Chap. 1.

The sweetnesse of hu­mane conference is so pleasing, The Inducti­on to this dis­course. glad­some and delightfull, as I receiue no meane iniurie (my Lord) by your si­lence. This taciturnity of yours, is such a mighty affliction to me, as I can bet­ter forbeare my dayly food, then to be thus depriued of your speeche. Seeing, ‘to a hart downe-pressed with sorrow (as mine is) much more auaileth the sweete language of a true friend, then the physick of a skilfull doctor to an infirme bodie, and more vertue haue friendly consolations, to free the hearte from all oppressing passions, then physicks sweetest sirrops, Varietie of sentence. in restrayning the furie of a Feuer.’ And yet do you hold your peace? may it not suffice you, [Page 2] that you haue so long time forborne to answere my letters, but now likewise to ouercharge my thoughts with this insupportable silence? The occasion of your denying answere to my writings, as also your enioyning me to silence, haue equall reason to this your obstinacie. But albeit you kept me so long from your desired lines, yet now deny mee not the benefite of your speeche. A friendly en­forcement, to vrge an an­swere. Dumbe, and silent stil? What are you made of stone, that you haue a head without a tongue, or a tongue immooueable without speeche? Or, being ouercharged with the greatnesse of mise [...]ies (as Paule the Apostle was) you know not how to expresse them? Or by the multitude of matters, which trouble your senses, are you robb'd of the meanes for their deliuerance, Sentence. as, if aboundance made you the poo­rer? Or, as the man deepely pondering on celestiall causes, becomes (by carnest apprehension) so obliuious and transported from himself, Similie. as (not remembring where he is) a sweete deceipte perswades him that he is in heauen, yet afterward (as a fraile man) finds himself to be vpon the earth?

He knowes enough, Sentence. that truely knowes how to hold his peace.

But silence is sometimes the occasion of much hurt; One sentence quitted with a contrarie. and therefore is to be suspected.

Euery word should not be answered: and sometimes, The nature of questioning, & answering. quiet silence is much more commendable, then tedious and prolixi­ous speeche: but your Lordship (beeing assured of my loue) might rest so satisfied, and (with my delight) to delight your owne selfe: so much the rather, because it passeth for a generall prouerbe, that deeds are men, and words women. Prouerbe.

Tis true, but yet it was no lye that Solon sayd, Solons opini­on of speeche. that speeche or words are the image of deeds, as also the figure of humane life: ‘and a Glasse doeth not more liuely expresse the shape of the body, Socrates concer­ning speeche. then speeche doeth the true forme of the minde: whence, Socrates reputed speeche, as a thing most necessarie, whereby to knowe the quality of humane nature. Hereupon was it, that a friends sonne of his beeing sent vnto him, Example. that he might gather, what aptnesse remayned in him toward Philosophie and studie of humanitie, he said vnto him:’ Tell them (if thou wilt) that I shall knowe thee. The tongue then is as a touchstone, Sentences. whereby to know a man: for, the vessell will sauour of the wine contained in it: and, by the breath (sometimes) may be gathe­red what meate hath beene eaten. Psal. 45. 1. 2. To this end also Dauid sayd: E­ructauit cor meum verbum bonum; dico ego opera mea regi. Lingua mea [Page 3] calamus scrib [...] velociter scribentis: My hart will vtter foorth a good matter, I will intreate in my workes of the king. My tongue is as the penne of a swift writer. Allusion. As if hee would haue sayde, ‘because my hearte is so good, as it can contriue no euill, therefore (by the tongue) it sendeth foorth good and holie wordes, whereby my deedes are correspondent to my hearte, so that they feare not to approache the presence of the highest king, moouing the tongue with equall readinesse, as the penne of a swift scribe stirreth it selfe.’ And questionlesse I take it to bee so, because, it is as kinglie a matter to mooue the hand to worke, Sentence. as the tongue to speake, whence grew the prouerbe expressing a minde constant: Prouerbe. The worde of a King. If then your honour will but graunte thus much, as to re­solue mee, Deedes, or wordes which are of most esteeme, and how they differ. which is in most esteeme, deedes or wordes, the one I will not denie to bee of greate price, by how much the more it ex­presseth the conceites of the heart, and reueales the passions of the minde, or else wee must giue no credite to Aristotle, who plaine­lie sayth, that Aristotles opinion of wordes. Voces sunt notae earum quae sunt in anima passio­num.

To obserue a time for silence, hath euermore beene held a commendable qualitie. S. Grego Na­zian his iudgement on words, and comparison of them. Saint Gregorie Nazianzene saith, That wordes haue the proportion of merchandise, and the voyce is like a shippe. Therefore when the merchandise of my speeche, which from the close storehouse of my breast, would bee transported to the citie of your minde; suddenlie from the porte of my mouth, it gettes cariage (by the shippe of my voyce) and with the winde of breath, Allusion. glydes through the sea of the ayre, deliuers her la­ding in the hauen of your ea [...]es, and thence presseth on to offend the hearte. Heereupon (perhappes) it was, that Salomon called the tongue, Allusion to the words of Salomon. a reward giuen vnto man, to the end, that therewith hee should prayse his Creator, and, in recompence of so many bles­sings giuen him by God, he should returne him the praise of a ho­lie confession. Dedit enim mihi Dominus lingu [...]m mercedem meam, Eccle. 51. 30. & in ipsae laudabo eum. A Similie to sound pur­pose, compa­ring speeche with merchā ­dise, and an­swering that of Greg. Na­zian. The Lorde hath giuen me a tongue for my rewarde, wherewith I will praise him. But, as it is not alwayes a time for nauigation, or spreading foorth sayle to euerie winde that blowes, but rather to expecte a prosperous gale, for making of a secure voyage, without hazarding the shippe against a rocke, whereby both goods and merchaunte may mi­miserably perishe: euen so, ought wee not to launche foorth from the porte of the minde, the merchaundise of wordes [Page 4] by the vessell of our voyce, at euerie rash and vnaduised season, but rather to awaite the opportunity of occasion. For, hee doeth not thrust himselfe to so manifest perill of life, that aduentures on the glib waters of the Sea in a little, fraile, and slender wodden bottome: as he may be said to do, who is hourely in daunger of death, by spea­king carelessely and indiscreetely. Therefore sayde the wise man; Vita & mors in manu linguae; Prou. 8. 21. Life and death are in the power of the tongue. Much better then is it to bee silent, then lauish of speeche, because to speake well, Of speaking well and ill. is the worke of a wise and very sensible person, and euery man is not able to speake with securitie, for speaking otherwise, his speeche doth but offend the eares of o­thers.

If life and death lie in the hand and power of the tongue, An Obiection concerning life and death, consisting in the power of the tongue. then one may be as guiltie of death that sayes nothing, as he that speakes ouermuch. And Dauid complained heereof, repen­ting that he had held his peace: whence may bee gathered, that if the bones be decayed, which signifie the powerfull vertue (for as the bones support the bodie, Similie. so doeth vertue the soule) what shall we say then of these wordes: Quoniam tacui, inueterauerunt ossa mea. While I held my tongue, Psal. 31. 3. my bones consumed? Likewise, Esaye the Pro­phet was sorie he had beene silent, Esay. 6. 5. and therefore lamenting sayde: vae mihi, quia tacui: woe be to me, because I held my peace. Now on the contrarie, Iob. 39. 38. Iob, that admirable spectacle of patience, repented himselfe because he had spoken, saying: Vnum loquutus sum, quod vti­nam non dixissem: Once haue I spoken, but I will answere no more. Then as well may he erre that speakes not in time, Obseruation for a time to speake, for auoiding of er­ror in either. as hee that is si­lent when hee shoulde speake, and therefore I may counte him a foole, that makes no obseruation of a time to speake, which made the wise man say: Stultus caeditur labijs: the foolish in talke shall be bea­ten: Pro. 10. 9. Meaning (in my minde) thus, the foolish man that obserues no time of speeche, takes occasion from his owne lippes to be silent, when he should speake, A foole speaks most, when he should do it least. and talkes liberally, when he ought to be silent: therefore let him beare blame from an others tongue, and stripes from other mens hands, because in euery thing there is time to be obserued. 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 speake.

Well, admit that by silence a man may runne into some defect, yet neuerthelesse, beyond infinite comparisons, and with out all question, farre greater defects and harmes ensue by spea­king [Page 5] then silence. How a foole may appeare to be wise. For if a foolish man would appeare to be wise and sensible, the best counsell I can giue him is to be silent. Because, as Cicero sayth in one of his Epistles, Cicero in E­pist. 40. The tryal whether a man be good or euill, is gathered by his actions: but to know whether he be wise or foolish, is best discerned by his silence or speaking: for by holding his peace, hee may appeare to bee wise, euen in the eie of a learned man. And if wee will credite what Salomon sayeth in his Prouerbes, Prou. 17. 29. hee there affirmeth: Stultus quoque si tacuerit, sapiens reputabitur, & si compresserit labia sua, intelligens: A foole when hee hol­deth his peace, is accounted wise: and hee that stoppeth his lippes, pru­dent.

Did you neuer see a notable Idiote intrude himselfe into a graue publique disputation? A Similie of a fools outward shew of wise­dome, or ap­parance of follie. where, if he stand listening with great atten­tion, it seemes to the beholders, as if he perfectly vnderstood all there spoken, although (indeede) he be capable of iust nothing; but if per­chance he fal to babbling, his pouertie of vnderstanding is soone dis­couered, and manifestly then his ignorance appeareth: this is a case so plaine and apparant, as multitude of proofes are needelesse in it. But if a testimonie out of holy Scripture may passe for payment, listen then to Iob, Iobs aduise to his friends, how to seeme wise. that greate Prince of the East, who desiring that such friends of his, as came to visite him in his bitter affliction, might shewe themselues to bee wise and discreete, sayde: Vtinam tacere­tis, vt putaremini esse sapientes: Oh that you woulde hold your tongue, Iob. 13. 5. that it might bee imputed to you for wisedome. This often comes to passe, because foolish men can hardelie holde theyr peace.

Solon the Philosopher, Example. the very wisest amongst all the Grecians, seeing himselfe in companie of many busie talkers, sate very still and silent, Perianders words to So­lon, concer­ning his silēce. whereat Periander (a man of great wisedome, and king of Co­rinth) marueiling, thus spake. Among so manie men that conferre to­gether, wherefore doth Solon onlie hold his peace? Is it because thou art a foole, or wantest thou wordes to expresse thy minde? Whereto Solon answered: Solōs answer. A foolish man cannot sit silent.

It is likewise written of Zeno the Philosopher, Example. who beeing inui­ted to a sumptuous banquet, which the Athenian Senate made for certayne Embassadours of Licaonia, and arguing pleasauntlie, as often wee see it frequented in banquetting: hee alone spake neuer a worde, The Embassa­dour of Lyca­onia h [...]s spee­ches to Zeno, & his reply. as beeing the wisest of them all, whereat the Embassa­dours wondering, sayde to Zeno. What shall wee answere to our king, if hee demaunde of vs concerning thee? Whereunto Zeno thus [Page 6] wisely replyed; Say to your king, that you sawe a man in Athens at a costly banquet, round engirt with cuppes, yet not drinke, with delicate vtandes, yet eate litile; in company of many that talked, yet he onely kept silence. I seeke not by this example to perswade you, that I am wise, because of holding my peace, but it rather contentes mee, not to bee esteemed foolish, by ouermuch prattling: in regarde that there is no proofe so perfecte, of knowing a wise man from a foole, but onely by the liberalitye of the tongue.

Plato (on a time) beeing demaunded, Example. what course or obseruation were best to be kept, for soundest and truest knowledge of men? answe­red thus. Platoes opini­on how men are soonest to be knowne. Men are soonest approoued by theyr sound, as vessells or glas­ses made of earth are: for as the pot or glasse is knowne by sounding, whether it be broken or whole, so are men by the sound of speeche knowne, either to be good or bad. For, the proude man (willingly) talks of nothing but ambition or superioritie: the riche man, of gold and wealthie possessions: The different nature of men in their tal­king, accor­ding to their owne incli­nation. the quarreller, of fightes, braules and conten­tions: the glutton, of feastes and banquetting: the enuious, of ma­lice: the slothfull of soft beds, ease and idlenesse; the player, of varie­ties of sportes and delightes: the detractor, of murmuring and slaunders. Wherefore I holde it better to be silente, then talkea­tiue.

But how can a man bee silent, if hee haue a tongue to speake, as hee hath eyes to see, eares to heare, nostrilles to smell, handes to worke, feete to goe, and all his bodye to vse sensi­bly?

The greater difficultie any worke endures in the attayning, A very senten­tio [...]s answere. so much the more honour crowneth the atchiuemente thereof, and therefore it is written of vertue; that it is to be gotten by sweate and labour: Virtutem posuere Dei sudore parandam. Py­thagoras held silence in so high esteeme, that Atheneus relateth in his seauenth booke, The recko­ning that Py­thagoras made of si­lence. that of some beastes he would taste moderately, and offer others in sacrifice to the Gods: but in all his life time he would neuer touche a fish, because he made some reuerend reckoning ther­of, as obseruing some diuine quality therin (what I know not) only for ta­citurnity.

What diuine matter could the Philosopher note to bee more in the fish, then in any other brutish creature? this seemes to mee a certayne solemne foolerie, especially in so auncient a Philo­sopher.

[Page 7]

Euery creature ordayned for foode to man, All creatures haue a kind of voyce, but the fish onely. hath (how much or how little it matters not) some kinde of voyce, ex­cept the fishe onely, which hath no voyce at all: whereupon, this Philosopher obseruing a perpetuall silence in fishes (as a matter meerelye diuine) hee respected them with a very great opinion. And hence it may bee (according to the Poets opinion) that fishes are cal­led Ellopes, Plin. lib. 9. cap. 17. quasi vocis inopes. Assuredly, there is nothing more dange­rous, then loquacity, nor any thing more easie to be imagined (with­out offence) then silence: Ciceroes com­mendation of Cato. which made Marcus Tullius Cicero to com­mend Cato infinitely, who spake alwayes so wisely, that neuer any worde came from him, the speaking whereof he afterwarde repen­ted.

Diogenes the Cinick was contrarie to Pythagoras, for hee not onely made no respecte at all of fishes, but (belike) was so well pleased with them, that hee sedde very heartilye on them. Nor can the opinion of that greate wise man ouersway me, because anie extreamitie cannot bee free from enormitie: Sentence. and as blame­worthie doe I holde it, not to speake when neede requires, as to speake ouer-largely when silence were better. Let mee allowe the counsell of Cato, Cato his ad­uise in spea­king. to speake nothing, except it haue bin well spoken before, whereon repentaunce neuer ensueth. But I know you will tell me, that euery man cannot be a Cato: therefore it behooueth him ra­ther to be silent, then venturing vpon the perill of speeche, to fall therby into defect. And should it be so, the tongue then might be so­rie, Pythagoras in teaching si­lence, did not will perpetual silence. to bee giuen vs but in vaine, nor was Pythagoras himselfe al­wayes silent, but tooke sometime delight in speaking, and as hee was a Philosopher that taught many Schollers, so it was very necessarye hee shoulde speake vnto them. Now among o­ther thinges which hee taught them, silence (you saye) was the principall instruction, and not to speake till a certayne time.

Saint Ierome speaking (of him) vpon Ecclesiasticus, Saint Ierome his wordes concerning Pythagoras. sayeth: Py­thagoricorum disciplina est tacere per quinquennium, & postea e­ruditiùs loqui. Others saye, that onely for two yeeres hee im­posed silence on his Schollers, and not fiue: but let it bee howsoe­uer, it sufficeth that this so long silence was to no other end, but to teache them to speake the better, and with wisedome, so that his intent was not they shoulde bee alwayes silent, Others opini­on of Pytha­goras tea­ching of silēce. but whensoeuer they spake, to speake wisely. Some others do hold that he did not al­together prohibite them of speeche, but because hee woulde not [Page 8] haue a new-come Scholler, to demaunde the occasion of such things as they then reade in the schoole: which by good reason he might doe, in regarde the Scholler ought to credite the Master, if hee meane to receiue any profite at all by him: for if he giue no beleefe to the Master, he will neuer be capable of learning any thing. This made Aristotle saye; Aristotles lesson to young learners. Addiscentem oportet credere: so much the rather, because for manie thinges hee can render no other reason, but onelie the rule of the first instructer.

Small profite were it to the childe, who, while hee ought retaine the Alphabet in his memorie, for the better combining of wordes, and reading perfectly; to waste the time in friuolous questions, de­maunding importunatly of the master, vpon 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 yeelded, but onely the will of the first teacher. A defence of Pythagoras silence. And if it bee so, Pythagoras had reason, to cause his Schollers to obserue silence, to the end they might learne (in time) to speake the more perfectly. Eccle. 15. 18. The same did Salomon also teache: An­tequam loquaris, Sentence. disce: Learne before thou speake: The man that speakes without premeditation, oftentimes falles into an vn­thought-on repentaunce, and gladlye woulde returne his wordes back againe, when it is ouer-late to do it.

Of this opinion likewise was Lacedemon Chilo, Chilo, concer­ning the tongue. of whome Di­ogenes Lacertius reporteth, that hee vsed often to saye: It ought ne­uer to bee permitted, that the tongue shoulde goe before the minde, as meaning, that whatsoeuer was to bee spoken of, it ought to be verie well thought on first. The like did the blessed virgin, before shee woulde answere the Angell Gabriell: Luke. 1. 29. Cogitabat qualis esset ista salutatio: Shee thought what manner of salutation that should bee. Let it suffice then, that silence is not better then speeche, though more commendable is it for a man to hold his peace, then speake peremptorilie without iudgement, because vnapt speaking merits as greate a checke, as vnnecessarie and ill shapen silence. This made Cicero saye; Sentence. Tacere noli vbi non oporiet: and Cato the Vtican confirmed the same, Cicero, and Cato Vtica, their seuerall opinions of silence and speaking. saying; Tum demum silentium abrumpito, cùm ea loqui poteris, quae sunt indigna silentio. And often times it happeneth, that stricte silence may occasion more incon­ueniences, yea, some whiles greater, then liberall spea­king.

A man may bee doubtfull whether he speake wise­lie or no: and presupposing that he talketh alwayes reasonably, many [Page 9] times is deceiued in his owne opinion, and becommeth wor­thie of verie much blame. Moreouer, albeit he speake nothing but the trueth, The rash spea­king of trueth may cause danger to life. yet often it falleth out, to endaunger life: as a thousand examples doe giue faithfull witnesse of the same, wherein I ac­count it may best to bee silent, and more safetie shall I therby gaine, then (perhappes) by reporting them, considering (as hath bin already sayd) as to speake wisely, Sentence. so to be silent, best declareth what the man is.

Dauid knowing how harde a thing it was to speake without blame, Psal. 140. 3. desired the Lorde: to set a watch before his mouth, to the end hee might let no wordes passe, but such as were to the prayse of God, Dauids desire for assistance in his spea­king. the profite of his neighbour, and good of himselfe. Hee desi­red also, that hee would keepe the doore of his lippes, that hee might speake with wisedome, and vtter nothing which was not to be spo­ken: Pone Domine custodiam ori meo, & ostium circumstantiae in labijs meis. Psal. vt sup. Dauid desiring to speake, yet so strongly watched and defenced, it is a signe sufficient enough, that to speake well, is a matter very hard. And so could his Sonne Salomon say: Omnis la­bor hominis in ore eius: Eccle. 6. 7. All the labour of man, is for his mouth. Da­uid speaking further of this burdenous taske, sayth of talkatiue men; Labor labiorum ipsorum operiet eos: Dauids opini­on of such as are talkatiue. The labour of theyr lippes shall bee so greate, as to couer them. As if he would haue sayde (in mine opi­nion) that the fruite of vaine labour, in speaking among the wic­ked, shall bee theyr paynes eternall, whereon followeth: Cadent super eos carbones, in ignem deiicies eos, & in miseriis non subsistent: Vpon them shall fall hote burning coales, and the Lorde shall send them into vnquencheable fire. If this bee so, is not stricte silence better to bee endured, then by speaking wickedlie, to incurre such daun­ger?

Salomon was the onely wise king, Salomon his care for his speaking. that euer in this worlde liued among men: yet founde hee such difficultie in speaking vnre­prooueably, and the forwarde tongue so hard to bee brideled, as in bitter sighing hee sayde. Quis dabit ori meo custodiam, & super labia mea signaculum certum, Eccle. 22. 2 [...]. vt non cadam in ipsis, & lingua mea non per­dat me? Who shall set a watch before my mouth, and a seale of wisedome vpon my lippes, Chrysost con­cerning the office of the tongue. that I fall not suddenlie by them, and that my tongue destroye me not? S. Iohn Chrysostome sayth: that like office as the doore hath of the house, hath the tongue (in the mouth) of the minde. And Hugo, Hugo in lib. de 12. abu. in his booke of the twelue abuses, sayth. We ought to re­member, that Dauid and Salomon desired a watche and a doore, not [Page 10] a wall, because if a wall should be placed there it would debarre the power and libertie of speache: The reason why Dauid & Salomon desi­red a watch & a doore, 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 speake and a time to be silent, yet euer to haue this care in our conuersing, to keepe the doore of our mouth closed, because we are alwaies in perill of corrupt speaking. Furthermore he addeth, that we should open the doore of our mouth at meete and lawfull howers: as in the Church, at praier, in our Studies, at our bookes, and in our bed-chambers, at priuate medi­tation. The Church ought to be free, from all vaine babbling and ar­guing, our studyes voide of corrupt reading, and our Chambers, sole sanctuaries for diuine meditating.

So then wee ought to keepe the doore of our mouthes close shut, The mouth is to be kept shut but to religi­ous offices. but onely to religious and holy occasions, because it is hard to fall in arguing, without offence to God or our neighbour: therefore I iudge it more meete to be silent, then (by talking) to haue the mind in perill of daungerous compassing, Periander his Sentence. and me thinks Periander sayd very well; Audito multa, loquere pauca; Heare much, but speake little.

I deny not, that we ought to heare much, and speake lit­tle: but I say, that the impeaching of a mans speeche, is a matter as hurtfull as any talking.

You shall find fewe of the auncient or modern Phi­losophers, but they haue much more commended silence, then spea­king hauing absolutely set downe, that greater hazard is in speeche, then taciturnitie. Cleobulus, concerning a wise man. Cleobulus Lindus, one of the Grecian seauen Sa­ges, sayde, A wise man is more sollicitous to heare, then to talke; for by hearing he learnes, but by talking looseth: Audiendi, quàm lo quendi studiosior esto. Who heareth much, and speaketh little, may best dis­cerne falsehoode from trueth, and erre very little, if he be not blinded in reason, and robb'd of vnderstanding.

Yet I finde it written, that hearing and listening much, Much liste­ning to others speeche, be­wrayes a weake wit. is the signe of a young greene head, which perhappes hee may the rather doe, through the slender experience he hath in mat­ters; and then I count it better to bee mute, knowing nothing, then by speaking vnwisely to offend the eares of others, for in speaking wittilie, fewe words are needefull. Adolescentis scito esse (sayeth a learned man) audire quidem multa, loqui autem paucis, pruden­tis.

Perhappes his reason may iumpe with that of Zeno Elateus, Zeno his rea­son, why Na­ture gaue a man two ears, and but one tongue. to weet, because Nature hath giuen him one tongue one­lye, and two eares, therefore hee shoulde speake little, but [Page 11] heare much, his wordes are these: Aures tibi [...]b id scito binas esse, & os vnicum, vt plurima audiens, loquaris paucissima. This Philoso­pher was such an especiall louer of silence, Example. that his countrey bee­ing vsurped by a mightie Tyrante, and hee much labouring for the libertie thereof, was by the Tyrant committed to prison: where, beeing put to greeuous tortures, and insupportable tormentes, one­lye for discouerie of the priuate coniuration, hee (to sree the rest from beeing reuealed) with his owne teeth bit foorth his tongue, and spat it afterwarde in the bloudie Tyrants face, as contented rather to endure eternall silence, then (by his tongue) to iniurie his countryes louers, and copartners.

Chap. 2.

Epaminondas, Epaminodas his aduise, to heare more then speake. that mightie Duke and glorie of the The­banes, commending silence, sayde: that a man should be more desirous to heare, then to speake: Audiendi po­tiùs quàm loquendi cupidum, te ipsum praebeto. Prouer. 10. 20. And to this purpose the wise man wrote: In multiloquio non deerit peccatū: qui aut ē moderatur labia sua, [...]rudentissimus est: In many words there cannot want iniquity, but he that refrai­neth his lips is wise. Sentence. He cānot be far frō error, that delightes in much [Page 12] talking; therefore a wise man thinketh much more then hee speakes.

Such was the counsell of Pittacus the Mitylenian, one of the Grecian seauen wise men, Pittacus his counsell, not to let the tongue run before the mind. adding further: Lingua non praecurrat mentem: for when the tongue gads before the mindes preconceit, the discourse cannot passe vnguiltie of error.

Me thinks then the tongue should be commaunded to silence, and the mind to forethinke: Imperalinguae, sayde Sasia­des.

In the time of Aristotle, A notable Ex­ample, how I­socrates taught a tal­katiue Schol­ler to learne silence, or to speake well. there liued an Athenian Sophister, a learned Doctor, called Isocrates, who had manie Schollers in the arte of Oratorie: among the rest, a young man (verie talkatiue) came vnto him, beeing named Careo and intrea­ted, that hee woulde accept of him among the rest of his Schollers, onelie to learne the arte of Rhetorique, whereto hee condiscen­ded: but couenaunting about the price, Isocrates demaunded double salarie of him, beyonde anie other Scholler: He, de­sirous to knowe the reason thereof, and alleaging greate iniurie of­fered him therein, Isocrates thus answèred. You speake much, and very euill, wherefore to teache you to speake well, I must labour you with two faculties, one, how to holde your peace, the other, how you ought to speake: which double paines makes me to demaund double wages.

An excellent answere (in good sooth) worthilie be­seeming such a Philosopher and Oratour, and verie apte to checke the bablarie of young heades nowe in these dayes, who are ve­rie prodigall in speeche, whereof they ought to bee much more sparing, Apollonius iudgement of Ioquacitie, and silence. in regarde (according to Apollonius) loquacitie is full of er­rours, and silence most secure. In euery degree (to speake lit­tle) is best beseeming, but in youthe (aboue all other) it is most ne­cessarie: and in a young man it is an ornamente so fayre and beautifull, as the curling hayres doe not more embellishe a de­licate virgine, the chaine of golde about her necke, the pen­dentes at her eares, How commē ­dable silence is in a young man. the bracelettes about her wristes, the iewell on her breast, and the vnualuable gemme on her finger; as gratious modesty, and sweetly beseeming silence, doth decorate and set forth a ciuill young man.

Euerie one shoulde bee very niggardlie of speeche, and youth not speake at all, excepte they bee questioned. Adolescens (sayeth Salomon) loquere in tua causa vix cùm necesse fuerit, Eccle. 32. 8. Thou [Page 13] that art young, Seneca ap­proueth sel­dom speaking a great quiet­nelle to the mind. speak if neede require, and yet scarcely when thou art twise asked. Because (saith Seneca) there is not any thing, that renders a more commodious quiet to the minde, then seldome or little speaking, and taking liberty to thinke on how much soeuer. Therefore the sweet­nesse of conuersing, and the delicacie of reasoning, is some kinde of viandes, so relishable and pleasing, or, as a sallade, so agreeing with the appetite: that (by little and little) it guideth men to the discoue­rie of great secretes, little lesse, or no otherwise, then as wine and loue doeth, from whence (without order) growes a thousand scan­dals and vexations.

Hereupon we reade, Anacharsides, his wittie and iudicious sen­tence. that Anacharsides, (a learned Philosopher and an honorable Scithian, brother vnto Cadnidus king of Scithia,) in a fayre Quadrant, wherein his owne picture was curiouslie pain­ted, wrote this sentence: Continere a lingua, gula, & venere: as mea­ning, that the sinne of the tongue was no lesse, then that of gluttony or luxurie.

Nay rather greater, if there neede any degree of order: for, placing the continencie of the tongue in the beginning, he alludeth thereby, that the sinne thereof is worse then that of gour­mandise or luxurie: which, if in euery man it be vnseemely, in young men then aboue all other it is most contemptible. The first lessō for parents to teache theyr children, ac­cording to the rule of Dauid. The first precept therefore, that parents should teache their children, is, to speake mo­destly, and vnder controwlements.

Dauid had many sonnes, whome he instructed from their in­fancie in diuine precepts, and that which he taught them fust of all, was, to praise God, and speake holylie: for being exalted to the king­dome, and lying vpon his royall bed, hee called his children about him and sayd: Psal. 112. 1. 2. 3. 4. Laudate pueri Dominum, laudate nomen Domini. And they, with obedient childrens voyces, in true and holy simplici­tie, sayd. Sit nomen Domini benedictum, ex hoc nunc, & vsque in saecu­lum. A solis ortu vsque 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 euer. The Lords name is praised from the rising of the Sunne, The honour and praise of God, is that which Parēts ought to teach th [...] children first of all. vnto the going downe of the same. The Lord is high aboue all nations, and his glorie aboue the heauens: with all the rest that followeth. These diuine prayses were the first documents which he taught them to speake, and this ought to be the first instruction of euery faithfull father or mother, to teache their children in their very tenderest yeares, to mooue their lippes first in laude of their maker.

[Page 14] The vine, the Iuie and the mellone are plants alike, which of their owne nature will not exalt themselues: but if by chaunce they finde any tree neere neighbouring, then they wil claspe and wreathe about it, and (by the helpe thereof) attaine to such strength, as oftentimes they goe beyond them in height, which of themselues they were not else able to doe, but continuallie should (else) creepe along vpon the ground. An Allusion to the former naturall Ex­ample: how children do imitate their parentes be­hauiour. Euen such (perhappes) might prooue the condition of young childrē, of themselues knowing nothing, they would remaine dumbe as it were: but following the steppes of theyr parentes, and learning by them to talke, hearing murmuring, cursing, swearing and vnseemly speeches in their parents, their weake & naked vnderstanding begins euen then to apprehend the same, and often times, before they know well how to call for breade, can readily blaspheme God, sweare, curse and speake euill.

So on the contrarie, by the Parents good example, they may in­crease in vertue, make profit of holy exercises, and learne to liue chri­stianlie: but if they shewe them wanton and lasciuious sportes, ban­quets, vncleanely actions of life, frayes, disorders and such like, then shall ye heare from them nothing but the fruits of such instruction, blasphemies, oathes, reuilings and false forswearings, in which corrupt course and wicked qualities, they learne many times to out­goe all other lewd children, yea and perhaps their bad Parents them­selues.

Assuredly it is most true, and to this purpose I can tell you a very pretie storie. An historicall example, de­claring the naturall incli­nation of chil­dren after their parents course of life. In the Sea (among other kinde of fishes) there chaunced to be some commonly called Crabbes or Creuisses, which had many feete, and alwayes vsed to goe backwarde, quite contrarie to all the rest among whome they liued. Their father and mother seeing them goe thus backward, began to reprehend them for it, in this manner. My children (quoth the father) we haue begot­ten you, and brought you vp hitherto with no meane care, and now in recompence of our greate trauaile, will you so shame vs, that beeing growne to indifferent stature, you haue not yet lear­ned how to goe, but shape your course quite contrarie to all o­ther that liue among vs? You see that we are in a daungerous place, where the greatest fishes doe eate vp the smaller frie, therefore to pre­uent the subtill wiles of our enemies, labour your selues to goe for­ward, and not backward: otherwise, if you hold on still this gate, you may meet with our aduersaries, and so be most pittifully deuoured by them.

[Page 15] The young ones hearing this, began to bee very sorrowfull, and practised to goe otherwise so well as they could but still it fell out to be backward, What is en­graffed by na­ture can neuer be altered. as indeed by nature they could do no otherwise, which when the Parents againe beheld, they sayd vnto them. Fie fie chil­dren, goe not so, for this is the onely way to fall into our enemies mouthes: whereon the children replyed. We pray you, that you would goe before vs, that by your example wee may learne our footing. Then went they foorth, and going backwarde as they before had doone, the children thus spake. Woulde you haue vs goe for­warde, and you your selues doe nothing but come backwarde? How can wee (without your instruction) learne to goe aright, but euen (as your selues doe) must keepe on in this wrong course?

In like manner, The Allusion of the [...]xam­ple, to the good or bad presidents of parents to their children. as (at first) good documents are easilie put into the childrens vnderstanding, and as they heare honest and decent spee­ches from the lippes of their parents; euen so doe they learne and practise the like or the cōtrary. Better were it for such parents, if they had bin borne dumbe, then giue such euill example to their children, whereby God is highly dishonoured, and their neighbours much of­fended.

‘A Boue maiore discet arare minor,’ sayeth the aun­cient Adage. A true pro­uerbe. As by diuine precepte the Sonne ought to obey the Father, so the Father ought to bring vp his Sonne in good edu­cation: and the first lesson of all should bee, to glorifie God, and then, how to speake with wisedome and gouernement. Plutarche sheweth in his booke of education, Crates the Philosopher, his speeches concerning parents. that Crates the Philosopher was so greeued at negligent parentes, such as plainely declare themselues to haue no care at all for the instructing of theyr chil­dren, that hee was wont to saye. If it were lawfull for mee, to as­cend into some eminent place of the Citie, where I might as easilie bee hearde, as seene: ‘with a bolde and resolute courage, I would crye out; Oh men, into what a bottomlesse depth doe you fall? bestowing all your studie, in scraping riches together for your children: and of those chil­dren to whome you would leaue it, you haue not so much as one iust thought or respecte.’ Quorsum euites hommes, qui omne in com­parandis diuitiis vestrum studium ponitis, filior [...]m verò, The words themselues out of Plu­tarch. quibus ea relinquatis, nullam curam suscipitis? And truely Crates spake with very great reason.

Such kinde of men are like to them that take greate [Page 16] care for a close neate shooe, and regard not how much it wringeth or paineth the foote. They are very industrious and carefull to hoorde vp bagges for theyr Sonnes, A good lesson for rich men. but what they shoulde most re­garde, they least respect: they torment themselues for vaine com­mings in, but hardly will spend a crowne on a good Schoolemaster, that might bring them vp in holy and vertuous behauiour.

Vpon this occasion was it, A worthy ex­ample fort co­uetous fathers and necessarie in these dayes to be regar­ded. that Aristippus the Phi­losopher, grewe into great rage against a father of a familie, who be­ing desirous to haue his sonne vertuously brought vp, found out a maister meete for the purpose. Demaunding of him, what he would de require for his sonnes instruction, the maister answered. Sir, you shall giue me a thousand drachmaes. The couetous father, falling into an inconsiderate admiration, replyed. By God Hercules (Sir) you aske too much, with a thousand drachmaes I can goe buy a seruant. Sir, sayd the Philosopher, for this thousand drachmaes, you shall haue two seruants, to weet, him that you would buy, and your sonne to.

