thy people, and into thine O●ens, and into thy kneading troughs. Yea, the Frogs shall climb up upon thee, and on thy people, and upon all thy servants. fol. 157  
Chap. 14. 15. Wherefore criest thou unto me? fol. 220  
Chap. 25. 24. 25. And thou shalt cover it with pure gold, & make thereto a crown of gold round about. Thou shalt also make unto it a border of four fingers round about, and thou shalt make a golden crown round about the border thereof. fol. 223  
Chap. 4. 10. Oh my Lord, I am not eloquent, neither at any time have been, nor yet since thou hast spoken unto thy servant, but I am slow of speech and slow of tongue. fol. 229  
Chap. 40. 2. The first day of the first month, thou shalt set up the Tabernacle called the Tabernacle of the congregation. And thou shalt put therein the Ark of the Testimony, and cover the Ark with the vail. fol. 246   

Leuìticus.  
Chap. 11. 13. These shall ye have also in abomination among the Fowls, they shall not be eaten, etc. fol. 67  
Chap. 24. 14. 16. Bring the blasphemer without the host, and let all that heard him, put their hand, upon 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 have no covering fastened upon them, shall be unclean. fol. 26▪  
Chap. 24. 17. There shall come a star of jacob, and a sceptre shall arise of Israel, etc. fol. 51▪  
Chap. 22. 28. 29. 30. What have I done unto thee, that thou hast smitten me now three times? etc. fol. 118. 229   

Deuteronomy.  
Chap. 22. 11. Thou shalt not wear a garment of divers sorts, as of woollen and linen together. fol. 87  
Chap. 22. 24. 25. 26. 27. Because she cried not, being in the City. But if a man find a betrothed maid in the field, and force her, and lie with her, than the man that lay with her shall die alone. And unto the maid thou shalt do nothing, because there is in the maid no cause of death: for as when a man riseth against his neighbour, and woundeth him to death, so is this matter. For he found her in the field, the maid cried, and there was no man to succour her. etc. fol. 127.  
Chap. 14. 15. 19 The Ostrich nor the night crow. And every creeping thing that flieth, shall be unclean unto ye, 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 go into his house to fetch his pledge. But thou shalt stand without, and the man that borrwed it of thee, shall bring the pledge out of the doors unto thee. fol. 276   

judges.  
Chap. 14. 18. What is sweeter than honey?  
Chap. 7. 20. The sword of the Lord, and of Gedeon. fol. 187   

1. Samuel.  
Chap. 19 24. And Saul stripped off his garments, and he prophesied also before Samuel, and fell down naked all that day & all that night: therefore they say, Is Saul also among the Prophets? fol. 71   

2. Samuel.  
Chap. 1. 16. Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying: I have slain the Lords anointed. fol. 65. & 218  
Chap. 20. 9 10. Art thou in health my brother? And joab took Amasa by the beard, etc. fol. 168s   

1. Kings.  
Chap. 19 9 10. What dost thou here Elias? And he answered, I have been very zealous for the Lord God of hosts, for the children of Israel have forsaken thy covenant, broken down thine Altars, and slain thy Prophets with the sword, and I only am left, and they seek my life, to take it away, etc. 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 carried him away out of the city, and stoned him with stones, that he died. fol. 211  
Chap. 10. 5. She was greatly astonished, 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 upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto the Lord. After he went up, and lay upon the child, and put his mouth on his mouth, & his eyes upon his eyes, and his hands upon his hands, and stretched himself upon him, and the flesh of the child waxed warm. fol. 271   

2. Chron.  
Chap. 32. 15. 16. 17. For none of all the gods of any nation or kingdom able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand? And his servants spoke yet more against the Lord God, and against his servant 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 every one of the builders had his sword girded on his loins. fol. 189.   

job.  
Chap. 39 38. Once have I spoken, but I will answer no more. fol. 4.  
Chap. 13. 5. Oh that you would hold your peace, that it might be imputed to you for wisdom. fol. 5,  
Chap. 10. 1. I will speak in the bitterness of my soul. fol. 26.  
Chap. 4. 2. Who can withhold himself from speaking? fol. 34.  
Chap. 33. 14. For God speaketh once or twice, and one seeth it not. fol. 43.  
Chap. 20. 5. The joy of hypocrites is but a moment. fol. 171  
Chap. 8. 13. The hopes of Hypocrites shall perish. fol. 177  
Chap. 39 16. Hast thou given the pleasant wings unto the Peacocks, or wings and feathers unto the Ostrich? fol. 186  
Chap. 2. 11. Touch all that he hath, to see if he will not blaspheme thee to thy face. fol. 112  
Chap. 2. 9 Then said his wife unto him, dost thou continue yet in thine uprightness? Blaspheme God, and die. ibid.  
Chap. 28. 28. And unto man he said; Behold, the fear of the lord is wisdom, and to depart from evil, is understanding. fol. 256   

David's Psalms.  
Psalm. 45. 1. 2. My heart will utter forth a good matter, I will entreat 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 henceforth and for ever. The Lord's name is praised from the rising of the Sun, unto the going down of the same. The Lord is above all nations, and his glory is above the heavens. fol. 13  
Psalm. 15. 1. 2. 3. Lord, who shall dwell in thy Tabernacle, and who shall rest upon thy holy mountain? etc. 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 throat is an open sepulchre, and they flatter with their tongue. fol. 27.  
Psalm. 50. 16. Open thou my lips O Lord, and my mouth shall show forth thy praise. fol. 33.  
Psalm. 119. 131. I opened my mouth and panted. ibid.  
Psalm. 38. 13. But I, as a deaf man heard not, and am as a ●umb man, that openeth not his mouth. ibid.  
Psalm. 56. 4. Their tongue is a sharp sword. fol. 39  
Psalm. 62. 18. One time only God spoke, and these two I heard, that power belongeth unto God, and to thee O Lord mercy, for thou rewardest every one according to his work. fol. 43  
Psalm. 2. 7. The Lord hath said unto me: Thou art my Son, this day have I begotten thee. fol. 45.  
Psalm. 64. 1. O Lord, praise waiteth for thee in Zion. ibid.  
Psalm. 115. 2. Every man is a liar. fol. 47  
Psalm. 5. 6. Thou shalt destroy all them that speak lies. ibid.  
Psalm. 61. 9 The children of men are vanity, the chief men are liars, to lay them upon a balance, they are altogether lighter than vanity itself. fol. 48  
Psalm. 52. 12. God looked down from heaven upon the children of men, to see if there were any that would understand, and seek God. Every one is gone back, they are altogether corrupt, there is none that doth good, no not one. ibid.  
Psalm. 81. 6. I have 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 me unto thy holy mountain, 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 will fill it. fol. 52  
Psalm. 38. 1. 2. I said I will take heed to my ways, 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 spoke nothing, I kept silence, even from good. fol. 55  
Psalm. 129. 86. All thy commandments 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 up of my head, etc. Thou hast smitten all mine enemies (without cause) upon the cheek bone, thou hast broken the teeth of the wicked. Salvation belongeth unto thee O Lord, etc. fol. 61  
Psalm. 77. 4. I was astonished, and could not speak. ibid.  
Psalm. 34. 12. 13. What man is he that desireth life, and loveth long lays for to see good. Keep thy tongue from evil, & thy lips that they speak no guile. fol. 63  
Psalm. 64. 3. 4. They have whet their tongues like a sword, and shot for their arrows bitter words: to shoot at the upright in secret, they shoot at him suddenly, and fear not. ibid.  
Psalm. 64. 8. They shall cause their tongue to fall upon them, and whosoever shall see them, shall fly away. fol. 64  
Psalm. 29. 4. 5. The voice of the Lord is mighty, the voice of the Lord is glorious. The voice of the Lord breaketh the Cedars. fol. 69  
Psalm. 140. 3. They have sharpened their tongues like Serpents: Adders poison is under their lips. fol. 79  
Psalm. 22. 20. Deliver my soul from the sword, my desolate soul from the power of the dog. fol. 80  
Psalm. 77. 6. I called to remembrance my song in the night, I communed with mine own heart, and my spirit searched diligently. fol. 83  
Psalm. 40. 9 I will not refrain my lips, O Lord thou knowest. fol. 84  
Psalm. 140. 8. Let the mischief of their own lips come upon them. ibid.  
Psalm. 4. 5. Examine your own hearts, and in your chambers and be still. fol. 85  
Psalm. 4. 6. Offer the sacrifices of righteousness, etc. ibid.  
Psalm. 50. 18. The sacrifices of God, are a contrite spirit, a contrite and a broken heart (O God) thou wilt not despise. ibid.  
Psalm. 141. 5. Let the righteous smite me, for that is a benefit, & let him reprove me, and it shall be a precious oil, that shall not break mine head. fol. 86▪  
Psalm. 31. 18. Let the lying lips be made dumb. ibid.  
Psalm. 12. 1. 2. The faithful are failed from among the children of men. They speak deceitfully every man with his neighbour, flattering with their lips, and speak with a double heart. fol. 91  
Psalm. 13. 5. Their throat is an open sepulchre, with their tongues they have deceived. fol. 92  
Psalm. 119. 86. All thy commandments 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 sons of men, how long will you turn my glory into shame, loving vanity, and seeking lies! ibid.  
Psalm. 132. 11. The Lord hath sworn in truth unto David, and he will not shrink from it, etc. ibid.  
Psalm. 145. 18. The Lord is near unto all that call upon him in truth. ibid.  
Psalm. 15. 1. 2. 3. Lord, who shall dwell in thy Tabernacle, who shall rest in thy holy mountain? He that speaketh the truth in his heart, he that hath no guile in his tongue. ibid.  
Psalm. 117. 2. The truth of the Lord endureth for ever. fol. 107▪  
Psalm. 69. 2. I stick fast in the deep mire. fol. 126▪  
Psalm. 120. 2. When I was in trouble, I called upon the Lord, & he heard me. ibid.  
Psalm. 35. 10. All my bones shall say: Lord, who is like unto thee? fol. 131  
Psalm. 73. 9 They stretch forth their mouth unto heaven, and their tongue goeth through the world. fol. 145  
Psalm. 50. 21. Thou thoughtst wickedly, that I am even such a one as thyself, but I will reprove thee, and set before thee the things that thou hast done. fol. 152  
Psalm. 33. 19 Let the ungodly be put to confusion, and be put to silence in the grave. Let the lying lips be put to silence. ibid.  
Psalm. 31. 20. Which cruelly and disdainfully and despitefully speak against the righteous. ibid.  
Psalm. 119. 134. O deliver me from the slanders of men, and I will keep thy precepts. ibid.  
Psalm. 105. 30. Their land brought forth Frogs, even in their king's chambers. fol. 157  
Psalm. 57.5. The children of men, whose teeth are spears and arrows, 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 heart was not, upright with him, neither were they faithful in his covenant. fol. 170  
Psalm. 68 25. The tongue of thy dogs, in the blood of thine enemies. fol. 171  
Psalm. 110. 2. The Lord said unto my Lord, sit thou at my right hand. fol. 174  
Psalm. 73. 24. Thou hast received me to glory. ibid.  
Psalm. 3. 3. My glory, and the lifter up of my head. ibid.  
Psalm. 2. 9 Thou shalt bruise them with a rod of iron, & break them in pieces like a potter's vessel. fol. 175  
Psalm. 115. 1. Not unto us O Lord, not unto us, but unto thy name give the glory. fol. 176  
Psalm. 45. 13. She is all glorious within, her clothing is of broidered gold. fol 195  
Psalm. 50. 16. 17. Why dost thou preach my laws, and takest my covenant in thy mouth? whereas thou hatest to be reform, and hast cast my words behind thee. fol. 196  
Psalm. 36. 8. They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. fol. 198  
Psalm. 119. 55. Blessed are they Lord, that dwell in thy house, for they shall praise thee for ever and ever. fol. 210  
Psalm. 119. 91. They continue even to this day by thine ordinances, for all are thy servants. fol. 212  
Psalm. 150. 6. Let every thing that hath breath, praise the Lord. ibid.  
Psalm. 113. 1. Praise O ye servants 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 powered in thy lips, because God hath blessed thee for ever. fol. 222  
Psalm. 8. 5. Thou hast crowned him with glory and honour. fol. 223  
Psalm. 115. 5. 6. 7. They have eyes and see not, they have noses & smell not, they have ears and hear not, they have hands and touch not, they have mouths and eat not. fol. 224.  
Psalm. 65. 1. O God, praise waiteth for thee in Zion. fol. 231  
Psalm. 28. 5. They understood not the works of the lord. fol. 246  
Psalm. 129. 3. The plowers ploughed upon my back, and made long furrows. fol. 247  
Psalm. 40. 3. And he hath put in my mouth a new Song, of praise unto our God. fol. 248  
Psalm. 51. 1. Have mercy upon me O God, according to the multitude of thy compassions. fol. 249  
Psalm. 104. 29. 30. If thou take away their breath, they die, and return to their dust. Again if thou send forth thy spirit, they are created, and thou renewest the face of the earth. fol. 254  
Psalm. 111. 9 The fear of the Lord is the beginning of wisdom. fol. 256  
Psalm. 10. 6. 7. For he hath said in his heart, Tush, I shall never be cast down, there shall no harm happen unto me. His mouth is full of cursing, deceit and fraud, under his tongue is ungodliness and vanity. fol. 257  
Psalm. 14. 3. 4. The Lord looked down from heaven upon the children of men, to see if there were any that would understand, and seek after God. But they are all gone out of the way, they are altogether become abominable, there is none that doth good, no not one. fol. 265  
Psalm. 69. 1. Save me O God, for the waters are come in, even unto my soul. fol. 270  
Psalm. 107. 18. Their soul abhorred all manner of meat, & they were even at death's door. fol. 272  
Psalm. 73. 21. I was ignorant, even as it were a beast before thee. fol. 275   

Proverbs of Solomon.  
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 fool 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 answer putteth away wrath: but grievous words stir up anger. A wholesome tongue is a tree of life, but the frowardness 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 walls. fol. 22  
Chap. 13. 3. He that keepeth his mouth and his tongue, keepeth his soul from destruction. fol. 23  
Chap. 18. 4. The words of a wise man's mouth, are like deep waters. fol. 30  
Chap. 14. 25. Where 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 fool, babbleth out foolishness. fol 57  
Chap. 12. 18. The tongue of a wise man is health. fol. 71  
Chap. 27. 6. The wounds of a lover are better than the false kisses of an enemy. fol. 86  
Chap. 23. 31. 32. Look not thou upon the wine when it is red, and when it showeth 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. Fair words are as the honeycombs sweetness to the soul, and health to the bones. fol. 129  
Chap. 17. 11. A seditious person seeketh only evil, & a cruel messenger shall be sent against him. fol. 141  
Chap. 14. 2. He that walketh in his righteousness, feareth the Lord: but he that is lewd in his ways, despiseth him. fol. 143  
Chap. 24. 9 The detractor is abomination. fol. 144  
Chap. 10. 23. It is a pastime to a fool to do wickedly. fol. 151  
Chap. 17. 21. A naughty tongue shall fall into evil. fol. 172  
Chap. 4. 23. Keep thine heart with all diligence, for thereout cometh life. fol. 221  
Chap. 12. 23. The lying lips are abomination to the Lord. fol. 224  
Chap. 18. 6. A fools lips causeth strife. ibid.  
Chap. 15. 7. His lips are a snare for his soul. ibid.  
Chap. 30. 14. There is a generation, whose teeth are as swords. fol. 258   

Ecclesiastes, and Ecclesiasticus.  
Chap. 51. 30. The Lord hath given me a tongue for my reward, wherewith I will praise him. fol. 3  
Chap. 3. 1. 7. To all things there is an appointed time, a time to keep silence, and a time to speak. fol. 4  
Chap. 15. 18. Learn before thou speak. fol. 8  
Chap. 6. 7. All the labour of man, is for his mouth. fol. 9  
Chap. 22. 26. Who shall set a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly by them, & that my tongue destroy me not? ibid.  
Chap. 32. 8. Thou that are young, speak if need require, and yet scarcely when thou art twice asked. fol. 13  
Chap. 30. 12. 8. Bow down the neck of thy son while he is young. An untamed horse will be stubborn, and a wanton child will be wilful. fol. 18  
Chap. 28. 29. Weigh thy words in a balance, and make a sure bridle for thy mouth. fol. 28  
Chap. 9 17. The words of the wise are more heard in silence, than the cry of him that ruleth among fools. fol. 31  
Chap. 11. 30. 2 judge no man blessed before his death, for a man is known by his children. Commend no man in his life time. fol. 37  
Chap. 28. 25. Make a door, and a bar, & a bridle for thy mouth. fol. 38  
Chap. 21. 14. The heart or inner parts of a fool are like a broken vessel, he can keep no knowledge whiles he liveth. fol. 40  
Chap. 20. 7. A wise man will hold his tongue till he see opportunity, but a fool and a trifler will regard no time. ibid.  
Chap. 28. 22. There be many that have perished by the edge of the sword, but not so many as have fallen by the tongue, etc. fol. 41  
Chap. 40. 21. The pipe and the Psalterion make a sweet noise, but the stroke of the tongue breaketh the bones. ibid.  
Chap. 32. 6. power not out words where there is no audience. fol. 45  
Chap. 15. 5. In the midst of the congregation shall he open his mouth, with the spirit of wisdom and understanding shall he fill him, and clothe him with the garment of glory. fol. 51  
Chap. 15. 1. A soft answer putteth away wrath, but grievous words stir up anger. fol. 67  
Chap. 20. 15. They that eat his bread, speak evil of him. fol. 90  
Chap. 20. 24. A thief is better than a man that is accustomed to lie, they both shall have destruction to heritage. fol. 110  
Chap. 28. 16. The double tongue hath disquieted many, and driven them from nation to nation. fol. 112  
Chap. 9 12. No man doth know his time, but as the fishes which are taken in an evil net, or as the birds that are caught in the snare: so are the children of men snared in the evil time, when it falleth upon them suddenly. fol. 124  
Chap. 30. 25. Sorrow hath slain many, and there is no profit in it. fol. 129  
Chap. 21. 4. All iniquity is as a two edged sword, the wounds thereof cannot be healed. fol. 133  
Chap. 15. 9 Praise is not seemly in the mouth of a sinner, for that it is not sent of the Lord. fol. 143  
Chap. 11. 31. Of one little spark is made a great fire, and of one deceitful man is blood increased. fol. 148  
Chap. 16. 9 Hast thou heard any thing against thy neighbour? let it die in thee. fol. 145  
Chap. 5. 11. Be not carried about with every wind, and go not into every way, for so doth the sinner that hath a double tongue. fol. 166  
Chap. 27. 25. 26. 27. Whoso casteth a stone on high, casteth it upon his own head, and he that smiteth with guile, maketh a great wound, etc. fol. 165  
Chap. 45. 12. A crown of gold upon his head, bearing the form and mark of holiness. fol. 223  
Chap. 2. 6. Some man holdeth his tongue, because he hath not to answer, and some keepeth silence, waiting a convenient time. fol. 227  
Chap. 15. 5. 6. In the midst of the congregation shall she open his mouth, with the spirit of wisdom and understanding shall she fill him, & clothe him with the garment of glory. She shall cause him to inherit joy, and the crown of gladness, and an everlasting name. fol. 252   

Canticles or Salomon's Song.  
Chap. 4. 3. Thy lips are like a thread of Scarlet, and thy talk is sweet. fol. 22  
Chap. 2. 14. Let me hear thy voice, for thy voice is sweet. fol. 23  
Chap. 2. 6. His left hand is under my head, and his right hand doth embrace me. fol. 174  
Chap. 4. 16. Arise O North, and come O South, and blow on my garden, that the spices thereof may fly forth, etc. fol. 255  
Chap. 6. 3. Terrible is an Army with banners. fol. 282   

The Prophet Esay.  
Chap. 6. 5. Woe be to me because I held my peace. fol. 4  
Chap. 14. 12. 13. I will ascend above the highest of the clouds, and exalt my throne beside the stars of God. I will sit upon the mount in the congregation of the North, and I will be like to the most high. fol. 21  
Chap. 30. 15. In quietness and in hope shall be your strength. fol. 27  
Chap. 32. 17. The beauty of justice is quietness. fol. 29  
Chap. 45. 9 My secrets I keep to myself, etc. fol. 42  
Chap. 14. 15. But thou shalt be brought down to the grave, to the sides of the pit. fol. 52  
Chap. 37. 36. The Angel of the Lord went out, and smote in the camp of Ashur, an hundred fourscore and five thousand. fol. 64  
Chap. 2. 4. They shall break their swords into mattocks or ploughshares, and their spears into Scythes. fol. 74  
Chap. 29. 13. This people come near unto me with their mouth, and honour me with their lips, but have removed their hearts far from me. fol. 88  
Chap. 56. 10. They are all dumb dogs, they cannot bark. fol. 90  
Chap. 3. 12. O my people, they that term you happy, do deceive you. fol. 93  
Chap. 52. 2. Untie, or take from thy neck, the snare that holds thee captive, Oh daughter Zion. fol. 121  
Chap. 62. 6. I have set watchmen upon thy walls, O jerusalem, which all the day and all the night continually shall not cease. fol. 133  
Chap. 62. 7. Oh you that are mindful of the Lord, keep not silence, and give him no rest, till he repair, and till he set up jerusalem, the praise of the world. fol. 134  
Chap. 47. 5. Sat still, and get thee into darkness, Oh daughter of the Chaldeans, for thou shalt no more be called the Lady of kingdoms. ibid.  
Chap. 32. 4. The tongue of the flatterers shall be ready. fol. 154  
Chap. 6. 6. 7. The flew one of the Seraphims to me, with an hot coal in his hand, which he had taken from the Altar with the tongues. And he touched my mouth, and said. Lo, this hath touched thy lips and thine iniquity shall be taken away, and thy sin shall be purged. fol. 159  
Chap. 51. 7. 8. hearken unto me, you that know righteousness, the people in whose heart is my law. Fear you not the reproach of men, neither be you afraid of their rebukes. For the moth shall eat them up like a garment, and the worms shall eat them like will: but my righteousness shall be for ever, and my salvation from generation to generation. fol. 163  
Chap. 14. 12. How art thou fallen from heaven O Lucifer, Son of the morning? fol. 172  
Chap. 7. 11. 12. Ask a sign for thee of the Lord thy God, either in the depth beneath, or in the height above. I will not ask, neither will I tempt the Lord. fol. 194  
Chap. 8. 21. When he shall be angry, he shall even fret himself, and curse his king and his Gods, and shall look upward. fol. 211  
Chap. 52. 5. My name all the day continually is blasphemed. fol. 213  
Chap. 31. 9 And the tongue is as a fire, which consumeth any thing. fol. 219  
Chap. 23. 2. Be still ye that dwell in the Iles. fol. 222  
Chap. 22. 22. And the key of the house of David will I lay upon his shoulders. fol. 243  
Chap. 64. 1. Oh that thou wouldst break the heavens, & come down. fol. 245  
Chap. 1●. 1. Send you a Lamb to the ruler of the world, from the rock of the wilderness. ibid.  
Chap. 60. 8. Who are these that fly like a cloud? fol. 256  
Chap. 6. 5. I dwell in the midst of a people of polluted lips, and mine eyes have seen the king and Lord of hosts fol. 267  
Chap. 38. 10. Exalt thy voice like a Trumpet. fol 280   

The Prophet jeremy.  
Chap. 48. 9 Give flowers unto Moab, that it may fly and get away: for the cities thereof shall be desolate, without any to dwell therein. fol. 76  
Chap. 48. 10. Cursed be he that doth the work of the Lord negligently, and cursed be he that keepeth back his sword from blood. ibid.  
Chap. 18. 18. Come, and let us smite him with the tongue. fol. 94  
Chap. 5. 30. 31. An horrible and filthy thing is committed in the land. The Prophet's prophecy lies, and the Priests receive gifts in their hands, and my people delight therein. What will you then do in the end thereof? fol. 97  
Chap. 4. 19 I cannot be still, for my soul hath heard the sound of the Trumpet, and the alarm of the battle. fol. 133  
Chap. 4. 20. Destruction upon destruction is cried, for the whole land is wasted, suddenly are my Tents destroyed, and my curtains in a moment. fol. 134  
Chap. 3. 1. Thou hast played the harlot with many lovers, thou hast sit waiting for them in the ways. fol. 135  
Chap. 1. 5. 6. Before I form thee in the womb, I knew thee, and before thou camest out of the womb, I sanctified thee, and ordained thee to be a Prophet unto the nations, etc. fol. 230  
Chap. 15. 19 And if thou take away the precious from the vile, thou shalt be according to my word. fol. 263   