Very wittily answered, seeing no man can be truelie saide to be free, Plutarch his amazement at the great neg­ligence in pa­rents, towarde their childrē. but only he that is vertuous, and by his vertues resist­eth all vices whatsoeuer. Which made Plutarch not a little amazed, as may euidently be discerned by this sentence. Canere discunt homi­nes, saltare, & equo insidere, & tamen tanta est mult orum dementia, vt literarum studiis non curent instituendos liberos. Men are apt and di­ligent to euery thing, except liuing vertuously, and will dispend much in any other matter whatsoeuer, to please and content theyr children: but to traine them vp in vertuous life, which ought to bee theyr verie cheefest endeauoure, thereof they haue no care at all.

But Philip king of Macedon, Philip of Ma­cedon, reioy­ced that his sonne Alexan­der was borne in the time of Aristotle. father to Alexander the greate, hee did not so, for when Alexander was borne, hee gaue thankes to the Gods, that his birth happened in the time of Aristotle the excellent Philosopher, who might instruct him, and to whose dil­ligent care he whollie committed him. It sufficeth brute beastes to haue theyr ordinarie sustenance, not knowing any other good be­longing to them: but viands only are not sufficient for man, for his de­sire stretcheth into hidden vertues, which beautifie and ennoble his minde.

They that prouide nothing else for their children, but the goodes of Fortune, Of the goods of Fortune, and an apt re­semblance. which are subiect to all casualties and iniuries of time: doe nourish and bring them vp no otherwise, then as if they were Dogs, Goates, Oxen and such like beastes, whose speciall care is all [Page 17] for victualles, and not for vertue, which sinne ought rather to bee imputed to their parents, The reason why Diogenes did beate a Schoolmaster. then to themselues. Vpon this occasion was it, that Diogenes the Cinick, (seeing a dissolute boy abuse him­selfe in the streete as he went) knowing the Schoolemaster to whose charge he was committed, calling him aside, hee did well fauoredly beate him, saying: Why hast thou brought vppe this boy no bet­ter?

Plutarch he would hauc the Father, mother and master, not onely to giue example to theyr children of not sinning, Plutarchs ad­uise to Fa­thers and mo­thers. but likewise to be patterns to them of commendable, good and woorthie actions: to the end, that they (beholding their children as in a most cleere glasse) may not onely restraine them from all lewde and wicked attempts, but also forbeare vndecent and dishonest speeches, practising nothing else but deedes of vertue. For, as a weake sucking childe, will receiue any whole­some medicine, Similie. beeing mingled by the nurse among his milke: euen so doe children (by theyr parentes) apprehende eyther good or euill behauiour. But you haue some Fathers, For cockering parents. so nice, and tender in bring­ing vp theyr children, as (not to offend or displease them any way) they leaue their lewde and naughtie qualities vnchastised, & so they grow on in all wickednesse whatsoeuer.

It fareth with them, as it happened to that mother, whose Sonne (by some mishappe) was fallen into the Riuer, Example of an ouer-foo­lish mother. and so standing by, seeing him readie to sinke, was afrayde to helpe him, not daring to fasten on his lockes to pulle him foorth, least in so do­ing shee should hurt him: but stoode fondly crying out in foolish compassion, till her Sonne was vtterly drowned in deede. Or as it befell to Helie, Example of Heli the priest and his bad children. the Prieste and Iudge of the Hebrewe people, who through neglecte of reprehending his two sonnes, was the cause, that God suffered them to bee slaine miserably by the Philistines in war: and himselfe perished by sudden death, falling back from the seate whereon he sate, breaking his neck in the fall. Or as it fortuned to king Dauid, Example of king Dauid, and Amnon his Sonne, and afterward of Absolons re­beilion against him. who not reproouing Amnon, for the vnchaste acte committed with his owne sister (as loath to displease him, because in deede he dearely loued him) procured God, to let him be slayne by his owne brother Absolon, in the merrie sporting time of a sheep­shearing banquet: and that Absolon should likewise rebell against him, chase him foorth of his owne kingdome: and that Salomon should also become an Idolater, so that all his sonnes (almost) dyed miserably. Therefore the holy Ghost sayd well: Qui parcit virgae, odit filium suum: qui autem diligit eum instanter erudit.

[Page 18]

Such Fathers may be compared to the Iuie, An excellent Similie, with the allusion thereof. that hugs so close to the tree, and pretending to beautifie and adorne it, winds and writhes it selfe so fast about it, as in fewe moneths it makes it drie and dead. The very like doth that father and mother, that is too nice and fond of their child: with kisses they kill it, with sweete meates they poyson it, and with cockering make it vnapt to any ver­tuous action. An especiall matter to be noted. Therefore it was the pleasure of God, that such as were appointed for the seruice of his maiestie, they should be trayned vp from their verie childhoode, Leuit. 26. in the diuine worship of him, as we may reade in Leuiticus. Hence was it that the wise man sayde: Curua cer­uicem filij tui ab adolescentia sua. Eccle. 30. 12. Bow downe the neck of thy son while he is young. And he giues a reason for the same, in another place of that very Chapter: Eccle. 30. 8. Equus indomitus euadet durus, & filius remissus e­uadet praeceps: An vntamed horse will be stubborne, and a wanton child will be wilfull.

It is ouerlate to resist the enemie, when hee hath alreadie surpri­zed the Citie: A sententious allegation, and to good purpose. and little auayles it, to cast salt vpon the flesh, that be­fore is putrified. Instruction (then) is most needfull for children, and without all doubt, the first vertue that Parentes or Schoolemasters ought to teach youth, is to restrayne the tongues libertie, and to speake vnder correction, Cato his ad­uise for a childs first instruction. and, if we will credit morall Cato, he sayth: Virtutem primam esse put a compescere linguam. The first vertue that a Christian childe shoulde be taught, is to bee silent, or to speake vnder chastisement, which vertue is of such excellencie, as it makes vs neere neighbours, or like vnto God: Proximus ille Deo est qui soit ratione tacere, sayth the same Cato.

Dauid in a dialogue which he composed, where the speakers are onely God and himself, falling into questions with the Lord, he saith. Lord, Psal. 15. 1. 2. 3. who shall dwell in thy Tabernacle, and who shall rest vpon thy holy mountaine? Dauids Dia­logue between God and him­selfe: agreeing with the for­mer sayings of Cato. The Lord answereth: He that walketh vprightly, and wor­keth righteousnesse speaketh the truth in his hart, and hath no deceite in his tongue. Heere may be apparantly discerned, how conformably Cato spake with Dauid, considering, that he that thinketh the truth in his heart, and offendeth not with his tongue, he shall dwell neerest vnto God: it is euen all one with his wordes, to weere, hee that refray­neth his tongue, and knowes reason when to be silent, is neere vnto God.

Nay more, he is like vnto God, for he that speaketh the truth with his mouth, and in his hart thinketh no deceipt, is like vnto God, who is the same truth. Therefore Salomon sayde well, that [Page 19] 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 alwaies the truth, is in true life with God, that giueth life to all things: and he that delights in lying and deceipte, is contrarie to God, Prouer. 18. 21. and so consequently is dead from him: Mors & vita in manu linguae.

As, Similie and Allusion. among all things that are to bee desired, there is nothing more affected then life, euen so all our daylie labour and endeauour is the more willingly pursued, for the maintenance of this present life: which we do hold in so deare respect, and are so much enamoured thereof, as although we knowe there is another life, much better and no way subiect to death, yet doth this life so highly please vs, and in­exorable death is so horrible to vs, Men would gladly taste of immortall life, but are loath to leaue this frayle transi­tory life. as wee woulde gladly take any paynes whatsoeuer, to transporte vs quickly to that other life, with­out touch or taste of the sting of death, or depriuation of these earth­ly goods and spoyles. Oh, we would fayne bee soone cloathed with immortality. If then we would hunt this track with such earnest de­sire, we should be somewhat mindfull of our tongues custodie, which is the laylor (as it were) and keeps the key both of life and death; The tongue is the Iaylor, that keepes the key of life and death. with all our harts we should loue the truth, which is the onely occasion of life, and, with the swift celeritie of an Hart, flye from foolish talking, lyes and vaine babbling, the very begetter and nourisher of most hor­rid and abhominable death. 2. Cor. 5. 4. Nam qui sumus in hoc tabernaculo, inge­miscimus grauati, eò quòd nolumus expoliari, sed superuestiri, vt absor­beatur quod mortale est à vita: For indeed we that are in this tabernacle sigh and are burdened, because we would not be vnclothed, but would be clothed vpon, that mortality might be swallowed vp of life, thus spake the Apostle to the Corinthians.

If then life and death bee in the hand and power of the tongue, you see what an especiall care should bee had thereof, because in no parte of the bodye can we carie any greater perill of life, then in the tongue, The tongue is the gate, whereby life passeth forth, and death enters in. which is the gate (as it were) whereby life passeth foorth, and death enters into vs. A bad creditour is this tongue with so rich a treasure, as is the pretious and vnualuable iewell of life: it beeing a member so voluble, soft, vnstable, without boane (which might giue it more firmenesse) and hazarding life continuallye to infinite daungers. Well did the Apostle knowe this, when he sayd to the same Corinthians: 2. Cor. 4. 7. Habemus autem the saurum istum in vasis fictilibus: But we haue this treasure in earthen vessels. Since then the custos of our soule is so fraile, we goe in dayly dreade of loosing the treasure of celestiall grace.

[Page 20] What thing can be more frayle then the mouth? which by a turne of the tongue, may make shipwrack both of temporall and eternall life; offending with blasphemies the maiestie of our omnipotente God, and by one iniurious word (oftentimes it comes to passe) life is miserably lost: for, a generous minde is more aggreeued at an iniurious word, An excellent and wittie Sentence. then is a slaue or villayne by the stroake of a wea­pon.

Perhappes this is the true sense and meaning of that sentence of Salomon, because, in effect, a pleasing word is sweete, and much contents a mans minde, and a bitter sharpe taunte mooues much strife and discorde. Pro. 15. 1. 4. So saith he: Responsio mollis frangit iram; sermo durus suscitat furorem: A soft answere putteth away wrath: but grieuous words stir vp anger. And againe he saith: Lingua placabilis, lignum vitae: quae autem immoderata est, conteret spiritum: A whole­some tongue is a tree of life: but the frowardnes therof is the breaking of the mind.

Cain offended God more with his tongue (denying so presump­tuously the diuine mercie: Ge [...]e. 4. 13. Maior est iniquitas mea, quàm vt veniam merear: Caine offen­ded God more with his blas­phemous tongue, then he did with his murdring hād. My sinne is greater then can be pardoned) then he did with his hand in killing his brother Abel. For with his tongue he vttered most horrible blasphemic, and with his hand he but committed a murther: with his tongue he offended God, with his hand his neighbour: with his tongue he did contrarie to the first table, with his hand to the second: with his tongue he flatly denyed Gods mercie, with his hand he tooke away vniustly the life of his brother: by his tongue he depriued himselfe of pardon, and by his hand, his brother of life.

The wicked wretch lyed, because it is proper to God, to pardon, Caine lyed, in regard that Gods mercy, is greater thē his iustice. and he neuer chastiseth, but when our obstinacie prouo­keth him to iust displeasure. The Church therefore obserueth a good Collect: Deus cui proprium est misereri semper, & parcere, &c. O God whose nature and property is euer to haue mercy and to forgiue, &c. Likewise, by the infinitenesse of his mercy, as by the most effectuall meanes of all: he shewes vnto vs his omnipotencie, ruling and reig­ning ouer al, and pardoning euery one whatsoeuer, that truely re­penteth him of his sinnes. Therefore saith the Church: Deus qui omni­potentiam tuam, parcendo maximè, & miserando manifestas, &c. Wor­thily therfore did Cain taste the iustice diuine, for denying so impu­dently the soueraigne mercy thereof.

Moreouer, Lucifer fell not from the supreme pole, [Page 21] neyther by auarice, Lucifers proude words threw him downe into hell. nor gluttonie, nor luxurie, but fell onelye through the proude wordes which hee vttered against God, when hee sayde: I will ascend aboue the height of the cloudes, and exalte my throne beside the starres of God, I will sit vpon the mounte in the congregation of the North, Esay. 14. 12. 13. and I will bee like to the most high. Therefore very deseruedly, he that sayd, hee would ascend vp into the highest place, fell downe into the bottomlesse depth, and hee that would needes be like to God himselfe, became a most loathsome and venemous Serpent, that he might no more exalte himselfe a­loft.

The rich glutton, Example of the rich glut­ton. without doubt had many sinnes, because beeing one giuen and addicted to the pleasures of the bodie, hee could not choose but commit many errors: and among the rest, the Euangelist sheweth, that he was so wretched and inhumane, that hee permit­ted his very dogges to goe beyond him in compassion, Luke. 16. 21. for they lic­ked the sores of the poore begger Lazarus, but himselfe denyed him the very least crumme of bread. He was dedicated to delightes, for euery day hee made sumptuous banquets and daintie feastings. He was proude in his garments: for albeit he was no King, yet notwithstanding he wore royall purple and riche silkes, and although he had not a kingdome to gouerne, yet would he go like a King in his clothing. The glutton complained most of his tongue in hell torments. Neuerthelesse, being cast into the burning flames of hell, he complained of nothing so much, as of his tongue, because therein he suffered insupportable anguishe: so that he begged of good father Abraham (with maine instantnesse) no­thing else, but that he would send Lazarus to coole his tongue, to dip his finger in colde water, and therewith but touch his burning tongue.

The reason hereof (perhappes) may be, that hee had committed greater sinnes in talking, then by his eyes in seeing, by his hands in working or playing, A note for beleie Gods & banquetters. or by his mouth in eating. For it is a matter very vsuall at banquets, that there are not so many dishes fedde vpon, or quaffing carowsing glasses drunke off: as liberty of talke passing through the table, dishonest speeches, backbiting of friends & neigh­bours, and infinite other irkesome annoyances.

In warre they can kill no men but such as are present, but at ban­quets they murder them that are absent: How men are murdered, & yet not being present. they fley off the very skinnes of the dead, yea, a many yeares after, onely to kill them afresh, and wounde both present and absent persons, with the keene edged sworde of the tongue: Psal. 56. 6. Lingua eorum gladius acutus, venenum aspi­dum [Page 22] dum insanabile, so speakes the Prophet Dauid of the wounding tongue.

Therefore well and worthily was the byting tongue of the glut­ton tormented, more then any other member of his body. And iustly ought the tongue to suffer, The iust pu­nishment of the Gluttons tongue. which (as an vnfaithfull retay­ner of life and death) permitted death to enter by vnaduised spee­ches, and banished life away by the selfe same occasion: and de­seruedlye is the tongue made vnworthie of pitie, which (beeing de­feated thereof) coulde crye: Luke. 16. 24. Pater Abraham miserere mei, & mitte Lazarum vt intingat extremum digiti eius, & refrigeret lin­guam meam: Father Abraham, haue mercie on me, and send La­zarus, that he may dippe the tip of his finger in water, and coole my tongue; a iust recompence, for that which was pleasing to his owne taste, and which hee did denye to miserable Lazarus. Thus therefore may you see it to bee most true; Vita & mors i [...] manu linguae, Pro. 18. 21. both life and death is in the power of the tongue.

A populous citie, abounding in all wealth, cannot bee exposed to the subtilties of a besieging enemie, The soule is in more daunger by the tōgue, then a citic by enemies. by so manye daungerous and perillous wayes, as is the soule of him that hath no restraynt of his tongue. Sicut vrbs patens, (saith the wise man) & abs­que murorum ambitu: ita vir, qui non potest in loquendo cohibere spiri­tum suum; Pro. 25. 29. A man that refrayneth not his speeche, is like a City which is broken downe, and without walles. Therfore we haue great reason to say with Dauid: 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 citie (without guarde) in time of suspicion, stands euermore in daunger, Sentence, and Allusion. and the man that hath no gouernement of his tongue while he is in this world, can want no enemies, but howrely goeth in pe­rill of his death. The Church commending her spouse, faith in the Canticles: Cant. 4. 3. Sicut vitta coccinea labia tuae, & eloquium tuum dulce: Thy lips are like athreed of scarlet, and thy talke is sweete. As if the holy ghost would haue sayd: Because thou delightest me my loue, thy lips are like to ribands of scarlet die, and thence it ensueth, that thy speeche is sweete, euen as if there were milke and honie vnder thy tongue.

What similitude hath a riband of scarlet die with the lip? I vnderstand not this similie.

It is a goodly similitude, and very commendable vnto [Page 23] our purpose. It was a custome among beautifull young Damosells, A custome ob­serued by young beauti­full maydens in elder times. with ribands or strings of silke, to gather their locks of hayre toge­ther, and make a comely ornament thereof, tressing and plaiting all the scattering stragglers amōg them, to the end they should not hang loosely about their shoulders, but stand very gallātly creasted on the head, and most commonly the band was of the scarlet dye or colour. Now, this was not done for pride, but herein cōsisted their morall sig­nification;

The band of the scarlet die, The morall signification of the cu­stome, worth obseruation. figured diuine loue, wherwith they bound vp the lippes of the celestiall spouse, to weet, a holy and religious soule, to the end, that from thence should issue foorth no disordered talke or speeche: eyther of wicked enuie, as did Lucifer to Eue: or of proude presumption, as hee also did against God: or of auarice, as did the rich man in the Gospell, Luke 12. 19. who sayde, Anima mea, habes multa bona pofita in annos plurimos: requiesce, comede, bibe, spulare; My soule, thou hast much goods layed vp for many yeares: liue at ease, eate, drinke and take thy pleasure. Or of vaineglory, as did the Phari­sey in the Temple, who vaunted of his prayer and fasting: or of vn­chaste inciuilitie, and such like other vices. But all their words were bound together with the band of seruent charitie, and heereof it bare the verie name. By meanes whereof, they placed and ordered their speeches so decently, as the holy spouse might become ena­moured of them, & it prooued a very hard matter for them to breake silence, for they remayned as rauished with his diuine voyce: Sonet vox tua in auribus meis, Cant. 2. 14. vox enim tua dulcis. Let me hear thy voyce, for they voyce is sweete.

But the indiscreete man, Of the indiscreete mans behauiour in talking, to the danger of his owne soule. that hath not this ligament to staye his lippes: speakes, and afterwarde thinkes thereon, whence (often) ensueth repentaunce for so rash speaking. This band is a most excellente restraynte, least the tongue shoulde erre at ran­dome, and it is a thing very highly pleasing to God, when the tongue vttereth no immodest speeches, but such as are full of hea­uenlye loue, to the honour of his name, to the edification of our neighbour, and profitable to whosoeuer shall conuerse with vs: for the lippes beeing bounde vp in this manner, are at heauenlye libertye, and frees the soule from all anguishes whatsoeuer, according to the wise mans saying; Prouer. 13. 3. Qui custodit os suum, & linguam suam, custodit ab angustiis animam suam; He that kee­peth his mouth and his tongue, keepeth his soule from destructi­on.

[Page 24]

It is so certainely. Oh in how many perilles, and in how many narrowe straytes, doth hee finde himselfe, that hath no bridle for his tongue, S. Augustine approoueth them most guilty, that crucified with their tongues our Sauiour Christ. in whose power remayneth both life & death? Saint Augustine, vpon the Psalmes, saith, That they were more faultie, who crucified Christ with their tongues, crying; Crucifie him, Crucifie him, then they that were guilty of his death, or they that fixed him fast to the Crosse with nayles: for they had not fastned him to the Crosse with theyr handes, till the other had first crucified him with theyr tongues.

And hence (perhaps) ensued the difference betweene the Euange­listes, Mark. 15. 25. about the houre of Christes crucifying: for Saint Mark sayth, that when the ministers crucified Iesus it was the third houre: Erat autemhoratertia, & crucifixerunt cum. Neuerthelesse S. Iohn sayth: Iohn. 19. 14. Erat autem ferè hora sexta. But the resolution is this, that from the third houre, A note wor­thy to be remembred. the Iewes crucified him with their deuilish tongues, de­siring of Pylate, that hee would let him bee crucified, and at the sixt houre, they made him fast with nayles to the Crosse.

Oh detestable tongues, tongues more sharpe then nayles: Psal. 56. 6. Lingua eorum gladius acutus: because they pearced further, then the other had power to penetrate. Many sinnes had the Baby­lonians, after they became Idolaters worshipping the Image Bell. Proude were they that by a Tower would ascend vp to heauen, as if it were to take the kingdome from God himselfe: The builders of Babell were Heretiques, in tweening to re­sist God by theyr tongues which drew the confusion of tongues among them, albeit God had many other meanes to haue pu­nished thē by. they were here­tiques in thinking to make resistance against God, and by that ex­alted tower to escape from death. Notwithstanding, God in­flicted no other punishment vppon them, but set a deuision of di­uers languages among them, so that one vnderstoode not what another sayde: but in the tyme of theyr building, if one cal­led for water, hee shoulde haue stones brought him, and when hee woulde haue stones, then they woulde bring him lyme.

God could haue chastised them in diuers other degrees, but it pleased him onelye to deuide them by theyr tongues: as beeing (per­happes) more offended at the proude words they vttered, then with the tower which they builded, and surely they dishonored God more in theyr speeches, then they could doe with theyr manuall labour. Gene. 11. 4. Venite, faciamus nobis ciuitatem, & turrim, cuius culmen per­ting at vsque ad coelum, & celebremus nomen nostrum, antequam diuidamur in vniuersas terras. Come, let vs build vs a cittie and a [...], whose top may reache vnto the heauen; that we may get vs a [Page 25] name, least we be scattered vpon the whole earth. If God should alway chastise the murmuring tongue against his glory, in this manner: men would be far greater louers of silence then they are, and better a dui­sed in theyr speaking.

Chap. 3.

Silence in time be­seeming seeming it, Sentence. is much more prays-wor­thie, then a choysely deckt Oration, To speake ac­cording to time & place, is the testimo­ny of a wise man. because to speake with an adorned, polished and smoothe stile, is the of­fice of a Rhetorician: but to talke ac­cording to apt time and place, is the apparant signe of a wise man. There­fore very wittily answered Acaticus the Philosopher, Acaticus the Philosopher. to such as demaun­ded of him, what was the reason why he spake so little in the frollique season of a costly banquet: I haue consumed much more time (quoth he) in learning to know when I should be silent, then to speake curiously, and vpon no occasion. The saying of learned Omulus. And Omulus was woont to say; when thou entrest into an other mans house, shewe thy selfe more ready to dumbnesse and deafnesse then to talk or babbling, and couet to heare the deeds of others: because he that is talke atiue, offendeth many eares, but he that receiues example by other folkes mur­muring, [Page 26] may take the lesse occasion of sinning. S. Hierome wrote, Sentence. Non esset murmurator, si de esset auditor.

There is no higher philosophie in the world, then to be silent, and know how to restrayne the tongue: which the more glib and ready it is to moouing, Iob spake in the bitternesse of his soule. Ioh. 10. 1. so much the sooner it becomes a sower of discords. When Iob spake, his speeches were in the anguish of his soule, as one that was a deare friend to silence, for thus saith hee: Lo­quar in amaritudine animae meae: I will speake in the bitternesse of my soule. And this is an especiall grace which God bestowes vppon his dearest children, An especiall gift of God to his deare chil­dren. that albeit in speech they cannot master men, yet by silence (saith Plutarch) they come neer vnto God.

Thomas Aquinas, a great Doctor of the Church, was such a louer of silence and taciturnitie, as his Schollers were wont to tearme him the dumbe Oxe. He holding conclusions in the presence of Albertus Magnus his master, Thomas Aquinas tear­med by his master Alber­tus Magnus, the dumb Ox. to the amazement of all the by-standers, beeing very profounde in learning, as also short and sententious in his answers: his Master thus presaged of him; thou shalt hence­foorth Thomas bee called the dumbe Oxe. But yet this Oxe, when he saw his time, made so lowde a bellowing, as it was heard almost the whole world ouer: and yet his voyce is audibly heard vniuersally in the Schooles, as a Father of greate reading and worthy memo­rie.

I reade of Agatonus a learned man, Agatonus and Theodanas, two memora­ble louers of silence. who for thirtie yeares space, caried continually a stoane 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 speake (for he was most skilfull in the Latine, Greeke & He­brew) but in regard he very wel knew, how many inconueniences do proceed from the tongue.

I call to mind (very aptly for this purpose) how I haue read in the holy Scripture, Numb. 19. 15. Gods commā ­dement con­cerning vn­clean vessels. that God expresly commaunded: Vas quod non habuerit operculum, necligaturam desuper, immundum erit: The vessels that be open, and haue no couering fastned vpon them, shall be vn­cleane. This law god made, because what vessel soeuer, that had no co­uerture, or not bound aboue with some cloth or paper: it could not choose but be the receptacle of al vncleannesse, flyes would get into it, dust would fill it, and it could containe no liquor, but it would cor­rupt it.

Much more then should wee be carefull of the vessell of our heart, An excellent allusion, fra­med vpon the former place of Scripture. which is in the vpper part of our bodie, to weet, the mouth: if that bee [Page 27] not kept close: it will soone become a receptacle for deuilles, for vayne thoughts and all other filthinesse. And if it be not bound with some scarlet band, whereof we haue already spoken a little before, restraining and busying our lippes in holy reasonings, and vertuous exercises, which may be to the glory of God, and our neighbours e­dification: the heart will be (as in a vessell of vncleannesse) most filthy and to Gods eyes very abhominable, the lips will vtter nothing else but detractions, murmurings and blasphemies, and the mouth shall bee as a forge for all vilenesse, a stinking sepulcher of corrupti­on.

Dauid speaking of the like vncleane mouth, Psal. 5. 11. saith: Sepulchrum pa­tens est guttur eorum, linguis suis dolose agebant: Their throate is an o­pen sepulcher, and they flatter with their tongues. It behooueth vs then, to close the vpper part aboue, of this vessell of our heart, which is our tongue: least it fall to bee vncleane, and loose the little goodnesse remayning in it, before it bee filled vppe with the dust of vani­tic.

The onely best couerture for this vessell, is silence, Silence is the onely best co­uerture for the vessell of the hart. which is the guarde of the conscience, a bridle from insolence, the beautie of innocence, and a signe of sapience. Silence is the guarde or watch­man of the conscience, because ouerlauish talking cannot be with­out some defect: In multiloquio non deeru peccatum, Prou. 10. 20. Similie. saith the wise man: In many words there cannot want iniquitie. And as that trea­sure cannot bee safe, which is in a chest without a keye: euen so the vnualuable riches of grace and vertue, Allusion. haue no securitye in an immoderate man of speeche, for very quicklie is the consci­ence offended. Example. In the time of warre, men gladly will abide in the Citie well walled, furnished with artillerye, and strongly guarded with Souldiers: Allusion. euen so a wise man makes known his security in the strong castle of God, which is walled round about with silence.

Assuredly, 1. How silence is the guarde of the consci­ence, with a most excellent comparison of the tongue. whosoeuer doth but obserue the great work­manship of the tongue, may almost cōpare it to a city or a very strōg Castle, wanting neither able wals, munited rampires, & very artificial counterskarfes. For it is bound together with very strong nerues, af­ter the manner of a city wel foundationed, seated alost in the cheefest part of the body, enuironed with teethe, as if they were so ma­nie armed Souldiers, kept in with the lippes, as strong defen­siue Bulwarkes: but if the keye of silence wante, then all is in vayne. Therefore sayde the Prophet Esay: Esay. 30. 25. In silentio & in spe [...]rit fortitudo vestra. In quietnesse & in hope shal be your strength. [Page 28] In silence and hope, Silence and hope the strongest de­fence. because they that obserue the diuine precepts, awaiting in patience and firme hope, without any murmuring: the heauenly bounty wil fortifie them in such maner, as no disasters shal ouercome them.

Epaminondas a most excellent painter, was a man curious enough in seeing of the world, but very sparing of his speech: who being vrged by the Rhodians, & very earnestly intreated, that he would tell them what excellent and worthy things, in his voyages by Sea, & trauailes on the land he had seene, answered them very wisely. I haue sayled by Sea two yeares (quoth hee) to learne how to catch fish: Epaminondas his discreete answere to the Rhodians, concerning what he had seene in his trauailes. I haue abode sixe yeares in Asia, to learne the art of painting, and eight yeares I liued in Athens, to learne how to hold my peace. And I tell you of a truth, that I haue not gained so much by fishing and painting, as silence onely hath been beneficiall to me, therfore (I pray you) trouble me not with talking.

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 prayse of this vertue, it is secondly the bridle of insolence. You know, that on goodly and worthy hor­ses, they vse to bestow costly bridles: but on Iades, or such as are of no esteeme, a halter or horse coller is sufficient to hold him withall. Euen so iust men, ennobled by theyr vertues (who beare Christ the Monarche of the world by theyr obedience, of whom the wise man saith; Sap. 7. 12. Anima iusti sedes est sapientiae:) they haue in theyr mouthes the bridle of silence, wherwith they check al vnprofitable speeches, & are guided by the way of vertue, forsaking indiscreet & vnseemely lan­guage, doing according to the saying of Salomon: Verbis tuis facito stateram, Eccle. 28, 29. & fraenos ori tou rectos: weigh thy words in a ballance, and make a sure bridle for thy mouth.

If Prince Pitheus had had this bridle in his mouth, Example of Prince Pithe­us. he neuer had so obscured his victories by vnaduised talking, as Pli­nie sheweth in one of his Epistles: for this is the common bane of ouermuch prating, The words of such men are little credited. What more famous Oratour euer liued, Example of Cicero. then Cicero, an especiall friende to his countreys common wealth? Yet Marke Anthonie caused him at length to be slayne, for no other occasion, as is sayd, but onely the wāt of this bridle, else had he not so wretchedly ended his dayes.

The horse hauing the bridle in his mouth, A good note for such as are slaunderers & backbiters. can eate no kind of pro­uēder, nor bite any beast neer him: euen so, the man that hath the bri­dle of silence, cannot bite his neighbours good fame, nor cōtaminate the eares of others with lewde speeches.

[Page 29] Phormio the Philosopher fledde the concourse of men, especiallie the Monkes of Aegypt, making his abode altogether in the deserts, and beeing demaunded the reason thereof, hee returned this an­swere. Beastes do offend men, The reason why Phormio the Philoso­pher sled the company of men. either by biting with theyr teeth, smi­ting with theyr hornes, or kicking with theyr feet: But men iniurie one another, by theyr eyes gazing or staring; theyr heartes daungerouslie contriuing; theyr fistes walking; theyr feet pursuing; and theyr tongues defaming. Therefore it is better liuing harmelesse, among b [...]ute beasts in the woddes, then among euill tongues (helpelesse) in the walled ci­tie.

We see then that silence is the only meanes to escape these euills, for first it is not only the watchman of the conscience, se­condly, 3. The beauty and glory of innocence, with a singu­lar example to approoue the same. the bridle of insolence, but thirdly it is the beauty or glory of innocence, preseruing vs from offending both God and our neigh­bour.

Valerius Maximus, In his seauenth booke and eleuenth chap­ter declareth, that Xenocrates the Chalce donian Academicke Philo­sopher, Scholler with Aristotle to Plato, perceiuing himselfe to bee present at a serious arguing, where was much babbling and offensiue speeches: he sate him downe, and spake neuer a word at all. And be­ing asked, why in such an especiall time of conference, he sate thus silent among so many, Xenocrates his witty an­swere. discreetely thus he replyed. Because I haue diuers times repented me for talking, but it neuer greeued me that I held my peace: Quia dixisse me altquando poenituit, taeuisse ver [...] nun­quam.

The wise man speaketh little, but a foole opens his mouth without iudgement: Seuerall Sen­tences, where­to is added their proper Allusions. drie wood without moisture, makes a far greater noyse in burning, then that which is greene: a vessell empty, soundes alowde being smit on, but one that is full, makes no noyse at all: So he that hath little wit in his head, it is no maruaile if hee be heard lowde enough; but the wise man, that knowes what incon­uenience attends on the tongue, he weighs euery word in the bal­lance, before he will let them passe his lippes. For, as the Prophet E­say sayth: Esay. 32. 17. Cultus iustitiae silentium: The beauty of iustice is quietnesse. If then the ornament of iustice be silence, and the honour of a iust man consisteth therein: it may easily appeare, in what estate they are that talke at large and indiscreetly.

Of talkeatiue men there is no more account made, then of vniust men. A singular Example. And hence it may bee the Philosopher groun­ded his reason, when it was tolde him that a prating fellowe had [Page 30] spoken euil of him, he made answere, That he cared not: for, quoth he, Auditus debet esse robustior lingua, The eare ought to be stronger then the tongue. cùm singulis hominibus sint singul [...] linguae, & aures binae: The eare should be stronger then the tongue, for e­uery man hath two eares, & but one tongue. This is a lesson for many, to heare much, and speake but little, because we speake but with one tongue, and heare with two eares. Wherefore a Philosopher re­prooued verie well a great talker, in these verses following.

Lastly, 4. The badge or signe of wisedome. this moderate silence is the signe or badge of wisedome, which made holy Iob saye to his friendes: vtinam ta­ceretis, vt putaremini esse sapientes: I would you would be silent, that you might be accounted wise. Iob. 13. 5. When the water in a flood or riuer is deepe, A Similie to approoue his assertion. it maketh no lowde noyse, but where it is shallowe, it runneth with the more audible murmure. Therefore it was woont to bee sayde, that the little perling brooke ranne with a farre more delicate noyse, The Allusion. then the deepe channell: whereby wee may gather, that the deeper a man is grounded in learning, so much the more hee sauoureth of silence. Prou. 18. 4. And so sayeth Salomon in his Pro­uerbes: Aqua profunda verba ex ore sapientis viri: The wordes of a wise mans mouth, Sentence. are like deepe waters, therefore where is much prating, there can bee but little prudence. There is a saying vsed (al­most) generally through the world, Prouerbe. when wee see a man of many wordes, we say, he hath more wordes then monie. Which prouerb was receiued from Salomon, Prouerb. 14. 25. for he affirmeth. Vbiplurima sunt verba, ibi frequenter egestas: where many wordes are, there wante atten­deth.

Vndoubtedly it is so. An example comparatiue wise, betweene a poore tra­der, and a rich merchant, with the allu­sion thereof. For a poore traffiquer passing through a citie, with his poore stocke of commodities, stepping vp on a bulke, hauing a garment on his backe hardlye worth three pence, may prate and chat there long enough, but no body respects eyther him or his trinkets. A rich merchants case is quite contrary, he shal scarsely need to open his mouth, but they will intreate him to let them haue his cōmodities. So fares it with the head that hath litle wit in it, the tongue of such a one is euer gadding, therefore the prince of the Peripatecians saide: Sentence. Adpauca respicientes, de facili denunciant; a wise man hath none but well weighed words: Esay. 8. 6. Aquae Siloe currūt cum silentio.

[Page 31]

It sufficeth then, that the fewe wordes of a wise man, are farre more acceptable then the braying of a foole, whereupon the wise man sayde: Eccle. 9. 17. Verba sapientium audiuntur eum silentio, plus quàm clamor Principis inter stultos: The wordes of the wise are more hearde in silence, Breuity more commendable then tedious circumstance. then the crye of him that ruleth among fooles. The breuitie of speeche hath beene alwayes more gratious, then tedious prolixitie: but in these our dayes, it is most of all esteemed, and thereon hath risen the prouerbe: Prouerbe. Gaudent breuitate moderni: for the cheefest grace consi­steth not in multitude of words, but in speaking little & with wise­dome, wherupon the Poet wrote,

If the Oratour be breefe, An example of a pleasing Oratour to his Auditory. it is much commended in him, and this breuitye rayseth a new desire in his audience to heare him againe: but if he be vngratious, presently euery one sayth, God bee praised, that yet he hath (at last) found the way out of his il-pleasing argumēt. So that a man cannot deceiue himself by vsing few words: for by pro­lixe arguing, the verye perfectest Oratour may appeare tedi­ous.

There came to a king of our time, two Embassadours, and the first of them made a long and tedious Oration, An example of two Em­bassadours sent vnto a king of late dayes. so that the king turned & shifted himself many times about in his Chayre as he sate, onely beeing wearied with so large a circumstance. At last, when himselfe pleased, he came to a conclusion, not without greate mar­uaile in the by-standers, who admired not a little at the great pati­ence of the king. Now while he prepared to heare the other, fearing mightily he woulde fall into the former mans faulte: this second Em­bassadour, beeing no lesse tyred with the others talke, then the king himselfe was, honourably spake these fewe lynes fol­lowing. Sacred Maiesty, this my companion hath dwelt so long vpon his Oration, An apparant testimony of a wise man. as there remaynes nothing else forme to saye: but onely to exhort your highnesse, to graunte what hee hath requi­red in his speeche, for our good and your owne: otherwise, expect an Oration as long againe. Highly was the king pleased with this second Oratour, and falling into a princely smile, tooke order: that whatsoeuer the first Embassadour had desired, should bee foorth­with executed, to cut off all occasion of any more hearing him.

Not much vnlike to this Oratour, was the Embassador sent [Page 32] from the Abderites, Example of Agis king of Lacedemon, and the Ab­derites Em­bassadour. to Agis king of Lacedaemon, who making like­wise (before that state) a very long Oration, at last required an answer to his Embassie, whereto the king thus gratiously replyed. Returne home to Thrace, and tell the men of Abdera, that you stood so long vp­on your Oration, as I had no time left to make answer to it. Verily, so long a tale (without wisedome) is not to bee so much wondred at, as that he to whome God hath giuen legges to walke away, will yet sit still to listen such friuolous babbling.

Chap. 4.

In regarde of what hath beene saide alreadie, I hold it much better sometimes to bee silent, then talke with tediousnesse to the hearers, For such as take delight to heare them­selues talke. and no credite at all to the speaker: but men are commonly so addicted to their owne priuate con­ceites, that they thinke themselues to suffer greate violence, if they talke not.

In your iudgement then, which do you hold as the hardest matter for a man, to talke, or to [Page 33] hold his peace?

It is as difficult a thing to open the mouth well, Sentences an­swering eache other. as it is to know, how to close it againe: because wee finde fair silence as commendable, as is the verie comliest speaking. Dauid called very instantly to the Lord: Psal 140. 3. Pone domine custodiam orimeo, & ostium cir­cumstantiae in labijs meis: Example of Dauids care in speaking. Set a watch O Lord before my mouth, and keepe the doore 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 shew foorth thy praise. Againe he sayde: 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 dumbe 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 harde to speake well, as it is to bee silence: Tempus tacendi, & tempus lo­quendi.

He that would not faile in his speaking, should pray vnto the Lord that he would first inspire him with what he should say, and after­ward he may the boldlier speake: Sentence. learne first to bee silent, and then prectise how to talke. So did holy Dauid, 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 heereby, but that questionlesse, it is as great a labour to speake well, as likewise it is to bind the tongue to silence, beeing na­turally as procliue to talking, as the eyes to seeing, the feete to wal­king, and the hands to working? This great paine of ours in silence or speaking, Eccle. 6. 7. Salomon declared, when he said: Omnis lab or hominis in ore cius: All the labour of a man, is for his month.

What labour is it for a man to holde his peace? Let him but keepe close his mouth, He can doe little, that cannot hold his peace. and it sufficeth. Sayeth not O­uid: ‘Quis minor est autem, quam tacuisse labor?’ To talke well, is another manner of matter: it behoueth the Oratour to busie himselfe not a little, in searching his topicks, for neate tearmes, quaint course, significant wordes and proportionate con­ceites, to amplifie and adorne his Oration, least it come short of his hearers lyking. The reason why so many Schooles were erected for learning. For this purpose were so many Schooles erected, of Grammer, Rhetorique and Philosophie, not onely to teache an order in discourse without error: but also how a man should hold his peace, wherein there needs no other study or paines, but only closing of the mouth.

[Page 34]

But this closing of the mouth, The close the mouth is har­der then to speake. is as laboursome, as it is to speake, and harder too. I denye not, that for comely spea­king, good studie is requisite, and onelye learned wise men knowe that course of speaking: but I tell you againe, that absolutelye it is a more difficult thing to bee silent, then to talke. We see such as are dumbe, Example of such as are dumbe. to labour themselues much by signes because they cannot retayne the motion of nature, hindered by the tongue: therefore they make a shift with gestures, such as in the tongue are meerelye forbidden. Conceptum sermonem tenere, quis poterit? Who can withholde himselfe from speaking? Iob. 4. 2. sayd Eliphaz the friend of Iob. Who can refrayne his tongue, and not thrust foorth the con­ceite of his minde? surelye no man (I thinke) without greate difficul­tie.

Such is the power of nature, gadding to sound the thoughts of o­thers, as it is able to make the dumbe to speake, if we dare credit the opinion of Herodotus. Herodotus his example of Atys the dumb Son to Croesus king of Lydia. For he telles vs, that Atys the Son to Croesue king of Lydia, hauing neuer spoken before in al his life time, so soone as he saw one lift vp his armed right hand, to take away the life of his father, vpon the surprizing of the city, so much preuayled the natural instinct of speaking, (accompanied with greefe and childlike pittie, which gathered strength to breake the controwling ligament, that till then had denyed the passage of speeche) that crying out alowde, he sayd: Oh deare Father, take heed. Conceptum sermonem tenere, quis poterit?

This perhaps may be more attributed to the loue of a Son to his father, and the intire respect of his iniuried begetter, then to the voluntarie torrent of nature.

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 swiftnesse of his course, then to the conceite of the mind, the other beeing the way-gate for passage of speeche. Example of Philippides the Poet, and kind Lysima­chus. Philippides the Poet was very grati­ous in the eye of Prince Lysimachus, so that he offered to graunt him whatsoeuer he would desire of him, and would needs vrge him to re­quest some thing: the Poet replyed. I desire nothing, in reward or grati­tude of all my paines, but only that you would neuer acquaint me with any of your secrets.

A man is euer so forwarde in disclosing his conceytes, that Ar­chitas the Tarentine sayde: Example of Architas the Tarentine. If one were in heauen, to consider the beau­ty of the starres, the wandering order of the Planets, the variable [Page 35] influences of the celestiall spheares, and the goodly disposition of the in­feriour creatures; all these would seeme nothing sweete vnto him, ex­cept he had a kind companion, with whom he might confer vpon them. Conceptum sermonem tenere, Example of the lawe amōg the Lydians for silence. quis potest? It is such a hard thing to keepe silence, that although there was a law among the Lydians, that such, as talked ouermuch, should be eyther condemned to the Gallyes, or learne with others to practise silence for a certayne time: yet more woulde willingly goe rowe for many yeares on the Seas, then conuerse among the Citizens to learne silence, this dooth Plu­tarch testifye to vs. Quintilian concerning silence. Quintilian wrote: Nullam difficiliorem esse puto, quàm tacendi virtutem: There is no vertue more paynefull to be followed, then silence, this silence is a maruellous harde mat­ter.

Tiberius taught a talkeatiue Senatour silence, Example how Tyberius taught a tal­katiue Sena­tour silence. for the space of a whole yeare together: but to behold his antique tricks & behauiour, was admirable, for he did more harme by his nods and foolish becks then others did by talking to him: such strong impressure suffered na­turall vse, as gestures seemed odious, in regard of the tongue, & were sufficient to haue softned the seuerity of Caesar: which being so, Con­ceptum sermonem tenere, quis potest? Mydas had the eares of an Asse, as the Poets tell vs, but he couered them so cunningly vnder his royal crowne, Example of the Barber to king Mydas, vnable to con­taine the kings deformity. with a fine nightcap, as none knew his monstrous deformity saue only his Barber, who was prohibited from disclosing it, vpon the seuere penalty of death. But he, being not able to withstand the natu­rall enforcement of reuealing the same, went into a hollow caue of a forrest, and there he cryed alowd many times to himself, Mydas king of Phrigia hath the eares of an Asse.

Of the holy Apostles themselues it is written, Example of the Apostles, and Christ himselfe. that they could not retaine within them, the high celestiall secrets, reuealed to them by the holy ghost, and Christ himselfe: Non possumus quae vidimus, & audiuimus non loqui: For we cannot but speake the things which we haue heard and seene. Act. 4. 20. Howbeit, it is a higher mysterie in the Saints: & this which in the Apostles was a vertue, to other is giuen by naturall in­stinct. How can an Organe but sound, A very apt Si­milie to this purpose. the bellowes feeding it with breath, & the Organists fingers playing vpon it? Non possumus quae vi­dimus, & audiuimus non loqui: it is not possible to bee silent, but only by the especiall grace of God.

Silence is no greater a gift of God, Silence is no greater a gift of God, then wise speaking. then speaking with wisedome, and the flowing eloquence in the Apostles, was the work of the holy ghost, not the heate of Nature. But albeit silence [Page 36] is such a hard imposition, yet a wise man findes it no difficultye at all in him, who by the compasse of reason measures all his wordes.

Alas my Lorde, doe you not know, that Salomon himselfe was of my mind, reputing it so impossible a thing to order the talking tongue, that he sayd: Domini est gubernare linguam: The answer of the tongue is of the Lord. Prouerb. 16. 1.

This saying, that God onely hath the gouernement of the tongue, God onely hath the go­uernment of the tongue. approues not so much the difficulty of silence, but like­wise of speaking. And if so many examples by you alleaged, may make men beleeue, that it is a matter almost impossible for a man to hold his peace: I can produce as many men more, who not only haue spoken little, but (in a manner) haue beene alwayes silent. Moreouer, some of those men by you rehearsed, were takē for indiscreet persons and worthy of reprehension, and namely Eliphaz, who sayd, Concep­tum sermonem tenere quis potest? But they whom I will speak of, were men of wisedome, & worthy of prayse, as already we haue deliuered many others.

You reade of Pambus the Abbot, Example of Pambus the Abbot, con­cerning the best lesson that euer he lear­ned. a man of great holinesse, who by the same of his goodnesse, procured a reuerend Bishoppe to come and visite him: but in all the time of his beeing with him, hee would not speak one word. His attendāts taking it in very euil part, imputed it to him as inciuility, discurtesie and vnmanlinesse, to be silent in a time so much beseeming speech. The patient man sayde vnto them: My sonnes, I could neuer read a better lesson, nor learne at any time a dostrine more profitable, then to be silent. And of this mind hee still continued, vntill it pleased the Lord to send for him. Socrates wrote a booke, Socrates his book to teach silence. wherein nothing else was read or taught, but onely silence. If there were Schooles in the city, for instruction of silence, how ma­ny would quickly learne to speake very eloquently? Then all iang­ling, corrupt talking, murmuring, detracting, blaspheming and ly­ing, would soone cease. Sentence. He knowes not how to speake, that knowes not how to be silent, so sayd Socrates to his Schollers. But Plutarch is re­pugnant to Socrates, for in his booke de educatione liberorum, hee hath set downe: Plutarch con­trary to So­crates. That he which talkes little hath need of a little rea­ding.

As the vessell is knowne by the sound to be full or emptie: Similie. so by talking is a wise man and a foole discerned. Esay. 8. 6. Aquae Siloe currunt cum silentio. Iob. 39. 37, 38. Iob spake once, and repented himselfe; Vuum loquutus sum, quod vtinam non dixissem, & alterum, quib us vltrà non adam. [Page 37] Manum meam ponam super os meum, Talking deli­uers a signe of lightnesse. because talking giues a signe of lightnesse, as himselfe confesseth, for if he had held his peace, then he had wanted the cause of repentance. Qui leuiter loquutus sum, re­spondere quid possum? Dauid (as already hath bin declared) to receiue no cause of repentance by speaking, prayed the Lord to set a watch before his mouth. And Iob councelled his friends to silence, because they might appeare to be wise: Iob. 13. 5. Vtinam taceretis, vt putaremini sapien­tes. If then silence be so commodious for a foole, Silence benefi­cial for a fool. to keepe his follie from discouerie: howe much more is it beneficiall for a wise man?

Taciturnitie is very necessarie in a foole, Difference of silence in a foole and a wise man. for mani­festing his follie: but in a wise man contrarily is speeche necessary, for apparancie of his wisedome: otherwise, how could it bee knowne which is wisest, if both hold their peace?

The foole holdes his peace, Answere to the question. Similie, and the allusion thereof. onely to seeme wise, but the discreete man doth it, because he is so indeede. As sweete liquor beeing put into an vncouered vessell, looseth his perfection, and the goodnesse therof quite vanisheth, as apparātly may be noted in wine: euen so a man of a many words, who hath his mouth still open to tal­king, looseth the sweet sauour of deuotion, & the goodnesse of al per­fection vanisheth quite from him. Seneca sent sundry writings, & ma­ny books ful of great learning to Lucullus: but last of al he sent a let­ter, registred in the fift booke 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 downe, was, that he willed him to be slowe in speaking: Summa ergo summarum haec est, tar­diloquum te esse iubeo.

Vincentio Belnacens, of the order of Preachers, sets downe in his looking Glasse, Vincentio Belnacens, his answer to Foe­lix the Doc­tour. that being asked by Felix the Doctor, if he shoulde praise his neighbour or no, answered, like a louer of silence: that it was good to praise him, but much better to hold his peace. The reason hereof I guesse to be this, that because it often happeneth, by the mu­tability of a mans mind, if once we haue commended a man, it may fall out afterward, the same person may commit some act worthy of reprehension, and sufficient to disgrace the former prayse: therefore I iudge it better to commend a mans neighbour after he is dead, The time when a man may best be commended, according to Salomon. when neyther hee that prayses, may be taxed of flatterie, nor the partye praised (by the blemish of elation) may bee further tempted. And Salomon speaketh to the same purpose: Ante mortem ne laudes ho­minem quemquam, quoniam in filiis suis agnoscitur vir: Iudge no man blessed before his death, Eccle. 11, 30. for a man shall bee knowne by his chil­dren. Eccle. 11. 2. [Page 38] And againe: Non laudaueris hominem in vita sua; Commend not a man in his life time. Euen as if hee woulde haue sayde, A man is so vnstable by nature, that hee hath no certainty, therefore least those praises bestowed on him at any time, should fall afterwarde into check and reprehension: I hold it best, not to commende him while hee is liuing, because hee may committe some act deseruing blame, and obscure thereby all the former pray­ses.

Wherfore it is best commending, Praise is then best beseeming when one acti­on is not to be contraried by another. when there is no perill that one action may contrary another, which is, after death, when euery thing is secure and out of danger; when he hath attained the long wished port; when he is certain of triumph; when neither (for passed occasi­ons) there is any greeuing, nor feare of misfortune, by any thing that can happen. Sentence. Let it suffice then, that it is better to be silent, then talkea­tiue, and as easie is silence to a wise man, as taciturnity is difficult to a foole: therfore it shal very well become vs, to make bars & doores for our mouthes, to open & shut at meet times, for feare of fayling, accor­ding as the wise man saieth: Eccle. 28. 25. Fac ori tuo ostium & seram: Make a door and a bar, and a bridle for thy mouth.

In such manner (belike) was silence figured by our el­ders. Example of our first mo­ther Eua, and of Lucifer the proud Angell. If Eua & Lucifer had had this bar neither the one nor other had vttered such lyes against the diuine honor as they did: Eua in wee­ning to beguile the diuine commandement, and Lucifer in thinking to abate the greatest glory by his foolish presuming. She could tel the deuil, Gene. 3. 2. 3. 4. that God had commanded, that not only they should not eate of the Apple, which he vrged to her, but much lesse, they should not haue the boldnesse to touch it, least they died. And the other audaciously affirmed against the diuine precept, that they should not dye at all, but presently become as Gods, knowing both good and euill: Ne quaquā morte morie­mini sed eritis sicut Dii, scientes bonū & malum. If they had bin mute & silent, much better had it bin both for them and vs.

A greater lye was that of the woman, The womans ly was greater then that of the Deuil: for she was the inuentresse of lying, & taught it to the de­uil, by two se­uerall lyes. then the other of the deuill, for the woman was the inuentresse of lying, and taught it the deuill. The deuill went but to tempt the woman, when hee sayde: Cur praecepit vobis Deus vt non comederetis ex omni ligno pa­radisi? As yet the deuill had vttered no lye at all. But the wo­man answered, and in her answere toulde two seuerall lyes. De fructu lignorum quae sunt in paradiso, vescimur. De fructu ver [...] ligni, quod est in medio Paradisi, praecepit nobis Deus ne co­mederemus: we eate of the fruits of the trees of the Garden. But of the [Page 39] fruit of the tree, which is in the midst of the Garden, God hath said; Ye shall not eate of it. Hitherto she spake truth, but presently after these words, The two lyes. followed two lyes: Et ne tangaremus illud; neither shall ye touch it, there is one; Ne fortè moriamur; least that ye dye, there is the se­cond.

For God commaunded not, but that they might touch the fruite of the tree, onely his charge was, that they should not taste thereof. Neyther did God put death to the transgressours for touching, in the precept, Gen. 2. 17. but absolutely sayd: In quacunque enim dic comederis ex eo, morte morieris: In the day thou eatest thereof, thou shalt dye the death. The deuill hearing, and fastening hold vpon these two lyes; of himselfe (like a good scholler) he ioynes two worser vn­to them: The deuil, like an apt Schol­ler, ads two worse lyes to the womans. one, in denying death named to the offenders, the o­ther, in making promise of a diuinitie: Nequaquam moriemini, there is the first; sed eritis sicut dit, ther's the second. Thus became the woman Schoolemistresse to the deuill, and from these two persons (as from a fountaine) sprung all other lyes by imita­tion.

If they had bin silent, much better had their condi­tion beene, and such a pernicious euill had neuer beene instructed to vs.

But if such harme doe ensue by the tongue, wherefore did God then bestowe it vpon man? A demaund worth the obseruation. and why did Christe restore the dumbe to speeche? Had it not beene much better for vs, to haue beene borne dumbe, then by hauing a tongue, to put our selues in perill, of committing therewith a thousand guilty sins?

Because as much good as euill may come by the tongue, according to the vse thereof: Answere to the demaund by an apt comparison. therefore the tongue may be compared to riches, which are good and naught, according to the vse & abuse. Therfore sayd Christ: De sermonibus tuis iustificaberis, & de sermoni­bus tuis condemnaberis: Math. 12. 37. By thy words thou shalt be iustified and by thy words thou shalt be condemned. Hence was it (as I thinke) that Dauid called the tongue a sword: Psal. 56. 4. Lingua eorum gladius acutus: Their tongue is a sharpe sworde. The sword is a weapon offensiue and defensiue, ac­cording to the vse: Comparison between the tongue, and a sword. (not as the Mo [...]iō, shirt of maile or Corslet, which are armes only defensiue) and so is the tongue good or euill, as it is vsed.

We haue already saide, that the wiseman is like a couered vessel, which lets not fly from him, or vainely breatheth foorth the liquor [Page 40] of discretion. Sap. 8. Quasi vas auri solidum, ornatum omni lapide pretioso. The foole is like a vessell too, Comparison of vessels for proofe of a wise man, and a foole. but there are some vessells of honour, others of ignominy, some most noble, others vituperous, according as their vses are: euen so is it with the tongue, good & bad, according as it is wrought withal, the empty & foolish are vessels, but broken ones, loosing all, & not knowing how to retaine the licquor of wise­dome. Eccle. 28. So spake the holy spirit hy Salomon: Cor fatui quasi vas con­fractum, & omnem sapientiam non tenebit.

The Prophet Dauid in one of his Psalmes, calles the tongue the pen of a ready writer. Comparison of the tongue to a writers pen. The penne is an instrument for writing, which being put into the hand of a skilfull scribe, makes a fayre character: but in the hand of a bad writer, makes a letter loathsome to be lookt on. Psal. 44. 2. Lingua mea calamus scribae velociter scribentis. With the pen may be written both good and euill: An excellent Allusion, worth the re­garding. the holy ghost moouing the penne of our tongue, it writes in the hearts of the faithfull, the wordes of e­ternall life: but beeing guided by the hand of a wicked sinner, it makes brutish letters, of lying, slaundering, blaspheming and euill speaking.

One friend hauing inuited another to sup with him, he comman­ded his seruant, Example of the goodnesse and badnesse of the tongue. that he shoulde goe buy the very best thing in the market, to make his supper the more honorable. He went, and accor­ding to the charge of his master, he bought a tongue, which beeing brought home to the house, the master fell into choller, and because hee had dallyed with him diuerse times so before, hee sayde vnto him. Thou euer doest the contrary to what I commaund thee, I char­ged thee to buy the best thing in the market, and see, thou hast bought the woorst, neuer fulfilling what I enioyne thee to doe: therefore since thou takest a delight in thwarting mee, goe buy the woorst thing that is to bee solde in the market. The seruaunt went agayne, and bought an other tongue, whereat the master chafing much more, the seruant said (and I thinke it was Aesope) There is nothing better or worse in the whole world, A wittie sen­tentious an­swere of a Seruant. then the tongue, which is the cause both of much good, and much euill: a sentence not so excellent as true, and a­greeable to that of the wise man, Pro. 13. 21. Vità & mors in manibus lin­guae.

Seeing then the tongue is the cause of much good, To what end God gaue the tongue to man. to that end God gaue it: but as it is the meane of many euilles, it ought to bee bridled, and talke but at due times. Homo sapiens tacebit vsque ad tempus: Eccl. 20. 7. lasciuus autem & imprudens non seruabit tempus: A wise man will hold his tongue till be see opportunity: but a foole and a trifler will re­gard [Page 41] no time. Eccle. 28. 22. Multi ceciderunt in ore gladij, sed non sic quasi interie­runt per linguam suam: Of the euill tongue. There be many that haue perished by the edge of the sword, but not so many as haue fallen by the tongue. And so dis­coursing on stil of the wicked tongue, Eccle 28. 16. 17. 21. 18. 25. that it hath broken downe strong cities; ouerthrowne the houses of Princes; driuen nation from nation; depressed the strength of the people, and telling an infinite number of euilles more, at last he sayth for a conclusion: Mors illius mors nequis­sima, & vtilis potius infernus quam illa: The death thereof is an euill death, hell were better then such a one. Could he speake worse, what a wretched thing then is a wicked tongue? Flagelli plaga liuorem fa­cit, plaga autem linguae comminuit ossa: The stroke of the whip maketh markes in the flesh, but the stroake of the tongue breaketh the boanes.

As many other goodnesses do ensue, by the tongue of a iust & pru­dent man, An excellent Similie. whose sweetnesse cannot be declared. It is a heauēly thing to heare the delicate sound of musicall instruments: but much more delightsom is the harmony which a holy tongue makes. Tibiae & psal­terium suauem faciunt melodiam, & super vtraque lingua suais. The pipe and the psalterion make a sweet noyse, Eccle. 40. 21. but a pleasant tongue is a­boue them both. The powerfull and pretious vertues of a good tongue. For it prayseth God, conuerteth soules, curbs the deuil, opens heauen, shuts vp hell, appeaseth the Iudge, comforts the offen­dour, admonisheth the sinner, counselleth the doubtfull, pacifieth the vnquiet, satisfieth the afflicted, correcteth (with loue) the falty, encou­rageth the weake, instructeth the ignorant, extolleth vertue, condem­neth vice, and performeth an hundred thousand other good offices. This tongue is silent, & speakes in meet time, & although at some sea­son it appeareth to be dumb, yet (another while) it declareth it selfe to be very eloquent. Est autem tacens, & non habēs sensum loquelae: & est tacens, sciens tempus apti temporis: Some man holdeth his tongue, be­cause he hath not to answere: and some keep silence, waiting a time con­uenient.

Therefore it is good to speake, and as good to be silent: hard is it to keep silence, Sentences coupling to­gether. but much more hard to speake with wisedome. For the tongue being the Embassadour of the hart, it is most certaine, that if there be loue in the hart, the tongue will manifest loue (as Minas the Philosopher writeth) If there be hatred, Minas the Philosopher, his conceit of the tongue. it wil publish disdaine, if sor­rowe, it will vtter lamentations. Which oftentimes is the cause of ma­ny euills, because not all things concealed in the heart, ought the tongue to discouer, and therfore it is far better to be silent, according as Ouid counselleth.

Neuerthelesse Aristotle saith, Aristotle con­cerning the difficulty of silence. That it is far more dif­ficult to hold ones peace, then to speake: wherupon, being asked, which of these two things seemed to him the hardest, replyed, to conceale a secret. As I was one day talking with Signior Cipriano Calphurnio an especiall friend of mine, he made proffer of telling me a very great matter, An Example of himselfe. prouided that I would lock it vp hidden in my hart, but I an­swered him according to Aristotles opinion. Good Sir (quoth I) do me so much curtesie, as not to bind me to that, which you cannot do your self: you cannot keep so great a secret concealed, and yet wil you tie me to strict retaining it?

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 beroycall ver­tue, not to be imitated of all, for many learned men haue bin imprudent. Plato writeth, Wisedom con­sisteth in si­lence, Plato. That a man cannot be wise, except he be able to retaine a secret. And yet your Honor would not be bound to silence, not be­cause wisedome is contayned in euery part therof, but in regard of the binding diuers other, to keepe in silence a like secrecy, which may prooue a matter very perillous. An example to sound pur­pose, concer­ning the dis­closing of a secret. A man may perhappes (vnder deepe charge) manifest a secret to a friend of his, and (with the like prouizo) reueale it to diuers other beside, which passing in that order among so many, may prooue in the end to fall out damageable: & then, he not perfectly remembring to how many he told it, may vniustly tax his very truest friend of vnfaithfulnesse. Therfore, much better is it, not to know another mans secrets, then by knowing them, to oppose him­self to so manifest perill, when as others being therewith likewise ac­quainted, they may scape free, and he onely be blamed.

But silence is a thing so noble, One mans blame may light vpon an other. that it is very highly pleasing to god, as may be easily gathered, if we but consider, that his diuine Maiestie would not haue his secrets knowne to any person whatsoeuer: wher­by we may see, God iealous of his secrets. that he would not admit the knowledge of what hee would do in a day, nay, much lesse, what he intended in an hour. Most secret is God in all his affayres, whereupon the Prophet spake not at randome, Esay. 45. saying. Secretum meum mihi, secretum meum mihi: My se­crets I keep to my selfe, &c. And Cato likewise sayd: Proximus ille Deo est, qui scit ratione tacere: He is likest vnto God, that knowes with reason how to hold his peace.

Chap. 5.

Well then my Lord, if God be so iealous of his secrets, and hath so little reuealed them: it behoo­ueth vs in this case to confesse, that he speakes much lesse, and is very spa­ing of his speeche.

God is so abstinent of his speeche, God spake but once or twise only, accor­ding to Dauid▪ as I find but that once or twise onely he spake: nor is this any once it of mine own, but the Prophet Dauid witnesseth it, who speaking of God, Psal. 62. 11. sayth: Semel loquutus est Deus, One time onely God spake, and two things onely he sayd: Duo haec audiui, quia potestas Dei est, & tibi Domine mifericordia, quia tu reddes vnicuique iuxta opera sua. These two I heard, that power belongeth vnto God, and to thee O Lord mercy, for thou rewardest euery one according to his worke. Iobs proofe of the same. This is also confirmed by the authoritie of Iob, who maintaining God to be a louer of silence, Iob. 33. 14. sayth: Semel loquitur Deus, & idipsum sermo non repe­tit; Can there be found any greater taciturnity then this?

God speaketh very little, if he neuer spake but once or twise. But, A demaund vrging the contrary to the former obiection. how can this agree with the blessed S. Paul, a preacher to the people, a vessell of election, and the trumpet of the holy ghost? For he writing to the Hebrewes, sayeth. Multifariè, multisque modis elim Deus loquēs patribus in Prophetis. Heb. 14. 2. Nouissimè diebus istis loquutus [...] [Page 46] no other end, was made speeche, conioyned with the eternall word actiue: Omnia per ipsum facta sunt: All things were made by it: but to agree with the passiue of our humanity: Iohn. 1. 3. Passus sub Pontio Pilato, Of the eternal word actiue, conioyned with the pas­siue of our hu­manity. It suffered vnder Pontius Pilate; by meanes of the verball coniunction of his substance onely; neyther for any other end did it assume flesh in the chaste virgins wombe, then to declare, therby, the word spoken at first.

Moreouer, 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 Euangelist Saint Iohn, where most highly he saith: Quod factum est, Iohn. 1. 4. in ipso vita erat. Which more cleerely he replicateth in his wonderfull Apocalips, Apoc. 4. 11. saying: Quia tu creasti omnia, & propter volun­tatem tuam erant, & creata sunt: For thou hast created al things, and for thy wills sake they are, and haue bin created.

If they haue bin, A School-like cauile, for fur­ther resolu­tion. how are they now created? If now they be created, then before they were not: it seemeth repugnant to saye, that first they haue beene, and yet afterwarde they are now crea­ted.

As if your Honor knowes not, A sententious and learned answere. that before the Archi­tect buildeth a palace, he hath the Idea shaped thereof. They were first in the diuinities minde, & 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 defectiue, but euery thing in him is perfectly in act. In vs, be­tween the deed & the act (according to the ancient Adage) is a great alteration: In God, be­tween doing and speaking, is no diffe­rēce. but in God, be­tween doing and speaking, there is no diffe­rence at all. Ipse dixit, & facta sunt; ipse mandauit, & creata sunt. And, to returne to our argument first of all begun, Psal. 48. 10. God is sayd to speake vnto vs, alwayes eternally in the heart, by his holy lawe, and by his creatures, which serue vnto vs as so many tongues, as Dauid distinctlye speaketh in his 48. Psalme, and as the three chil­dren, in the fierye furnace of Babylon, doe affirme in theyr song.

It shall be necessarie therefore for vs, to be alwayes silent, because he that alwayes speaketh, The diuine word is the li­uing conceites of the Father vnderstāding. spake but two things onely, as before hath bin declared, and so we may say, Semel loquutus est Deus. The diuine word is the liuing conceite of the Fathers vnderstanding, which be­comming flesh, expressed the conceite of the Godheads mind: Ipse enarrauit, Iohn 1. 14. & docuit omnia. Also himselfe sayd to his beloued disciples: Omnia qua audiui à patre meo, Iohn 8. 38. nota feci vobis. So that whatsoeuer he [Page 47] sayde, it was to expresse the eternall will, and though they may seeme to bee sundry discoursings, yet in substaunce they are all but one: whereupon it may bee truely sayde, Semel loquutus est Deus.

And because it is a word eternall, it would therefore haue an eter­nall silence, which made Dauid say: Te decet silentium. hymnus Deus in Sion. As if he would haue said, A venerable explication of the lngly Prophets words. it is a matter most commendable (O Lord) that to thee should be giuen an eternall silence, because thou speakest e­ternally: for it is not lawfull, that while thou speakest, wee thy crea­tures should likewise be talking, but to stand in humility listening to thee: Te decet, &c.

By your fauour my Lord, if it bee a matter of dutie, to stand alwayes mute and husht in silence: wherefore doe you then reason so much, & not obserue the same in silence, which you preach vnto me?

These wordes of mine, are my silence, and the word of God also: An excellent answere, well worthie the noting. my silence they are, because while I speake vnto you of matters diuine, I hold my peace, and God speaketh by mee. An vnhappie wretch were I, if I should speake, as of my selfe, because I should then tell nothing but lyes, and be a manifest breaker of si­lence. Doe not you know: Psal. 115. 2. Omnis homo mendax: Euery man is a lyer? And how greatly God dooth punish lying: Perdes omnes qui loquuntur mendacium: Psal. 5. 6. Thou shalt destroye them that speake lyes.

Why then belike I am a lyar. I thanke you for your kind­nesse.

Who makes any doubt of that? are not you a man?

I make no question that I am a man: but (by your leaue) I am no lyar.

You are a lyar, God is onely truth, and al men lyars: how vnder­stood. because you are a man, if you will giue credite to Saint Paul, who, confirming the former saying of the Prophet Dauid, wrote to the Romanes: Est autem verax Deus, omnis autem homo mendax: Let God be true, and euery man a lyar. If God be only true, Rom. 3. 4. and euery man a lyar: you being a man, are also a lyar, except (from the community of men) you know how to diuide your selfe.

I know very well that I am a man, and yet no lyar, be­cause I haue alwayes delighted in the trueth.

If the truth be so pleasing to you, and yet you are a man: it is because you haue no knowledge of your selfe, nor of [Page 48] your owne excellencie. Though all men be lyars, as beeing the sonnes of mē, yet trueth makes them the sonnes of God, and so no lyars. For though euery man be a lyar, yet in thus much you are not a lyer, by how much you are not the sonne of a man, but the sonne of God: because, Mendaces filii hominum in sta­teris; The children of men are vanitie, the chiefe men are lyars, to lay [...] vppon a ballance, they are altogether lighter then vanity. Then, in speaking the truth, and delighting therein, and not beeing a man, but the child of God, you are no lyer. Deus de Coelo prospexit super filios hominum, vt videat si est intelligens, aut requirens Deum. Omnes declinauerunt, Psal. 61. 9. simul inutiles facti sunt non est qui faciat bonum, non est vsque ad vnum. Psal. 52. 1. 2. God looked downe from heauen vpon the children of men, to see if there were any that would vnderstand, and seek God. Euery one is gone back, they are altogether corrupt, there is none that dooth good, no not one; but if one, it was Christ, who beeing a man, was God also.

Whence proceedeth it, that al men were lyers, and vnpro­fitable?

Because it pleased him to become both God and man, How God gaue power vnto men, to become the sonnes of God & be no lyars. it was to diuert man from infinite former euilles, and to heale him of as infinite infirmities, particularly those of the vnderstanding, to the end hee should not be a lyar: but by delighting in the truth, he gaue power vnto men to become the sonnes of God. Dedit eis po­testatem filios Dei fieri. So by the meanes of this singular grace, Ly­ing ceassed in men, Iohn 1. 12. because they ceassed to bee the sonnes of men. Moreouer, Psal. 81. 6. they are sayd to be Gods: Ego dixi Dij estis, & filii excelsi omnes. I haue sayd you are Gods, & you are al 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 Sauiour, Venerable Bede, his words of the children of God. bought with the price of the bloud of Iesus Christ, borne againe with the water of holy Baptisme, and made eternall heyres of the king­dome of heauen: this is venerable Bedes opinion, vpon the Epistle of Saint Paul to the Romanes.