The Prophet Ezechiel.  
Chap. 24. 18. I spoke unto the people in the morning, and at even my wife died. fol. 132  
Chap. 21. 6. Mourn therefore silently in affliction of spirit. fol. 135  
Chap. 1. 9 They returned not, but every one went strait forward. fol. 151  
Chap. 22. 9 In thee are men that carry tales to shed blood, in thee are they that eat upon the mountains, in the midst of thee they commit abomination. fol. 162  
Chap. 34. 18. 19 Have you drunk of the deep waters, and must you trouble the residue with your feet? And my sheep eat that, which you have trodden with your feet, and drink that which you have troubled with your feet. fol. 180  
Chap. 8. 8. 9 Ezechiel, take an instrument and dig the wall, which seemeth so stupendious to thee, etc. fol. 199   

To Prophet Daniel.  
Chap. 10. 15. I set my face toward the ground, and held my peace. fol. 136  
Chap. 2. 35. Then was the iron, the clay, the brass, the silver and the gold broken all together, and became like the chaff of the summer flowers, and the wind carried them away, that no place was found for them. And the stone, that smote the Image, became a great mountain, and filled the whole earth. fol. 176  
Chap. 3. 96. Therefore I make a decree, that every people, nation and language, which speak any blasphemy against the god of Sydrach, Misach and Abednago, shall be drawn in pices, and their houses ruined. fol. 215  
Chap. 10. 17. How can the servant of this my Lord talk with my Lord? fol. 236  
Chap. 3. 60. All ye works of the Lord, bless you the Lord, praise him, and exalt him above all things for ever. fol. 212   

The Prophet Oseas.  
Chap. 7. 3. They make the king glad with their wickedness. fol. 95  
Chap. 4. 1. 2. 3. There is no truth in the land. By swearing and lying, etc. they break out. Therefore shall the land mourn, and every one that dwelleth therein shall be cut off. fol. 105  
Chap. 13. 1. Ephraim speaking, a great fear came upon Israel. fol. 132  
Chap. 2. 20. I will even marry thee unto me in faithfulness. fol. 135  
Chap. 7. 16. Their Princes fall by the edge of the sword, for the rage of their tongues. fol. 172  
Chap. 2. 14 I will bring her into the wilderness, and speak unto her heart. fol. 260   

The Prophet Amos.  
Chap. 5. 2. The virgin Israel is left upon her land, and there is none to raise her up. fol. 128   

The Prophet Micheas.  
Chap. 6. 15. Thou shalt sow, but not reap, thou shalt tread the Olives, but shalt not anoint thee with the Oil, and make sweet wine, but shalt not drink wine fol.   

The Prophet Nahum.  
Chap. 3. 5. I will discover thy skirts upon thy face, and will show the nations thy filthiness, and the kingdoms thy shame. fol. 196   

The Prophet Aggeus.  
Chap. 1. 5. 6. Consider your own ways in your hearts. You have sown much, and bring in little; you have eat, but you have not enough; you drink, but yet you are not filled; you cloth you, but you be not warm; and he that earneth wages, putteth the wages into a broken bag. fol. 198   

The Prophet Esdras.  
Chap. 4. 41. 42. Blessed be the Lord God of truth: Truth is great and strongest, and overcometh all things. fol. 107   

Wisdom of Solomon.  
Chap. 7. 12. The soul of the just is the seat of wisdom. fol. 28  
Chap. 17. 18. The sound or Echo that answereth again in the hollow mountain. fol. 88  
Chap. 1. 11. The mouth that speaketh lies, slayeth the soul. fol. 106  
Chap. 7. 30. Malice cannot overcome wisdom. fol. 118   

Saint Matthews Gospel.  
Chap. 12. 37. By thy words thou shalt be justified, and by thy words thou shalt be condemned. fol. 39  
Chap. 10. 20. It is not you that speak, but the spirit of your father which speaketh in you. fol. 51  
Chap. 26. 65. 66. He hath blasphemed: what have we any more need of witnesses? Now you have heard his blasphemy, he is worthy to die. fol. 52  
Chap. 5. 22. Gild of judgement, guilt of a Council, and guilt of hell fire. fol. 114  
Chap. 22. 16. Master we know that thou sayest, and teachest right, neither dost thou accept man's person, but teachest the way of god truly, etc. fol. 117  
Chap. 25. 33. He shall set the sheep on his right hand. fol. 112  
Chap. 12. 22. Then was brought to him one possessed with a devil, both blind and dumb, and he healed him, so that he which was blind and dumb, both spoke and saw, etc. fol. 160  
Chap. 5. 11. Blessed are you when men revile you. fol. 163  
Chap. 15. 7. 8. Woe be to you hypocrites, Esay prophesied well of you; This people draweth near unto me with their mouth, and honoureth me with their lips, but their heart is far off from me. fol. 169  
Chap. 7. 16. You shall know them by their fruits. fol. 170  
Chap. 6. 2. They have their reward. fol. 174  
Chap. 6. 16. 17. When you fast, look not sour as the hypocrites do: for they disfigure their faces, that they might seem unto men to fast. But when thou fastest, etc. fol. 176  
Chap. 23. 3. 4. All therefore whatsoever they bid you observe, that observe and do: but after their works do not, for they say, and do not. They bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their singers. fol. 183  
Chap. 7. 16. Do men gather grapes of thorns, or figs of thistles? fol. 184  
Chap. 25. 1. 2. 3. The kingdom of heaven shall be likened unto ten virgins, etc. ibid.  
Chap. 23. 5. All their works they do for to be seen of men. fol. 189  
Chap. 26. 73. Thou also art a Galilean, for even thy speech bewrayeth thee. fol. 210  
Chap. 27. 51. And behold the vail of the Temple rend in twain, from the top to the bottom. fol. 246  
Chap. 27. 52. And the graves opened themselves. fol. 247  
Chap. 2. 2. Where is the king of the jews that is borne? ibid.  
Chap. 5. 2. And he opened his mouth, and taught them saying, etc. fol. 253  
Chap. 18. 15. 16. 17. If they brother trespass against thee, go, and tell him his fault, between thee and him alone, if he hear thee, thou hast won thy brother. But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed. And if he will not vouchsafe to hear than tell it unto the Church, and if he refuse to hear the Church also, let him be unto thee as an heathen, and a publican. fol. 269  
Chap. 7. 3. Why seest thou the mote that is in thy brother's eye, and perceivest not the beam that is in thine own eye? fol. 276  
Chap. 18. 22. I say not to thee, unto seven times, but unto seventy times seven times. fol. 280   

Saint Marks Gospel.  
Chap. 15. 25. And it was the third hour, when they crucified him. fol. 24  
Chap. 1. 25. jesus rebuked him, saying: hold thy peace. fol. 117  
Chap. 7. 35. And the string of his tongue was loosed, and he spoke plain. fol. 160  
Chap. 5. 41. And he took the child by the hand, and said unto her Tabytha kumi, which is by interpretation, Maiden, I say unto thee arise. fol. 167  
Chap. 7. 6. This people honoureth me with their lips. fol. 224   

Saint Luke's Gospel.  
Chap. 1. 29. She thought what manner of salvation that should be. fol. 8  
Chap. 12. 19 My soul, thou hast much goods laid up for many years: live at ease, eat, drink and take thy pleasure. fol. 23.  
Chap. 21. 15. I will give you a mouth and wisdom, where-against all your adversaries shall not be able to speak nor resist. fol. 52  
Chap. 5. 1. And the people pressed upon him to hear the word of God, etc. fol. 69  
Chap. 2. 14. Peace in earth, and towards men good will. fol. 75  
Chap. 11. 14. Then he cast out a devil, and he was dumb. fol. 112  
Chap. 4. 41. He rebuked them, and suffered them not to speak. etc. & c. fol. 118  
Chap. 18. 11. 12. Oh God I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week: I give tithe of all that ever I possess. fol. 130  
Chap. 15. 2. The Scribes and pharisees murmured, saying: He receiveth sinners, and eateth with them. fol. 138  
Chap. 1. 33. And he shall reign over the house of jacob for ever. fol. 180  
Chap. 1. 20. Thou shalt be dumb, and not be able to speak. fol. 222  
Chap. 21. 14. Lay it up therefore in your hearts, that you premeditate not what you shall answer, etc. fol. 242  
Chap. 23. 43. This day thou shalt be with me in Paradise. fol. 245  
Chap. 1. 64. And his mouth was opened immediately, and he prophesied. fol. 246  
Chap. 24. 45. Then opened he their understanding, that they might understand the Scriptures. fol. 247  
Chap. 1. 40. The shepherds said one to another. ibid.  
Chap. 1. 35. The holy ghost shall come upon thee, and the power of the most high shall overshadow thee. fol. 255  
Chap. 23. 22. I will chastise him and let him lose. fol. 271  
Chap. 4. 23. Physician heal thyself. fol. 276  
Chap. 10. 14. 15. Martha Martha thou carest and art troubled about many things. Mary hath chosen the good part. fol. 278   

Saint john's Gospel.  
Chap. 8. 38. I speak that which I have seen with my father. fol. 46  
Chap. 1. 12. To them he gave power to be the sons of God. fol. 48  
Chap. 7. 46. Never was man heard to speak the like. fol. 69  
Chap. 18. 37. For this cause am I borne, and for this cause came I into the world, that I should bear witness unto the truth. fol. 99  
Chap. 8. 46. And if I say the truth, why do you not believe me? ibid.  
Chap. 14. 3. It is expedient for you that I go away: but if I depart away, I will send you the comforter, the spirit of truth, etc. ibid.  
Chap. 8. 44. He hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. fol. 100  
Chap. 8. 45. When he speaketh a lie, than he speaketh of his own, fol. 118  
Chap. 10. 5. 8. The sheep did not hear them, for they knew not the voice of strangers. fol. 183  
Chap. 9 13. Give glory unto God. fol. 194  
Chap. 14. 30. They are of the world, therefore speak they according to the world. fol. 210  
Chap. 3. 31. He that is of the earth, is of the earth, and speaketh of the earth. fol. 211  
Chap. 3. 14. 15. So must the son of man be lift up: That whosoever believeth in him should not perish, but have everlasting life. fol. 244  
Chap. 3. 13. No man ascendeth up to heaven, but he that hath descended from heaven. fol. 246  
Chap. 19 34. A spear opened his side. fol. 247  
Chap. 20. 22. He breathed on them, and said unto them; Receive you the holy Ghost. fol. 253   

Acts of the Apostles.  
Chap. 4. 20. For we cannot but speak the things which we have heard and seen. fol. 35  
Chap. 6. 10. They were not able to resist the wisdom and the spirit, by which he spoke. fol. 51  
Chap. 2. 11. We heard them speak in our tongues, the wonderful works of God. fol. 78  
Chap. 6. 15. They saw his face, as it had been the face of an Angel. fol. 177  
Chap. 3. 17. I knew brethren, that through ignorance you did it. fol. 206  
Chap. 2. 3. 4. There appeared unto them cloven tongues, like fire, and it sat upon each of them. And they were call filled with the holy Ghost. fol. 240  
Chap. 1. 14. They all continued with one accord, in prayer and supplication with the women, and Mary the mother of jesus and with his brethren. ibid.  
Chap. 8. 31. How can I understand, except I had a guide? fol. 246  
Chap. 8. 35. Then Philippe opened his mouth. fol. 253   

Epistle to the Romans.  
Chap. 1. 20. For the invisible things of him, that is, his eternal power and Godhead, are scene by the creation of the world, being considered in his works, to the intent that they should be without excuse. fol. 44  
Chap. 3. 4. Let God be true, and every man a liar. fol. 47  
Chap. 2. 21. Thou which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? fol. 180  
Chap. 1. 3. Of the seed of David, according to the flesh. fol. 245  
Chap. 12. 19 Vengeance is mine, and in my time I will repay it. fol. 278   

Epistle to the Corinthians 1.  
Chap. 1. 23. 24. We preach Christ crucified, unto the jews even a stumbling block, and unto the Grecians foolishness. But unto them which are called, both of the jews and Grecians, we preach christ the power of God, and the wisdom of God. fol. 118  
Chap. 6. 10. No railers, nor thieves shall inherit the kingdom of god. fol. 161  
Chap. 4. 5. Then shall every man have the praise of God. fol. 178  
Chap. 3. 11. Other foundation can no man lay, then that which is laid, which is christ jesus. fol. 191  
Chap. 2. 8. For had they known it, they would not have crucified the Lord of glory. fol. 206  
Chap. 13. 13. And now abideth faith, hope and charity, even these three: but the chiefest of these is charity. fol. 210   

Epistle to the Corinthians 2.  
Chap. 5. 4. For indeed, we that are in this tabernacle, sigh and are burdened, because we would not be unclothed, but would be clothed upon, that mortality might be swallowed up of life. fol. 19  
Chap. 4. 7. But we have this treasure in earthen vessels. ibid.  
Chap. 9 22. I am made all things to all men, that I might by all mean save some. fol. 77  
Chap. 14. 18. I thank my God, I speak languages more than you all. fol. 78  
Chap. 11. 15. Therefore it is no great thing, though his ministers transform themselves, as though they were the ministers of righteousness, whose end shall be according to their works. fol. 102  
Chap. 11. 14. For Satan himself is transformed into an Angel of light. ibid.  
Chap. 1. 12. That in simplicity and godly pureness of heart, and not in fleshly wisdom. but by the grace of God, we have had our conversation in the world. fol. 186  
Chap. 12. 4. He heard words which cannot be spoken, which are not possible for man to utter. fol. 235  
Chap. 6. 11. O Corinthians, our mouth is open unto you. fol. 253  
Chap. 3. 5. Not that we are sufficient of ourselves, to think any thing as of ourselves; but our sufficiency is of God. fol. 260  
Chap. 6. 1. Brethren, if a man be fallen (by occasion) into any fault, you which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. fol. 271  
Chap. 2. 11. He withstood him to his face, for he was to be blamed. fol. 277  
Chap. 2. 11. God worketh all things after the counsel of his own will. fol. 57   

Epistle to the Ephesians.  
Chap. 4. 24. Put on the new man, which after God is created in righteousness and true holiness. fol. 254   

Epistle to the Colossians.  
Chap. 3. 1. The seek not those things that are above with jesus christ. fol. 183   

Epistle to Timothy 1.  
Chap. 5. 2. Rebuke not an Elder, but exhort him as a Father. fol. 268  
Chap. 5. 20. Them that sin, rebuke openly, that the rest also may fear. fol. 277   

Epistle to Timothy 2.  
Chap. 4. 3. 4. For the time will come, when they will not suffer wholesome doctrine: But having their ears itching, shall (after their own lusts) get them an heap of teachers: and shall turn their ears from the truth, and shall be given unto fables.   