I dare say nothing against so great a Doctour: but if (for further instruction) it be lawfull to aske, I would gladly know of you: A question of very great im­port, concer­ning those that are to bee tearmed the sonnes of God onely. if onelye those men, which are called the sonnes of God, or Gods by participation (how many soeuer they be) be true, and all o­ther men beside are lyars; as for example the Gentiles, depriued of faith, separated from the Church, sonnes of the deuill, yet they spea­king sometimes truth, in that many of them (by theyr writings) haue giuen occasion to vs Christians, to know the truth, yea, and by some of their compositions? And if the adopted Sonnes of God onely bee [Page 49] true, it is then most cleere, that not all Christians, that know and speake the truth, are the sons of God, in forsaking their father Christ, and making themselues (by sinne) the sonnes of the diuell. How then do only the sonnes of God, and not the sonnes of men, speake the truth?

I answere, The former demaund. that inasmuch as the Gentiles, and Christi­ans (onely in name) speake the trueth, they are true, by how much they participate of the first trueth, Learnedly answered. God himselfe: but for the rest, by that which is to be expected (as of their owne nature) they are false and lyers. Psal. 43. 3. Hereupon was it that Dauid sayd: Emitte lucem tuam, & veritatem tuam, ipsa me deduxerunt, & adduxerunt in montem san­ctum tuum, & in tabernacula tua: Send thy light and thy trueth, let them leade mee, let them bring mee vnto thy holy mountaine, and to thy Tabernacles. Similie and the Allusion thereof. As water (of it selfe) hath no colour at all, but is so much the more coloured, as colour commeth vpon it: euen so man, insomuch as he is of himselfe, is a lyer, but insomuch as he par­takegth of the cheefe truth, to weet, God the only authour of truth; so much is he true.

Another answere (in declaration of Dauids wordes) can I make you, An answere to the other say­ing of Dauid: Omnis homo mendax. as thus. In Dauids saying: Omnis homo mendax, is as much to say as that a man partaketh more of his not beeing, then of his beeing: therefore in saying, that euery man is a lyar, and a lye beeing the de­niall of the trueth, is the trueth spoken, and the ends of both are con­uertible, since that Bonum, verum, & ens conuertuntur, according as the Philosopher saith. The differēce between the truth, & a lye. All that which is true, is good: and all that which is good, is true: then that which is a lye, hath neither beeing, nor goodnesse, but onely may be tearmed, a priuation of beeing, of trueth, and of goodnesse. Psal. 5. 6. When Dauid saith; Omnis homo mendax, he meanes, that man is nothing as of himselfe, and into nothing shall he returne, without the onely truth, God himselfe. As (to the same effect) he speaketh in another place: Psal. 38. 8. Veruntamen vniuersa vanitas omnis homo viuens: Surely man in his best estate is altogether vanity, which is euen 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 himselfe, and as he is of God. the more we shall find him to be a lyar and nothing, be he a still fitter, a trauailer, or how else to be comprehended: but considering him as partaking with the trueth it selfe, and his infinite goodnesse and essence, wee shall find him to be true, good, and that he hath a perfect beeing. Omnis homo mendax, Marcilius Fi­cinus vpon Plato. is likewise as much to say (according to Marci­lius Ficinus vpō Plato) that a man knowes much more by negation, then [Page 50] by affirmatiō, because lying is a negation of the truth: so, in Dauids say­ing, Euery man is a lyar, importeth, that so far as a mans own know­ledge extēdeth, Of mans knowledge, & how far it ex­tendeth. he knows more by denying, thē 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 soule is not a body, nor mortal, but yet cā ­not so readily tell what it is indeede.

Heereto will I ioyne another description, which perhappes may better fit you, because it commeth from an Angell-like doctor, and very hetoycall in all his doctrine, The opinion of a learned Father in com­parison of the trueth. and thus it is. The truth (sayth hee) importeth a certaine adequation or leuelling of a thing with the vnder­standing: but things do appeare one way to our apprehension, and quite contrarie to the diuine intelligence, because that our vnderstanding 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 trueth is soonest dis­cerned. Hereupon sayd the Philoso­pher, in his first booke called Periermenia, and the Chapter treating de oratione: Exeo quod res est, & non est, oratio dicitur vera, vel falsa. Then thus it commeth to passe, that our intelligence may bee true and false, according to the thing equalled, or not equal­led.

But because that which may be, and not be, hath neede of ano­ther superiour agent, to the end it may bee, and without which it re­maineth in it selfe, Similie of the Ayre, and our vnderstāding. as nothing; as the Ayre without light, should remayne alwayes darke: Euen so fares it with our vnderstan­ding, except it bee illumined by the trueth it selfe, it continueth euermore (euen in his very best condition) in lying. Therefore (here­hence) it may well be sayd, that for so much how-euer▪ as is to be ex­pected of man in himselfe, euery one is a lyer, according to his owne best intelligence: and he is only true in no more, then he parta­keth with the onely cheefe trueth. Psal. 33. 3. We ought to say with Dauid to God, Emitte lucem tuam, & veritatem tuam, for he is the truth it selfe, and the diuine intelligence is the cause & direction of things: because of himselfe he is indeficiently true, How any thing is truly said to be true. and euery thing (in so much) is said to bee true, by how much, it is conformed to the diuine vnderstan­ding.

In like manner, if we take the trueth from part of a thing, man of himselfe hath not the trueth, because of his owne nature he becom­meth nothing, Man (of his owne nature) becommeth nothing. euen as of nothing hee was created; But the diuine nature onely hath of it selfe the trueth, which neyther is of nothing, nor can be conuerted into nothing. Your honour then, and euerie man else, is a lyer, as of himselfe; but yet doe speake the trueth, in so [Page 51] much, as you or they partake of the onelye trueth. Hee that will speake then, The eternall wisedome, the best schoelemaster in speaking. must first learne, and let him haue no master but the eternall wisedome, the woorde, the perfecte trueth, to the end hee become not woorthye of reprehension: tghen shall our dis­coursing neuer breake silence, because it will bee the eternall worde that speaketh, and not wee our selues: 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 speake, but the spirit of your father which speaketh in you.

Saint Stephen spake in such māner as none could conuince him, Example of S. Stephens speaking to many Natiōs. in disputing among so many sects of the Cilicians, Alexandreans, Cyre­naicans, and Asians: but in what sorte? Non poterant resistere sapien­tiae, Act. 6. 10. & Spiritui qui loquebatur: They were not able to resist the wisedome and the Spirit, by which he spake. I do not say, that they could not resist Stephen in himselfe, but the wisedome and Spirit whereby Stephen spake. Non poterant resistere sapientiae & Spiritui qui loquebatur. For Stephen said nothing of himselfe, S. Stephen spake nothing of himselfe, but the holy Ghost spake by him. but the holy Spirite did speake by the mouth of Stephen, and other of the Prophets: and albeit some of them were sinfull men, yet they spake not accordingly, neither did they so vnderstand and themselues, because they spake not, but the diuine word; Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis. Mat. 10. 20.

Doe you thinke, Example of Caiphas the high priest. that the high priest Caiphas vnderstood himselfe, when (in Councell) he foretold of Christ: Expedit vt vnus moriatur homo pro populo, ne tota gens pereat: It is necessary that one man dy for the people, Iohn 18. 14. and not that they al should perish? Assuredly no; Non enim sci­ebat quid diceret, Caiphas spake as Balaams Asse did. but spake euen as Balaams Asse did, that vnderstood not him selfe.

And did Balaam vnderstand him selfe, Example of Balaam. or his own Pro­phecie, when he foretold of Christ: Orietur Stella ex Iacob, & consur­get virga de Israel? Numb. 24. 17. There shall come a star of Iacob, and a scepter shall arise of Israell, &c.

Assuredly, Of the man that feareth the Lord. I thinke he vnderstood not his prophe­cie, but spake accordingly as his Asse did. The man that feareth the Lord, sayth Salomon: 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 wisedome and vnderstanding shall be fill him, a [...]loathe him with the garment of glory. Heereuppon was it that God [Page 52] sayd to Dauid Dilata os tuum, Psal. 41. 10. & implebo illud: Open thy mouth wide, and I will fill it. Luke 21. 15. And Christ himselfe sayd to his disciples: Ego dabo vobis os & sapientiam, cui non pot erunt resistere & contradicere omnes aduersarij vestri: I will giue you a mouth and wisedome, where against all your aduersaries shall not be able to speake nor resist.

When we tell a lye, When we tell a lye, we break silence, as [...] Caiphas did. because, Ex propriis loquimur, we breake si­lence, as Caiphas did, when hee sayde of our Sauiour: Blasphema­uit: quid adhuc egemus testibus? Vos audistis blasphemiam. Reus est mortis: Mat. 26. 65. 66. He hath blasphomed, what haue we any more neede of wit­nesses? now you haue heard his blasphemie. He is worthie to die. At this very instant he brake silence, because he spake of himselfe, and told a great lye, and spake much euil, therefore, Omnis homo mendax. Silence, silence, O man, since thou art like an infant, that knowes not how to speake, Man is like an Infant, that knowes not how to speake. but onely mutter and mumble: therefore hold thy peace, for feare of being disgraced, suffer God to speake, listen then, & attend well what he saith vnto thee, and that is sufficient: Te decet silentium Deus.

Seeing then that man hath such need to speake with much discretion, seeing also he ought not to breake silence, and in regarde sometimes hee speakes, Silence bro­ken, and yet not broken by speaking. yet silence is not broken, and o­therwhiles hee speakes, and then it is broken: I haue a desire to knowe, who was the first that euer brake silence in the world?

In heauen, it was Lucifer, on earth, it was Eua. God spake with his omnipotent voyce, Who were the first that euer brake silence, both in heauē and earth. and the first that offended his maiestie with breache of silence, after he had vttered, Dixit, & facta sunt: was Lucifer, when, with presumptuous speeches, stan­ding in the emperiall place, and seeing himselfe indued with excel­lent giftes, Esay. 14. 13. 14. he sayde. 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 heauen, and exalt my throane, aboue beside the stars of God: I will sit also vpon the mount of the congregation, in the sides of the North. I will ascend aboue the height of the clowdes, Lucifers re­ward for his proude breach of silence. and I will be like the most high. But as a iust punishment to such pride, he was cast headlong from the imperiall seate, into the infernall bottomlesse depth. Veruntamen ad infernum detraberis, Esay. 14. 15. in profundum laci: But thou shalt be brought downe to the graue, to the sides of the pit, with infinite ignominies, as Esay in a long stile declareth. And Saint Iohn likewise in the Apoca­lips: Apoc. 12. 9. Proiectus est Draco ille magnus serpens antiquus, qui vocatur Di­abolus: [Page 53] And the great Dragon, that old Serpent, called the Deuill, and Satan was cast out.

The second that brake silence, Gen. 3. 2. 3. but on earth, was Eua, 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 eate 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 eate of it, neither shall you touch it; Perceiue ye how mightily he missayed, and with what importunity he spake?

Oh, how much ouer-licentiously, and with what indis­cretion he spake? Silence in her had bin much better. She might yet haue held her peace, and not broken silence, or if she would needs speake, at least haue auoyded lying: for God neuer cōmanded that they should not touch the tree. He com­manded them indeed, Of one com­mandement she made two. not to eate thereof: but this little command see­med so stange to them, that being but one, yet she would needs make two of it, as already you haue said before: Mentita est iniquitas sibi.

If she had rehearsed only that which God had commā ­ded them, she had not broken silēce at all; because there was nothing that he had spoken, but it was in compasse of the diuine word, which euermore we ought to haue in our mouthes, She brake not silence, till she spake of her selfe. for Spiritus & vita sunt. But when she spake of her selfe, she spake very euill, & brake silence, whereupon she was punished very seuerely.

She would needs talke, 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 lyer, with a three-mouth'd tongue, that neuer spake truely: the father of lying, the inuenter of lyes, 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 downe, which ac­cused them before our God day and night.

And because he had too long a tongue, The Deuill had too long a tongue. he was throwne foorth of the glorious Palace of heauen, euen, Quando factum est praelium mag­num in Caelo: when there was a great battell fought in heauen. Apoc. 12. 7. And hee brake silence, Esay. 14. 14. and said in proude 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 battell in heauen with Michaell the Archangell, and the Dragon fought and his Angels. She did not note his variable and vnused habit, his dissembled speeche, with so many impertinent pratlings, and all but lyes?

She made more account of a ianglers words, couered [Page 54] with a little sweet taste of honor, The woman couetous of honor. wearie of their present estate, and coueting to be Gods and immortall, then of the infallible trueth of God.

And yet shee might very well haue discerned by his curious questionings, an apparant signe of his malice, and that his wordes were full of trecherie, fraude and dissimulation. The wo­man might haue said to the Serpent: How the wo­man might haue answered the Serpent. What hast thou to do, to know the occasion of the diuine commandement? Is he not God, and my Lord? all that he doth, is it not iust? Is it not in him to command, and is it not our duty to obey?

Behold, how much the custody of the tongue impor­teth: if our first Parents had not erred, we shoulde neuer haue falne into so many intricate labyrinthes.

Chap. 6.

A very singular docu­ment doth the kingly Prophet Dauid giue vs, King Dauids lesson, for cu­stody of the tongue. vppon the custodye of the tongue, and it is in his thirtie eighth Psalme: Dixi, custodiam vias meas, vt [...]on delinquam in lingua mea, Psal. 38. 1. 2. Posui ori neo custodiam, dum consist eretpecca­tor aduersum me: I said, I will take heed to my wayes, that I sinne not with my tongue. I wil keep my mouth bridled, while the wicked is in my sight. Euē [Page 55] as if he had intēded to say; I will haue a speciall respect of my life, that I fall not into error by my tongue, there being so many wayes of fay­ling therby. An applicatiō to the Pro­phets words. Therefore haue I set a good guard vppon my mouth, the wicked standing alwayes ready against me, to noate, if I speake any thing which I ought not. Psal. 38. 3. Wherefore, to preuent fayling: Obmutui, & humiliatus sum, & silui à bonis, &c: I was dumb & spake nothing, I kept silence, euen from good, &c.

What wayes are those, which make such necessitie of beeing well kept by vs, His demaund cōcerning the meaning of the Prophets speeches. to preserue the tongue from erring in tal­king? what hath the tongue to do with wayes? Is there any walking for the tongue? By the way we go, and by the tongue we speake: by the one we haue the vse of our feet, by the other we declare the con­ceite of the minde, and the thoughts of the hart. What may Dauids saying signifie: I will take heed to my wayes, that I sin not with my tongue. Me thinkes he should rather haue sayd, I wil take heed to my wayes, that is, I will consider, which is the good way, to the end my feete fayle not in going; or I stray from the right path wherein I ought to walke: or that I stumble against some stone or stumpe; or vnaduisedly fal into some pit. But, saying I wil take heed to my wayes because my tongue shall not erre: I know not what wayes those should be.

I answer, An answere to the demaund by a familiar Similie. that as the feet goes by many & sundry waies, now vpon plaines, then down in vallies, now on steep mountaines, then by hūble hillocks & flowring meadows, now this way now that way: Euen so doth the tongue go by sundry wayes, which ought very wel to be lookt vnto, The fowre sū ­dry wayes of passage, for the tongue in speaking. to the end the tongue erre not. And very cōpen­diously are they reduced into four cheef or principall ways, to wit, the way of the vnderstāding; the way of the wil: the way of the power iras­cible, & the way of the power concupiscible. It behooueth that these wayes should be direct, cleane, voyd of all filth of error, & purged frō all dust of humane spotted affections▪ if the tongue, & the words issu­ing from it, shall come forth free from the stayne of error.

And first of all, 1. The way of the vnderstā ­ding; & how to purge it. it is needfull for the vnderstanding way, to be pur­ged of al faults, because if the vnderstanding falter not in his conceit, by apprehending wrong & falsly: then the tōgue cānot fayle (by him) in pronoūcing his words, for the tōgue is the embassador of the vn­derstanding. Hence is it, that the diuine vnderstanding, beeing vncapable of transgression in his conceite, Psal. 119. 86. can likewise commit no scape at all in deliuerie of his wordes, therefore Dauid sayd: Omnia mandata tua veritas: All thy commandements are true. [Page 56] Moreuer, Of the blessed and celestiall Spirits, & how they erre not. the celestiall spirits and blessed comprehenders, because they are vnited in an ineffable manner with the eternal truth of god: by cōtinual splendor of the blessed light of glory, they cannot erre at all in their conceits, and therfore much lesse in their words. And so is euery vnderstanding illumined, by the diuine light internally in inui­sible manner, as (by the work of the holy ghost) the Apostles were il­lumined, and many other Saints: by meanes wherof, the whole world became enlightned, Psal. 76. 4. 5. according as Dauid (in a very high stile) foretold. Illuminans tu mirabiliter à montibus aeternis, turbati sunt omnes in­sipientes corde, &c. Vpon the which place it is now no time to phi­losophize.

Let it suffice then, When the in­tellectuall way is not agreea­ble to the truth, the tongue erreth that when the intellectuall way is not right, and conformable to the especiall trueth: the tongue then erreth, and violently breakes foorth into lyes, as Lucifer did, who tolde a lye of God, saying to our first parentes; Nequaquam moriemini: Or into error of faith, Gen. 3. 4. as Caine did, who was the first heretique, & denied the diuine mercy: Caine the first Heretique. Or into blasphemy & murmuring, as many sinners haue done, and yet doe.

Secondarily, 2. The way of the will, and how to clense it. we ought to clense the way of the will, to keepe the tongue from offending, because the will is that which commandeth the power of our soule, according as the vnderstanding first propo­neth. Therefore, least the tongue should stumble by this way, wee ought to purge it of inordinate desires, and of those appetites gouer­ned by pride, by those of vaine glory, of ambition, auarice and enuie: to the end the tongue may not speake proudely, as Lucifer did, or vaingloriously, Very pertinēt Examples. as Antiochus did, or ambitiously, as Nebuchadnez­zar did, or couetously, as Iudas Iscar [...]ot did, or enuiously, as Caiphas did.

This way of the will, The way of the will, is to be kept by the guarde of reason. is to be kept with the guarde of reason: Dixi custodiam vias meas. Our will sometimes is blind, and therefore all that we would, cannot be good and iust. As the sentence of the iudge cannot be sayd to be good, because hee hath giuen it after his owne pleasure: Similie, and the allusion thereof. but as it is giuen according to the order of iustice. So then, that the will may not wander, and (by his example) the tongue stray after; The necessitie of reason. of necessitie it must be accompanied with reason. For this cause was it, that God (at first) gaue vs, not onely the freedome of the will, but also gaue reason therewithall, to ratifye and confirme our will.

Wherein Gods gift may not much amisse be compared to the fa­miliar example of a king, The reason, why God at the first gaue man free will, with an excel­lent compari­son, worth the obseruance. who giuing the gouernment of a prouince, [Page 57] to a noble personage of his Court, who, because he hath no know­ledge in the lawes (as oftentimes in falles out, that many haue not) grants him the assistance of skilfull Lawyers, by whose meanes the Prouince may be swayed according to the lawes. So in the kingdom of our soule, Allusion of the comparison, in the kingdome of the soule. God gaue the will, the authority of rule: but because it is sometimes blind, and suffers it selfe to be deceiued by her proper ap­petites, he deputed reason for her assistance, wherby the soules king­dome became better gouerned, then when it wanted the association of reason.

But in God it is not so, The differēce in God. because, whatsoeuer he willeth, is iust, and to make any thing whatsoeuer iust, his diuine will is onely sufficient, as being most direct, most firme and infallible. Therfore the holy Apo­stle sayd: Ephes. 2. 11. Deus operatur omnia secundum consilium voluntatis snae. God worketh all things after the counsell of his own will. What care then we ought to haue, for this way of the will, be iudge your selfe, in regard it is so exceeding fallacious, and sooner falne in, then we are aware of.

Thirdly, 3. The way of the power concupiscible, or lusting, and purgatiō ther­to belonging. with all heed and diligence, we must regard the way con­cupiscible, cleering it from the filth of carnall corruptions, of corporal delectations, and dishonesting of the senses: for otherwise, the tongue will stagger vppon a thousand vile speeches, shamelesse re­petitions, and bee too free in prophane and vnhonest exam­ples.

Fourthly, 4. The way of the power inascible, of greefe or an­guish, and the good guar­dance thereof. we must set a good guarde on the way of the power iras­cible: which, to the end it may be a good, direct & smoothe faire way, we ought to clense it from all hatred, rancour, euil will and anger: o­therwise, the tongue walking this ready and ouer-tractable way, will easily stumble vpon rash speeches of reuēge, deliuering many impre­cations, iniuries, villanies, blasphemies, and (like an vntamed horse) fal downe vpon diuers rubs of infernall vices, speaking idlely and foo­lishly, without any regard, eyther of Gods honour, the honest fame of our neighbour, or our owne priuate good: whereupon the wise man sayd, The mouth of a foole. The mouth of a foole is like vnto an earthen vessell, wherein follie boyleth, as if it were water.

It is most certaine: Prouer. 15. 2. Os fatuorum ebullit stulitiam, The mouth of a foole babbleth out foolishnesse. The mouthes of angry men, like vnto a pot boyling on the fire. And therefore angry men haue their mouthes like a pot, which boyling vppon the fire, ouer­floweth the water, consuming what was contained in it, by disper­sing it round about it, and so quencheth out the fire, with such good­nesse or fatnesse as swimmed vpon the top of it. And last of all, remai­ning [Page 58] quite empty, by the great power of heat (exhaled from the fla­ming fire) breaketh it selfe to many pieces.

Euen so the angry man, Allusion of the comparison, to the angry man. his hart being once heated with disdaine, deliuereth foorth from his mouth, foolish words of blasphemies, of calumnies, of infamies, and of high dishonor: whereby, according as the fire burneth, he doth scandalize the present, backbite the absent, quencheth the light of sense with the infernall water of rage, and so putteth out quite the bright fire of reason: and being thus blinded or become quite emptie, Cato his say­ing of the an­gry man. he knowes not what he doeth, according to the saying of Cato. Impedit ira animū, ne possit cernere verū. And being thus ouer-hot, prouoked on still by cōtinual boiling, the goodnesse of diuine grace ouerfloweth from him, and being once emptied of that, he cracks in pieces presently, which made the wise man say; That the hart of a foolish man is like a broken vessel, Eccle. 27. that cānot containe the mat­ter of grace in it: Cor Fatui quasi vas confractum.

If we set but a little pipkin to the fire, euery small blaze of fire en­uironing it, Two singular Similies. sufficeth to fetch forth al the water cōtained in it: but with a great pot it is not so. As also a little water-brooke, by euery sudden showre it is filled and ouerfloweth, streaming away quite out of his bed: the like cannot be seene in a maine great Riuer, for if it arise out of his vsuall rest, Allusion of the Similies, to the hart of man. it prooueth to do an infinite dammage. Our hart is so narrowly limited that (by euery little distaste) we are strangely al­tered, and being in this teasty tetchy way, presently we let flye foorth much vnseemelines. The differēce in God. But with God it is not so, for he is so infinite and spatious, as (ouer-readily) he is not drawne to be angry with vs, wher­fore it it written of him: Exod. 34. 6. Dominator Domine Deus, misericors & cle­mens, patiens & multae miserationis: The Lord God is strong, mercifull and gratious, slow to anger, and aboundant in goodnesse & truth.

There be some kind of angry men, The excuse of some kind of angry men. who, if they be reprooued for their faultes, will excuse themselues, saying. It is very true, that I am cholerike, and easily induced to disdaine, and do speake very iniu­riously in my furie: but, quickly I am appeased, and soone cast off all rage; so, by seeming worthie of this excuse, they perswade them­selues, not to bee the worst sort of men, though vse makes a ha­bite, Sentence. and their violence (at length) growes to bee as greate as any o­thers.

In my iudgement, One small woūd as suffici­ent to take a­way life, as ma­ny together. this answere of theirs is very ridicu­lous: because, a man as soone dyeth by one small mortal wound, as by the receite of a thousand: for one stroake that pearceth soundly, is sufficient to kill a man. It importeth as much, that any thing [Page 59] may bee as suddenly deuoured in a fierce flaming fire, as if a lon­ger time it lyeth (to like purpose) in a softer fire, Similie. for it suf­ficeth, that it is burnte: but God blesse vs all from such a tongue.

Christ sayd to his disciples, that the faithful, (among the other mi­racles that they shoulde accomplish and worke in the primitiue Church,) one should be this; That if they drunke of any poysonous or mortiferous liquor, yet they should thereby receiue no harme. Et si mor­tiferum quid biberint, non eis nocebit. A singular ex­position vpon the words of Christ. Vpon which words spake that golden mouth: If thou shalt be defamed by a venemous tongue, vilified, iniuried, and yet art not therby prouoked to reuenge: it is a signe of great faith. Let vs then take good heed to this dangerous way, & if we fall not therby, our cariage will be the more commendable.

As the terrestriall vapours do not ascend to the Moons heauen: Similie and Allusion. euen so iniuries and angers doe 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 braine, and they that endure this fury, are called fobles. The other receiueth life from the hart, and they that hàue this disease, are tearmed implacable angrye men: but in mine opinion, this seconde infirmitie is farre worse then the first.

Seneca telles vs, in the booke which he wrote of anger, That anger is not good for any vertuous thing, Seneca his iudgement of anger. much lesse then doth it incite to any couragious disposition, because neuer can any vice be help­ful to vertue. And this doctrine he deliuered against certain men, who excused themselues, that (without anger) they could not do any mag­nanimous act: Seneca, his answer to such as could do no valiāt act, but in anger. whereto Seneca answered. That anger is a very peril­lous thing, and such things as be perillous, are better to be kept farre off, then neere at hand: for more easily is resistance made in the birth or beginning, then we can tell how to gouerne it, beeing once gotten vpon vs. Aristotle con­cerning anger▪ Aristotle affirmeth, That anger is good, yet not good to be as a leader, but as a Souldier, for so much the lesse then shal it work in cru­elty. Psal. 4. 5. And I thinke, this is that kinde of anger, which Dauid spake of, when he said: Irascimini, & nolite peccare: Be angry, but sin not.

And Seneca, Seneca yo [...] further cōcer­ning 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 afterwarde; If anger shall be reckoned as a good Souldiour, then will he be obedient to counsell. Gods will is not, that reason should take any help of sin. Therfore saith Seneca, [Page 60] anger can neuer be good, either little or much. And if Aristotle woulde haue anger to animate men to the battaile: why then we may maintayne drunkennesse to bee profitable, Of drunken­nesse. for it maketh men bolde, furious and spleenefull, and boldnesse maketh men verye forward. Therfore I thinke, that Seneca, being growne into anger a­gainst his seruant, would not then chastice him, but only sayd: Caede­rem si non irascerer: Seneca would not smite his seruant in an­ger. I would smite thee, if I were not in anger, as fearing, that choller shoulde take away the light of reason from him.

Diogenes likewise, being spit in the face, & in the publique market place, Example of Diogenes his answere to one that did spit in his face by a very insolēt young man, sayd to the saucy youth. Non qui­dem irascor, sed dubito an irasci oporteat: Truely (young man) I am not angry at this bold part of thine, but I stand thinking with my selfe, whe­ther I ought to be angry or no, because thou hast done but like a foole, & I ought to cary my selfe as becomes a wise man.

Cato handling a cause in the Senate house against Lentulus, Example of Cato, vpon the abuse of Lentulus to him. Len­tulus growing into rage against him, prepared a mouthfull of spittle, and spat it ful in the midst of his forehead. Wherewith Cato was not mooued any iot to anger, but only sayd: Now will I say Lentulus, that such men are deceiued, as shall say that thou hast not a mouth, & matter foule enough in it.

Oh what examples do liue, of rare patience and great wisedome, which touch (to the very quick) our vniust hastinesse. He that of pure gold formeth a faire kind of money, A worthy comparison, with the Allu­sion therof. he doth no deed at al of wonder: but he that from a massie log of Lead, can draw a golden piece of money, it is an act of far greater vertue. The like may be saide of those gentile spirits, which, from men so beastly and full of anger, could declare in themselues such noble vertues, all which was no­thing else, but good knowledge, in well looking to the way of the power irascible.

The only best meanes, Example of Iosuah his ta­king the city of Hai. to keepe our selues vntoucht of this vice of anger, is to flye from it by wisedome, in the same man­ner of flight as Iosuah obserued, in taking the city of Hai. For if we will ouercome the passionate & angry, Iosu. 8. wee must take our flight, and keep vs far enough off from them. Dauid won honor to himself, in fly­ing from Absolon, Example of Dauids flight from Absolon, and Shemei. and reputed it as his glory, not to take reuenge on Shemei, but referred all such power to the Lord, saying with a verye cheerefull countenaunce: Tu autem Domine susceptor meus es, gloria mea, & exaltans caeput meum, &c. Tu percus­sisti omnes aduersantes mihi sine causa, Psal. 3. 3. 7. 8. dentes peccatorum contriuisti. [Page 61] Dominus est salus, &c. Thou O Lord art a buckler for me, my glory, and the lifter vp of my head, &c. Thou hast smitten all mine enemies, (without cause) vppon the cheek bone, Dauids cari­age of himself in his anger. thou hast broken the teeth of the wicked Saluation belongeth vnto the Lorde, &c. And the selfe same royall Prophet, when (with a full tide of furie) he was assalted; he pre­sently made his recourse to silence, for feare of falling, as knowing, that when a man speaks disorderly, Psal. 76. 4. he is angry: Turbatus sum, & non sum loquutus.

But Hannibal did far otherwise, Example of Hannibal, and of another Tyrant recor­ded by Seneca for when he saw a ditch filled with the bloud of men, he sayd: Oh what a noble spectacle is this? And, of another Tyrant, Seneca telleth vs in his book of anger, & the fift chapter, who hauing in one day slaine thirty men, very proudly he walked vpon the dead carkasses, and speaking very arrogantly in his owne language, beeing the Greeke, sayde: Oh what a thing is rule?

But Dauid beeing a most hardie knight, and an vnconquerable king, because he would not fall into such a brutish sinne, Psal▪ 38. 2. set a sure watch vpon his mouth: Posui ori meo custo­diam.

But if the tongue haue these foure wayes, For many waies of offen­ding, there ought to be as many of pre­uenting. according as hath been already declared, namely, of the vnderstanding, of the wil, the way of the powre concupiscible, & the way of the powre irasci­ble: why then, (in reason) the guardes or defences for these wayes, ought likewise to be foure, otherwise, how can one only defēce serue for so many wayes?

Let me tel you, that these fowre wayes, albeit they are (among themselues) diuers, neuerthelesse they are all confined to one place onely, Similie of ma­ny places sor­ting to one meeting, with the Allusion. which is the mouth, the mansion of the tongue. Haue you neuer seene, that for passage to one place there haue been fundry wayes, which haue met altogether in one conclusion? Euen so these fowre wayes are limited to one mouth, for which, one good guarde will be sufficient to keepe it. Posui ori meo custodiam. And this is no other then wisedome, or, as (we may otherwise tearme it) discretion, which together, Of Eustochia, Eubillia, and Sinesi in their seuerall pow­ers for instruc­tion of speech. with Eustochia, Eubillia and Sinesi, do make a most secure guardance: the one coniecturing the best for vs, the second counselling what wee haue to doe, and the last iudging all to bee iust.

Is not this a most safe stability, instructing vs when we ought to speake, how much we should speake, and in what manner we are to speake? what words we may vse, to whom we are to speake them, and [Page 62] the place beseeming vs to speake them in? what a more faithful kee­per can we desire then this, Example of a skilfull ma­ster in Rheto­rique. to preserue vs from al idle wandring, and freeing vs from all deceiuing? well may hee bee called a most skilfull master in Rhetorique, that teacheth how to speake aduisedly, that is; when we ought to speake, and not alwaies; how much, and not ouer immeasurably abounding, or foolishly too little; in what manner, and not irregularly: to whom, and not to euery person; where, and not in euery place. They that in their speeche doe not obserue this rule, of how much, when, the manner, to whom, & the place, shal find them­selues neuer free from error.

Greate neede then is there of this guardian; especially, Dum consisteret peccator aduersum me: while the wicked stand watching vs, it behooues vs to speake within compasse, and with discretion, because they lend a listening eare to vs. The deuill continually watcheth all our sayings, and in what manner. Greate neede also hath wise­dome, to stand as a true faithfull watchman, because euermore the deuill diligentlye waiteth to note all our imperfections: not, whether wee speake like Ciceronians, or no, but whether wee breathe foorth into blasphemies, murmurings, or euill spea­kings.

If a man talke among his friends only, Similie. they will easily beare with any defect whatsoeuer: but being amidst his enemies, especially such a one as the deuill is, it behooues him to weigh euery word: Dum consisteret peccator. Example of the iust mans hearing vs, and his inter­pretation of our speeches. if the iust man only heare him, his watchman stil is in his company, and is as vigilant for him as him selfe. If he speake well, the iust man commends it; if euil, he excuses it, or reprehends it with charitie; if he speake of a doubtfull matter, which may bee ta­ken both in good and euill sort, the iust man conceiues it in the best kind.

But the deuill, Of the deuill, 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 euill part: If a man speake grauely, and well; the deuill sayes, he doth it proudely, and to make himself esteemed, as one lear­ned and wise. If he speake of meane and easie matters: hee interprets it presently, that he is ignorant. If he giue any almes: he sayes hee does it in hypocrisie, and to be accounted an especiall man. If he sing Psalmes, as in prayse of his Lord and maker: he implyes, that he hath time to do nothing else. If he be at his prayers: hee sayes, it is on­ly for ceremonie. If hee fast, hee sayes, it is because he would bee talkt of. If he eate but to suffice necessitie: he scandalls it foorth­with to be immoderate gourmandize. If he speake well: he blames [Page 63] him for it. If he speak ill, he murmurs at it▪ and thrusts in a great deale of worse matter then euer the other thought on. If there be any case, of doubt in question: he will be sure to support stil the badder side.

So that we see, How needfull a good watch­man is for the mouth. how needful a good watchman is for the mouth, & what counsell is to be taken with wisedome, for whatsoeuer we say, to the end, we fal not by our speaking: otherwise, we ought to keepe our selues silēt, because he can set down nothing of silence, as other­wise he may, of the words vnaduisedly vttered by the tongue. The Prophet Dauid, being filled with the holy Spirit, called to all men, & charitably exhorted them in this manner: Psal. 33. 12. 13. Quis est homo qui vult vi­tam, diligit dies videre bonos? Prohibe linguam tuā a malo, & labia tua ne loquantur dolum. What man is he that desireth life, and loueth long daies for to see good? keepe thy tongue from euil, and thy lips that they speake no guile.

According to your counsell then, it is better for a man to hold his peace, A man is not so good, but somthing may be defectiue in him. then oppose himselfe to so manifest perill; in regard, a man is neuer so good, but something may be defectiue in one part or other. As for the talkeatiue person, he desires nothing more, then to compasse occasion of offending by his venemous tongue, and imme­diatly he wil out with it, if there be neuer so little cause for opening his mouth.