Epistle to the hebrews.  
Chap. 1. 1. 2. At sundry times, and in divers manners God spoke in the old time, to our Fathers by the Prophets. In these last days, he hath spoken to us by his Son, whom he hath made heir of all things, etc. fol. 44  
Chap. 4. 12. The word of God is lively, and mighty in operation, and sharper than any two edged sword, & entereth through, even to the dividing a sunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and the intents of the heart. fol. 73   

Epistle of Saint james.  
Chap. 3. 5. The tongue is a little member, and boasteth of great things.   

Epistle of Saint Peter 1.  
Chap. 3. 10. If any man long after life, and to see good days, let him refrain his tongue from ●uill, and his lips that they speak no guile, fol. 79  
Chap. 3. 13. 14. Who is he that will harm you, if you follow that which is good? Notwithstanding, blessed are you, if you suffer for righteousness sake. fol. 144   

Epistle of Saint john.  
Chap. 3. 8. For this purpose appeared the Son of God, that he might loose the works of the devil. fol. 131   

Apocalyps.  
Chap. 4. 11. For thou hast created all things, and for thy wills sake they are, and have been created. fol. 46  
Chap. 12. 9 And the great Dragon, that old Serpent, called the devil, and Satan, was cast out. fol. 53  
Chap. 2. 16. Out of his mouth went a sharp two edged sword. fol. 74  
Chap. 9 18. Out of their mouths went forth fire, and smoke, and brimstoane. fol. 79  
Chap. 21. 27 And there shall enter into it no unclean thing, neither whatsoever worketh abomination or lies. fol. 106.  
Chap. 12. 10. The accuser of our brethren is cast down, which accused them before our God day and night. fol. 112  
Chap. 17. 8. The beast that thou hast seen was, and is not, & shall ascend out of the bottomless pit. fol. 119  
Chap. 16. 10. They gnawed their tongues for sorrow. fol. 208  
Chap. 16. 11. They blasphemed the God of heaven, for their pains, and for their sores. fol. 209  
Chap. 4. 8. And the four beasts had each of them six wings about him, and they were full of eyes within, and they ceased not day nor night, saying: Holy, Holy, Holy Lord God Almighty, which was, and which is, and which is to come. fol. 211  
Chap. 3. 10. If any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me. fol. 223  
Chap. 7. 11. 12. And they fell before the Throne on their faces, and worshipped God, saying, Amen. Praise and glory, and wisdom, and thanks, and honour, and power, and might, be unto our God for evermore, Amen. fol. 231  
Chap. 8. 1. There was a silence in heaven, about half an hour. ibid.  
Chap. 14. 3. They sung as it were a new Song. fol. 235  
Chap. 3. 7. And write unto the Angel of the church which is of Philadelphia; These things sayeth he that is holy and True, which hath the key of David, which openeth, and no man shutteth, and shutteth, and no man openeth. fol. 242   
FINIS.   

A Table, Alphabetically gathered, of all the sever all matters contained in this Book.  

A.  
ABraham, in steed of an authentical writing, gave his word only. fol. 104  
Achaz, a wicked man, would not give God his due glory, in requiring a sign. fol.  
Absalon, by his flattering sweetness of speech, attempted to deprive his father of the Crown. fol. 67  
Acaticus, the Philosopher, would not talk at banquets, and being demanded the reason thereof, returned a very witty answer. fol. 25  
Actaeon, devoured by his own dogs that he nourished, so in like case are men by flatterers. fol. 92  
Agatonus, a religious man, who for thirty years space carried a stone in his mouth, to learn thereby silence. fol. 26  
Agis, king of Lacaedemonia, reproved the Ambassador from the Abderites, for the tedious length of his Oration. fol. 32  
Aegesias, Plato's Scholar, reading on the immortality of the soul, many were thereby drawn to slay themselves. fol. 68  
Alpheus, and his history. fol. 68  
Amphion, and his history. ibid.  
Amalechite, that vaunted how he had slain king Saul, slew himself by his own overlavish tongue. fol. 65  
Angels, in what manner they speak to God, among themselves, and with men. fol. 115  
Anacharsides the Philosopher, had in a fair Quadrant of his own picture, written an excellent sentence in praise of silence. fol. 13  
Anacharsis the Philosopher gave a goodly commendation of truth. fol. 100  
Antiochus renounced the vesture and ornaments regal, because he would not be flattered. fol. 89  
Antisthenes the Cynic, said, there was less harm to be had, lighting among Ravens, then falling into the hands of flatterers. fol. 93  
Antisthenes the Philosopher grieved, because a wicked man had spoken well of him. fol. 143  
Antisthenes his answer concerning the reprehension of Princes, and men in authority. fol.  
Apelles of Ephesus, drawing the portraiture of king Antigonus, who wanted an eye, painted him without any defect at all: And being therefore reproved, made a witty answer. fol. 141  
Apology made to the Sea Crabs by their Parents, whereby to reprehend the lewd examples of Fathers in their families. fol. 14  
Apology made by the Cats to the Mice. fol.  
Alexander, what a liberal giver he was. fol.  
Apoll●nius the Philosopher, praised silence, and reproved loquacity or babbling. fol. 12  
Apostles, their speaking in divers languages, for doing good to many. fol. 78  
Apostles, before they received the gift of tongues, they were devout in prayer. fol.  
Apollonius the Philosopher, was stricken with amazement at the speaking of Cicero. fol. 67  
Architas the Tarentine said, that nothing was delightful, without some friend. fol. 34  
Arion, and his history. fol. 68  
Aron erected the golden Calf by the steep mountain of Sinai. fol. 95  
Aristippus the Philosopher reprehended a covetous father about his Son. fol. 16  
Aristippus the flatterer of Dionysius, was by Diogenes called a dog, and many other significant names thereto appertaining. fol. 93  
Aristotle said, that anger is good, but never fit to serve as a guide or director. fol. 59  
Aristotle said, that it is more hard to be silent, then to speak. fol. 42  
Artificial and cunning speaking, can very hardly be void of deceit. fol. 75  
Atys, Son to king Croesus, being borne dumb, did speak by command of nature. fol. 34  
Ass belonging to Balaam, what words he delivered when he spoke. fol. 118   

B  
Babylon, and the people thereof had many sins, because they were proud, ambitious, heretics, and Idolaters; notwithstanding, God chastised them by their tongues only. fol. 24  
Balaam was like to his Ass he road on. fol. 51  
Barber belonging to king Midas, could not conceal his Lord's deformity, but cried out in a cave, that Midas had the ears of an Ass. fol. 35  
Beda, a venerable Father of England, had his eyes pulled out of his head, for delivering an interpretation of the truth. fol. 98  
Bethulia, very cruelly besieged by Holophernes. fol. 120  
Bion the Philosopher, said: That among wild beasts, a Tyrant is the worst, and among the tame, the flatterer is most dangerous. fol. 91  
Blame justly belonging to the unbridled tongue. fol. 27  
Blessed and s●nctified spirits attending upon God, they cannot err either in their conceits or words. fol. 56  
Bohemia, and the people thereof observe for a certainty, that such as do tell, or swear a lie in the judgement place, undoubtedly shall die that same year. fol. 106  
Blasphemy committed by Senacherib, and in God's justice sharply punished. fol. 64  
Blasphemy hath in it the weight or burden of the sin of Infidelity. fol. 202  
Blasphemy sometimes is worse than Infidelity. fol. 203  
Blasphemy is more offensive in the christian, then in the Infidel. ibid.  
Blasphemy outgoeth any sin else. fol. 204  
Blasphemy sometimes is committed, in scorning the truth, by gestures of the body, and without speaking. ibid.  
Blasphemy is worse than the sin of murder. fol. 205  
Blasphemy is a greater sin than heresy; or the sin of the jews in crucifying Christ; and blasphemy goes far beyond Idolatry. fol. 206  
Blasphemy hath no excuse for itself, as other sins do pretend to have. fol. 207  
Blasphemers gnaw their tongues for a punishment. fol. 208  
Blasphemy endureth longer, than any other vice whatsoever, and the punishment thereof is of like length, and more intense or vehement. fol. 209  
Blasphemers are known by their manner of speaking, to be of the kingdom of hell. fol. 210  
Blasphemy is so abominable, that the holy Scripture refraineth to use the word; but in steed of blaspheming, useth blessing. fol. 211  
Blasphemers are worse than brute beasts, and even do kill God, so much as in them lieth. fol. 212  
Blasphemy is punished by all laws. fol. 213  
The blessed do keep silence, as being overcome with joy, in beholding the presence of the majesty divine. fol. 231  
Brevity in speaking hath always been commendable. fol. 30  
Budeus, defining an hypocrite, saith, That an hypocrite is every such dissembler, as takes upon him to represent that which himself is not. fol. 169   

C  
Cicero said: That a man is known by his speaking to be either wise, or foolish. fol. 5.  
Cato was highly commended by Cicero, because he never spoke any word, whereof he repented himself afterward. fol. 7  
Chilo was wont to say: That the tongue ought not to forerun the mind. fol. 8  
Cato of Utica, and Cicero said: That it was a great fault to be silent, when necessity of speaking was required. ibid.  
Cleobulus, one of the seven Sages of Greece, said: that a wise man is more solicitous to hear then to speak. fol. 10  
Careon, a young man very talkeative, yet willing to learn the Art of Rhetoric, had a double salary demanded of him, to teach him to avoid his evil talking. fol. 12  
Cadnidus king of Scythia, was brother to Anacharsides the great learned Philosopher. fol. 13.  
Crates the Philosopher, did much lament the negligence of those fathers of families, who were careless of their children's instruction. fol. 15  
Cato his advise for a child's first erudition. fol. 18  
Cain did more offend with his blasphemous ●ongue, in denying the mercy of god, than he did with his bloody hand, in taking away the lif● of his brother. fol. 20  
No better covering for the heart of man then silence. fol. 26  
Cicero was slain for overmuch speaking. fol. 28  
How all the creatures do bring us to the knowledge of god, and his omnipotent greatness. fol▪ 44  
The creatures are to us in steed of as many tongues, whereby to speak unto us. fol. 46  
Caiphas, the high Priest, understood not his own prophecy, and therefore is said to be like Balaams' Ass. fol. 51.  
Comparison of sundry ways, whereby our feet make use of walking and proof of the like diversity of paths, which the tongue hath to go by. fol. 55  
Concupiscible, is a way whereby our tongue hath occasion to pass, and therefore that way requireth a very good guardian. fol. 57  
Cain was the first heretic in the world. fol. 56  
Cato his saying of the angry man. fol. 58  
Cato his great patience, being abused by Lentulus. fol. 60  
Cruelty very great in Hannibal. fol. 61  
Courageous and generous spirits do receive more offence by a bad spoken word, than a wound received by a lance. fol. 65  
Conditions five in number belonging to the tongue of man, & very necessary in our manner of speaking. fol. 66  
Cicero, how much he was able to prevail, only by the sweetness of his tongue in speaking. fol. 67  
Cato Censorius was accused forty four times before the Roman Senate, and yet was every time adjudged innocent. fol. 68  
Christ, mo●t sweet in his speeches to his very enemies: which made the pharisees bloody ministers to forget their fierceness against him. fol. 69  
Christ preached in a maternal tongue, including many parables and similitudes among his instructions. fol. 75  
The Crocodile in his qualities used as a necessary observation to be had in a wise man. fol. 79  
Cicero his opinion of men's works and words. fol. 81  
comparison of the Grasshopper, being bathed in oil, dies, but being washed with vinegar, comes to life again. fol. 8●  
Commandment given by God, that the flesh of Swans should not be eaten. fol. 87  
Constantine called the flatterer, a Moth. fol. 93  
Calves made of gold by jeroboam, and honoured of the people as if they had been gods. So the like in Aaron, etc. fol. 95  
Christ, how many traveles he endured, and all for the truth which himself so dearly loved: the same is approved by a very excellent discourse of truth. fol. 99  
Chilo the Philosopher of Lacedaemon, gave a singular discourse concerning the excellency of truth. fol. 102  
Christ never called any one, Son of the devil, but the liar. ibid.  
Circumcision, upon what occasion God caused it not to be left as a law in writing, & had such an especial care of his commandments delivered in the time of Moses. fol. 104  
Conceit of the mind is called the word and speech of the mind. fol. 115  
Confession of our sins, how necessary it is, and how highly offensive it is to the devil. fol. 121  
Confessors, Pastors and Preachers, are compared to watchful dogs, that keep away the devil the wolf of our souls. fol. 122  
In confession of our sins before God, it is a most evil sign, when we make a presumptuous ostentation of our own doings, and do not sorrow for the offences which we have committed. Read much said to this purpose, in Fol. 125. 126. & so in the succeeding chapter. Correction and punishment promised by god to detractors and evil speakers. fol. 161  
Comedians are Apes of other men's actions. fol. 169  
Confines or bounds, out of which the hypocrite goes, of himself. f. 177  
Charity is a virtue that liveth beyond all other whatsoever, and blasphemy is a sin of the self same nature. fol. 209  
Cicero and Demosthenes, their tongues cost their lives. fol. 219  
Custody of the tongue is very difficult. fol. 221  
Choleric men do stammer in their speaking, and a reason is delivered for the occasion thereof. fol. 228  
Comparison of carriage of keys, how some do fasten them to their girdles, others put them in their pockets, others wear them about their necks, & some on their shoulders. fol. 247   

D  
Diogenes the Cynic would eat raw fish. fol. 7  
David desired of god, that he would set a watch before his mouth, and a door of wisdom before his lips. fol. 9  
Difficulty very great in speaking well. ibid.  
David and Solomon required of god, a door and a watch for their mouths, and not a wall: wherein is delivered an excellent mystery. fol. 10  
Dulcitude or sweetness of conference, is a certain kind of viands. fol. 13  
Defect of the tongue is worse than gormandize or luxury. ibid.  
David, the first lesson that he taught his children, when they rose every morning out of their beds, was, to praise the Lord. ibid.  
Diogenes, seeing a dissolute boy to abuse himself in the street, went and beat his Schoolmaster, for bringing him up no better. fol. 17  
Disorder and inconvenience which ensueth, upon the lack of reproving the faults of our children. ibid.  
Disorder and offence occasioned by feasts and banquetings. fol. 21  
David sometimes prayed God, that he would vouchsafe to open his mouth, and at other times desired that he would shut it. fol. 33  
Difficulty much greater to be silent, than to speak. ibid.,  
Doubt in a case resolved, why the tongue (being the cause of many evils) was given by god to man. fol. 39  
Delicacy more than music to the ear, is a good tongue. fol. 41  
Doubt very great, how it should be true that every man is a liar. fol. 47  
Devil and the woman were the first that broke silence, both in heaven and upon earth. fol. 52  
Doubt concerning the words of David, in his 38 psalm: I said, I will take heed to my ways, etc. and an answer made thereto. fol. 54  
Doubt resolved, about the four ways of the tongue. fol. 56  
Double, or twofold are our follies and furies: one being bred in the brain, the other taking life from the heart. fol. 59  
Diogenes very patient, & his mild answer when an indiscreet youth had spit in his face. fol. 60  
Devil, a continual observer of our speeches, and his malicious converting them to his own purpose, and how his wicked children do learn the like of him. fol. 62  
Diamond, and the nature thereof, resisting the hardest steel, and yet is easily broken, or softened with the blood of a goat. fol. 67  
Doctors in the chair, yet mere Dunces in common conference, whence it ensueth. fol. 82  
David a very powerful king, yet he reposed more trust in wisdom, then in strength. fol. 83  
Discourse made by zerobabel to king Darius, in commendation of the truth. fol. 109  
Definition made of lying. fol. 117  
Devil durst not tell a lie in his own shape, but took upon him the Serpent's shape. fol. 101  
Devil, how he is said to be dumb, and how he speaks, with sundry other matters concerning him. fol. 113  
Devil hath no power against god or his good Angels. fol. 114  
Devil is a bloody beast, and beastlier than all beasts. fol. 119  
Devil made the dumb man, to be deaf and blind also, and the reason of his malice in so doing. fol. 121  
Devil compared to a jailor, or keeper of a prison, to a hangman, & to a wolf. fol. 122  
Devil makes use of our best actions, to his own advantage. ibid.  
Devil hath five teeth in his head, & how they are to be used. fo. 123  
David cried out, and yet was silent all at one instant. fol. 130  
Devil would take away both virtue and virtuous people out of the world together, if he could. fol. 131  
Devil most of all dismayed, when the penitent sinner confesseth his sins to god. fol. 132  
Despising or defaming of good men by the bad, is an apparent sign of virtue and goodness. fol. 143  
Detractors are called abomination itself by Solomon, and are compared to the Ostrich. fol. 144  
Detraction a most infectious sin, the detractor most abominable, compared to a thief, to ravenous birds, to Perillus' statuary, the Camel, etc. fol. 150  
Double or twofold is brotherly correction. fol. 266  
Devil, and his dumb collar to stifle men withal: which if he prevail withal, than he is best pleased. fol. 122  
Doubt very well resolved concerning mercenaries & hirelings. f. 179  
Doubt satisfied, concerning the sin of blasphemy. fol. 202  
Daniel, talking with god, was smitten dumb. fol. 230  
Demosthenes slain by his speaking. fol. 219   

E  
Epaminondas the Theban, in commending silence, said: That it behoved a man to hear much and speak little. fol. 11  
Example of wicked Parents, and of how many evils they only are the occasion. fol. 16  
Example of the rich glutton, and why his tongue is said to be more tormented, than any other member of his body. fol. 21  
Epaminondas the Painter, was a great observer of silence, and made a discreet answer to the Rhodians, concerning what he had seen in the time of his travails. fol. 28  
Example of two Ambassadors, the one delivering a long and tedious speech, the other speaking briefly and wittily. fol. 31  
Eva, of one commandment made two. fol. 52  
Example of great patience in Seneca, Diogenes, and Cato. fol. 60  
Example of the pleasing sweetness of the speech of man, and how prevailing it is in power. fol. 67  
Example of men's eloquence very admirable: how one reading on the immortality of the soul, caused many wilfully to slay themselves, and how another won him, that before had given his scholars especial warning not to hear that man. ibid.  
Efficacy and excellency of the word of god. fol. 69  
Elyseus the Prophet, how much he prevailed by the word of god only, more than powerful kings by their Armies could do. fol. 74  
Example of a king and his three Sons, for several proofs of their wisdoms, & how needful it is for men to speak under correction. f. 82  
Example of the harm that ensueth by improvident talking. fol. 85  
Echo, what manner of thing it is, how it is form, & in what place. fol. 88  
Example of a Trumpeter taken in war, and Philopoemines sentence on him to be slain, only for the sound of his Trumpet, sent from his mouth: alluded to the case of the slatterer. fol. 94  
Example out of the sacred scriptures, approving how highly truth hath been hated and abused. fol. 99  
Example of Aeschines the Orator, who said: That, without the truth, every ver●se was vice in itself. fol. 100  
Example of the Egyptians, in making a bargain, or renewing of amity, they let their finger's blood, and sign one another therewith, in token of their perfect continuance. fol. 105  
Ephraim, and what the word signifieth. fol. 132  
Example very strange, of a slanderous woman, and what a grievous punishment God sent upon her. fol. 145  
Egyptians severely punished by god, when he sent the plague of frogs among them, in such abundance beyond the resistance of man. fol. 156  
Exterminare, and the signification thereof. fol. 177  
Examples very dreadful concerning blasphemy, and the heavy punishments thereon inflicted. fol. 208  
Example, that wicked men have the lips of the heart. fol. 220  
Exemption or privation of the tongue is better than to have it. f. 221  
Example of a man that desired to study the Scriptures, and the answer he made for leaving the School, upon his very first leslon. ibi.  
Example of wicked men, who have their lower lips very great, like unto swine, and like to certain people in Aethiopia, that can cover their whole face with their neither lip. fol. 224  
Example of the wicked, that they are deprived of all their senses, & have their lips only wherewith they perform all their actions. ibid.  
Exchequer or a rich treasury is the heart of man. fol. 241  
Excellency of the graces bestowed by Christ upon the blessed Apostles, and holy martyrs. fol. 242  
Excellent mystery, concerning the key of David. ibid.  
Ecclesiastical persons, what an Excellent Collect or Prayer is by them observed on mornings in the church. fol. 251  
Eloquence, what it is, according to Cicero. fol. 256  
Elizeus, how he raised up the widows dead child, so ought we to revive our brother, being dead in sin. fol. 271   