We read in the book of Kings, 2. Reg. 22. 37. that in the last battaile which King Achab had against the king of Siria, Example of king Achab, being woun­ded from an vnknown hād. he was wounded with an arrow from an vnknown hand: now, albeit Achab went very well armed in­to the battayle, as was conuenient for a King to doe, yet did this arrowe pearce him at an vnarmed part of his body, and he dyed of it. In like manner, although a man be round about armed with singular vertues, A notable Allusion of the former place. yet, if he leaue neuer so little a place discouered & vnarmed, wherat a man, of an euil dispositiō, may let fly from the bow of a wic­ked intention, the enuenomed wounding arrow of his vile speaking tongue, he will offend him to the death.

Of which kind of men Dauid sayd: Psal. 64. 3. 4. Exacuerunt vt gladium linguas suas, intenderunt arcum rem amaram, vt sagittent in occuliis imma­culatum: They haue whet their tongue like a sword, and shot for their arrowes bitter words: to shoot at the vpright in secret, they shoot at him suddenly & feare not. The euill in­tended to o­thers, re [...]ods backwards on the wicked. Yet many times it comes to passe, that they which vituperiously bēd the bowe of their lying tongue, and against the innocent, doe come to the like themselues, as they purposed a­gainst others, and the venemous arrowe of infamy rebounds back at their own breasts. [Page 64] Hence grewe the Prouerbe, Prouerbe. that a lye hath but short legs, and here­upon the woorthye Prophet sayde in the fore-recited Psalme: Psal. 64. 8. Sagittae paruulorum factae sunt plagae eorum, & infirmatae sunt contra eos linguae eorum. They shall cause theyr owne tongue to fall vppon them, and whosoeuer shall see them, shall flye a­way.

A most cleere example of what you haue sayd▪ wee reade in the booke of Chronicles, 2. Chron. 32. 15. 16. 17. where is shewen, that the most proude king Senacherib, Example of king Senache­rib, in his proude intent against Eze­chias, and basphemous speeches a­gainst God. seeking to become Lorde of all Ezechias kingdomes, and (to terrifie the people) sent certaine Embassadors to them, who (in his name) spake such impertinent speeches, and so full of pride against the omnipotent God of Israell, as I beleeue the like are not to be read in all the holy Scriptures.

Therein they exalted so highly his strength, blaspheming the pow­er of the almightfull God: as they did not stick to affirme, that God had not the ability to deliuer them out of the Assyrians hands. Si enim nullus potuit Deus cunctarum gentium, at que regionum libe­rare populum suum de manu mea, & de manu patrum meorum, conse­quenter nec Deus vester poterit eruere vos de hac manumea. Sed & alia multa locuti sunt serui eius contra Dominum Deum, & contra Ezechiam seruum eius. Epistolas quoque scripsit plenas blasphemiae in Dominum Deum Israel, & loquutus est aduersus eum. For none of all the Gods of any nation or kingdome, was able to deliuer his people out of my hand, and out of the hand of my fathers: how much lesse shall your God deliuer you out of my hand? And his seruants spake yet more against the Lord God, and against his seruant Ezechias. He wroté also letters, blaspheming the Lord God of Israell, and speaking against him.

For which, Gods iust re­uenge on the pride and blasphemie of Senachersb. God, as a iust rewarder, without Senacheribs becom­ming Lord of any one citie, or sleying any person, sent an Angell, and so smote the very nerue of Senacheribs armie, that, as saith the Prophet Esay, (in whose time this slaughter was made) Egressus est autem Augelus Domini, & percussit in castris Assyriorum centum octo­ginta quinque millia: Esay. 37. 36. 37. 38. The Angell of the Lorde went out, and smote in the campe of Ashur, an hundred fourescore and fiue thou­sand.

But that which rendereth more admiration, Senacherib murdered in the Temple, by his owne sons. is, that Senacherib returning in an infamous flight to Niniuie, and beeing sacrificing in the temple of his Idoll Nesroch: his owne sonnes Adramelech and Sarasar there murdered him. All this befell him, not for what hee did [Page 65] in act, but because his tongue talked so blasphemously. If hee had fought with his power, and kept silent his infamous tongue: Senacherib ouerthrowne by his owne lauish tongue. perhaps his punishment had not bin so seuere, or his successe against the peo­ple of Israell had bin better, as it fell out with many other: Inf [...]rmata est contrae eum lingua eius. By his thngue he lost so mighty an armie, which (by silence) hee might (perhappes) haue defended with his hands.

The young Amalekite, who (with the tydings of king Sauls death) brought the Crowne and bracelet to Dauid, Example of the young A­malekite who had slain king Saul, by his owne report. confessing, how willing­ly, and in meere pittie he had slayne Saul, who had before fa [...]ne vpon his owne sword, the armie of the enemy comming so fast vpon him: was iudged worthie of death by royall Dauid, not so much for what he had done, as in regard of the words he spake. Sanguis tuus super caput tuum. 2. Sam. 2. 16. Os enim tuum loqutum est aduersum te, dicens: Ego inter­feci Christum Domini: Thy blood be vpon thine owne head, for thine owne mouth hath testified against thee, saying: I haue slaine the Lords annointed.

As if Dauid would haue sayd; The Authors interpretatiō of king Dauids speeches to the Amalekite, for belying himselfe. If thou do suffer the death, which al­ready thou hast bestowed vpon an other: doe not complaine of mee, who (as a Iudge) commaunds death to be giuen thee. But exclaime vpon thy selfe, that with thy sworde hast slaine the king of Israell, whose very garment thou oughtest not to haue touched. And since with thy tongue thou makest vaunte of thy homicide, therfore thou hast condemned thy selfe to death. Infirmata est contra eum lingua e­ius: with thy sword, thou slewest Saul, and with thy liberall tongue, thy selfe.

Let vs therfore set a watch before our mouth, and let vs haue a great care of our ouer-slippery tongue, Sentence. for feare of incurring the like misaduenture: for, to a generous spirit, somtimes a bad word is much more iniurious, then a wound receiued by a Launce.

Chap. 7.

If Senacherib, the young Amalekite, and all such as haue endured like punishment, wold haue set a sure guarde vppon theyr tongue: without doubt they had de­liuered their soules from many an­guishes, whereinto (else) they had ne­ver falne. Proner. 19. 16. Qui custodit os suum, & lin­guam suam, Custodit ab angustus ani­uam suam: He that keepeth his tōgue and his mouth, keepeth his soule from anguishes, sayth the wiseman.

Plutarch telles vs, Plutarch his example of the Lydians a­gainst infamy. That the Lydians, as well sentenced them with death, that (by their tongues) robd men of their good fame, as him that tooke away the life of any Citizen: holding the guilt of infamie to be as great as the abhorred act of murder: for, to lay hand to the weapon vniustly, is euen as much, as to breed an vniust quarrel with the tōgue. Therefore that our discoursing may bee free from all such blamefull note, it ought to haue fiue properties, which the tongue it selfe hath.

The tongue is soft and delicate; The fiue pro­perties which the tongue it selfe hath, and their allusiō to our speeche. sweete and Rose coloured; sharpe in forme of a Launce; flexible and voluble, close kept, walking but in a little roome. In like manner, our talk ought to be soft, by benignity, Rose coloured, as sweetned by honesty, sharpned by seuerity, plea­sing [Page 67] by sagacity, close kept by diligent custody. He that hath his talke softned by compassion, sweetned by loue, sharpned by correc­tion, made tractable by discretion, and close shut vp by heedfull cau­tion, can very hardly faile in his speaking.

First of all then we wil thus begin: 1. Our speeche ought to be soft and plea­sing. Our speeche ought to be full of pleasing, because there is nothing that more mooueth a man to loue, then doth gentle speeche, sweete, compassionate, milde and benigne, as well in answering, as in reproouing the faultes in others. Manie striue to ouercome men by the strength of armes: but they are not such, as by a gentle sweete perswasion, haue brought men to doe euen what themselues woulde. Whereuppon arose the wittie Prouerbe: A sententious Prouerbe. Men are bounde by wordes, and beastes by cordes. And Salomon in his Prouerbes sayeth: Prou. 15. 1. Lingua mollis du iti­em confringit: for a sweete speeche suppresseth furie, and ex­tinguisheth the sparkes of anger in a harde and implacable mind.

Why this is euery day plainly enough discerned, because many are chastised by sweete speeches, that by rude and sharp lan­guage would become much worse. Similie and the Allusion thereof. As the diamond resisteth vpon the hardest steele, yet neuerthelesse is broken with the soft blood of a Goate: Euen so, Responsio mollis fragit iram, sermo durus excitat fu­rorem: Prouerb. 15. 1. A soft answer putteth away wrath, but grieuous words stir vp anger.

He that will get himselfe many friends, and appease the displeasure of his enemies, must folow Salomons counsel. Eccle. 6. 5. Verbū dulce multiplicat amicos, & mitigat inimicos. A sweet talke multiplieth friends, & pacifi­eth them that be at variance. Example of Absolons plea­sing words. This was apparantly to be noted in Ab­solon, who by sweet speeches (though very fraudulent) in little time compassed the loue of the people, yea, & that in such sort, as he boldly attempted to depriue his Father of the kingdome.

With this dulcitude of speeche, there hath bin nothing (almost) left vnattempted: as may be seen in those two great Orators Cicero and Demosthenes, Example of the two great Oratours Ci­cero and De­mosthenes. the one the light of the Latine, the other of the Greek tongue. What should I talke of their attemptings? There was nothing which they vndertook, but they obtaind it by the sweetnesse of their speech. For Lactantius Firmianus declareth, that Apollo­nius the Philosopher hearing Cicero in his Oration, was so transpor­ted with admiration beyond himselfe: The words of Apollonius to Cicero. that after some smal recouery, he said to Cicero in the publique presence; Cicero I commend thee, & am amazed at thee.

[Page 68] Xenocrates the Philosopher, Example of Xenocrates & Palaemon. Example of Cato Censo­rius. by this sweetnesse of speeche, quite changed the vile base behauiour, of a bad luxurious man called Pa­laemon. Cato Censorius, being accused fortie foure times, before a Se­nate so much to be feared as that of Roome: knew so well in his Ora­tions how to defend himselfe, as euermore he went away iudged in­nocent. Example of Aegesias, Pla­toes scholler. Aegesias the Scholler of Plato, read so sweetely vpon the im­mortalitie of the soule: that many (for meere ioye, and to attaine that high felicitye,) accounting it no crueltye to themselues, layde violent handes on theyre owne liues, vntill Ptolome­us prohibited him, to discourse any more vppon that mat­ter.

Heereuppon the auncient Poets feigned, Example of Amphron the Son of loue. that Amphion the Son of Ioue, by musick onely, without any other mysterie, builded the walles of the city of Thebes, the stones most commodiously laying themselues one vpon another, as if by a skilfull masters hand they had beene ordered. Example of A­riō of Lesbos. Also Arion Miten [...]us of Lesbos, with his harpe drew the Fishes (netlesse) out of the Sea, so that himselfe rode vpon the back of a Dolphin, which brought & set him safely on the shore. Alpheus by his sweete singing, Example of Alpheus, and of Orpheus. tamed the wildest and most cruell beastes. Orpheus by the sound of his harpe, made the woods to mooue, the floodes to daunce, and the stoanes to leape about him.

We may allude all this to the sweetnesse of their speeche, Allusion to the sweetnesse of their speech▪ as the alluring of men, conuersion of sinners, and they beeing before most vnciuill and barbarous, to make them thus become verye meeke and tractable. Example of the Apostles and Martyrs. As wee may reade of the blessed Apostles and Martyres, who conuerted the most stearne and bloodiest Ty­rantes.

Wee haue a prety storie of one M. Iordanus, described by Antonius the Archbishop of Florence, who preaching in Vercellis, An excellent History of M. Iordanus, a Preacher in Vercellis. where (in those times) was the generall place of studying: he deliue­red the word of God in such sweete and gratious manner, as, within fewe dayes after, he drew the reuerend Doctors, Fathers and diuers Noble men, to forsake all things else, and practice preaching onely. Wherupon, Gualterus Teutonicus, Regent of the other Artes studies, fearing to loose all his Schollers likewise, sayde in the publique Schoole to them: Gualterus Teutonicus, his words a­gainst lor­danus. Take heede you goe not to heare the preaching of M. Iordanus, for he polisheth his words with such sweetenesse, as dooth an harlote, when shee betrayeth and catcheth the soules of men.

[Page 69] But what ensued of this? Gualterus himselfe raui­shed with hea­ring the world. He that sought to withdrawe others, was first of all taken himselfe, euen so soone as hee went but to heare him. And then he became quickly of another minde, perceiuing all other studies to be but vaine and fruitlesse, in comparison of the heauenly sweetes of the soule, for there is no sweetenesse aboue that of the word of God. Psal. 18. 11. Quàm dulcia faucibus meis eloquia tua, super mel orimeo.

What mightier maruaile, The sweet­nesse of the speeche of Christ, to his very enemies. to approoue the sweetenesse of Christes speeche, (the like whereof was neuer 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 commaunde­ment imposed vpon them, they returned back to the giuers of that charge, Iohn. 7. 46. saying: Nunquam sic loquutus est homo: Neuer as man heard to speake the like. So sweet was his speaking, as he drew infinite mul­titudes after him, so that the city beeing vnable to containe them, they flocked foorth after him into the fields, among the mountains, and on the Sea shoare, with great striuing among them for taking places, Luke. 5. 1. according as S. Luke declareth: Cùm turbae irruerunt in Iesum, vt audirent verbū Dei, &c. And the people preased vpon him, to heare the word of God, &c.

Great efficacy vndoubtedly was there in the sweet words of Christ, The ministers of the Phari­sies forget their fircenesse at Christes speaking. that it could make the ministers of the Pharisies to forget their fiercenesse, they comming against Christ like so many roaring lyons, or most cruel Tigers, to lay fast hold vpon him: wherupon, they could doe any other thing else, but that which they then came for. Whereat the Pharisies being amazed, and filled full of railing against him, imagined in their harts, that they were also become some of his followers.

Dauid had reason to speake thus of the voice of Christe: Psal. 29. 4. 5. vox Domini in v [...]rtute, vox Domini in magnificentia. Vox Domini confringentis cedros. The voice of the Lorde is migh­tye: the voice of the Lord is glorious. The voice of the Lord brea­keth the cedars. And not the cedars only, but the stonie and adaman­tine harts, Religious preachers par­ticipating with the vertue of Christs voice. he breaketh and crusheth in pieces. But more amazement I account it, to see that religious holy Preachers, participating with the vertue of Christe should haue such wonderfull sweetnesse in their woords as to drawe the whole world (in a maner) after them. Some whereof haue conuerted more then an hundred thousand he­retiques: others that haue reduced to christian beleefe, more then fiue and twenty thousand Iewes, and aboue eight thousand Saracens. [Page 70] For this, were they accounted, Euen as simple vessells, prepared to con­taine the seed of the diuine word, The words of S. Augustine of himselfe. 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 sweetnesse of honie, then which there is nothing sweeter in the world. Iudg. 14. 18. Quid dulcius melle? what is sweeter than hony? quoth they that expounded the riddle of Sampson. The word of God is sweeter then hony. The word of God, saith Dauid, ex­ceedeth hony in sweetnesse: Quàm dulcia faucibus me is eloquia tua, super mel o [...]i meo? as much to say: Oh lord, how sweet are thy words vnto me, that they surpasse the sweetnesse of hony, when I haue them in my mouth?

A very rare example of the sweetnesse of the diuine word, Example of the sweetnesse of the word of God, in Sauls seeking the death of Da­uid. I remember I haue read in the first book of Samuel, and the 19. chap­ter, when wicked Saul pursued the death of iust Dauid, fearing that which was to follow afterward, namely, that he sould succeed him in the kingdom: he hearing, that Dauid was with Samuel in Ramah, among other Prophets, hee perswaded himselfe, that Dauid was gone to vsurpe his kingdome, and to haue himself annointed king of Israel by Samuel, to whome this office appertained. Albeit, he was with the Prophet praysing God, yet hee sent a greate number of souldiours, to the end they should surprise and bring him to his pre­sence. Sauls souldi­ors praised god among the Prophets, ac­cording as they were se­uerally sent. But they beeing come where Dauid was with the holy Pro­phets, and hearing them so praise the Lorde: beeing touched like­wise by the spirite of the Lorde, they forgotte the Kings com­maundement, and began also to praise God, and to prophe­cie.

Saul expecting their returne, and perceiuing they came not, grewe vehement suspicious, that they were growne abbetters of Dauid: 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 hauing intelligence hereof, began to burne in a more violent furie, and sent the thirde band of ministers, but in a lar­ger companye, to execute what was before intended. They bee­ing come to Ramah, such was the power of the worde of God, that they no sooner entred among the rest, but they did as the first and second, and prophecied likewise among them.

When the king heard this, much more enflamed with anger and [Page 71] desperate hate, Saul, incensed with rage, go­eth himselfe to Ramah, and there was con­strained to praise God al­so among thē. he mounted on horseback, and rode along himselfe with a great multitude: but so soone as he came neer the place of Ra­mah, his very selfe (O mighty miracle of God) euen honied with hea­ring the word of God, forgetting his former fiercenesse; he also be­gan to praise the Lord with the Prophets. So that he despoiling him­selfe of his royall garments, prophecied among the rest in the pre­sence of Samuel, and euen naked as he was, he sung the diuine prai­ses all that day and night, The prouerbe in Israel. whereuppon arose the Prouerbe in Israel: 2. Sam. 19. [...]4. Num est Saul inter prophetas? Is Saul also among the Pro­phets?

Such was the power, preheminence and sweetnesse of the word of God, 2. Sam. 19. [...]4. as it changed the very hearts of the hearers. Et expoliauit se Saul vestimentis suis, & prophetauit cum caeteris coram Samuel, & cecinit nudus tota die [...]lla, & nocte. And Saul stript off his garments, and he pro­phecied also before Samuel, and fell down naked all that day and all that night.

Oh miraculous sweetnesse of the word of God, but let vs proceed in our order begun: our speech then must be sweet and soft, 2. Our speech ought to haue the Rose co­lour of hone­sty 8: charity. as the tongue it selfe is. Secondly, our talke ought to haue the Rose-blush colour of honesty and charity, because, as the tongue is naturally red & Rosie-coloured: euen so ought our language to haue the die of honesty and modesty, as also the crimson & flame tincture of charity: for in our words, no one is to bee profered, fauouring of dishonesty, A check to the vnseemly lan­guage vsed now adayes. or iniurious to the edificatiō of our neighbor. These dayes of ours, do witnesse the world to be grown so dissolute, & our talk so vnseemely: as very hardly do any words issue from vs, but they rellish of dishonest iestings, yea, of shamelesse, scurril and very impudent dis­solutenesse.

The worlde can giue no other then it hath, Sentence. and be­cause it is full of all vncleannesse, vncleane likewise needs must our talke be. An excellent comparison, and his Al­lusion. The excellent Physitian knowes by the tongue, the infirmi­tie of the bodie, and when the disease is deadly: in like manner, by speeche is discerned the integritie or corruption of the hart, and the healthfulnesse of the soule. This was not onely the opinion of Socra­tes, but also of Salomon himselfe, as is to be seene in many places of his Prouerbes: Prouer. 12. 18. Lingua sapientium sanitas est: I he tongue of wise men is health. As if he would haue sayd: wil you know if the soule be sincere, & whole from sin? An implicatiō of Salomons words. Awaite then the words proceeding from it: be­cause the sicknesse of the soule appears, by the course of speeche, deli­uered by the tongue.

[Page 72] The world, because it is full of pride, luxurie and auarice, therfore also the vtterance of our words sauour of the worldlye cogitations feeding the hart, Our words an­swerable to our worldly cogitations. which are eyther voyde of honesty, or empty of cha­rity. S. Iohn the Apostle saw in the Isle of Pathmos a wonderful vision ful of terror, Apoc. 16. 13. & very dreadfull 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. Iohns vision in the Isle of Path­mos. And I sawe three vncleane spirits, like Frogges, 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 deuill the inuenter of pride; Application of the vision, by the Author. the beast is the flesh, which beast-like liueth in al filthie luxuriousnesse; the false Pro­phet is the deceiuing world, of whome ensueth all auarice whatsoe­uer. All these three spirits issued foorth in the likenesse of Frogges, be­cause these three in sinning haue some similitude with the Frogge. The Frogge leapeth aloft, Three quali­ties in the frog answerable to the former ap­plication: of Pride, vn­cleannesse and auatice. behold there is pride: delights to liue in the filthye myre, there is the vncleannesse of beastlye luxu­rye: it likewise croakes, and with a screeking confused noyse or noate, disturbeth quietnesse, there is auarice, which filleth a man with all distraction, and daylye molesteth the quiet of the mind.

The world then being ouer burdned with these three foule vices, how can there be any honest or charitable speeches, beautified with the rosie colours of honesty & charity? 2. Iohn 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.

The third qualitie or condition beseeming vs in our speeche, 3. Our speeche ought to be like a weapon, sharpe: as it is in resem­blance. is, that after the manner of a weapon, it should be sharp, for so the tongue it selfe appeareth to be: and this ought (according to time and place) to resemble such a weapon, by pointing at, pu­nishing and correcting the faultye. Therefore it is written, that the holy ghost descended vpon the disciples, in the forme of clo­uen fierie tongues, Allusion of the fierie tongues on the Apostles. not onely as alluding, that our talke ought to bee full of charitie: but also, to note the aptnesse, and readinesse of the worde of God in vs, which after the manner of a cutting sworde, diuideth the soule from sensuall and carnall cogitati­ons, and seperates it whollye from the worlde. Viuus est enim Dei sermo, Heb. 4. 12. & penetrabilior omni gladio ancipiti, & pertingens vsque ad diuisionem animae ac spiritus, compagum quoque ac medulla­rum, [Page 73] & discretor cogitationum & intentionum Cordis. The word of God is liuely, and mighty in operation, and sharper then any two edged sword, and entreth through, euen to the diuiding asunder of the soule and the spirite, and of the ioyntes and the marrowe, and is a disce [...]ner of the thoughtes and the intentes of the hart.

This weapon brought Christ into the world: What weapon our Sauiour brought into the world, and what power it hath. Non veni pacem mittere, sed gladium. With this weapon is the father diuided frō the Son, one brother from another, and the wife from the husband. With this weapon shall the Iewes bee diuided from their Iudaisme, the Gentiles from their idolatrie, and be made good Christians. VVith this weapon shall the shamelesse bee diuided from his vnclean­nesse, the couetous from his monie bags, the wrathfull from his furi­ousnesse, the high looker from ambition, the glutton from his surfet­ting, &c.

There comes now to my remembraunce, an excel­lent matter, which I haue read in the first booke of the kings of Israell, Example of the Prophet Elias, when he fled from queene Iesa­bell. and very apt to this purpose of ours. The Prophet Elias fly­ing away (verye poorely) through the vast desertes, beeing feare­full of the wicked Queene Iezabell: the Angell of the Lorde appeared vnto him, and thus spake. Quid hîc agis Elia? What doest 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 vt aufer ant eam. I haue bin very iealous for the Lord God of hoasts, for the children of Israel haue forsaken thy couenant, broken downe thine Al­tars, and slaine 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, & reuertere in viam tuam per desertum in Damascum: 1. King. 19. 15. 16. 17. cumque perueneris illuc, vnges Hazael Regem super Syriam. Et Iehu fi­lium Namsi vnges Regem super Israel: Helyseum autem filium Saphat, qui est de Abel-meula, vnges Prophetam prote. Et erit qui­cunque fugerit gladium Hazael, interficiet eum Iehu: & quicunque fugerit gladium Iehu, The answer of the Lord vnto Elias. inter ficiet eum Helyseus. And the lord sayd vn­to him. Go, returne by the wildernesse vnto Damascus, and when thou commest there, anoynt Hazael king ouer Syria. And Iehu the son of Namsi, shalt thou anoint king ouer Israell: and Helyseus the son of Saphat of Abel-Meholah, shalt thou anoint to be Prophet in thy roome. And him that escapeth from the sword of Hazael, shall Iehu [Page 72] [...] [Page 73] [...] [Page 74] slay, and him that escapeth from the sword of Iehu, shall Helyseus sley.

In this we haue to note, What we haue especially to note in this worthie ex­ample. that Helyseus was a man humble, meeke and godly, vnarmed and vnskild in the art military: neuerthelesse, it was the will of God, that they, who had not the power (by armes) to kill these two potent kings of Syria and Israell, men of great valour, approoued warriours, and very bloodie; yet (with this weapon only) a peaceful Prophet should do it, a man, whose office was to preach, not to bee seene in combates, to preache vnto the people, not to war in armes.

Doubtlesse, hereby it may be alluded, that more strength had the vnarmed Prophet Helyseus, Allusion of the whole History by this power­ful weapon of Gods word. with this weapon of the word of God, then those most mightye kings, with their huge squadrons of ar­med Souldiours: and much better successe shoulde attend on the courage of Helyseus, in pacifying by benignitie, then on the armed kings, in the very hotest of their crueltie. And more good did Helyse­us, by his speaking only, then Hazael and Iehu by their fighting: such is the efficacy of the word of God, as it penetrates the soule beyond the body.

VVhich is euidently to be seene in the conuersion of nations, Example of the couuersiō of Nations, by poore vnar­med men, ex­ceeding the might of all the Monarchs in which office, more hath beene wrought by vnarmed men, of poore and meane condition, with the weapon of the diuine word, subdu­cing the whole worlde to the kingdome of Christ: then coulde the mightye Monarches of the Assyrians, the Persians, the Greci­ans and the Romanes, with all their infinite powerfull Armies. And this (I thinke) was that weapon, that issued foorth of the mouth of God, cutting both wayes, after the manner of a sword, as Saint Iohn telles vs, because God (by his worde) remitteth the of­fence, Apoc. 2. 16. and pardoneth the punishment: Exibat gladius vtraque parte acutus ex ore eius: Out of his mouth went a sharpe two edged sword.

But if our words ought to haue the condition of a weapon, & such likewise is the shape of the tongue it selfe: for what cause then sayth the Prophet, Esay. 2. 4. speaking of the cōming of the Messias, that in his time, Conflabunt gladios suos in vomeres, A question cōcerning the time of the Messias com­ming. & lanceas suas in falces: They shall break their swords into mattocks or plough shares, & their speares into sithes: what hath a mattock to doe with a sword? the sword is apt to cut withall, and the mattock to delue withall.

Two things (in my mind) would the holy ghost allude herby, Answere, by the Allusion of the holy ghost. saying, that in those times, of swordes shall be made mattocks. [Page 75] First, in regard of the great peace, all warlike battailes then ceassing, 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 māner that ought to bee obserued in digging vp, or tilling the hearts of men by the worde of God, signified in the weapon.

If the husbandman would furrowe vp his grounds, Comparison betweene the husband mās plough share, and a sword, for their seue­rall vses. hee can neuer do it with a sword, nor breake abroad the hard knit clods, if that way he goe to worke, the earth likewise will bee vnapt in rendering the expected fruit: but if he take his mattock, plough share and such like other meete instruments, he will make it tractable for producing the sowen seede. The sword or weapon signifieth the polished speech, a­dorned with rhetoricall colours, Allusion of both in their true natures. & a thousand quaint subtilties of ar­guments. The mattock figureth the easie speeche, domesticall, fami­liar, sincere, cordiall, without ornament or vaine tearmes, which better fitteth for the heartes compunction, and is more apte to produce the fruite of conuersion, beeing cluttered before, a­mong the hard clods of sinne; then the adorned kinde of spea­king, curious and artificiall, designed by the sword or wea­pon.

The auncient Philosophers and Oratours, The Philoso­phers & Ora­tors curiosity. because they would teache their lyes and follies: they intricated them, and beguiled men with picked, polisht and nice kindes of phrases. The trueth of the Gospell, The plain and sincere trueth of the Gospel. it hath no neede of any such ornament, nor ought a Christian to fit himselfe with such curiosities, in reproouing of sinne, and correcting the sinner; but rather, hee shoulde make his playne mattock more plyant and readie, in deluing vp the stubborne harts of wretched men. Therefore Christ euermore spake with a ma­teriall tongue, deliuering many parables, similitudes and exam­ples.

An vnhandsome woman, Comparison between a for­ced beauty, & a true naturall complexion. destitute of beautie and naturall com­linesse, seekes by deceiptfull and lying colours, to make her selfe appeare beautifull: but she that (from her naturall mother) is adorned with good feature & excellent fayrenesse, great wrong shall she offer to nature, in striuing artificially to make her selfe more fayre: for the greater paynes shee takes, to seeme beautifull by lying tinc­tures, An excellent Allusion of the comparison. the more deformed (in time) shee assuredlye makes her selfe. The Euangelicall doctrine (of it selfe) is so fayre, and surpassing in riches of naturall beautie, that shee hath no neede of artificiall [Page 76] or vayne rhetoricall ornament: No vain glosse is to be set on the word di­uine, with the manifest hurt ensuing therby rather great wrong is done to her na­tiue beautie, adorning it with vayne colours & coyned phrases, such as prophane Oratours were wont to illustrate & set forth their grosse lyes withall.

A matter much to be blamed, and yeelding no fruit at all: because while the auditors listen, not to the substance of what is sayd, but to the cunning glosse and idle ornament only: they loose the intire 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 vnto them, but only to lend a little admiration to friuolous eloquēce, the cause of much harme in our christian common wealth.

I pray ye (my Lord) in curtesie tell me, A demaund by way of com­parison, of a besieged city, and the mee­test meanes of resistance. were it not to be reckoned as an expresse follie, if an armie of enemies shoulde come against this city, and engirt it with seuere besieging round about, and then the ci­tizēs did not presently run to take weapōs in their hands for defence of it, darting their shafts and quarries against the enemy, or what mu­nition else they could possibly deuise to help it. But, if (in stead of re­pulsing them by the harquebuz and Cannon) they shoulde throw on their enemies heads, sweet hearbs & flowers, might they not iustly be tearmed, desolators of the cōmon good, & the very cheefest enemies vnto their own natiue country?

Such (the more pitty) are many christians in these times of ours be­come, Allusion to the neglect of many in these dayes, for the reproofe of sin. who ought with words most feruent and effectuall (euen like vnto the sharpest pearcing arrows) boldly reprooue the vile sinnes of men: but they (in stead therof) cast flowrs of faire and fruitlesse words on their heads, which not onely loose the vigor of all compunction, but delights, and begets a pleasing itching in the eare, whereof God greatly complained by the Prophet Ieremie: Ierem. 48. 9. Date florem Moab, quia florens egredietur, & ciuitates eius desertae erunt, & inhabitabiles. Giue flowers vnto Moab, that it may flye and get away: for the cities therof shall be desolate, without any to dwel therein. As if he would haue said, Ironicè: Is it euen so? Do you thus giue flowers to Moab? You giue him a goodly remedy for his hurt: The Authors applying of the Prophets words. if he florish so delicately, as making that his beautie; miserable Moab, this will be the cause of thy ruine, and the destruction of the fairest cityes in thy king­dome.

Then presently followeth: Maledictus qui facit opus Domini frau­dulenter, Ierem. 48. 10. & maledictus qui prohibet gladium suum à sanguine: Cursed be he that doth the worke of the Lord negligently, and cursed be hee that keepeth back his sword from blood. Euen as if he woulde haue [Page 77] sayd, A good note for vayne and idle headed preachers. Cursed be he that doth the Lords worke with fraude, and (with deceiuing speeches) is the cause of the losse of soules, not drawing the sword of the tongue in due time, reprehending sinners, fetch­ing blood at euery blowe, with sharpe words, yet full of charitie and feruent zeale. So when the sword of the word is not adorned with vnfruitfull speeche, therof we ought to make a mattock, apt and meet to dig vp the stubborn earth of mens harts, to the end, it may become capable of increase, by a good conuersion.

A certaine Greeke Oratour went to Lycurgus Prince of the Lacedemonians, Example of a Greek Ora­tour, and how Lycurgus an­swered him. saying: That he would read Rhetorique to the peo­ple of the common wealth, because they spake very rude and grossely: to whom Lycurgus answered. We better affect our plaine country wise­dome, then vaine flourishing eloquence: therefore you may go into Lica­onia, for men are there louers of artificial eloquence, which here we make no account at all of.

An answere worthily beseeming such a Prince, The common wealth looseth most by lack of well speaking. be­cause the common wealth looseth nothing by lack of speeche, but by defect of speaking well. An artificiall deuise, is not far off from deceipte, and our words ought rather to tast of want of curious or­nament, then to be any thing defectiue from the trueth: therefore I cannot but highlye allow your description of the sword and mat­tock.

In the fourth place, 4. Our speech ought to shew the flexibility of the tongue. we say, that our talke ought to shew the flexibility of the tongue, which is to bee done by wise­dome and discretion; as the tongue is apt and pliant in yeelding e­uery way, so ought our talke to be very discreete, varying our dis­coursings, according to the condition of such men as wee conferre withall, The offices of this flexibility and agreeing with the subiect whereof we speake. Some­times comforting the afflicted, with the sweetnesse of our wordes; sometimes instructing the ignorant, with charitie; sometimes re­proouing, with seueritie, answerable to the offence: sometimes commending (with trueth) the good; and sometimes blaming (as iustly) the bad, with significant speeches: yea, to suffer our selues with them all, to be transformed (as it were) into all; to put on the garmente of all, onely to helpe and preserue them all, according as Saint Paule did: 2. Cor. 9. 22. Omnia omnibus factus sum, vt omnes facerem sal­uos: I am made all things to all men, that I might by all meanes saue some.

The dog hath a tongue very flexible, Comparison of the tongue of a dog. slender and fine, and is so medicinable withall, as there is no sore or other harme happening [Page 78] on his bodye, but it healeth it, onely by the office of his tongue, because hee can bring it to the place, and tenderlye licke it. The verye like propertie ought our tongue to haue, Allusion to the offices of our tongue. for our wordes shoulde bee profitable, medicinable, and helpefull to e­uerie weake sinner, beeing cast downe vppon the death-bed of his sinnes, and there lying languishing and despairing, to his soules greate daunger. Our tongue by wise and discreete flexible­nesse, must bee apte and readie to diuers offices, as were the tongues of the Apostles, who (for generall benefite) spake in many languages: Act. 2. 11. Audiuimus eos loquentes nostris linguis magnalia Deiwe heard them speake in our tongues, the wonderfull workes of God.

The Naturalistes doe tell vs, Example of the Bears pro­ducing her young ones. that the Beare bringeth foorth her young, without any forme: but by licking, and passing ouer them in diuers kindes with her tongue, she giues them at length a true shape and similitude. The like ought euery one to do, that reprehendes an other mans defectes, Allusion to Prelates, Prea­chers, and fa­thers of fami­lies, shewing what is requi­red in the of­fice of their tongues. but especially Prelates, fathers in their families, and Preachers, to whome (in regarde of their offices) the reproofe of sins (in their sonnes and seruants) especially appertaineth: which ap­pearing to them, that they are (in a manner) meerely misshapen and brutish, without any figure of true christianitie, they ought, with the tongue, and the office of the mouth, to pearce so far into them, that e­uen (as it were) by licking their sore soules, and wiping away the foul­nesse of their inward infirmities, they may make a sinfull man be­come like vnto God, adorned with vertues, beautified with spiritu­all graces, variably, and (in many manners) vsing the readinesse of the tongue, according to the nature and varietie of the sub­iect.

For example, somtimes highly, of the ioyes of Paradise; sometimes lowly, A methode or manner of ob­seruation, in their speaking as occasion serueth. of the basenes of this deceiptfull world: seuerely & in a sharpe key, shewing (with rough words) the paines infernall: plainly and pa­thetically, laying open sinne, and the vaine 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, & somtime (if it were possible) with the tongue of an Angel, according to the di­uersity of persons with whom we talke, and for the saluation 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 then you all.

[Page 79]

I perceiue that our speeche ought to bee like a cleere christaline fountaine, Similies or comparisōs of what the tōgue ought to be. or, as a transparent Glasse without any spot, that it may transforme it selfe into all things represented before it: that by taking the shape of all, it may bee beneficiall to all.

Let vs come now to the fift qualitie of the tongue, 5. Our speeche ought to be close couched, like vnto the tongue, with his two guar­dians. which is, that it must lye close couched, and be warilie kept by two guardians, to weet, the teeth, and the lips: whereby, the diuine work­man may seeme to allude, that our speeche should bee very circum­spect, corrected, and fast bound (as it were) together, according as the tongue is knit and combined, and first of all, to bethinke our selues very well, Prouer. 10. 14. before wee let any worde passe from vs. Antequam lo­quaris, disce: because many euils doe proceed from the tongue, when lauishly it runnes at randome, without premeditation what is to be sayde. 2. Pet. 3. 10. To this effect sayde the Apostle: Qui enim vult vitam dili­gere, & dies videre bonos, coerceat linguam suam à malo, & labia e­ius ne loquantur dolū: If any man long after life, and to see good dayes: let him refraine his tongue from euill, and his lips that they speake no guile.

Pliny reporteth in his naturall Historie, Plinie and So­lynus, of the nature of the Crocodile. and Solynus also affirmeth the same, that the Crocodile is a beast big enough, neuerthelesse it hath but a little tongue: and by reason he cannot put it foorth of his mouth, therfore he can forme no voyce at all with it. Euen so, they that are greatest in vertues, Allusion of the Example. most prudent in their actions, and shine fayrest in goodnesse: 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. Iames 3. 5. And Saint Iames sayth: 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 hapned, that many of the Philosophers bound themselues to perpetuall silence.

At any hand then the tongue must haue a strict bri­dle, The tongue must be kept in, like fire. that it may bee kept within (as I thinke) like fire, least it shoulde blaze abroade the flaming words of anger, furie, and dis­daine: Apoc. 9. 18. De ore eorum procedebat ignis, & fumus, & sulphur: Out of their mouthes went foorth fire, and smoake, and brimstone. The tongue is imprisoned within the teeth, The tongue imprisoned like a theefe. like a theefe that hath fet­ters on his feete, and manacles on his handes: least getting a­broade, hee should robbe other men of their honest fame. Acuerunt linguas suas sicut serpentes, Psal. 140. 3. venenum aspidum sub labiis eorū: They haue [Page 80] sharpned theyr tongues like serpents: Adders poyson is vnder their lips, sayth Dauid. The tongue chayned vp like a dog. It is chayned vp fast like a dog, least if it should get loose, it might snatch and bite at other mens honor, with foule de­traction: Erue à framea Deus animam meam, & de manu canis vnicam meam. Psal. 22. 20. Deliuer my soule from the sword, my desolate soule frō the power of the dog.

To good purpose is it, that our tongue should be sweete, Rose co­loured, sharpe and flexible: but how much more neede hath it to bee close couched, Most neede of all for the tongue to be close couched. and imprisoned, like a chast and comely mayden, least thereby should issue forth the virginall puritie of our soules, & so be­come deflowred, by the craftie and watchfull adulteries of the de­uill.

There bee many that haue all these properties of the tongue, but in quite contrary manner to our description. Many haue these seuerall qualities, but in a contrarye kind. They are sweete of tongue, but how? in flatterie: they are Rose coloured, but in rage, anger and rayling: they are sharpe, but in detracting: they are agill and flexible, but in various, deceiptfull and vnconstant spea­king: they are close couched and shut vp too, but in enuying, as loath to imparte to others any goodnesse (if they haue any at all) that themselues are possessed of: So, they will be sure to brag, that they haue these fiue conditions, although it bee in a cleane contrary na­ture.

Chap. 8.

The improuidence of many men in their talking, procu­ [...]eth diuers important disorders in a­ny common wealth: onely through [...]he tongues want (in speech) of those conditions, which (for iust and equall direction) are most necessarie in dis­coursing. Plato, of the hart of man, for refraining the tongue. And in regard Plato telles vs, That the heart of man endureth greater labour in refraining the tōgue, then in amendment of life: me thinkes men should therefore imploy all their forces, in curbing the tongue, to preuent infinite euills, and inconueniences of weightie import, yea, verily such, as when a man speakes confusedly, and without ad­uise, how wise soeuer he be, yet he is reckoned but as a foole or a mad man. The censure that is giuē on indiscreet mē. And then this iudgement passeth on him, that many are wise by booke, which are but fooles in talke, and in speculation they know much, but in practise are most ignorant: the reason hereof is alleaged by Cicero, in one of his Epistles, where hee sayeth, That a man is knowne to be good or bad by the workes that he dooth: Cicero his o­pinion of mēs workes and words. but whether he bee foolish or wise, that is discerned by the wordes hee spea­keth.

If a man be held for a fool in his country, by the words he speakes: [Page 82] what auayles instruction of doctrine, to make him most learned? I haue known diuers, that in the doctors Chaire, 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 conuersing, none likewise could outstep them in foolishnes. Wherupon, look what honor they won in the chaire or pulpit, they lost it apparātly out of the school, which makes me of this mind, that a cōtinual silence were better out of the School, for main­tenāce of the reputation gotten by learning, than (by speaking weak­ly) to staine the glory of good letters, with the idle froth of his owne sillinesse.

Such kind of men are apt to teach others good doctrin, Many teache others, that want wisedom themselues. yet haue as much need themselues to be taught wisedome: therefore, for the better apprehension of this vertue, the Schoole of Pythagoras were most meetest for them. But whence comes it (I beseeche you) that in the doctors Chaire, Why a doctor in the Chaire, and a foole in conference. men are so wise, and yet in familiar con­ference, are little lesse then fooles, be getting themselues hatred by their owne tongues? For doubtlesse, if so many enuy them for their learning, as many surely are ashamed of their conuersation, & all this happeneth by the tongue only.

If you would know the reason hereof, it is thus, when they reade to their Schollers, When men speak with the tongues of their Masters, they are wise, & fools, when they speake with their own they talke with other mens tongues, euē with those of the doctours, which they haue studied: but in their own familiar discoursing, they pronounce no more then the hart suggests: & the tongue being the true tel-tale of the hart, if the heart do keepe within the bosome, either lasciuiousnesse, pride, folly, immodesty or ambition, euen such are the speeches that flye from the tōgue. These are excellent instructers of others in the speculatiue cases, but haue mighty need of the practiue themselues, beeing empty of discretion, yet full of sciences.

I remember a singular example to this purpose, which I haue read of a certain king, Example of a king, and his three Sons, to approoue their wisedom. who being the Father of three Sons: wold needs approoue, which of them was the wisest, & (after his decease) meetest for the gouernment of his kingdome, & began in this māner with them. My Sons, you haue diuers times deliuered by open appa­rance, & instant requests made vnto me, which of you three I would leaue as successor of my kingdome: which now I am resolued to let you know, & he shall be the only man among you three, that answers to my question with greatest wisedom, & thus it is. I would know of you all, (if you might be transformed) to what kind of Foule you wold best fancy to be compared, and likened?

[Page 83] The first answered, The first Son would be like the Eagle. I would be like the Eagle, which is the bird of Ioue, and flyeth higher then all other foule: it stedfastly looketh vpon the Spheare of the Sun, and is the imprese for euery Prince, in regard of his especiall prerogatiue. The secōd Son would be like the Peacock. The second sayde, I would bee like the Peacock, who hath the most delicate and fairest feathers of all Birds whatsoeuer. 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 foules of the ayre, and if hee had but the gift of speeche, he woulde be very wise and dis­creete in talking: for, whatsoeuer his heart conceited, hardly, and long time first would it be, before the mouth vttered it, because they stand so far asunder. And in this space, he may very well consider and deliberate, if what he hath to say, bee worthy vtteraunce or no.

A matter very especially beseeming a king, A note for kings. rather then any other, who ought, in dooing or saying to bee gouerned by wisedome, to shunne the euill report, A worthie Sentence. of dooing somthing vnbeseeming the wreath royall: as one very well sayde: Qui bene vult fari, oportet medi­tari.

This third Son (in my iudgement) was worthier of the Crowne, then both the other, because he had greatest respect to the office of royall dignity. Example of king Pirrhus, answering his Sons. Pirrhus king of the Epirotes did not thus, who beeing demaunded by his sonnes, to which of them he would leaue the succession of his kingdome, made answere: Hee shall be my successour, that hath his sword keenest. Alluding thereby, that hee would leaue his Realme to him, who was aptest (by armes) to defend it: neuer considering, that oftentimes a kingdome is better defended by discreet ruling, The strength of kings con­sisteth in their subiects loue. & winning the harts of the people, then by stearne vnciuill Armes: for the principall nerue of the king, is the loue of his subiects, which by wisedome is sooner wonne, then by seuerity of war.

Many kings had the Israelites, but none wiser then Salomon, and thence it ensued, Example of Salomon. that he enioyed his gouernement in the felicity of peace: so that not only he was neuer disturbed with wars, but likewise euery king accounted himselfe happy, that could attain to be combi­ned with him in amity. Example of Dauid. Dauid was a martiall man, endued with great strength both from God and nature, so that in his younger dayes, he puld a Beare and a Lyon in pieces: Neuerthelesse, in the wordes that he spake, hee declared himselfe, to haue the neck of a Crane, and trusted more in wisedome, Psal. 46. 12. then in his owne might: Meditatus sum nocte cum corde meo, exercitab am, & scopebam spiritum meum. [Page 84] Signifying therby, The Authors inference vpō the words of Dauid, worthy of all men to be regarded. this to be his conceite. Before I would open my mouth to speake, before I would let loose my tongue to speeche, & before I would mooue my lips to forme a word: Iimagined well in my heart, during the night time, on that which in the day ensuing, I was to vtter, because I would deliuer 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 to [...]gue, it was to the glory of god, & edifying of my neighbour: therfore I swept, purged and clensed my thoughts, from al the filth of malice, slattery, infamy and trechery.

Quite contrary do they, Of such as speake whatso­euer comes first to mouth Psal. 40. 9. that vtter whatsoeuer comes first to mouth, lashing it liberally foorth, without conceiting and foredeeming, whether it be good or euill, of whome wee may well speake that saying of Dauid: Ecce labia mea non prohibebo, Domine tu scist [...]s I will not refraine my lips, O Lord thou knowest. This is the rea­son why they commit many errors, and become euen vnlike an vn­tamed horse without a bridle: beside, oftentimes, by defect of the lips, The defect of the lips do en­danger both body & soule. the whole body and soule do suffer greeuance, dearly repenting, what the tongue hath wilfully blabd abroade: which, if not in this world, yet assuredly in the other, as Dauid, in very significant wordes testifieth in the 140. Psalme, Psal. 140. 8. Labor labiorum ipsorum operiet eos: Let the mischefe of their own lips come vpon them. Why the La­tins called the lips Labia. And therfore I think the Latins called the lips Labia; à labendo, quia per labia homo labitur in praeceps.

Some hold, that he would, or else might haue sayd; Labor labiorum ipsorum angustiabit, Dauids words further com­mented on. or rather vestiet eos: but in saying that the trauaile of the lippes shall couer them, signifieth, that there shall bee no parte of the bodie or the soule, but it will be anguished, by the defect of the lippes. Moreouer, such will bee the payne of the error, committed by the lippes, that their rage and choler beeing wasted, the damned shall deuoure vp their owne tongues, according as of some of them, the Secretarie of Christ Saint Iohn telles vs in his Apocalypse: Et commanducauerunt linguas suas prae dolore, & blasphemauerunt Deum coeli prae doloribus & vulneribus suis: And they gnawed their tongues for sorone, and blasphemed the God of heauen, for theyr paynes and their sores. A warning to the man negli­gent in his talking. Be more carefull and respectiue (Oh negligent man) in thy talking, and consider (mi­serable wretche) how manye are damned in hell, not so much for what they haue doone, as for their vile and blasphemous words spo­ken.

[Page 85]

Sampson was a man of woonderfull strength, Example of strong Samp­son, ouercome by the words of a woman. yet so soone as he was ouercome by an immodest sillie woman, he was bound, and deliuered into the hands of his enemies, who pluckt our his eyes, and made him (like a beast) to grinde in a mill: all which happened to him, by beeing ouer carelesse of his tongue, and too too readye in the labour of his lippes. Dauids exhor­tation. Dauid exhorteth them, that forethinke not well what they woulde saye, to lay a punish­ment on themselues, answerable to such neglect, thereby to pre­uente a farre greater detriment: Psal. 4. 5. Quae dicitis in cordibus vestris, & in cubilibus vestris, compungimini: Examine your own harts, and in your chambers, and be still, as meaning, to inflict the pe­naltie there, Of the cha­stisemēt of the heart. where the crime was committed. The heart first con­triued it, before the tongue spake it; the hart first cried guiltie, ere the tongue did blab it: therefore the heart must haue his due chastisement imposed on it; Sacrificate sacrificiū iustitiae &c: Psal. 4. 6. Offer the sacrifices of righteousnesse, &c.

This sacrifice of righteousnesse, saith old Father Augustine, S. Augustine. is the very same, where of king Dauid 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 hart, for causing the tongue to sin, and the soules sacrifice for the heart. In the hart was first of all con­ceiued and committed the sinne of the tongue, therfore the Iibbet of death should first be set vp for the hart, & there, the soule dooing her true repentance, shee is to endure the iustice of sacrifice on her selfe, causing the hart to be intirely sory, euen from the very bottom therof, & to weep bloudy tears, in true compunctiō, promising, neuer to mi­nister matter more to the tongue, without sincere & deliberate pre­meditation.

The flatterer should haue some reason, A lesson for the flatterer, to refraine his tongue, in sin­ning against nature. to refrain his glib and oylie tongue, because silence is much better, then false and coyned lying speeches: for that is a sinne against nature, because, the tongue being the discouerer of the heart, in speaking otherwise then, then as the hart thinketh, it appears to haue some want in his naturall office. Pliny affirmeth, Plinie, concer­ning the two veynes of the tongue. That the tongue of a man hath two veines, one correspondent to the hart, the other agreeable to the braine, the place where reason makes his abiding.

It seemeth, that the diuine architect did this, to instruct thereby, that we ought not to haue one thing in the tongue, and another in the hart: much lesse should wee profer, An excellent Allusion. with the tongue, all that is hidden and lockt vp in the heart, but only those things, wherof reasō [Page 86] hath first tasted. Whereupon the wise man sayd: Qui ambulat frau­dulenter, reuelat arcana: qui autem fidelis est, celat amici commissum, The flatterer praiseth and blameth, The flatterer obserueth the humor of him he wold flatter not according to what he hath in his heart, but agreeable to that, which hee perceiues pleasing to him whome he would flatter: therefore he neuer fastneth on any pro­per sentence, but turnes and windes still euery way, not much vn­like the clapper of a bell, Apte compa­risons. or like a vane on a house top, as the winde bloweth.

The Satyrick Poet, Iuuenal, paints him forth (to the life) in a Satyre of his.

Plato in his Phedon, Plato his cen­sure of the flat­terer. and in Menexemus, calles the flatterer, A wilde furie infested in man, and au vncleane deuill, that with vn­happie meates, and hurtfull brutishnesse, nourisheth defiled thoughtes. He compares him likewise, 1. He names him. To a Iuggler, an Enchaunter, or a poyso­ner, 2. He cōpares him. who by deceiuing wordes, worke mens mindes to their owne willes. Hee giues him also the name Of a seperator, because he is diuided in himselfe, 3. He alludes him. keeping one thing in his breast, and vttering another with the tongue The Grashopper bathed in oyle, dyeth, but after­ward, being washt with vinegar, A comparison of the flatterer to the Gras­hopper, & the Allusion. he comes to life againe: Euen so, many are slayne by the oyly tongue of a flatterer, which afterwarde, by a iust reprehension, doone with charitie, doe recouer life a­gaine.

This made holy Dauid saye, Corripiet me iustus 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 reprooue me, and it shall be a pretious oyle, that shall not breake mine head. The reason heereof, his sonne Salomon teacheth vs, where hee sayeth: Meliora sunt vulnera diligentis, Prouer. 27. 6. quàm frrudulenta oscula odientis. The woundes of a louer are better then the false kisses of a [...] e [...]e­mie.

Let euery such tongue be dumbe in a christian com­mon wealth, Psal. 31. 18. Muta fiant labia dolosa; Let the lying lips be made dumb, Flatterers cō ­pared to Sāp­sons Lyon. which are like to the Lyon slayne by the Nazarite Sampson, that had hony in the mouth, Judg. 14. 8. and within the bowells was all full of vermine. [Page 87] Euen such are flatterers, all honye in their mouthes, but their inwards very verminous, Flatterers cō ­pared to the whitest Swans and stinking with foule putrified intentions. They are like vnto Swans, who haue sweete songs in their mouthes, and are so adorned with the whitest feathers, as euerye one woulde iudge theyr flesh to bee as white and sightlye: notwithstanding, it is blacker then quenched coales. Therefore the children of Is­raell were forbidden to feede on them, Leuit. 11. 18. as wee may reade in Leuiti­eus.

In like manner, Allusiō to the former com­parison. the tongue of the deceiuer, which in apparance makes shewe of a white conscience, onelye by fayre speeches, and sweete sound of counterfeited commendations: dooth neuerthe­lesse declare by euident proofe, that theyr heartes are fowllie disea­sed, and their consciences very oughly deformed, which makes mee holde it for an especiall good rule, to keepe out of the sent or sauour of such, Comparisō of the Swans death with the flatterer. and by no meanes to haue any conuersation with them. The Swanne dyeth singing, and the flatterer (in his false praysings) falles downe deade in sinne, and couets the death likewise of all such as listen to his lyes, therefore; Muta fiant labia dolo­sa.

And who knowes (my Lorde) whether the holye spirite made allusion to this or no, when (as wee reade in Deuterono­my) the Israelites were commaunded: Deut. 22. 11. Non indueris vestimento, quod ex lana linoque contextum sit? Example of the Israelites prohibition, to weare gar­ments of linnē and wollen. Thou shalt not we are a garment of diuers sorts: as of wollen and linnen together? Little did the Lorde respect, whether the Hebrewes garments were wouen either of wollen, or of linnen; but he well foresawe, that men were not truely simple, and adorned with puritye. Therefore hee prohibited a commixed gar­ment of wollen and linnen, The authors application of the prohibitiō, and Allusion to the spee­ches of the flatterer. as forbidding (thereby) a double and mix­ed inwarde cloathing. As for example; all deceiptfull arguings, kinde ceremonies, complementes, suting both to vile and wicked purpose. And such are the speeches of the flatterer, and false hearted, euen according to their resemblance within, for there they appeare to bee soft and delicate like linnen: but let them bee searched throughlye, and they will bee found to bee more sharpe, then the roughest wooll; yet seeming, to be of most holy and obseruant kind of life.

This similitude is more conuenable for hypo­crytes, Of Hypocrits supposed to be figured in this similitude. then any other of fraudulente and deceiuing condition: for outwardly, they will bee thought to bee of very stricte life, onelie, that the worlde may repute them to be holy: yet inwardly, are very [Page 88] impure and loathsome in their harts, 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 neer vnto me with their mouth, & honor me with their lips: but haue remooued their heart far from me. In regard therfore si­lence is so conuenient, and more pleasing to God, then this idle la­bour without fruite: Hipocrites are disgracefully silent. Muta siant labia dolosa. For they are sayde to be disgracefully silent, and strooke dumbe eternallie, whose prayses are vnfruitfull, and of no regarde in the presence of God.

But, speaking of the flatterer, me thinkes, he hath a most apt com­parison with the voyce called Eccho, whereof the wise man spea­king, Sap 17. 18. sayth: Resonans de altissimi [...] montibus Eccho: The sound or Eccho that answereth againe in the hollow mountaine. The flatterer cōpared to the voyce of Ec­cho, with the description of Eccho, and what it is. Eccho is the resoūding of the voyce, or of a noyse formed in concaue places & cauerny, & re­bounding thence back again, such as perchance are the vallies, amōg the moūtains or stony places, & it hath this property: that if you sing, it sings again, if you lament, it lamēteth, if laugh, it laugheth, if speak, it speaketh, and in breefe, it is a counterfetting Ape of the voyce of man.

Such in all respects is the flatterer, Allusiō to the flatterer. imitating the actions and ge­stures of him whom he seeketh to flatter: there is neuer any distinct or proper sentence in his mouth, but euermore he directs himselfe by o­pinion and forme, The flatterers behauiour. If his obiect speake well or ill, he affirmeth all: if he greeue, he also greeueth: if he laugh, he likewise ioyeth, and dooth euery thing till hee reache the height of his owne in­tent.

This vice raignes too plentifully in princes Courts, and great mens dwellings, Where flatte­rers are most abyding. for they are the places of flatterers stipēdary wages, wher­fore I hold it was sayd to very good purpose: Resonans de altissimis montibus. Because they cannot liue in lowe vallies, or in the humble dale of poore mens houses, Poore places are no habita­tions for flat­terers. where is no hope of any profite at all: therefore they flye to the highest, to the eminent mountaines of the greate, and to the goulden Sunne-shine of wealthye Seigni­ors.

Moreouer, Another com­parison of Eccho. it is to be noated, that as the Eccho neuer answeres where a firme voyce is made, or when one smiteth, but as it were a far off, and in a contrary or ouerthwart place: Euen so the flatterer shapes his blow, How the same holds with the flatterer. & formes the appearance of faire words, in the eye only of him he flatters, but else-where it resoūdeth, in a further place it reuerberates, and the intention is in a quite contrary kind. Landant [Page 89] quem perdere volunt, Flatterers compared to wine. sayth the goulden tongu'd Oratour. They are like vnto wine, which makes a shewe of descending downe to the heeles, yet mounts aloft vp into the head. Therefore, the great Lords of this world of ours, A sentence for great Lords. that haue their houses filled with flatterers, are more beggers, and barren of truth, then of mony.

A rare example, An excellent example of king Antio­chus, & a poor country man, recorded by Plutarch. and highly fitting our purpose, Plutarch telles vs, of king Antiochus, who going disguised into the cottage of a plaine country peazant, demaunded of him, What he heard abroade reported of the king. The poore man answered, and tould him the truth; That very much euill was spoken of him, to weet, that he was an vniust man, a mightie taxer of his people, a despiser of the poore, and di­uers such like other ill qualities. The King returning to his Pa­lace royall, called for his secret chamberlaynes and pages, com­maunding them to put on his kingly vestimentes, and taking the crowne from off his owne head, deliuered this most woorthye sentence. Auferte istam hinc, sine qua, vera de me audio, & rescis­co. A good noate for kings. Take away this Crowne from before me, without which, I can heare the trueth of my selfe, but with it, a thousand lyes are toulde me.

Great is the infelicity of Princes, Princes and great men sel­dome heare the trueth of themselues. and potent Lords, who very seldome, or neuer know the trueth of themselues, onelye through the occasion of false and lying tongues. Miserable is hee, who by giuing eare to the fraudulente prayses of flatterers, knowes not his owne peculiar defectes: which (in feare of his dignitie) the good are likewise kept back from telling him, perceiuing him altogether caried away with theyr abhominable flatteries, whence springeth manye daungerous inconueniences, The words of S. Gregory. according as Saint Gregorie 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 flatterers tongue com­pared to the tongue of a Cat. which although it bee verye flexible, and ready, yet it is notwithstanding verye hurtfull, and much enciting to the consumption: for, verye gladlye shee will licke a fat bodye, and (by little and little) consume him to lank leanenesse. The ve­rye same propertye hath the flatterer: for, with his false tongue, hee will neuer leaue praysing the riche, How it holds in the flatteres smoothing, and euen licking (as it were) away the fatnesse of theyr temporall goods, till (by little and little) hee drawe awaye all, leauing him verye lanke, and leanelye diminished: wherefore woorthilye spake [Page 90] the wise man of such a tongue: Eccle. 20. 15. Qui enim edunt pau [...]m il­lius, falsa lingua sunt: They that eate his breade, speake euill of him.

Right well may they bee called false tongues, be­cause they haue no other then a feigned appearance, Comparison of a shadowe. euen like vn­to a shadowe, which hauing no substaunce at all in it selfe, fol­loweth the bodye opposed to the light, and by deceiptfull appea­raunce, woulde make it seeme greater then it is: so that a childe, or a Peigmei dwarfe, thinkes himselfe thereby to be as greate as a Giant. And so, The shadow counterfeits al the actions of the body. without any adiunction of substaunce, growes greater and greater by vanitye, counterfetting all the motions of the bodye, standes, sittes, walkes, and mooues, according as the bodye stands, fittes, Allusion to the flatterer. walkes or mooues. The very like qualities may wee obserue in a flatterer, imitating and pursuing euerye action of his flatte­red obiecte, so long as the light of prosperous fortune lasteth: but that once clowding, the flatterer hides his heade also, as lacking more light, whereby hee might still followe the same body.

The prayses of such mouthes, Of the praises of a flatterers tongue. although they raise thee (in imagi­ned greatnesse) to the heauens, set thy conceites on fire, with worthi­nesse of a diademe, and make thee presume beyond all compasse: 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, hauing no other substance, but what thy follies lent them. Comparison of Apes, Par­rats and Paro­chitoes voyces. Apes are they, in imitation of mens actions, Pa­rats or Parochitoes in theyr voyces, speaking no more, then by the eare is taught them. They haue no certaintie of sentence, no stability in appearaunce, Comparison of water. no permanencie in opinion: but euen (like vnto wa­ter) doe take the forme that the figure giues it, eyther round, square or triangulare. Let this pestiferous tongue bee silente, vn­woorthye of anye vse of speeche. Muta fiant labia dolo­sa.

This accursed kinde of tongue, The flatterers tongue robs a man of the trueth. 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 trueth, for which men imploye their very vttermoste endeuours, and labour the very depth of all their studies: whereupon, they that ought most to be informed of the trueth, Comparisō of dumb dogs. become banquerupts of it, by these dombe dogges, that better knowe how to fawne, then barke: Canes muti non valentes latrare: They are all dumb dogs, Esay. 56. 10. they cannot barke.

[Page 91] Sen [...]a writing most elegantly vpon this subiect, Seneca in E­pist. ad liber. fayeth 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 iustifieth the same: Incredibile est multis, quàm magnos viros dulcedo orationis abducat Cookes are like­wise resembled to flatterers, Comparison of Cookes. for they dresse the viands, and order thē in such māner, as they know to be most pleasing to their Lords taste. Biou of Boristhenes, Bion his an­swere of the most dāgerous beast. the Athenian Philosopher, & a great Sophister, being asked, what kind of beast among al the rest, was most daungerous, presētly replyed, & very wisely, Inter fer as, tyrānus; inter mansueta, a­dulator. Among the wilde, the tyrant, among the gentle, the flatte­rer.

Assuredly, among the wilde beastes, what is more hurtfull and cruell, then they of tyrannous nature: who vniustlie will ouersway & command, where they haue no right, kill, robbe and vse violence, The flatterers tongue excee­deth the cruel­tie of wilde beasts. against all equitye? Yet dooth a flatterers tongue surpasse this cruell tyrannye: because, vppon such manifeste insulting, the rest haue meanes, to saue themselues by flight: but the flatterers trecherous prayses, embraceth, inueigleth and so nousleth, as men dye by such deceiuing, and, by shewe of giuing life, receiue their owne death, onelye because the ef­fectes worke contrary, Comparisō of the flatterer, to a looking Glasse, when a man sees him­selfe in it. to what the tongue vttereth. Like to a looking Glasse, which if one take in his hand, and looke cir­cumspectly into it, hee shall euermore behold contrary operati­ons to what himselfe dooth. If he looke into the East, the sha­dow represented in the glasse, it lookes directly into the VVest: if he turne to the West, then it beholds the East: if hee mooue the right arme, it stirres the left: if he close the right eye, it shuts the left. And euen thus is the behauioure of flatte­rers, they commend with theyr mouthes, when they condemne in theyr heartes, and when you imagine theyr mindes to be most of all on friendshippe, then are theyr heartes fixed onely vpon your purse.

This made the Prophet Dauid to say: Psal. 12. 1. 2. Dimiuutae suut veritates à filiis hominum. Vana loquuti sunt vnusquis que ad proximum suum; labia dolosa, in corde, & corde loquuti sunt: The faithfull are failed frō among the children of men. They speake deceitefully euery man with his neigh­bour, The flatterer aptly cōpared to an Hailot in her behauiour flattering with theyr lippes, and speake with a double hart. Not vnlike the Harlot, that hath dishonest wordes in her mouth, when her intent is to the purse, which beeing once emptye, [Page 92] her vayne talke then ceasseth. Euen so deales the flatterer, ri­ches once ended, all commendations are concluded: therefore as the fire is not nourished without fuell, Two excellent Similies. or the Lampe with­out oyle, so flatterers cannot liue, but where substance and wealth is.

Our breath is hot or cold, Comparisō 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 commeth foorth is verie warme and hote; but make a restrainte with the lippes, and then the breath will bee as cold againe. Some resemblaunce likewise haue flatterers with this similie, if the purse mouth be largelye opened, and good summes of money doe come foorth: as wide doe they then stretche theyr mouthes, and no warmthe shall want of their hote praysings, beside, well tuned songs or Panegyricks of woonderfull ostentations. But restrayne the purses strings, to a narower compasse, and let no money at all bee seene: then, as close will they keepe theyr lippes, and curtall vp theyr fayre speeches, altering then the former noate, to a recanting Palinode, singing nothing but checks, blames and by-nippes, in cold breath, according to the saying of Dauid: Se­pulchrum patens est guttur corum, Psal. 13. 5. linguis suis dolosè agebant: Their throate is an open sepulcher, with their tongues they haue decei­ued.

To this kinde of deceiuing, I thinke the wise man made his allusion, The wise mās counsel, not to iudge wine, by the pleasātnes or sweetnesse. when hee sayde, that wee ought not iudge the wine, according to the pleasing sweetenesse thereof: because in drinking, it may rellishe sweete to the taste, but in the ende, bite like a Serpent, and cast his deadlye poyson abroade, like vnto a Cockatrice, therefore wee saye: Dulcia sunt amica natur [...], and hence it comes, that a man beeing a friend to sweet things, happens to be stifled by them. Prou. 23. 31. 32. N [...] intuearis vinum quando flauescit, cùm splenduerit in vino color eius. Ingreditur blandè, & in no­uissimo mordebit vt coluber, & sicut Regulus venena diffun­det.

They that are delighted so much (as Alexander Magnus) with the sweete praises of their flatterers, Alexander de­lighted with his flatterers praises. become also by them stuffed and filled full of pride, like bladders bigge swolne with wind, and no other substance at all in them. Whose ending (commonly) is like that of Acteons, Acteon de­uoured by his owne dogs. beeing eaten vp by the dogges which him­selfe had nourished. VVherefore the Prophet Esay, foreseeing this euill, and that by such like beguilings of the tongue, [Page 93] many do suffer thē [...]elues to be deceiued, thus spake. Popule [...]eus, qui te beatum dicunt, Esay. 3. 12. ipsi te de [...]piunt. O my people, they that terme you hap­py, do deceiue you.

I am (my Lord) of your opinion, that the sweete de­ceiptes of such, do induce to much euill: & by their pleasing, do foster vp many vices. Antisthenes his iudgement of flatterers. Antisthenes, Prince of the Cynick sect, Iudged it lesse harme to light into power of Rauens, then into the hands of flatterers. And another Philosopher, quarrelling with one about words, many vnseemely speeches (threatning death) passed between them. Example of one quarrel­ling with a Philosopher. Quoth one of them: Perhpas I may line to see thee hangd, and then the Rauons. to come peck aut thine ayes; whereto the other answered. Perhpas I may liue to see thee fall among flatterers, for Rauens peck out the eyes but of the dead onely, whereas flatterers dig them forth while we are li­ [...]ing. Wherefore, they that giue maintenance to such counterfaite tongues, Comparison of blind men, and the Allu­sion. are euen like vnto blind men, who very well heare what is sayde vnto them, but cannot behold any thing done. So are the flut­terers heard & their blandishments fly liberally in mens faces: but fight of their dealing is bereft thē, they are led away by their smoothe enticing, till sweetelye they haue deuoured all their substaunce vp.

This made Diogenes call Aristippus (Dionisius flatterer) a dog: Diogenes, A­ristippus, Cō ­stantine Ho­race. and another time, a well coucht snare. Constantine called the flatterer, a Moth. Horace the Lirick Poet; giues him the name of a Fox. Aeneas Siluius reporteth, that Sigisnound the Emperor, soothing a flatterer vp in his follie, Aeneas Siluius concerning Sigismund the Emperor. and vsing familiar gestures with him, at last lifted vp his hād, & gaue him a good box on the eare, & the other finding fault with this iniury done him, sayd: Alas my Lord, why do you smite me? the Emperor replyed. Why dost thou bite me? A blowe is the best reward for a bite. Sentence. And in sooth, it may be very aptly so tearmed, because no­thing bites the soule more, in feeding it with the vaine breath of idle vices.

The flatterers tongue dealeth, Comparisō of a mother, and her young Son. as a mother is wont to do with her young son, who crying, because she gaue him a blow for falling, she then payes him another, in a kind perswasion, that she did it to no o­ther end, but because he should looke ere he leapt. So the flatterer, ha­uing made a yong nouice of his eare-tyed fondling, Allusion to the flatterers behauiour. and so shrunke him, that he is scant able to stād any lōger, he giues him blowes, with one bitter gird or other, which the fool taking vnkindly, the flatterer shrinks away from him, bidding him, to be better aduised afterward. And then (though too late) he can well perceiue, that he commended [Page 94] vices to him, The fruits of folly, found afterward. as if they had been vertues, that he led him in infamous courses, which true friends would haue checkt him for, and now as the flatterer ceasseth, euen so his former shame and follye ceas­seth.

These latter words of yours, make me call to minde an excellent example, Example of the builders of Babell. which we read in holy Genesis, of Noahs po­sterity, who sayde one to another: Venite, faciamus nobis Turrim, cuius culmen pertingat ad Coelum. But they could not finish their labour begunne, Gen. 11. 4. for God confused their tongues in such manner, as one vnderstoode not what another sayde. VVhereby ensued, that when the murmurer asked for Lyme aboue, they beneath wold bring him vp stones, and when as hee did call for stones, then hee should bee sure to haue water. Heereuppon they were enforced to giue ouer worke, which before continued in progression, so long as they beneathe coulde supplye theyr demaundes a­boue.