F  
Friendly and familiar speeches, how greatly they prevail in quietting the afflicted thoughts of a man, and such words do serve many times in stead of precious antidotes. fol. 1  
Fathers of a family, the first instruction they ought to give their children and servants, is to praise god. fol. 13  
Fathers ought to use their children, as husbandmen do the vine, the ivy, and the Mellone. fol. 14  
Fathers should go before their children, in good examples, and civil behaviour of their lives. fol. 15  
Force and power of silence. fol. 27  
Facility in speech, using a brief and comely decorum, hath always been much more commended, then prolix & tedious arguing. fol. 31  
Felix the doctor was answered by Vincentio Balnaceus: That it was not good to praise a man in his life time. fol. 37  
Fools are full of words, and yet are reputed wise by silence. ibid.  
The fools mouth is like a pot boiling upon the fire. fol. 57  
Furies and frenzies are of two kinds, and do receive their original from several causes. fol. 59  
Flight is the only remedy against Anger. fol. 60  
Five properties or conditions very necessarily required in our speaking  
king and discoursing one with another. fol. 66  
Force extraordinary in pleasing words. fol. 67  
Fear and amazement in the pharisees at the preaching of christ, & alteration in the hearts of their ministers of ●ustice. fol. 69  
Fond speaking, without wisdom, how dangerous it is, & the same is approved by many examples. fol. 85  
False and feigned speaking is a sin against nature. ibid.  
Flatterers and their nature described. fol. 86. and so the end of the same chapter. fol. 86  
The flatterer termed by Plato by divers names. ibid.  
The flatter likened to the lion slain by Samson. ibid.  
Flatterer compared to the Swan: To the garment woven of linen and woollen: To Echo, and to wine. fol. 87  
The flatterers best live in great men's houses. fol. 88  
The flatterer hath no direct kind of speech. ibid.  
The flatterer's tongue compared to the tongue of a cat: To the shadow following the body: To the Ape: To the Parrot, and to water. fol. 89  
The flatterers tongue maintaineth sin, and robs a man of the truth. fol. 90  
Flatterers do hold resemblance with dumb dogs: And with cooks, that dress meats according to their master's appetites. fol. 91  
The flatterer is worse than a tyrant. ibid.  
The flatterer is compared to a looking glass: To a harlot: And to our breath issuing from our mouths. fol. 92  
The flatterer is likened to a Mother and her young Son: And to them that builded the infamous tower of Babel. fol. 94  
Flattery is the occasion of Idolatry. fol. 95  
Faithful dealing among men, how commendable it is. fol. 104  
Force or power of wine, women, and the king, and which is said to be the strongest. fol. 107  
Foundation of the hypocrite and the just man, how different they are. fol. 191  
Foundation given by god to man, and to his Church. fol. 192  
Fierce as a ravenous beast is the hypocrite. fol. 195  
Fathers of the Clergy, the great burden imposed on them, and the duties required at their hands. fol. 243  
Fortresses placed on the confines of a land, are said to be the keys of the kingdom. fol. 145  
God commanded in the Levitical law, that such as were appointed for the service of his majesty, should be ●rayned up from their very childhood, in the divine worship of him. fol. 18  
Gods especial grace it is, that his dear so children, not mastering men by speech, do yet by silence come near unto himself. fol. 26  
Gods wonderful workmanship in forming the tongue, and an excellent observation made thereof. fol. 27  
Gods seat is said to be the iustmans' soul. fol. 28  
God is most jealous of his secrets, & a great observer of 〈◊〉 fol. 43  
God is so sparing of speech, that it is said he spoke but once or twice only. ibid.  
God speaketh to us by his creatures. fol. 44  
In god there is nothing defective, but all things in act. fol. 46  
God disposeth the soul according to the rule of a kingdom. fol. 57  
Whatsoever god willeth, is just. ibid.  
Guard of reason is best for the way of will. ibid.  
Gualterns Teutonicus, Regent of the studies at Vercellis, his worthy history. fol. 68  
Gods word, and the sweetness thereof, declared by the example of Saul among the Prophets. fol. 70  
Gods word compared to a sword or weapon. fol. 74  
God did forbid the eating of Swans flesh: and the wearing of a garment-made of woollen and linen. fol. 87  
God is said (in some sort) to dispense with theft, but not with lying. fol. 102  
Good men, when they are contemned by the bad, are therein the more highly honoured. fol. 143  
Great hurt and danger ensueth by murmurers. fol. 148  
Great resemblance and similitude have murmurers with the frogs of Egypt. fol. 159  
God sendeth his Angels of the utmost Hierarchy only upon important negotiations. fol. 159  
God only hath the knowledge of men's thoughts. fol. 160  
God judgeth with great deliberation, for our instruction. fol. 154  
Glory, termed vainglory, the occasion of much evil. fol. 184  
Gods glory we ought to seek for in all our actions. fol. 187  
Glory for ourselves consisteth not outwardly, but in the heart. fol. 195  
Great is the sin of blasphemy, exceeding every other sin, & therefore the punishment thereof is answerable to the fault. etc. fol. 201  
God his three several kingdoms, of three several languages. fol. 210  
God listens more to the tongue of the heart, then to that of the voice. fol. 220  
Good men are compared to goodly fair hounds; and to a richly furnished table. fol. 223  
God speaking with jeremy, made him like unto a child that could not speak, and the reason thereof. fol. 230  
God talking to Moses, caused him to stammer: To jeremy, made him not know how to speak: To Daniel, made him dumb, and why. fol. 231  
Greatness of the subject, or person spoken too, may daunt the best Orator, and distract his memory. fol. 233  
Talking with god, we learn to be silent, and talking with men, we learn nothing but vain babbling. fol. 237  
Grace of wisdom, arising from Christ the fountain of wisdom, is termed David's key. fol. 243  
God keepeth the key of the just man's mouth. ibid.  
God delighteth that we should make our requests unto him. fol. 253  
God speaketh to the hearts of just men, and instructeth them to speak because they shall not err in speaking. fol. 260  
Gilbertus Porretanus his saying concerning silence. fol. 258  
God sendeth his blessed Angels, to inspire our souls with what we have to say or do. fol. 261   

H  
He may be as guilty of death that speaketh not in time convenient, as he that is over talkative, and speaks too much. fol. 4  
He that is a fool, cannot sit silent. fol. 5  
He that speaks without premeditation, many times reputes himself, of that he hath spoken. fol. 8  
How difficult a thing it is to speak well, without erring. fol. 9  
How and in what place the mouth ought to be opened. fol. 10  
He that hears attentively, & speaketh little, if he be not more than robbed of reason, cannot fail, and may so much the better discern truth from falsehood. ibid.  
He cannot but commit many errors, that takes delight in overmuch talking. fol. 11  
How many evils the fathers of families may be the cause of, only by their bad examples. fol. 15  
He that in his heart thinketh the truth, and with his mouth speaks it, is said to be like unto god. fol. 18  
He that is talkative, offendeth many ears: But he that receives example of others murmuring, may take the less occasion of sinning. fol. 25  
How all the discourse which god had with the Prophets and Patriarches, is termed but one speaking only, etc. fol. 45  
How there be four principal ways for the tongue to walk by: all which do require especial regard, for avoiding of error. fol. 55  
How Cain was the first heretic that ever was in the world, and the heresy he spoke. fol. 56  
How unseemly indiscretion in speeches is in a learned man, & that many have been noted very learned in the Doctor's chair, but very fools being forth of the Schools, etc. fol. 82  
Hatred begotten of Truth. fol. 98  
How many travails Christ suffered in the world for the truth's sake. fol. 99  
How detestable the lying man is, is approved by a very singular discourse. fol. 102  
Hell hurteth none but the wicked only, but the lying man is more offensive to god. fol. 111  
Holofernes besieged Bethulia, and took ●way the water. fol. 120  
How our bones are said to signify virtue. fol. 130  
How whatsoever the wicked man sees, is sin. fo. 138  
How great their peril is, that keep company with detractors: And how fearful the penalty of detraction is, declared at large in two excellent examples. fol. 145  
How offensive to god the sin of murmuring is. fol. 147  
How infectious the sin of murmuring is. fol. 148  
Honour is more to be valued then li●e. fol. 1●1  
Hypocrites are not soon to be discovered. fol. 166  
Hypocrisy what it is. fol. 167  
The hypocrite gives his glove only, & not his hand to christ. fol. 167  
Hypocrites are discerned by their deeds & dissembling tongues. ibid.  
The hypocrite is hateful to god, to men, and to the devil. ibid.  
Hypocrites best resembled in Comedians or Stage-players. fol. 169  
Hypocryts are in heaven and on earth at one instant. fol. 171  
The hypocrite is compared to the Greyhound to the Bee: to vapours attracted up by the Sun, which seem to be falling stars: to king Saul to Goliath: to Holofernes: to the glow-worm: to Ch●●●cra: to the statue of Nebuchadnezzer. fol. 173  
The hypocrite hath many faces: goes forth of his confines: is compared to the dropsy: to the weevell: to a horse shod backward. f. 179  
How falling into evil, is said to be falling into hell, or hell fire. f. 172  
Hypocrisy is likened to the worm that eateth the corn: to a thief: to jacob when he beguiled his Father: to Tantalus: to several fruits grafted upon one stock: and to the mercenary hireling. fol. 182  
How perilous it is for a man, to commit his own praise into another man's power. fol. 178  
How grapes are said to be gathered on thorns. fol. 184  
Hypocrites, that have nothing but good words only, are compared to a poor man, that seeks to get a rich wife where himself is not known: to builders: to Pirates: to a Painter: to the Sichemites: to scarecrows, to Joseph's cloak: to the Hawk: to Adam's garment: to the dolphin: to the Prophet Ezechiels' white wall: to empty ships: to bankrupt merchants: and empty Cannons. fol. 190  
How contrary the buildings of the hypocrite & the just men are. f. 192  
Hypocrisy is a sin against nature. fol. 199  
Homicide is a greater sin than blasphemy, as concerning the effect, but is much less, in regard of the object. fol. 205  
How the quality of the soul is best known by our talk. fol. 210  
How difficult the custody of the tongue is. fol. 221  
How he that is borne deaf, it is necessary for him to be dumb also. fol. 227  
How the word hymn and silence agree together. fol. 232  
How much the knowledge increaseth in us, so much the less shall we find ourselves fit for worldly causes. fol. 236  
How they that talk with god; do either learn to be silent, or else do speak otherwise then they did before. ibid.  
How the just man first expelleth his own spirit, and then the Lord filleth him with his heavenly spirit. fol. 254  
How by brotherly correction we become like unto god. fol. 262  
How important the precept of brotherly correction is. fol. 267  
How many times we ought to forgive our brother. fol. 270   

I  
Idiots, to seem wise, will declare themselves silent. fol. 5  
Isoc●ates the Philosopher and Orator, demanded double wages of a talkative Scholar, to teach him silence, or how to speak well. fol. 12  
jews in their crying to Pilate, to crucify christ, were more guilty than they that crucified him. fol. 24  
job was a true lover of silence. fol. 26  
job spoke but once and repent him of it. fol. 36  
In so much a man is said to speak truth, by how much he is partaker of the first truth, god himself. fol. 49  
In heaven and in earth, who were the first breakers of silence. fol. 52  
Irascible power, is one of the ways which a man ought to keep carefully, lest he err in his tongue. fol. 57  
If the understanding err not, the tongue cannot fail. ibid.  
Irascible way, how it is to be cleansed. fol. 58  
Infamous injuries are compared to poison. fol. 59  
Ire or anger is not good for any virtuous thing. ibid.  
Ire orarger is good, according to Aristotle's opinion. ibid.  
Ire accounted to be a good soldier. ibid.  
Infamy equalled with the sin of murder. fol. 66  
jordanus second master of the general Preachers, how sweet he was in speaking, and excellent in preaching. fol. 68  
jesus Christ, how powerful he was in preaching. fol. 69  
john the divine Apostle, and his vision in the I'll of Pathmos. fol. 72  
Iwenall very excellently describeth a flatterer. fol. 86  
Infelicity belonging to Princes, that very rare or seldom come to knowledge of the truth, or correction of vices, only thorough the wicked and subtle tongues of flatterers. fol. 89  
jeroboam made golden calves, and honoured them as gods. fol 95  
jonathas the son of Gedeon murdered because he justly reproved Abimelech. fol. 98  
john Baptist beheaded for reproving sin. ibid.  
jacob & Laban, in steed of authentical writings, laid a heap of stones together. fol. 104  
jacomo da Voragine, of the Preachers order, and Archbishop of Genoa. fol. 113  
In what manner one Angel speaketh to another, without the knowledge of any of the other Angels. fol. 115  
Intelligence abideth in the understanding after three manners. ibid.  
Illumination is a kind of the angels conference. fo. 116  
In scripture what is signified by the bones waxing old. fol. 130  
jesus came into the world to take away sin, not sinners. fol. 131  
In confessing our sins to god, we must utterly condemn ourselves, and that most of all dismayeth the devil. fol. 132  
jesus would not be praised of the devil, & the reason thereof. fol. 134  
Israel, what the word signifieth. fol. 132  
India yieldeth a certain kind of people, that have no mouths, but do live by the smelling of sweet odours only. fol. 135  
judgement of man how fallacious it is, and the same is approved by divers examples out of holy Scripture. fol. 153  
judge no man, till first we see how his actions pass. ibid.,  
Instinct naturally of the mind, in noble and generous persons. fo. 157  
In Egypt the Enchanters had no power to free themselves from the plague of Frogs. fol. 159  
Infamous words proceeding from bad against good men, is to be held as a great blessing of god. fol. 160  
Jerome the reverend doctor of the Church, gave great thanks to god, that he had made him worthy of the world's hatred. fol. 163  
In hypocrites it is especially to be observed, that their colourable deceits are of small continuance. fol. 166  
joab slew Abner; feigning himself to be his loving friend: and the like did the Prince Amasa. fol▪ 168  
Ire or anger hath this property, that suddenly it breaketh forth into his own effect. ibid.  
Imitation is the principal part of an Orator. fol. 170  
Just men have each of them but one face only, but hypocrites show themselves to have many. fol. 176  
john Chrisostom, john Climacus & Petrus Chrysologus delivered each of them excellent sentences against hypocrites. fol. 178  
josua, Gedcon, Moses, Alexander & Caesar, were always themselves the foremost in the fight. fol. 179  
Interpretation very excellently made on the parable of the ten virgins. fol. 184  
Infirmity and weakness of the body, is oftentimes much better than health. fol. 217  
Just men are compared to fish shells on the Sea shores, wherein are found pearls and precious stones. fo. 254  
Jerome his advice, that before a man doth speak, he should bring his words to the touch or file, to try whether they be worthy of delivery or no. fol. 259  
In correction of our brother, what charitable course is to be observed, and a manner or form (withal) set down, for every Christians better direction. fol. 272  
Knowledge, what it is, and how to be obtained. fol. 256  
Keys, carried by some at their girdles, others in their pockets: others about their necks: and others upon their shoulders: and all these are severally applied. fol. 241  
Key of the house of David, and the meaning thereof. fol. 243   