The infamous Tower of sinne, A morall ex­plication of the former Example. pride and vayne glorie, wret­ched worldly men builded vp, against God, to make their names glorious on the face of the earth: and so long it lasted, and so high as­cended, as, while their seruants and flatterers could minister matter to them, extolling what they did, soothing their conceite, and mag­nifying their vaine actions, the onely stuffe and furnishment, to build vaine glories towers withal. Whereas, if their sinnes had beene reprooued, their mightie follie and insolence checked: the worke had beene left off, and the weight of their offences better remem­bred.

Philopoemines rehearseth, Example of Philopoeme­nes sētence on a Trumpetter. that a Trumpet of the contrarye Ar­mic, beeing taken in the battayle, the Generall gaue commaund that hee shoulde bee slaine: to whome the Trumpet answered? Wherefore should I be slaine, that neuer vnsheathed my sword against any man in the field? Whereto the Generall replyed. Albeit with thy weapon thou hast not kild any man, yet with thy mouth thou hast giuen death to many, prouoking on the violent furie of the battatle, by the sound of thy trumpet sent from thy mouth. How flatte­rers do mur­ther men. Euen so doe flatterers murther more, by false extolling and supporting their vices, then are slayne in a field of enemies, by the hands of valiant souldi­ers; which made the Prophet Ieremie saye: Ierem. 50. 4. Venite, percutiamus cum lingua.

It is most true, that much (beeing gotten by the false tongue.) makes more errors escape, then else would haue bin [Page 95] committed. Seneca decalareth, that euery time Xenocrates sounded his Trumpet, Example of Alexanders readinesse in vnsheathing his sword. Alexander the greate, hearing it, would draw foorth his sword, although he was not in war, yet euen as if he had been in the battaile fighting. The dancing instructer, or teacher of dancing, no sooner heareth the Lute or the Violen, but his feet begin to moue presently: Example of the dancing teacher. & so soone as the flatterer lets his lying tongue walke, it puffes vp proud minds immediatly, which conceite of their own vain glory.

VVhen Ieroboam made the golden Calues, Example of Ieroboam, & his golden Calues. and the people honoured them as so many Gods: there wanted no pray [...]ers of his workemanshippe, cup-quaffers, singers, dauncers and fea­sters. Example of Aaron. So when Aaron erected the golden Calfe, in the plaine by the steepe mounte Sinai: mayne commended this ill acte of Aarons, Exod. 32. 4. 5. 6. saying: Hi sunt Dij tui Israell, qui te eduxerunt de terra Aegypti: These bee thy Gods O Israel, which brought thee out of the land of Aegypt. VVhereuppon, they builded Al­tars, offered sacrifices, making solemne feastings, they sung, sounded and daunced, Aarons view of the peo­ples vanity. at the dedication of theyr Altars: Quod cum vidisset Aaron, edificauit altare coram eo, & praeconis voce clamauit, dicens: Cras solemnitas Domini est. Surgentesque mane, obtulerunt holocausta, & hostias pacificas, & sedit populus manducare, & bibere, & surrexerunt ludere. When Aaron sawe that, he made an Altar before it, and Aaron proclaymed, saying: To morow shall be the holyday of the Lord. So they rose vp the next day in the morning, and offered burnt offerings, and brought peace offerings: also the people sate them downe, to eate and drinke, and rose vppe to play.

See what ensueth of the flattering tongue, Allusion to the flattering tongue. of howe much euill it was the occasion, by infamous prayses. If Ieroboam and Aaron had had anye about them, that in charitye and zeale woulde haue reprooued them, as they had manye flatte­rers, commending theyr vnworthye worke: doubtlesse they had neuer moulded and framed those Calues. Therefore very well sayde the Prophet Ose, Ose. 7. 3. speaking of such flatterers: In malitia sua laetificauerunt Regem. They make the king glad with their wicked­nesse. The tongue of the flatterer nurseth vp much euil, in the common wealth, and princes houses

If this tongue of the flatterer, doe nurse vp so much euill in the commonwealth, but more especially in Princes Palaces, and great mens houses: much better were it for all Christendom, to sentence it selfe with perpetual silence, and be (as it were) eternallye dumb, then [Page 96] either by gestures of the bodie, or with the tongue, to be flatterers of any. An infectious plague, a damnable disease, a sweete poyson, and a deadly hony baite, A second Iu­das, killing by kissing. is the tongue of a flatterer: inueigling by enti­sing, poysoning by smoothe perswading, and (like to a second Iudas) killing men by kissing.

Chap. 9.

Flatterie (for certaintye) is a most vile sinne, Lying is a greater sin then flattery. as already hath beene at large approoued, but (in any case) I account that to be a greater sinne then it, which (by contem­ning the trueth) flatters it selfe more then the flatterer can doe; for, if the flatterer were not listened vnto, neither could he continue, or any one be flattered by him. But man is such an ene­mie, Man is an vt­ter enemy to reprehension. to reprehension of errors committed, as he can no sooner heare himselfe (by trueth) reprooued: but immediately ariseth, an intestine hatred toward the reproouer, whereupon first sprung the auncient adage, Prouerbe. Verit as odium parit. From hence afterward ensued; that, [Page 97] in regard men were so enuious against reproose, others became as si­lent, contrary to the debt of charity, and no man woulde check his neighbours vice, because he made a scruple of displeasing him: but ra­ther commended his error, as if it had bin a vertue, & this was no o­ther then meer flatterie it selfe.

Man of himselfe is so proude by nature, Man is a great louer of li­berty. as he would not willingly be reprehended: beside, he is such a louer of liberty, as he would haue all things lawfull, which likes himself to act. Trueth hath a greate proportion and similitude, Comparison of the truth to hony. with hony, which although it be sweete: yet neuerthelesse, beeing applyed to any wound, it makes it to suffer great anguish. So the trueth, though it be amiable, most excellent, and of all to be desired, Allusion. yea euen of the lyer himselfe, who albeit he lyes willingly, and hath therefore no regard, but of them to whome he telles his lyes: The wounded sinner, how he takes repre­hension. yet notwithstanding, to the vulnerated and smitten sinner, very greeuously gasht and wounded with sinne, it is painefull and bitter, when his faultes are iustly reprooued by trueth. Therefore the Prophet Esay, lamenting for such, called them: The sons of lying, louers of lyes, and enemies to the diuine lawe, which is nothing else but the truth. Psal. 119. 86. For Dauid sayth: Omnia mandata tua veritas: All thy com­mandements are trueth.

Hereupon it arose, that men would say to holy Prophets, and prea­chers of the trueth: Mens reproo­uing of Pro­phets & prea­chers. speake 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 placētia. Esay. 40. 15. Afterward it came to this passe, that euery one perceiuing, how loth men were to haue their iniquities blamed: some gaue themselues to publique applause, Time seruers and pleasers of mens affec­tions. and became pleasers of mens affections, not onely forbearing to reprooue them, but meerely extolled them. Whereat God grew so aggreeued, as he sayd by Iere­mie the Prophet. Ierem. 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 nouis simo eius? An horrible and filthy thing is committed in the land: The Prophets prophecie lyes, & the priests receiue 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 lyes appeare before the high trueth, God him­selfe?

Of these and such like, S. Pauls pre­diction of such louers of flat­teries. that loue flatteries, and become refusers of holy correction, Saint Paul foretold, when he wrote vnto Timothy. Erit enim tempus, 2. Tim. 4. 3. 4. cùm sanam doctrinam non sustinebunt. Sed ad sua [Page 98] desideria coaceruabunt sibi magistros, prurientes auribus, & [...] verit [...] quidem auditum auertent, ad fabulas autem conuertentur. For the time will come, when they will not suffer wholesome doctrine. But hauing their eares itching, shall (after their owne lustes) get them an heape of teachers: and shall turne their eares from the truth, and shall be giuen vnto fables. Man then becōming a contemner of truth, was the cause why so many gaue themselues to flatterie, & to lyes, wherby we may safely say: Veritas odium parit.

A monstrous birth, of so faire and noble a mother, was it for trueth to beget hatred.

A thousand examples doe giue faithfull witnesse, of this infamous child birth. 1. Sam. 10. 33. Saul grew into hatred against Ionathan his owne Son, Example of Saules hatred to Ionathan. because with trueth he excused the innocence of Dauid, and reprooued his vnfatherly cruelty and vniust persecution. Balaac the king of the Moabites hated Balaam, Example of Balaacs hate to Balaam. because he tould him the truth, and could not curse the people of Israel. Achior the Ammonite was hated of Holofernes, Numb. 23. 8. Prince of king Nabuchadnezzers army, & caused him to be strictly bound to a tree, because he told the trueth, Iudith. 6. 14. in speaking of the Hebrew people.

For speaking the trueth, Example of Achior, hated by Holofernes Iudges. 9. 21. Ionathas the Sonne of Gedeon was mur­thered by Abimilech, reproouing him but iustly. Ieremie, reprehen­ding king Asa, Example of Ionathas, and of Ieremie. was therefore cast in prison, with fetters on his feet. Iohn Baptist, telling king Herode of his vnlawfull mariage, lost there­fore his head. Daniell, because he told the Babylonians, that Bel & the Dragon were not Gods, 2. Chron. 16. 10. was cast into the den of Lyons. All the holy Martyrs were slaine by wicked Tyrants, Example of Iohn Baptist and Daniell. and other iust men most cru­elly persecuted, for no other cause, but for openly speaking and iusti­fying the trueth. Luke. 3. 19.

I haue read of a vertuous religious man, Dan. 14. 31. & according to some wri­ters, Example of the holy Mar­tyres slaine by wicked tyrāts. it was venerable Beda of England, who had his eyes puld out for speaking the truth, in manner following. In search of ancient monu­ments in Rome, there was foūd a goodly door of Marble, on the fore­front wherof, A notable Ex­ample, of ve­nerable Beda of England, whose eyes were pluckt out for spea­king the [...]. these letters were engrauen. P. P. P. S. S. S. R. R. R. F. F. F. many good wits were called, to expresse the true sense of them, but none knew directly how to construe them. At last this reuerend man was sent for, because (in those times) he was greatly esteemed: for the same of his study in good letters, was far & neer renowmed. He loo­king on these mysterious letters, gaue the true interpretation of them, as followeth.

The three P. P. P. signified Pater Patria Profectus est. the three S. S. S. [Page 99] 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 ruine of Rome, and for his reward, had his eyes pluckt out.

Alas my Lord, what needes so long a discourse, or ex­pence of time, in approouing, how odious trueth hath been, and yet is to the world it selfe? Example of the Son of God himselfe, and how the world vsed him. For, the only truth it selfe, the Son of God, what trauailes endured he in the world? al which he suffered for the trueth, for confession whereof, the Nazarites, his neighborly compatriots, would haue throwne him from the mount whereon their citty was builded.

For the trueth, the Iewes tooke vp stones to stone him withall: for the truth, they prosecuted him euen to death, & at last, he dyed for the truth. Iohn. 14. 6. Ego sum veritas: I am the truth. Ego in hoc natus sum, & ad hoc veni in mundum, Iohn 18. 37. vt testimonium perhibeam verit ati. For this cause am I borne, Iohn. 8. 46. and for this cause came I into the world, that I should beare witnesse vnto the truth. Hee came to teache trueth to the world. Si veritatem dico vobis, quare non creditis mihi? And If I say the truth, why do ye not beleeue me? He came to teach vs the holy law, whose pre­cepts are not other then truth. Psal. 119. 86. Omnia mandata tua veritas: All thy commandements are truth. The kingdome of heauē suffereth violēce: and to apprehend it, there are no armes more meet then truth. Scuto circundabit te verit as eius: Psal. 91. 4. His truth shall be thy shield and buck­ler.

When Christ ascended into heauen, he promised nothing else to his disciples, Iohn. 14. 3. but the spirit of trueth. Expedit vobis vt ego vadam. Si autem abiero, Iohn. 16. 7. mittam ad vos spiritum veritatis. It is expedient for you that I goe away: but if I depart away, I wil send you the comforter, the spirit of truth. If the holy spirit do teach men any thing, it is nothing else but truth. Iohn. 16. 13. Cùm autem venerit ille Spiritus veritatis, docebit vos omnem verit atem. Howbeit, when he is come which is the spirit of truth, he will leade you into all truth.

If the Father would be worshipped, he would haue it done in spi­rit and truth: Iohn. 8. 36. Adorabunt patrē in spiritu & veritate: They shal worship the Father in spirit and truth. Iohn. 17. 17. If that we be made free: verit as liberauit vos: The truth hath set you free. The word of God is nothing else but trueth: Sermo tuus verit as est: Thy word is trueth. If Christ be per­secuted. it is for speaking the trueth Quaeritis me interficere, Iohn. 8. 40. hominem, qui veritatem vobis loquutus sum: you goe about to kill me, a man that [Page 100] haue told you the truth. How God is sayd to be sory for Lucifer. If God be sayd to be sorie for Lucifer, for no other cause is it, but for hauing forsaken the trueth. Ille homicida e­rat ab initio, & in veritate non stetit, quia non est veritas in eo. He hath bin a murtherer from the beginning, Iohn 8. 44. & abode not in the trueth, because there is no truth in him.

If God be sayd to greeue for men, he lamenteth for nothing else, but because they left the trueth, How God is sayd to greeue for men. and addicted themselues vnto lyes. Non est in ore eorum veritas, cor eorum vanum est. Filii hominum vs­que quò graui Corde, vt quid diligitis vanitatem, & quaeritis mendaci­um? Psal. 5. 9. There is no trueth in their mouth, within they are very corruption. O ye sons of men, Psal. 4. 2. how long will you turne my glory into shame, louing va­nity, God sweares the trueth. and seeking lyes? If God do sweare, he sweares the trueth: Iura­uit Dominus Dauid veritatem, Psal. 132. [...]1. & non frustrabitur eum. The Lord hath sworne in trueth vnto Dauid, How God drawes neere to any man. and he will not shrinke from it. If God do draw neere to any man, it is in regard of the truth: Prope est Dominus omnibus inuocantibus eum in veritate. The lord is neer vnto all that cal vpon him in trueth. Psal. 145. 18.

If he giue heauen to vs mortalles, How god giues heauen to mē, Psal. 15. 1. 2. 3. it is onely to such, as speake the trueth. Domine, quis habitabit in tabernaculo tuo, aut quis requiscet in monte sancto tuo? Qui loquitur veritatem in corde suo, qui non egit dolum in lingua sua. Lord, who shall dwell in thy Tabernacle, who shall rest in thy holy mountaine? He that speaketh the trueth in his hart, he that hath no guile in his tongue. Nothing is more accep­table to God, then trueth. There is nothing more acceptable to God, then trueth is, because he is the trueth it selfe. Therefore Sto­beus telles vs, that Pythagoras being demanded; what thing men ought to doe, Pythagoras, his answere concerning trueth. to be like vnto God, made answere: Let them speake trueth be­cause God is trueth, the center for full confirmation, & the scope wherat all vertues aime.

Aeschines the Philosopher and Oratour, the corriuall of De­mosthenes, Aeschines, in an Oratiō a­gainst De­mosthenes, of the power of trueth. in a certaine Oration which he wrote against him, sayeth, That the power of trueth is such, as without it, all strength is weakenesse; all wisedome, follie; all temperance, turpitude; all iustice, reuenge; all hu­mility, deceipt; all patience, to no purpose; chastity is hurtfull; riches are but losse, and pitty meere vanity. For trueth, among all substances, it is the cheefest; among the heauens, the imperial; among mettals, pure gold; among the elements, the fire; among pretious stones, the Carbuncle; a­mong Sciences the most celebrate. And as without light, light cānot be seen, euen so without trueth we can neuer attaine, see nor enioy God, the only soueraigne trueth of all.

Anacharsis the Philosopher, Anacharsis the Philoso­pher, speaking of trueth. speaking of the trueth, sayth. It is a [Page 101] health free from all sicknesse; a life that neuer dieth; an antidote that preserueth all; a Sun without setting; a Moone neuer eclipsed, a doore neuer shut; a walke neuer weary; neither is there any thing in the world more high, more profound, more long, more large more auncient or more new, then is truth, the light of heauen, and splendour of the earth. The trueth is in such esteeme with God, God wil neuer pardon him that belyeth the trueth. that albeit (in his owne bounty) he winkes at some sinnes, yet will he neuer pardon him that belyeth the trueth, which made the holy Prophet to saye: Perdes omnes qui loquuntur mendacium. Psal. 5. 6. Thou shalt destroye all them that speake lyes.

And woorthily too, No sin more opposite a­gainst God, then lying is. because there is no sin, which more opposeth it selfe against God, beeing the trueth selfe, then lying dooth. For it is a sin against nature, which peruerteth and de­faceth all naturall order, in regard that nature did ordaine the voyce and speeche, to the end, that thereby one might manifest to ano­ther, Aristot. in Perier. the true conceipte of his minde, as the Philosopher affir­meth in the first chapter of his Periermenia. Plato in Thymeus. VVhence Plato likewise tooke occasion in his Thymeus, to saye: Propter hoc nobis datus est sermo, vt praestò forent mutuae voluntatis indi­cia.

They then that sound otherwise with their words, then the heart thinketh, Tho. Aquin. in 2. 2. Q. 110. a. 3. Alber, Mag. 2. do lye, and go against the order naturall. Wherfore the An­gelical doctor, in his 2. 2. q. 110. a. 3. sayth. Innaturale est, & indebi­tum, quòd aliquis voce significet, id quod meute non habet. And his ma­ster saith, 2. Sen. D. 35. sen. d. 35. Mendacium grauis simum est, in quantum est pri­vatiuum ordinis secūdum mores, ad optimum finem, qui est veritas. And Tully making of lying, Cicero, defi­ning lying. sayth. Mendacium est falsa significatio vocis, cum intentione fallendi. Lying (then) beeing such an enormous sinne, deseruedly should lyers be seuerely punished, as enemies to God, & sons of the deuill. S. Ambrose his aduise. Therfore (saith Saint Ambrose,) Brethren, keep your selues from lying, because all such as loue lyes, are children of the deuill, S. Chrisostom. Christ (sayeth Chrisostome, vppon Saint Matthewe) is such a louer of the trueth, as hee will make no acceptaunce of a lyer.

If by the fairenesse of the light, Comparison of light and darknesse, and the Allusion. the fowle deformitie of darkenesse is discerned: by the excellencie of trueth, we may easilye perceiue the brutish shape of lying, which is a vice so in­famous, The deuill durst not lye, in his owne shape. as the deuill himselfe (the father of lyes) had not the courage to do it in his own proper forme, but tooke vpon him the shape of a Serpent. And Saint Paul sayth, that oftentimes he chaungeth him­selfe [Page 102] selfe into an Angell of light, when hee woulde fasten a beleefe of lyes in men. 2. Corin. 11. 14. Ipse enim Sathanas transfigurat se in Angelum lu­cis. For Sathan himselfe is transformed into an Angell of light.

Moreouer, The deuils children imi­tate their fa­ther. his ministers and children doe 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 iustitiae, quorum finis erit secundum opera ipsorum. 2. Corin. 11. 15. Therefore it is no great thing, though his ministers transforme themselues, as though they were the ministers of righteousnesse, whose end shall be according to their works. Trueth is so faire and so louely, as they themselues that take delight in beguiling others with a lying tongue, hould no­thing dearer, A lye is odi­ous to the ly­er him selfe. neither can bee more displeased, then to bee deceiued with a lye. Can there then be sound any thing more brutish, more misshapen and horrid, then is a lye, that is so offensiue to him that telles it? God cannot abide it, because he is trueth it selfe: the deuill, when he does it, transformes himselfe into an Angell of light: and man, he mantles it vp in colours, and ouerclokes it with some shewe of trueth, because hee woulde not bee held for a lyer.

Chilo, Chilo Lacede. discoursing on truth. discoursing on trueth, sayth. It is a publique faithfull bond, that neuer perisheth: a shield, that cannot bee pearced through; a firme certainty, neuer to be perturbed: an army, that cannot be daun­ted: a flower that neuer fadeth: a Sea, neuer tempested: a safe arriuing port, without any perill. Shall then such an excellent thing as tru­eth is, bee counterpoised with a matter so misshapen as a lye is?

A lye is so offensiue to the Lord, Anselm de Mē. Lib. 2. as holy Anselme sayeth, That God, as patron of the vniuersall world, may (in some sort) be sayd to dispense with theft, not accounting it such a weighty sinne, as he tolerated the fault of the children of Israel, who des­poyled the Aegyptians of all their gold and pretious things, winking likewise at the breache of the other precepts: but he neuer yet dispensed (for at were a great sin to say he did) with lying, being a thing most pernicious and damnable, euen a meere denying of himselfe, who is the onely truth.

Beside, Christ neuer called any, son of the deuill, but the lyer. it is well worthy consideration, to note, that Christ ne­uer called any sinner, Sonne of the deuill, but onely the lying man. Vox ex patre diabolo, estis, & desyderia patris vestri vultis facere: Iohn. 8. 44. illae [Page 103] homicida erat ab initio, & in veritate non ste [...]it. Ye are of your fa­ther the deuill, and the lustes of your father ye will do: he hath beene a murtherer from the beginning, and abode not in the trueth. A note worth the obseruati­on. Can there be found a greater infamy in the world, then this, to be the son of the deuill; the subiect of the deuill; gouerned by the deuill; possessed with the diuell, and directed by the deuill? How can a man stand, but like one confounded, when he but thinks of vttering a lye? whereby he makes himself most odious to God, & to al creatures which are capa­ble of reason.

A miserable procreation, a most vile seruitude, an accur­sed subiection, & a most detestable gouernment. Lying polluteth the vnderstanding (whose only obiect is trueth) & there becommeth the root of disloyalty, Lying pollu­teth the vn­derstanding, & what harmes it doth. the occasion of fraude, the mother of malice, the nurse of violence, the cordiall of detraction, the heire of murmuring, the gossip of hypocrisie, the destructiō of truth, the perditiō of neigh­bourly faith, the rooter vp of true friendship, and the vtter losse of faith, A lyer is not beleeued whē he telles the truth. concord, vnity and peace. He that takes a delight in lying, is so generally hatefull and condemned, that he cannot be beleeued when hee speaketh truelye, and euery one points at him with his fin­ger.

Lying is become such a merchandise through the whole world, Lying is becōe a merchandise in the worlde. as there are very fewe merchauntes, but they make a vse thereof. But (by the iust iudgement of God) see what ensueth thereon, when they expect to become rich, they growe very poor, and not knowing the reason thereof, can say nothing else, but that their traffique makes no such returne now, as heeretofore it hath doone, laying all the blame on fortune, and vnluckie speeding; whereas rather they shold say, that it is the desertfull chastisement of God, and that for their owne defrauding in their trade, the trade it selfe defraudes them. E­uen so is deceipte punished with deceipte, Sentence. and lying is corrected by lying.

So sayeth the Propet Dauid: Mendaces filii hominum in state­ris, Psal. 62. 9. vt decipiant ipsi de vanitate in idipsum. The children of men are but vaine, deceiptfull vpon the weights, and are altogether lighter then vanitye it stlfe. Of swearing, both in the seller and buy­er. Hee that selleth, sweareth, that the ware is good, and he that buieth, sweares, that it is naught: the one or o­ther lying, offendeth God, contaminates his owne conscience, and beguileth his neighbour, euen as if with the thruste of a Launce, Psal. 5. 6. at one stroke, three are seuerally wounded. Now what woulde you haue God do with this lying tongue? Pordes omnes qui [Page 104] loquuntur mendacium.

Therefore was it (sayeth Saint Augustine, S. August. sup. S. Iohn. writing vpon Saint Iohn,) That Christ our Sauiour chased the buyers and sellers foorth of the Temple in Ierusalem, in signe, that by their lyes, they shall be driuen foorth of the heauenly Temple. Iohn. 1. 9. Eiecit omnes vendentes & ementes de templo.

Let me tell you my Lorde, that lying (at this day) is risen to such a height, as wee can hardly trust any man, such is the mighty aboundance of lyers: To what a head lying is [...] owne in theese dayes, Writings of Notaries ne­cessarie, as ne­cessarie euils. whereby ensueth, that euen to wri­tings, confirmed by witnesses, fortified with seals, and made au­thenticall by publique Notaries, great outrage is committed, a thou­sand deceipts interposed, & no meane store of lyes enforced, to beare down a plaine & manifest truth.

I deny not but the writings of publique Notaries are necessarie, as necessarie euilles, that take head onely by the worldes malice: yet in former ages, such transcriptes were thought vnmeete, be­cause men were then so true, both in worde and deede, as one honest simple worde, stoode in steede of an authenticall instru­ment.

Laban was a man very cauillous and stricte, Example of the couenants between Labā and Iacob. notwithstanding, betweene him and Iacob his sonne in lawe, in so many couenants as passed betwixt thē, in steed of writings, they made a heape of some­what, or set vp a stone on end like a piller, in sign & witnesse of an in­uiolable faith, which by Laban was called in his proper tongue, Tu­mulus testis, Gen. 31. 47. & by Iacob, Gen. 23. 15. Aceruus testimonij. Abraham buying a field of ground his word only serued, Example of Abrahās bar­gaining. instead of a most firme bargain and contract.

Of this faithfulnesse in men, it ensued that God giuing the lawe of circumcision, The lawe of Circumcision not written. caused it not to be written, but to passe by traditi­on to posterity, and they inuiolably obserued it. But afterward, the malice of men encreasing, and getting such head, that they de­frauded the most auncient contractes, and the soundest established couenauntes: The reason why God gaue his Lawes in writing, but not in paper. vndoubtedlye, if God had pleased (simply from his own mouth) to haue deliuered his laws, without manifest setting them down in writing, they would haue inserted a thousand lyes (de­uised out of their owne braines) among them.

Hereupon it followed, that afterward, when he gaue his lawes to the Hebrewes, he gaue them in writing, not simply in paper, set down with a weak pen, or easily to be blured or raced out: but gaue them in­grauen in the hardest marble, to the end, that neither by the force of [Page 105] knife, or any other instrument whatsoeuer, they might be altered or defaced.

Doe you not see (my Lorde) that although the holy Gospell was faithfully written, The deuill hath deuised many meanes, to abuse the holie writings of the Euange­listes. by the blessed Euangelistes, the Scribes and Nota­ries to the highest God: yet notwithstanding, the seducing deuill and Father or lyes, hath sought continual [...]ye, to sullie the pure whitenesse thereof, with a thousand black errors, neuer ceas­sing, to rayse vp heresie and schismes in the Churche of God?

I remember, and very pertinent to this purpose, that the Aegyptians made such strict account of their word, as for main­tenance thereof, Herodotus, describing the Aegyptians forme of ma­king their cō ­tracts. they haue lost their liues. Whereupon, Herodotus, a most auncient writer, making report of the Aegyptians, sayth. That in making a bargaine, a confederacy, or a coniunction of new amity, one ioyneth his greater fingers▪ to the other parties, and eche letteth them bloud. Afterward, with their tongues they lick off the bloud, wherewith eche signed the others hand, inferring by this ceremony, that first they wil make expence of their vttermost drop of bloud, & willingly dy, rather then speake false, or lye one to another.

If such faithfull dealing were at this daye in the worlde, men wold be aduertised by so many warnings, These dayes want such pre­sidents. and neuer stand with such suspicious thoughts, euermore fearefull to be deceiued. For in deed, these dayes doe affoord such plentie of lyers, as we may saye with the Prophet Ose. Ose 4. 1. 2. 3. Non est veritas interra. Mendacium & maledic­tum inundauerunt; propter hoc lugebit terra, & infirmabitur omnis qui habitat in ea. There is no trueth in the land. By swearing and ly­ing, they breake out. Therfore shall the land mourne, and euery one that dwelleth therin shall be cut off. A greate chastisement was this which God denounced against lyers, in regard that for so detestable a sin, all the dwellers vpon earth should be taken away. And very woorthily, is such a punishment inflicted on them (sayeth Father Au­gustine vpon the Psalmes) because by lying, S. Agust. sup. Psalm. they diuide themselues from what is, and adhere to that which is not, therfore their sen­tence is, to be made iust nothing. Per des omnes qui loquuntur menda­cium.

A man capable of reason, making accounte of ho­nor, should at least (in regard of honour it selfe) speake the trueth, because there can be no greater confronting of a man, then to beare him downe with lyes. For the lyer hath no credite with any man, and while he labours to maintaine a lye, A lyer hath no credit with any man, and cals god to witnesse his lye. he doeth but ratifie it with [Page 106] lye vpon lye, false oaths and vehement asseuerations, yea many times hee calles God to beare witnesse of his lying. Can there bee a greater sinne then this, to outface the vncreated trueth it selfe?

In the kingdome of Bohemia, Example of a custome ob­serued in Bo­hemia. (although there be lyers there, as well as in any other part of the world) yet notwithstanding, they hold it for most certaine, that hee that telles a lye in the iudgement place, vndoubtedly that verye yeere shall dye, and sooner by some euill kinde of death, then otherwise: for feare whereof, you shall haue very fewe there forwarde to swearing. Now albeit this is but a superstition, life and death remaining in the Lordes hand onely: yet we cannot but confesse it for most true, that God (as a iust Iudge) will giue seuere correction to lyers and false swearers, either earlie or late, as we vse to say. And what sayth the wise man? Os quod mentitur, occidit animam: Sapien. 1. 11. The mouth that speaketh lyes, sleyeth the soule.

And we may hold it for most certaine, that as there is no agree­ment at all between light and darknesse: Similie. euen so there can be no stan­ding together of God the highest truth, & wretched lying man, ac­ccording as himself saith, Apoc. 21. 27. by S. Iohn in his Apocalyps: Non intrabit in eam aliquid coinquinatū, aut abhominationem faciens, & mendacium. And there shal enter into it no vncleaue thing, neither whatsoeuer wor­keth abhomination or lyes.

Now let vs see, A good lesson for Lyers. what thing is more abhominable, more mise­rable, more dolorous, more foolish and more impious, then for a man to depriue himselfe of all goodnesse, of glorie eternall, and to bee condemned into euer burning fire, in the company of most horrible deuils: only for vaine wordes, that endure no longer then their very vtterance?

The face of trueth is so sweete and amiable, The priuiled­ges of the sons of truth. and the priuiledges of her sonnes are so famous, as euery one repor­teth the greatnesse of them, and without dreade of any penaltie, they may boldly speake the trueth. The honest true speaking man may goe euerye where, The true man goes with his face vnmas­ked. with his face vnmasked, all men repose trust in him, none can accuse him, without anye feare hee may freely talke with all men, and hee shall bee sure neuer to wante friends.

Looke vpon the contrary stampe, I meane the lyer and false spea­king man, The Lyer is shunned of all men. he is shunned of al, he playes least in sight, he is accounted as lothsome, no man dare trust him, none will beleeue him, no, euen [Page 107] when he speaketh the trueth. Moreouer, trueth is of it selfe so strong, as it ouercomes all things, and so durable, as it contendeth with eter­nitie. Psal. 117. 2. Veritas Domini manet in aeternum. The trueth of the Lord endu­reth for euer. Bethinke your selfe (my Lorde) I pray ye, of that so publike sentence, which the yong man gaue to Darius, in fauour of the trueth.

I remember the yong mans glorious victory, against his other companions: but I haue forgotten the māner, & what were his words to them.

Among the infinite multitude of most noble Courti­ers, The Historie 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, beeing of the Guarde, and keepers of the kings person, awaiting in his secret lodging as cham­berlaines. These met together, and concluded to propound, or vtter foorth an Enigmae in the presence of the king, and he, that in the iudgement of the kings wise councell, did with greatest discretion vnfold it, should haue most pretious gifts, & sit next in person to the king, Esdras. 3. 4. 5. 6 as is at large to be read in the booke of Esdras.

All three did put, vnder the pillowe royall, the solution of the mysticall sentence, What thing was the stron­gest. consisting of these fewe wordes: What thing in the world was strongest. Being left vnder the bed pillow, as hath bin 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 Zerobabell, he wrote, 2. The king. that women were strongest, but yet trueth ouercommeth all things. 3. women: but truth ouercō ­meth al things

The king beeing risen from his bed, eche one seuerally presen­ted his solution, and all the Magistrates, Senators, Consuls & Pretors of Persia, being congregated together: the Enigmae was publiquely read in the presence of them all, as also the meaning therof: wherupō the yong men being called, they were commāded (one after another) to yeeld a reason of their seueral opinions, & the first in order, begin­ning, thus spake;

I say that wine is strongest, because the power thereof seduceth all mens mindes, The first man maintaineth the power of wine. yea euen the kings, or the very wisest men in the worlde; it makes a man secure and iocond, and to forget all me­lanchollie, debt, dreade of the king, or any publique magistrate: it causeth him to take armes, and rush into very perillous stratagems, yet in short while after, all these things doe vanish from remem­brance.

He ceassing, The secōd mā, approuing the power of kings defēdeth the same very strongly. the second followed in this manner, Men doe possesse [Page 108] both Sea and land, and the king is aboue them all, who only by his authoritie, without stirring from his regall throne, makes but a beck and it is obeyed, giues but commaunde to his subiectes, and they fulfill what he would haue doone: he throwes downe houses, ruina­teth citties, killeth men, abafeth mountaines, exalteth vallies, enioy­neth tributes, erecteth Palaces, buildeth cities, planteth vines and other trees, the king onely keepes in his royall citie, and his com­maunde stretcheth to infinite others, yet none dare bee so hardy as to disobey it. Is hee not strong then, quoth hee? and so conclu­ded.

The thirde appearing, in an humble habite, and very comely behauiour, made lowe reuerence to the kings Maiesty, and afterward to all his assembled Councell, and thus beganne to maintaine his solution. The third mā iustifieth, first, the might of women. Greate Lordes, in so much as I discerne the king to bee strong, and wine also strong, enforcing dotage and vnaduised boldnesse 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 foorth the king, and all those men that o­uerrule both Sea and land, yea, those that planted vines, from whence the wine commeth, yea, eche one of them, that doe such memorable deedes of valour, was borne of a woman, who is the glorie of man, his iewell, ioye and cheefest contentmente, from whome (it appeares) hee cannot bee seperated. If hee get riches, if hee haue heapes of gold and siluer, if hee enioye pearles, iewelles and pretious stones, if he haue faire and costlie garments: yet if he see a woman acceptable in his eye, he giues them all to her, euen with highest contentment.

He forsakes his Father that be got him: his mother that gaue him birth, and man giues himselfe (in so bountifull manner) to his wife, as he neither mindes his deare country, his most affected friendes, or any thing else beside, but only addicts himselfe to a woman. Nay, that which is much more, many do leaue their own houses, and (with armed weapons) enter woods and other places, to set vpon passēgers, yet bring their infamous theft home to their esteemed women. Di­uers haue slaine themselues for women, others haue become foolish and mad, and others liued as slaues and poore seruantes for them.

I haue seen Apemena, daughter to Bezacis, & Concubine to the king, sit vpon his right hand, and (with vndaunted boldnesse) take [Page 109] frō off the kings head, his Crown imperial, & set it on her own head: nay more, & far beyond that (O mighty impudency) she grew on into such audaciousnes, as she dared to giue the king a blow with her hād, & he patiently endured it. Is not a woman much stronger, then either wine, or the king?