L  
Life and death are in the power of the tongue. fol. 4  
Loquacity (according to Apollonius) is full of error, and silence most secure. fol. 12  
Loquacity in young men, is a mighty disgrace. ibid.  
Laude and praise of god, is the first lesson that Parents ought to teach their children. fol. 13  
Liberty must not be given to the tongue, but it must be carefully restrained, if we will be like unto god. fol. 18  
Life and death issue forth of the gate of the mouth. fol. 19  
Lucifers proud words threw him down into hell. fol. 21  
Lips of the sanctified soul, is likened to a hairlace. fol. 23  
Lydians rather than they would be bound to silence, chose condemnation to the galleys. fol. 35  
Laude or commendation of men, is better after death, then in their life time. fol. 37  
Lie greater in Eve, then in Lucifer. fol. 38  
Lie of Eve and of the devil, were the occasion of all other lies. fol 39  
Liars all men are. fol. 47  
Lycurgus an enemy to vain eloquence. fol. 77  
Lentulus spat in Cato's face. fol. 60  
Lydians sentenced them with death, that by their tongues robbed men of their good repute, even as if they had been murderers. fol. 66  
Lacedæmonians no lovers of curious speaking. fol. 77  
Lips, and the reason of their so calling. fol. 84  
Laude or praise of truth. fol. 99  
Lying is a sin against nature. fol. 101  
Lying is the greatest sin that opposeth itself against god. ibid.  
Lying defined by Tully. ibid.  
Liars are all the devils children. fol. 102  
Lying is a sin so infamous, as the devil durst not use it in his own proper shape. ibid.  
Lying is odious to the liar himself. ibid.  
Lying god doth dispense withal, as he hath done with theft. ibid.  
Lying man only called by Christ Son of the devil. ibid.  
Lying, how hateful a sin it is, and of how many evils it only hath been the occasion. fo. 103  
Lying is an universal merchandise through the world. ibid.  
The liar at one stroke offendeth three persons. ibid.  
Laban and jacob set up an heap of stones, instead of a writing drawn by a Scrivener. fol. 104  
Law of God, wherefore it was written. ibid.  
Liars are shunned of all men. fol. 106  
A lie hath short legs. fol. 110  
The liar is worse than hell. fol. 111  
Laude or praise issuing from an evil tongue, is infamy. fol. 143  
Laude or commendation of the good and virtuous, is only to be esteemed, according to Cicero. ibid.  
Luxury is a sin most odious in any age, but most especially in an old man it is horrible. fol. 207  
Lewes king of France commanded a blasphemers tongue to be cut out of his head. fol. 213  
Loquacity in an Orator is termed a full tide of speech, and not accounted any part of eloquence. fol. 256   

M  
Man is known by his speech to be wise or foolish. fol. 4  
More are the defects committed by liberal talking, then by silence ibid.  
Many have repent themselves of their rash speaking, but few or none of holding their peace. fol. 5  
Marie the blessed virgin did very considerately ponder in her mind, before she answered the angel Gabriel. fol. 8  
Men indiscreet, first speak, and consider afterward. ibid.  
Mothers, that are too nice and fond of their children, with kisses do kill them, and with sweet meats poison them. fol. 18  
Many sins had the builders of Babel Tower, but none like to their presumptuous tongues. fol. 24  
Men virtuous, are like goodly horses with costly bridles: but the wicked do resemble jades with halters on their heads. fol. 28  
Men of many words are slenderly credited. ibid.  
Men wise speak seldom, and little. ibid.  
Men grounded in learning, do savour the more of silence. fol. 30  
Midas had ears like an Ass, & none knew thereof, but his Barber: yet could not he refrain from blabbing it. fol. 35  
Men that are wise, can easily keep silence. fol. 36  
Mimas the Philosopher said, that the tongue was the Ambassador of the heart. fol. 41  
Much better is it not to know the secrets of a friend, then to know them and disclose them. fol. 42  
Men are all liars. fol. 47  
Men may be said to speak truth, in partaking of the chief truth god himself. fol. 49  
Man of himself hath nothing at all. ibid.  
Man knows more by negation, then by affirmation. ibid.  
Men that cleanse not the ways of the tongue, called irascible and concupiscible, do fall into many errors.  
Mouth of the angry man compared to a pot seething over. fol. 57  
Men that are wise are capable of no disdain. fol. 59  
Many have been chastised by sweet and mild speeches. fol. 67  
Men ought to resemble clear fountains, or transparent glasses, to transform themselves into all good objects. fol. 79  
Men that desire to live long, and see good days, must keep their tongues from evil speaking. ibid.  
Men of wisdom must have their tongues like to the Crocodiles. ibi.  
Man endures more labour for refraining his tongue, then for the amendment of his life. fol. 81  
Man whether he be good or bad, is best known by his works: but whether he be foolish or wise, is discerned by his talk. ibid.  
Men learned, whence it ensueth, that in the Doctor's chair they seem wise, and yet in familiar discourse are fools. fol. 82  
Martyrs executed by Tyrants, for confessing the truth. fol. 98  
Merchants using lying, become thereby impoverished, and therefore were cast out of the Temple by Christ. fol. 103  
Monster with three tongues and what he is. fol. 112  
Mute or dumb was the devil called, and the same is approved by many singular discourses. fol. 113  
Man only, and no creature else speaketh. fol. 118  
Many are in hell, by presuming overboldly upon god's mercy. f. 126  
Mercy, and whereof the word is said to be derived. ibid.  
Men on the mountains of jurea, do laugh when they see other men not misshapen like themselves. fol. 145  
Murmurers, how offensive to god they are. fol. 147  
Myriam the sister of Moses, by her murmuring became a leper. ib.  
Murmuring, what it is, whereof it ariseth, and comparisons thereof. fol. 149  
Mercenaries or hirelings labour for worldly glory, and not for the benefit of their flock. fol. 183  
Mercenaries have two voices: one of doctrine, another of profit, the one is Christ's voice, the other their own. ibid.  
Many that have been innocent of their hands, have yet condemned themselves by their tongues: and many more have been infamous by their speeches, then by their deeds. fol. 219  
Melancholy persons are tardy of their speech. fol. 228  
Moses talking with god, grew to have a defect in his speech, and the reason thereof. fol. 229  
Many have sharp swords in stead of teeth. fol. 258   

N  
No man can be said▪ to be truly free, but he that by his virtues resisteth all vices whatsoever. fol. 16  
No man is a speaker of truth: but all men are liars. fol. 46  
No man speaketh well, but when God speaketh by him. ibid.  
No man breaks silence, when he speaketh truly. fol. 49  
No better guardian for the tongue, than wisdom: whereupon are delivered many notable notes. fol. 61  
No man, or very few, is willing to be reproved: whereon ariseth the main ground of flattery. fol. 96  
Nothing is more acceptable to god, than truth. fol. 97  
No sinner is more hateful, or more opposeth himself against god, than the liar doth. fol. 101  
Nothing is more to be abhorred, then lying. ibid.  
Notaries or Scriveners, whence it arose, that they became to be thought necessary evils in the world. fol. 104  
Notaries were not thought fit men in the first times, nor their writings made any reckoning of. ibid.  
No greater beast, and more to be abhorred of the world, then is the devil. fol. 119  
Nothing is more pleasing to the devil, then when he can lock up the lips of a sinner, and hinder him from confessing his sins unto god. fol. 121  
No good sign is it, when a sinner comes to confer with god, to stand proudly on his own good deeds, and never acknowledge the horror of his own sins. fol. 129  
No accounr ought to be made of the murmurings of detractors, because their praises are rather dispraises. fol. 143  
No dissimilitude between the devils and detractors. fol. 144  
Necessary are bitter enemies, for our uprightness in life, as kindest friends, for the one part will always most be feared. ibid.  
Nothing in the world is more precious than true honour. fol. 155  
No greater labour is there, then to traffic with bad men, and no greater comfort, then to deal with good men. fol. 156  
Nolite fieri, sicut hypocritae, tristes, what is signified thereby: And whether it were not better to: Nolite facere, sicut hypocritae. fol. 177  
No pain is to be spared in labouring for the conquest of heavens glory, not so much in regard of the matter itself, but in respect of our love, to praise and glorify god. fol. 187  
No cause at all is there to move a man to blaspheme god, and therefore blasphemy is the deadlier sin. fol. 206  
No punishment lasteth longer, then that allotted to the blasphemer, and sometimes it beginneth here in this life. fol. 208  
No beast abuseth god, but ingrateful man only. fol. 212  
No benefit is truly known, but by the loss thereof. fol. 217  
No member of man is harder to be bridled, and more apt to sin, than the tongue is. fol. 219  
Necessity requires it, that he who is borne deaf, should be dumb also. fol. 227  
No eloquence at all, without wisdom. fol. 233  
No wise man's heart can be capable of injuries, according to the opinion of the Stoics. fol. 257  
No man nearer to god, than the innocent man. ibid.  
None daring to reprove Prince's errors, do cause the greater evil. 259  
Noah's name, what is signified thereby. fol. 270  
Number of brotherly corrections. fol. 278   

O  
Of all men, the young man ought to speak least, and should not speak at all, except he be thereto required. fol. 12  
Omulus the Philosopher highly commended silence. fol. 25  
Observation is to be had, in speaking little, and hearing: approved by an excellent example. fol. 29  
Orator of the Abderites, scorned by Agis king of the Lacedæmonians, for his tedious discoursing. fol. 32  
Ovid said: What labour is less than to hold our peace? fol. 33  
Ovid also said: It is a great virtue, to know how to be silent. fol. 41  
Observations for a perfect Orator. fol. 61  
Orpheus and his history. fol. 68  
Orators of the Church, have no need of vain and Rhetorical ornament in their speaking. fol. 75  
Ornament curious and fine in gods affairs, hath been the occasion of much evil to hearers. fol. 76  
Odours only maintain the life of some people in India. fol. 135  
Observation for the receipt of things, wherein Aristotle's opinion is held: unumquodque recipitur per modum recipientis. fol. 138  
Orators ought to be good imitators, because imitation is the principal part of Oratory. fol. 170  
Our works cannot be good, if they want the true intention. ibid.  
Orders observed by insensible creatures, for helping one another. f. 263   

P  
Proverb ancient, that deeds are men, and words women. fol. 2  
Proverb, The word of a king.  
Plato ●aid, that men are soon approved by their sound, like unto glasses or vessels. fol. 6  
Pythagoras made such reckoning of silence, as he held fishesin great veneration, because they were silent creatures. ibid.  
Pythagoras taught his scholars silence, as their first lesson. fol. 7  
Periander the Philosopher said: Hear much, and speak little. fol. 20  
Pittacus, the Mitylenian, commended silence greatly. fol. 12  
Prating and babbling how pernicious it is. fol▪ 13  
Parent's first precept to their children, aught to be instruction how to speak honestly, and virtuously: and the same is confirmed by many worthy examples. ibid.  
Parents that take care to leave their children great riches, & no virtuous precedents, resemble them that take care for a close neat shoe, and regard not how much it paineth the foot. fol. 15  
Parents reprehended by Crates the philosopher. ibid.  
Plutarch reproveth Fathers of families, for their great negligence toward their children. fol. 16  
Parents that study how to leave their children goods of Fortune, and nothing else, do bring them up like dogs, Goats, etc. ibid.  
Philip of Macedon thanked the Gods, that his son Alexander was born in Aristotle's time, to whom he made him scholar. ibid.  
Parents should resemble a Nurses dealing with a weak child. fol. 17  
Parents ought not only to give example to their children of not sinning, but of good, honest and laudable action. ibid.  
Parents that are nice in correcting their children, resemble a mother who seeing her son in the water, and being fearful to catch him by the locks of hair to save him, suffers him to be drowned. They are like to David, who not reproving Amnon, was the occasion of his many disorders: compared are they likewise to Heli the priest. etc. ibid.  
Peril of man's life is only in his tongue. fol. 19  
Pardon is a peculiar virtue, belonging to god only. fol. 20  
Pain of the rich glutton, for his wicked tongue. fol. 21  
Plutarch saith, That of silence, god only is the master, but of talking man is master. fol. 27  
Pitheus by over liberal talking, obscured his many victories. fol. 28  
Phormio the philosopher, lived in the woods, because he would not be offended by men's vain talking. fol. 29  
Philippides the poet humbly desired of prince Lysimachus, that he would not acquaint him with any of his secrets. fol. 34  
Plague of a wicked tongue, breaketh the bones, which a whip cannot do, and therefore is held to be much worse. fol. 41  
Pambus the Abbot, concerning the best lesson that ever he learned. fol. 36  
Plato said, That a man cannot be wise, except he be able to retain a secret. fol. 42  
Prophecy of Ca●phas, not understood of himself. fol. 51  
Preachers are Coffins or Trunks of the word of god, according to the words of S. Augustine. fol. 70  
Property of the Bear, when she bringeth forth her young ones, to be observed of us men. fol. 78  
Prudence is the fittest for government, & the praise thereof. fol. 78  
Pyrrhus king of Epire said: He shall be my successor, that hath his sword keenest. ibid.  
Philopoemenes gave sentence against a Trumpeter taken in the war, that he should die. fol. 94  
Pythagoras said, that truth makes men like unto god. fol. 100  
Problem of the three young men, in the court of king Darius, what thing in the world was strongest. fol. 107  
Preachers are like watchful dogs, careful of keeping their flocks. f▪ 122  
Pharisie in the Temple as he prayed, both cried out, and yet was silent too at the same instant. fol. 130  
pharisees and their unjust murmuring against Christ. fol. 138  
Plistoaxax gave an excellent sentence against bad men. fol. 140  
Punishment inflicted by god upon a religious man for his evil tongue fol. 145  
Punishment must be answerable to the offence. fol. 161  
Pain imposed upon detractors. ibid.  
pharisees preached the law of Moses for their own benefit, but made no observation thereof. fol. 183  
Provinces of the world, are three, and no more. fol. 210  
Privation or lack of speech, begetteth the quiet and security of the mind. fol. 218  
Port or gate of heaven, of paradise, of figures, of the Prophet's mouths, and of God's marvels, were all fast shut up before the coming of Christ. But afterward, Christ's side was no sooner opened, but they all were opened. fol. 246  
Perillus had fifty talents given him by Alexander, toward the marriage of his daughter. fol. 250  
Peter the Apostle, at his first Sermon, converted three thousand souls. fol. 255  
Princes are compared to Bees. fol. 268  
Precepts, of how many kinds they be. fol. 269   

Q  
Quintilian wrote, That there is no virtue more painful to be followed, than silence. fol. 35  
Quality of the soul is best known by our speech. fol. 210  
Queen of Saba, seeing the greatness of Solomon, lost her spirit with amazement. fol. 233   

R  
Rich glutton was given to many sins, and therefore deserved many chastisements: nevertheless, the gospel makes mention of no punishment, but of that he suffered in his tongue, & the reason thereof. fol. 21  
Reason is that which rectifies the will. fol. 57  
Reason was given to man for an aid to his soul. fol. 58  
Reprehension is not pleasing to the world. ibid.  
Reproof that god will give to those hypocrites, that have nothing but good words only. fol. 199  
Reasoning or discoursing, declares of what nation a man is, & thereby the blasphemer is noted to be of hell's kingdom. fol. 210  
Reasoning or speaking is of two kinds, as the lips are two. fol. 220  
Requests made unto god, aught to be great, answerable to the greatness of his Majesty. fol. 249  
Request made by Perillus to Alexander.  
Receivers and givers ought to open their hand. fol. 253  
Reprehension of princes, how it ought to be done. fol. 267  
Reprehension must be gilded over like pills. fol. 268  
Reprehension and brotherly correction, how, and after what kind. fol. 274  
Reprehenders must imitate hunters. ibid.  
Reprehension for great sins. fol. 279  
Reprehension brotherly made, confounds the devil. ibid.  
Reprehension must be used after the Cock's quality. ibid.   

S  
Solon said, That words are the image of deeds, and the lively figure of a man's life. fol. 2  
Socrates to understand the nature of a young man, commanded him to speak to him. ibid.  
Solon, a man greatly given to silence, said to Periander king of Corinth, A foolish man cannot be silent. fol. 5  
Scholars of Pythagoras, for their first lesson, learned silence. fol. 7  
Scholars that will learn knowledge, must first believe. fol. 8  
Silence sometimes may be the occasion of many inconveniences. ibid.  
Solomon the wisest man of the world, said, That it was and is a very difficult thing to speak well. fol. 9  
Sasiades the philosopher, said: That the tongue ought not to speak, until the mind have first forethought what is to be spoken. fol. 12  
Silence commended by Isocrates, for to teach well speaking. ibid.  
Silence is to be praised in all men: but especially in young men is a most goodly ornament. ibid.▪  
Seneca saith, That silence renders most commodious quiet to the mind. fol. 13  
Sentence of Plutarch, against such fathers, as did not instruct their children in actions of virtuous life. fol. 16  
Similitude of fathers of families, that reprove not their children. fol. 17  
Silence maketh a man near, and like unto god. fol. 18  
Silence in time beseeming it, is more commendable than a choicely decked Oration. fol. 25  
Silence is the guard of the conscience, a bridle for insolence, the beauty of innocence, the badge of wisdom: and this is approved by many singular reasons. fol. 27  
Silence is compared to the wall of a city. ibid.  
Silence preserveth men from offending god & our neighbour. fo. 29  
Socrates wrote a book in praise of silence. fol. 38  
Silence, and the commendation thereof. fol. 37  
Schools for instruction of silence were very convenient. ibid.  
Silence helpeth both the wise man and the fool. ibid.  
Sum of all 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 overcame many nations. fol. 51  
Silence breakers, the first in heaven was Lucifer, and on earth it was our grandmother Eue. fol. 52  
Seneca said, That anger was not good for any virtuous thing. fol. 59  
Seneca would not smite his servant in his anger. fol. 60  
Silence is the only remedy against anger. ibid.  
Senacherib slain by his two sons, and his Army slain by the Angel of the Lord, only for blasphemy, & such was the slaughter, that in one night there perished 185. thousand soldiers. fol. 64  
Saul the king among the Prophets. fol. 71  
Samson and his mishap, by speaking improvidently. fol. 86  
Sigismond the Emperor gave a flatterer a blow on the ear, demanding why he bit him? fol. 93  
Sacred scriptures, why they were written in marble, and the law not rather given without writing. fol. 104  
Sin, why it is called a lance sharpened on both sides. fol. 133  
Socrates, seeing a youngman coming forth of an harlot's house, gave him a witty reprehension. fol. 123  
Sede, tac●, intra tenebras, and the same explained. fol. 134  
Sinners have more need of tears then of talking. fol. 135  
Scriptures read of many: by abusing them, the heretic sucks out false opinions, and the true Christian gathers nothing but sound doctrine, and whence this variety ensueth. fol. 139  
Seneca his learned saying against evil tongues. fol. 142  
Sichemites circumcised themselves, only to inherit the Israelits goods and possessions. fol. 193  
Sin in several kinds, do pretend some excuse for themselves▪ but the sin of blasphemy can pretend none at all. fol. 207  
Silence is begotten of the hymn. fol. 232  
Sanctified spirit or holy ghost, and the reason wherefore it is called in 〈…〉   

T  
There belongs as much blame to unproportionable silence, as to vain and careless talking. fol. 4  
The precept divine, as it commands obedience in the Son to his Father, so doth it also bind the Father, to bring up his son in virtuous education. fol. 15  
To keep silence is the noblest Philosophy in man. fol. 26  
To keep silence is an especial gift of god. ibid.  
Thomas Aquinas, was termed by his master Albertus Magnus, the Ox, for the love he bore to silence. ibid.  
Theodavas and Agatonus, two worthy lovers of silence. ibid.  
Tiberius' teaching a talkative Senator silence, caused him to use very absurd and antiquelike behaviours. fol. 35  
Those things that God commandeth, are most just. fol. 57  
Three kinds of speaking, and three kinds of tongues. fo. 112  
Three things ought every penitent soul to do, in seeking pardon for her transgressions. fol. 134  
The whole powers and faculties of the soul, do step forth, for sake and leave the slanderer. fol. 150  
The ●●●gue of man is as a touchstone, whereby to try him. fol. 2  
The tongue given to man for a reward. fol. 3  
The rich glutton's tongue was more punished, than 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 crucify Christ. fol. 24  
The tongue of man is like a City or Castle, builded in a most artificial manner. fol. 27  
The tongue being the occasion of so many evils, wherefore it was by God bestowed upon man. fol. 39  
The tongue compared to riches. ibid.  
The tongue compared by David, 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 than hell. fol. 41  
The tongue is the Ambassador of the heart. ibid.  
The tongue hath four ways to walk by, all which do necessarily require great care and circumspection. fol. 55  
The tongue ought to have five conditions, needful for well speaking. fol. 66  
The tongue bewrays the health or sickness of the soul. fol. 71  
The tongue of man ought to have the properties of a dog's tongue. fol. 77  
The reason why God did shut up the tongue between teeth & lips. fol. 79  
The tongue hath two veins, one answerable to the heart, and the other agreeable to the brain. fo. 85  
The serpent's tongue is always black, and the reason thereof. fol. 136  
The reason, why God permitted the devil to bind up the dumb man's tongue. ibid.  
The Bulls in India have their tongues so long, that they reach forth unto their ears. fo. 155  
The hypocrites tongue, how hurtful it is. fol. 182  
Testimony of the conscience, what it is. fol. 186  
Three several ways we may derogate from God's goodness. fol. 202  
Three several kingdoms made by God, and each of them hath his particular language, and phrase of speaking. fol. 210  
The wicked man's mouth is an open sepulchre. fol. 241  
Three several kinds of precepts. fol. 269  
Time, place and manner, aught to be observed, in brotherly correction. fol. 270   

V  
Virtue first of all to be learned, is to govern the tongue. fol. 18  
Vessels that be open, and have no covering fastened upon them▪ by Gods law were held to be unclean. fol. 26  
Understanding apprehendeth the knowledge of things. fol. 50  
Understanding divine is the cause and measure of things. ibid.  
Understanding of man, is a liar, without God the only truth. fol. 51  
Variable aught our discourse to be, according to the variety of the object and subject whereof we speak. fol. 77  
Verity seldom known of Princes, in regard of their flatterers. fol. 89  
Vanity of flatterers, very lively described. fol. 90  
Variable names of the flatterer, and all significant. fol. 86  
Verity, like unto Honey. fol. 97  
Verity beloved of liars themselves. ibid.  
Verity is hated, and thence ariseth flattery: approved by many notable places of Scripture. fol. 98  
Verity so beloved of Christ, as for it only he came into the world. fol. 99  
Verity contendeth with eternity. fol. 109  
Virgin deflowered in the field, cleared from punishment by the old law, but being dishonoured in the City, the law commanded all the people to stone her: Quia non clamavit. etc. fol. 127  
Vice of detraction, how great and odious it is. fol. 144  
Virtue consisteth not in the verb, but in the adverb. fol. 167  
Virgins in the Parable, Mat. 25. notably expounded. fol. 184   

W  
Way of wisdom for a guide to the tongue, fol. 65  
Will is one of the tongues ways, whereto there needeth a very good guardian. fol. 56  
Will commandeth all the powers of the soul. ibid.  
Word of God how sweet it is, and able to convert men. fol. 68  
Word of God compared to a ploughshare. fol. 75  
Whence it ensueth, that one and the self same earth produceth divers and sundry fruits, and grafts divers upon one stock. fol. 139  
Works good and virtuous, in what danger of loss they are, only by vain glory. foll. 185  
Works of good life, in doing them, we ought to resemble the Israelites, in re-edifying of the holy Temple, in one hand to hold a sword, and to work with the other. fol. 189  
Works of man cannot be good, if they want Gedeons' example. fol. 187  
Whence it ensueth, that the deaf borne, are dumb also. fol. 127  
Whence 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 ask any thing of God, we ought to crave things correspondent to his divine majesty, and no matters of mean moment. fol. 249  
Whence it ariseth, that man being so noble, is yet more defective than all the other creatures. fol. 264  
We ought not search into other men's sins, thereby to win occasion for reproving them: whereon is discoursed very learnedly. fol. 276  
We ought not to reprove those faults in othoes, wherewith we know ourselves to be stained. ibid.   

X  
Xenocrates the Chalcedonian Philosopher, never repented himself for silence, but many times for talking. fol. 29  
Xenocrates by his sweetness of discourse, altered the base behaviour of a luxurious young man. fol. 68  
Xenocrates, Alexander's Trumpeter never sounded his Trumpet, but still Alexander drew forth his sword. fol. 95   

Y  
Young men ought not to speak, till they be thereto requested. fol. 12  
Young damoiselles in elder times, observed it as a custom, to bind up their locks with a crimson hayre-lace, whereof they made a wise and moral signification. fol. 23  
Zeno the Philosopher, he only among guests at a solemn banquet, sit silent. fol. 5  
Zeno bit forth his tongue with his teeth, and spat it in the Tyrant's face, because he would not discover his friends, true lovers of their country. fol. 10  
Zeno Elateus delivereth the reason, wherefore nature gave a man two ears, and but one tongue. ibid.  
Zoilus the detractor could speak well of no man. fol. 142  
Zephyrus sends his kindly blasts abroad in the month March. fol. 256   
FINIS.