The king in his Maiesty, and all his congregated counsellers, stoode amazedly looking one vpon another, deliuering gestures of greate admiration: when yet, the thirde young man be­ganne againe, and spake concerning trueth, in order ensu­ing.

Great is the earth, The third mā defendeth the omnipotent power of truth excelse the heauens, and most swift the course of the Sunne, for in one day he wheeles about the whole globe of the earth: but he that made all these things by his high wisedome, made also the truth, which is far more strong then all things else cre­ated. All countries calles vpon trueth, heauen it selfe hath blessed it, all the creatures honoured it, yea, haue stood in feare and trembling of it, because there is no iniquitye at all in it.

The king is wicked, wine is wicked, women are wicked, all the sonnes of men are wicked, and all their workes wicked, for there is no trueth in them, and in their wickednesse they perish: but the trueth continueth stedfast, it begets strength of it selfe, and stands on strict tearmes with eternity: it liueth euer, winneth victory ouer al things: it is no accepter of persons, iudgeth all iustly, without either feare or respect.

In truthes iudgement there is no sinfull thing, but is through­lie full of power, rule and emperie, the maiestie thereof aby­deth, to all times and ages, and for a finall conclusion to approoue his wordes, hee sayde: Benedictus Deus veritatis, and so ceas­sed.

No sooner had hee imposed silence to his speeche, The whole Se­nate applaude the power of trueth. but all the whole Senate, of most noble spectatours, with an high voyce and cheerefull applause, accorded to the sentence of this third yong man, and cried out: 1. Esdras. 4. 41. Magna est veritas, & praeualet. Then did the king ac­cept him as his Cousen, and promised to giue him whatsoeuer hee would demaund. But he (like a iust man) desired onely, that the king woulde but bee mindfull of his vow made to God, for reedifying the Temple of Ierusalem againe, and restauration of all those vesselles of gold and siluer, which serued for the vse of sacrifi­cing.

[Page 110]

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 behalfe of trueth: Veritas Domini manet in aeteruum: The trueth of the Lord endureth for euer. Which is so strong, that it ouercommeth all things, euen as oyle mounteth abue all other liquors: and because the trueth is God himselfe, there can bee nothing imagined more strong then hee.

A lye hath shorte legges, A lye hath short legges, and haltes e­uery where. sayth the aunciente prouerbe, and his halting is very soone discerned, for it lastes no longer then comming to discouerie, and then it departes with most infamous reproofe. And in regarde it is such a hatefull vice, I suppose, the wise man wrote thus thereof: Eccle. 20. 24. Potior fur, quàm assiduitas vir [...] mendacis: perditionem autem ambo haereditabunt. A theefe is better then a man that is accustomed to lye, they both shall haue destruction to heritage. Of theeues & lyers, both are theeues. For both are theeues, one stealeth mens goods, the other stealeth trueth, honour and reputation from men.

For euer let this accursed tongue bee dumbe, because it is better to bee sentenced with eternall silence, neuer so much as to dare to speake one word: then to vtter falshoode, to the dishonour of him that speakes it, the daunger of our neighbour, and iniurie of God the trueth it selfe. Muta fi [...]t labia dolosa.

Chap. 10.

Hell is better, then an euill tongue, sayth the holy ghost, by the mouth of Salomon. Eccl. 28. 18. 21. Multi cecide­runt in ore gladij: sed non sic, quasi qui interierunt per linguam suam. Mors illius, mors nequissima, & vtilis infer­nus potius quàm illa. There be many that haue perished by the edge of the sword, but not so many as haue fallen by the tongue. A wicked tōgue is worse then the paine of hell. The death thereof is an euill death: hell were better then such a one. How is it possible, that the tongue (how vile soeuer it be) should not be better then hel? If there be no greater paines, then those of hel, how is the tongue sayd to be worse then hell?

Exceeding great are the paynes of hell, I cannot de­ny it, but yet they hurt not so much as the byting tongue doth: which blasphemeth God, murmures against the Saintes, and speaketh euill of men. Hell hurteth none but the dāned, but the tongue offen­deth God and his Saints. Hell hurteth none, but such as are thereinto con­demned: but the tongue outrageth God and his Saintes, whome hell by no meanes can offend. And more profitable is hell, then the wicked tongue, because hell (being duely considered on by vs) [Page 112] makes vs refraine from sin: but the euill tongue is the cause of many sins: for, by hearing the murmurings one of another, we are easilie drawne to iudge and speake euill.

Therefore the holy ghost affirmeth, that the wicked tongue, as meaning (perhaps) that of the detractour, murmurer and defamer, hath some resemblance with the diabolicall tongue, The Deuilles tongue. which ceasseth not to accuse vs before God, according as Saint Iohn sayth. Proiectus est accusator fratrum nostrorum, Apoc. 12. 10. qui accusabat illos ante conspectū Dei nostri die & nocte. The accuser of our brethren is cast downe, which ac­cused them before our God day and night.

It is a ma [...]ucilous matter, and well woorthie consi­deration, how the deuill, beeing so great a murmurer, that he ceas­seth not day and night, The Deuill being so great an accuser how is he saide to bee dumbe? to accuse vs before God, of all our negligen­ces, be they neuer so small: yet how he should sometime hould his peace, in such manner, as is written of him in Saint Luke. Erat Iesus eijciens Daemonium, & illud erat mutum. Then he cast out a Deuill, and he was dumbe. Luke 11. 14. How could so great a talker, an accuser, a detractour & a defamer, hold his peace, and obserue silence?

You haue brought an important matter into the field, consisting of greater difficultie, Three kindes of speaking, & three kinds of tongues. then it appeares to be. We find that there are three kindes 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, Dauid speaking, sayth. Labia dolosa, in corde & corde loquuti sunt. Flattering with their lips, Psal. 12. 2. 3. 4. and speaking with a double hart: there is the first tongue, 1. The tōgue of the minde. and the first kind of talking. Disperdat Dominus vniuer­sa labia dolosa, & linguam magniloquam. The Lord cut off all flatte­ring lips, and the tongue that speaketh proude things: there is the se­cond tongue, 2. The tōgue 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 preuaile, our lips are our own; or our workes are our owne, who is Lord ouer vs? there is the thirde tongue, 3. The tongue of the deede or worke. and third kind of talking, whereof it seemes the holy ghost, speaking by the wise mans mouth, sayth. Lingua tertia multos com­mouit, & dispersit illos de gente in gentem. Eccle. 28. 16. The double tongue hath dis­quieted many, and driuen them from nation to nation. Wicked (then) is the first tongue, that is, to thinke euill in the heart; worse is the se­cond, Of al the three tongues toge­ther, in their badnes. that is, to spread abroad the euill conceited, by significant spee­ches; but worst of all is the third tongue, that is, to put in effect, the euill deuised and pronounced.

Great was the sinne of good Noahs successors, thinking (in pride [Page 113] of minde) to builde that infamous Towre, All the three tōgues exam­pled, in the builders of Ba­bel. as meerly opposing them­selues against God: but worse was it, when one expressed to an o­ther (with wordes full of loftinesse) their detestable thoughts; yet worst of all, was their putting the same in execution. And it is to be noted, that God had neuer deuided their tongues, but when (in effect) they builded the tower. Gen. 11. 5. 7. 8. Descendit autem Dominus vt videret ciuitatem & turrim, quam aedificabant filij Adam. But the Lord came downe, to see the city and towre which the sonnes of Adam builded. And a little after, God said. Venite, descendamus, & confundamus ibi lin­guam eorum, vt non audiat vnusquisque vocem proximi sui. Atque ita diuisit eos Dominus, ex illo loco in vniuersas terras, & cessauerunt aedifi­care ciuitatē. Come on, let vs go down, and there confound their lāguage that euery one perceiue not anothers speech. So the Lord scattered them from thence vpon al the earth, and they left off to build the city. Wherby may be gathered, that the holy ghost meant them, & the third tōgue, spoken of by the wise man, Eccle. 28. 16. Lingua tertia multos commouit, & disper­sit illos de gente in gentem.

My Lord Iacono da voragine, Example of the Archbish­op of Genoa, in a Sermō of his. the Archbishop of Genoa, & of the Preachers order, sayd in one of his Sermons preached in Lent: That this monster, which hath three tongues, like an infernall Cerberus, is he, that is al these together, to weet, a flatterer, a detractor, & a discord bree­der, Three tōgues to be cut out. or, as we may say, a dissention sower, out of whose head, all these three tongues must be cut, and he be enforced to perpetuall silence. The first tongue, Esay. 3. 11. because it deceiueth: Popule meus, qui te beatum dicunt, ipsi te decipiunt, 1. For decei­uing. O my people, they that lead thee, cause thee to erre. The secōd, 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 thornes, 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 wil, 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 sayd to talk, How God is saide to talke with the An­gel, the soule and the deuil, in the minde, the first kinde of speaking. with the Angel, with the soule & with the diuel, not because God hath any need (by speaking) to vn­derstād the thoughts of others, for he knoweth all things before they are thought, but for manifestation of his wil vnto vs. We cannot then say of the diuel: Et illud erat mutū, because (in this māner) he speaketh greeuously, for he neuer ceaseth to thinke, & to contriue euill against god, against the Angels, & against men: &, what he hath wickedly cō ­plotted, if he could put it in execution, he would willingly do it.

[Page 114] By the second kind of discoursing, The seconde kinde 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 diuel likewise speake in this manner, when forming ay [...]ry bodies, they appeare vnto vs in humane shape, & talke according to our vse. Or else, when en­tring into humane bodies, they mooue the tōgues of them according to their own willes: & in this manner of speaking, we may say of the diuel; Et illud erat mutum, not in moouing, but hindring the vse of a­ny poore mans tongue.

With the word of worke, The woorde of work, the third kind of speaking▪ so God speaketh, the deuill and the good An­gell, &c. God speaketh, and the Angell with the diuell, but not any thing neer together, the diuell with the Angel or with God: because the diuel hath no power at all against God, or against the good Angel, therfore (in this sort) we may say; Et illud erat mutum.

So then hee speakes, as if hee spake not. Is it not written, that hee made the greate battaile in heauen? Then hee bawled lowde enough, How the De­uill speaketh with the word of woorke, de­maunded. against Michaell the Archangell, by this kinde of talking, and euerye houre (with the tongue of worke,) hee opposeth himselfe against God and his Saintes, tempting them in variable manner, and of Christ it is writ­ten, that hee tempted him in the wildernesse in diuers kinds.

I denye not, that the diuel speakes sometime with God, An Answere to the demād. and with the holy Angels, by the word of work absolutely: but I say, that the deuill thereby can neither hurt God, or his blessed Angels. And although that Christ our Sauiour was tempted, and Michaell the Archangell combated with Lucifer, yet both the one and other remained conquerors: for of the ones victorie it is writ­ten; Math. 4. 10. vade Sathana, non tentabis, &c. and of the others, saith Saint Iohn; Apoc. 12. 9. protectus est Draco, ille magnus serpens antiquus, &c. Be­hold then how the diuell, although he worke many thinges against God and his Angels, The Deuill cannot per­sonally offend God or his Angelles. yet cannot hee personally offend either the one or other, and whatsoeuer the infernall spirits doe contriue, against the diuine lawe and naturall order, they doe it by diuine permission, wherefore wee may saye, in this manner of speaking, the diuell is dumbe.

I am satisfied, and am perswaded, that Christ spake of these three kindes of talking, when he made this difference: inter re­um iudicio, Math▪ 5. 22. reum consilio, & reum gehennae ignis: guilt of iudgement, guilt of a Councel, Three seuerall kinds of guilti­nes. and guilt of hell fire. Vpon which words venerable Beda discoursing, sayth. In primo est vnum, s. ira sola; in secundo sunt [Page 115] duo, Venerable Be­da on the three guilts. s. ira & vox; iram significans; in tertio sunt tria, s. ira, vox, & in voce vituperationis expressio, &c. according to his begunne dis­course.

The Angell speaketh with God, How the An­gell speaketh with God, like the Scho­ler to his master. &c. not after such man­ner, as the master talketh with the Scholler, to teache or instruct: but in such sort, as the Scholler speakes to the master, to learn some know­ledge of him. The Angell reasoneth with God, to consult, on what himselfe hath in duty to do, or (as one striken in admiration, of Gods infinite excellencies) breaketh forth into diuine praises, with a very fiery affection. Or else, the Angell 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 soule talketh with God, which the De­uill cānot doe. In this manner likewise, the holy soule talketh (in her kind) with God, both in prayer and con­templation: but the diuels are dumbe, and know not how to speake in this manner; wherefore, remaining thus silent, and bard from the diuine prayses, wee may very well saye: Et illud erat mu­tum.

What kinde of conferring is this, in one Angell with another? And how can one Angell discouer his will to ano­ther, but others (beeing by) must know it? Or can a man manifest his heart to another man, without others apprehension, or taste thereof?

One Angell conferreth with another, How one An­gel conferreth with another, by the word of the minde. by the worde of the mind, manifesting his will, by a certeine kinde of naturall light, whereby hee directeth his thought to one, euen him that should know it, and to whome his will extendeth, and not to any other. In this manner, is one Angell sayd to speake to another, whe­ther it be an Angell of light, or of darknesse: and this happeneth thus, because the will mooueth (as commaundresse) the vnderstanding to his operation, Intelligence is in the vnder­stāding in three kinds. and intelligence abydeth in the vnderstanding after three manners, that is to say, habitually, actually, & as it is related or imparted to others.

A cleare case is it, Act of the wil. that by the act of the will, vnderstanding passeth from the first to the second acte, and from the second to the third. When our mind wold consider any thing actually, it issueth from the first to the second act, Speech of the minde. and speaketh to it selfe, because the interiour conceit of the mind, is called the word and speech of the mind. When (afterward) the conceite of the mind is ordained or prepared, to re­port it selfe to another by the will of the Angell: then is that conceit manifested in such sorte, as the others can take no knowledge [Page 116] thereof, although there bee a thousand Angels together. Nor can wee in this manner tearme the diuell to bee dumbe, Howe the De­uill can not be said to be dumbe. because that this kind of speaking communeth with all of angelicall na­ture.

Beside, one Angel may confer with another, by the word of work, whereby is discouered in liuely effect what was the intention: Angels may cōferre by the word of work. nor in this kind is it absolutely to be sayd; Et illud erat mutum, because one diuel may demonstrate to another, his will with the worke. As when the diuel filled Iob ful of vlcers, Example of the Deuls plaguing of Iob. & tooke from him all the goods of fortune, the other diuels could plainely perceiue, that Sathans intent was to bring Iob to desperation, and to make him blaspheme his Cre­ator; but hee deceiued himselfe, because it sorted to a contrarye effect.

One Angel also speaketh to another, The speech of illuminatiō, only vsed by the superiour Angels, with the inferiour. by communication of the light diuine, manifesting the diuine reuelations, which doe immedi­atly depend vpon 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, & wee may say that all the Angels of darknesse are dumbe, beeing vnable to speake in this sort: because the diuine iudgementes are not reuea­led to them, they beeing depriued of celestiall grace, and condem­ned to the eternall horrors, therefore it is true, that illud erat mu­tum.

All these reasons are faire, woorthy and quaint e­nough; but yet it seemes to me a very great matter, that the father of lyes, Insinuatiō for further satis­faction in this point. that importunate shamelesse accuser, that iangling false tel-tale, who delights so much in lying: should be sayd to be dumb, to hold his peace, and obserue silence.

A thousand other reasons there are, wherefore the diuell should be called dumbe, and euery one far better then other: but I suppose, Offer of fur­ther progressi­on. that I haue answered formally enough to your doubt; yet, if I thought, that (by length of argumente) I shoulde not growe tedious and offensiue to you, I coulde produce you diuers other.

Your talke is so sweete, your discourse so inge­nious, and my desire so insatiable, (not that I couet to heare matter of noueltie, The procee­ding accepted kindlie. as perhappes this may appeare to bee, which (by the curiositie) affoordes as greate commoditye:) that I hope to attende you in the height of contentment, without any thought or touche of tediousnesse. Say on then, without anye eye to [Page 117] length of time, which, I dare assure you will seeme short enough, ex­cept it may grow to offend your selfe: otherwise, to me it is most wel­come.

Sometimes, Exāple of one man oufacing an other with a lye. when two men confer together, and (in talke) one of them telles a lye, as striuing to make it mainely belee­ued, if (peraduenture) there steppeth one in vnlooked for, who knows at first sight (as we say) the trueth of the matter, and how falsly the one informeth the other: vndoubtedly, if it were not for manly re­spect, publique disgrace, or such like modest forbearance, me thinkes he should say; Hold thy tongue lyer, do not I know how foolishly thou lyest, and how shamelesly thou striuest to make a lye beleeued?

The doctrine of truth, The first proofe, confir­med by an aū ­cient father. according to the opinion of a learned fa­ther, consisteth in three things, to weet, In the thing that is to be belee­ued; in that which is to be hoped for, and in the thing that is to be done. for the deuill, talking to man with his three [...]orked Cerberine tōgue, as the enuyer of mankind, and as the deprauer of the diuine honour; he teacheth the quite contrarie of all that is to be beleeued, he cheri­sheth men in dooing vnciuill actions, and such as beseeme not the diuine aspect, making promise of vaine things, altogether woorth iust nothing. Christ thrusts the lye into the deuils throate. But Christ comming in place, the master of trueth, and hea­ring so many lyes vttered by him, thrusts the ly into the deuils throat, and with the triple corde of trueth, binds fast his tongue; enstructing, the verity of things that are to be beleeued, the honestly of things that are to be done, & promiseth the eternity of heauenly things, which are only to be hoped for. Oh, wold you not then, & at such a time, haue this damned lyer to rest silent, to be mute & dumb frō any more ly­ing? Et illud erat mutum.

Yet better. The second proofe of the truth it selfe. Iesus Christ is the truth it selfe, Ego sum via, veritas & vita: I am the way, and the trueth, and the life. This also could his very enemies themselues confesse, when (fraudulently) they sayd 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 mans person, but teachest the way of God truely. A lye is quite contrarie to the trueth. Contrary to trueth is a lye, the deuill is the inuenter, the father and begetter of lyes▪ now, would not you, that Christ com­ming vpon the earth, and deliuering this eternall truth, that the fa­ther of lying (despight his heart) shoulde haue his mouth lookt vp, and stand dumb? Therefore it is written, that Illud erat mutum: Com­minatus est [...]i Iesus, Mark. 1. 25. dicens: Obmutesce. Iesus rebuked him saying: Hold thy peace.

[Page 118] Yet better. Christ is called the wisedome of the eternall father. Nos autem praedicamus Christum crucifixum, The third proofe, of the wisedōe of the father. Iudaeis quidem scandaelum, Gentibus autem stultitiā. Ipsis autem vocatis Iudaeis at (que) Graecis, Chri­stum Dei virtutem, & Dei sapientiam. We preache Christ crucified, vn­to the Iewes euen a stumbling block, 2. Cori. 1. 23. 24. and vnto the Grecians, foolishnesse. But vnto them which are called, both of the Iewes and Grecians, we preache Christ the power of God, and the wisedome of God▪ &c. It could not be otherwise possible, When the e­ternal wisedōe speaketh, the Deuil must be silent. but this eternall wisedome being speaking on earth, the deuill must needs then be dumbe & silent, yea, euen in despight of his cheefest height of malice. For; Sapientiam autem non vincit malitia; Malice cannot ouercome wisedome, therfore, maugre all his mischeefe and malice, Sap 7. 30. he is dumbe: Et illud erat mutum. Et incre­pans non sinebat ea loqui. Luke. 4. 41. He rebuked them, and suffered them not to speak, &c. For it is against equity, when the eternall wisedome spea­keth, that foule malice shold be prating too, so much the rather, be­cause he can neuer open his mouth, but lyes are ready to issue forth: Cum loquitur mendicium, Iohn. 8. 44. ex propriis loquitur: When he speaketh a lye, then he speaketh of his owne, &c.

Better yet. The fourth proofe, of the woord 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 deuill e­uermore opposeth himselfe against God, therfore at the presence of the word, The Deuill speakes not at the woords presence. he speakes not: Et illud erat mutum. And I am sure you wold not otherwise, but when the Creator speaketh, the creature (whether he wil or no) must hold his peace.

Better yet. The fift proofe, of the tongue to speake, giuen only to man. Among all the creatures, to man only, was giuen a tongue that coulde speake, for albeit many other creatures haue tongues yet can they not speake with them, but man alone. The Asse that Balaam rode o [...], spake, but vnderstood not what he spake, when he sayd, Numb. 22. 28. 29. 30. turning aside to his smiter: Quid feci tibi? Cur percutis me ecce iam tertio? what haue I doone vnto thee? that thou hast smitten me now three times? Balaams Asse spake, but vn­derstood not what he sayd. whereto Balaam answered: Quia commeruisti, & illu­sisti mihi: vtinam haberem gladium vt te percuterem: Because thou hast deserued it and hast mocked me: I would there were a sword in my hand for now I wold kill thee. And the Asse replyed againe: Nonne ani­mal tuum sum cui semper insedere confueuisti vsque in praesentem diem? Di [...], quid simile vn quam fece [...]m tibi? Am I not thine Asse, which thou hast ridden vpon since thy first time vnto this day? haue I vsed at a­ny time to do thus vnto thee? &c. But in al these lamentatiōs which the Asse made, hee neuer vnderstood himselfe, because hee was but a beast.

[Page 119] But what greater beast is there then the deuill, who is called by Saint Bernard: The wordes of S. Barnard cōcerning the Deuill. Bestia omnium bestiarum bestialissima: the beast among all beasts, the very beastliest? And a reuerend Father, at the very point of surrendring vp his soule to his Creator, sayde, vpon the deuils ap­pearing to him: A reuerent fa­ther, at his gi­uing vp the ghos [...]e. Quid asta [...] hîc cruenta bestia? Why standest thou heere thou bloudy beast? Likewise S. Iohn in many places of his Apocalyps, calles him the beast, and, in the shape of a beast, diuers times he sawe him. Apoc. 17. 8. Bestia quam vidisti, fuit, & non est, & ascensura est de abysso. The beast that thou hast seene, was, and is not, and shall ascend out of the bottomlesse pit. The deuill then beeing such a greate deformed beast, who voluntarily hath abandoned his cheefest good, how would you then that he should speake? therefore, Et illud erat mu­tum.

Yet better. The sixte Proof, of Adās transgressing Gods commā ­dement. When Adam transgressed the diuine commandement, God came, and reprooued him greatly for it: but he excused himself, by saying, that he had not eaten, but only, as fearing to offend his be­loued companion. Mulier quam dedisti mihi sociam, dedit mihi de lig­no & comedi: Gen. 3. 12. 13. The woman which thou gauest to be with me she gaue me of the tree, and I did eate. God reproouing Eua for the fact, she also excused her selfe, by saying, that the Serpent, the beast infernall had deceiued her. The Deuill stood dumbe, without any excuse. Serpens decepit me, & comedi: The Serpent beguiled me, and I did eate. But the deuill stood as dumbe, and sayd nothing in ex­cuse of his sin, therfore; Et illud erat mutum.

What should the wicked beast haue answered in excuse of his euil: but that he did it on meer malice, on rooted & inueterate enuy, not by frailty, or any other suggestion, could he say he sinned? Som other reasons more proper, wold I haue had you alleaged, wher­by this mutiner might be called dumb: because all these hitherto re­hearsed, though they be very good, yet none of thē hath so smooth a tast, as absolutely to [...]i [...] my desirous appetite.

We may say that he is called dumb, The seauenth proofe, of the Deuils ma­king vs all dūbe by his false suggesti­ons. because he makes vs all dumb with his false suggestions, and by them he worketh so much as he can: for example. That we prayse not the Lord, neither speak to him in our prayers, nor confesse the multitude of our sins, but in al & for al, we hold our selues silent rather. Therfore (perhaps was it) that the mā possessed with the deuil, wherof the Euangelist speaketh, where he saith, Mat. 12. 22. Et illud erat mutum; was not onely dumb, but blind & deafe likewise, Example of the blind man in the Gospel. so that (in no māner) he could either prayse God, giue good exāple to his neighbour, or confesse the greeuous burdē of his own sins, to weet, neither with his heart, or any kind of other gesture. [Page 120] For, if a man sees not the good examples of others, nor heares th [...] holy documentes of heauenly doctrine, nor can require with his tongue, what appertaineth to the health of his soule: very vnaptlie can his hart (being naturally inclined to euil) think any good thought without the especiall assistance of God.

Hence was it, The maner of the Deuils af­flictions layd on the blinde, and their se­uerall ends. that to bring this poore wretch to extreame ne­cessitie, he lockt vp his eares, because he should listen to no godly do­ctrine; shut vp his sight, to the end, he might not behold other mens good examples; and because he should not preuent his owne ruine, he tied a knot vpon his tongue, least he might (otherwise) prayse the Lorde, admonish his neighbour, confesse his faults, aske supply for his wāts, and confer (christianlike) among his friends: and beeing (by him) reduced to this lamentable estate, he hoped afterward, that he would fall into the sinne of desperation.

He is also called dumbe, An other rea­son, why he is called dumbe. by the effectes which he worketh in vs, and by the infamous conquest he maketh of vs. In like manner, as Scipio Emilianus was called Affricanus, onely for conquering Affri­ca, Scipio Affri­canus. and ioyning it to the Romane Empire. Or, in such manner as Ti­tus Manlius, Titus Manlius sirnamed Tor­quatus. who killing (in a combate) a knight of Fraunce, and ta­king a chaine from his neck, which hee put about his owne: was called Torquatus by the chaine, which in the Latine idiome is tearmed Torques. So the deuill, making a man dumbe, and be­reauing him of the vse of speeche, is therefore called dumbe him­selfe.

An honest stranger, The eight proofe, by cō ­parison of a Prince, besie­ging a Citie round about. in good sadnesse (my Lorde) is this, that for the good lodging allowed him, returneth such an vn­kind counter-chaunge. The vile deuill dealing with this poore man, like as a Prince doth: who, because he would domineer ouer some citye, besiegeth it first round in euery part with his army, so that on no side succor can be expected. Wherupon, the Citizens seeing them­selues in this desperate estate, do surrender themselues vp into their enemies hands.

So did Holofernes when he besieged Bethulia, Example of Holofernes his besieging of Bethulia. with an hundred thousand foote Souldiers, and twenty two thousand horsemen: he damd vp all the passes, quite chaunged the water courses, so that in the space of twentie dayes, they had not in the citie one droppe of water. Theyr case beeing thus desperate, they resolued to giue vp themselues, (as a preye) into the Armies power, and had doone so, but that (by a supernaturall helpe) God sent them suc­cour.

[Page 121] So dealt the deuill with this poore man, Allusion of the Deuils dea­ling with this blinde man. Damming vp the torrent of speech or eloquence, closing vp the way-gate of hearing, and rob­bing him of the cheerfull benefite of sight: that then drouping down into despaire, he might (by none of those organes) expect any suc­cour. That so hauing, by no way of the sences, any entrance left for helpe, he seeing no man else to do good, that (by their example) hee might conuert; he hearing no preaching against sinne, that his heart thereby might take a loathing of it, and he, speaking not one word with his tongue, least by true contrition, and consession of his sins to God, he might call and crye to him for help in this extremity, might despaire and dye.

Herein, The ninth proofe by cō ­parison of a sleeper in a close chāber. the deuill obserued the rule of him, who entring into a chamber to sleepe, commaundeth those of the house, to keepe strict silence, shut vp the windowes, lock vp the doores, to the end, that not onely any noise might offend him, but also, that the least glimse of light should not be discerned. Allusiō to the poore man. So did the diuell with this poore man, he impeached euery sense, that could yeeld him any seruice toward helpe or health, that the body being so shut vp in obscurity, the soule it selfe might also dwell in darknesse, neuer more to look on the light of celestiall grace.

The deuill is an enemy to euery good worke, The tenth proofe by the Deuils hinde­ring vs, from confessing our sinnes to God. and therefore he makes vs dumbe, when we would enter into the closet of our heart, and lay open to God (by true confession) the multitude of our sinnes. And this he dooth, because we should not vnfold our infirmity, to the true physition of our soules, therefore he then striueth most to make vs dumb, when silence ought most of all to bee bro­ken.

Little cares the Iaoler, Comparisō of a Iaylor, or prisō keeper. or (as we may rather say) the prison kee­per, if his prisoners walke about the house at liberty, without fetters on their feete, or manicles on their handes, when the prison gate is safe shut, vp, and himselfe keepes the keye thereof. Euen so, little cares the deuill, if the miserable sinner haue his hands at liberty, to giue almes, or doe any other good deede, if his feet also be vnbound, to visit the sick, the imprisoned, or to goe where any other neede is required: An excellent Allusion, well worth the marking. so that the doore of the mouth be fast lockt vp, whereby he might call to his Lorde and maker, to tell him the weight and bur­then of his sinne, that lyes very heauily vpon his soule, therefore it may be very well sayd: Et illud erat mutum. I thinke the Prophet E­say meant as much, Esay. 52. 2. when he sayd: Solue vincula colli tui, captiua filia Sion: vntye, or take from thy neck, the snare that holds thee captiue, Oh [Page 122] daughter Sion, that is to saye, the sinfull soule to forsake her sins.

Among al the chaines or snares for thraldome, The eleuenth proofe, by a chaine or snare fastened about the neck, by way of comparisō. that which is faste­ned about the neck, is the very worst of all other, because, by the least twitch of restraint, a man therby may be strangled & dead. Although the theef in the prison, haue his hāds & feet shackled, yet notwithstā ­ding, he hath some hope of life, either by fauour of friends, or by a great sum of mony, or else by flight. But when he sees the hangman, to fasten a cord or chaine about his neck, he takes himself to be quite dispatcht, and no longer hope of life then remaineth. In like manner, the wretched sinner, Allusiō to the wretched sin­ner, by the be­nefit of his speech. though his hands and feete be restrained from any good acte, yet it hurteth him not so much, as to lose the li­bertye of his speeche, to haue his throate and windpipes passage stopt.

For, if he haue but the freedome of his tongue, there is sound hope of inward health, for that organe will yet intreate for him, speaking sincerely, simply, humbly, purely, faithfully, nakedly, mournefully, dis­creetly, freely, strongly, incessantly, shamefastly and obediently, he may haue remedy for all euilles whatsoeuer, by this happy meanes of calling to God, before his case be vtterly dispatcht. Therefore the di­uel (more then by any other restraint) watcheth to stifle vs with this dumb coller, The Deuil his dumbe coller. for then he counts himself sure of his prey, neuer doub­ting the perdition of the poore sinners soule, in which respect we may wel say; Et illud erat mutum.

The very engine and snare of the woolfe, who, the first thing he doth with his prey, The twelfth proofe, by cō ­parison of the woolf and the poore beaste. fastens his teeth surely to the throat of the beast, to the end he should not cry: for by crying, the watchfull dogs (being neer hand as keepers) might recouer the poor beast out of his teeth. So deales the infernal woolfe, with poore, iust, innocent sheep or lambs, Allusion to the infernall woolfe. for so are they called by Christ himself in the Gospel, for many respects: Statuet quidem oues a dextris suis: He shall set the sheep on his right hand.

The first thing he dooth, Math. 25. 33. he seeks to strangle them by the throat, to the end, they should not crye out, to the careful watchmen of their soules, Preachers are, or ought to be, the care­full watchmen of our soules. the Preachers and dispensers of god his sacred blessings, (who haue the furniture for their soules safety in their keeping, and watch daye and night, for defence of theyr flockes,) leaste by theyr prayers, preachings and deuoute exhortations, they shoulde regaine them, from the deuouring teethe of this infernall wolfe.

[Page 123] For he cares not, though they shew some fewe fruites of faith, as giuing almes to the poore, hospitality to the harbourlesse, and pray­ing for the oppressed: The Deuill moste hinders our calling vp­on god. but (by no meanes) must they call to God and his ministers, to lay open the foule deformities of their sinnes, to re­ueale the true compunction of their heartes, but smother all in si­lence, stifle one penitente thought, with a thousand preparations to deedes farre worse and worse, and (as apte for his pur­pose) hee hath fiue seuerall sharpe teethe, The Deuill hath fiue se­uerall teeth to gripe withall. wherewith hee gripes them.

The first, is shame, for when a man sinneth, the deuil depriues him of all blushing, Of the firste tooth, shame. and euery good or manly respect, till he comes into the Church, and then he restores it him againe, and his comely blush­ing colour may be perceiued, euen with intire remembraunce of his heauy transgressions. But what dooth he vpon this? when he [...]ees the poore sinner ready to talke with God, and to vnlade the fraight of his ouerburthened conscience: euen then he intricates his mind with a thousand strange thoughts, & rounds him in the eare with some si­lent suggestions, as thus.

If thou disclose thy secret sinnes to God, The maliti­ous suggestiōs of the Deuill whē we are in the Church, talking with God. or shewe thy selfe to be ashamed of them, and intendest a perfect course of repentance: why, others being by, and seeing thee, they will throwe the Publicanes dis­grace in thy teeth, and say; thou art an hypocrite, a dissembler, makest a shew of outward holinesse, and art (indeed) but a very deuill. So, e­uery one will be doubtfull of conuersing with thee, as hating hypo­criticall and formall holinesse: and where before, thou wast reputed for an honest man, of fellowly, friendly and sociable conuersation; thou shalt now be held for a reformed foole, a melancholy, precise & captious companion, with a thousand other such hellish obiections, wherwith you are better acquainted in this kind, then I can expresse them.

This toothe is to bee broken in his mouth, How the De­uils first tooth is to be brokē. with a god sound stroke, and let it bee, the perfect consideration, that at length hee shall bee discouered to all the worlde, according as God spake by the Prophet Nahum. Nahum. 3. 5. Reuelabo pudenda tua in facie tua, & ostendam in Gentibus nuditatem tuam, & regnis ignomi­niam tuam, &c. I will discouer thy skirtes vpon thy face, and will shewe the nations thy filthinesse, and the kingdomes thy shame &c.

Socrates walking through the city, Exāple of So­crates, seeing a yong man cōming forth of an harlo [...] house. espied a yong mā, who stood rea­dy to step forth of an harlots house, but so soone as he saw Socrates, [Page 124] he returned into the infamous house, as one ashamed. But Socrates passing on, sayd to the young man: Non te pude at exire, sed intrasse: Thou oughtest not be ashamed to come foorth of that bad house, but ra­ther for thy entring into it. Euen so the sinfull soule, it should not be ashamed to issue foorth of the infamous house of sinne, Allusiō to the sinful soule. the mansion and dwelling of the deuill, but for first entering into it rather; it behooueth vs therefore to bee carefull of breaking out this tooth.

The second tooth, The deuils se­cond tooth: Feare of re­pentance. is the feare of repentance, whereto the offended conscience speaketh, and [...]aith, it is the sinne of luxury, for chastisement whereof, let the pampered ouer-hot body fast with bread & water. But the deuil watching (as before) his fit opportunity, tunes the tongue with this answer; The deuils hinderance. I am not able to fast, or forbeare what my appetite desireth, what repentaunce then is likely to ensue vpon this nice nature?

This tooth is to be broken, and that very easilie, by due consideration of the paines eternall. How the de­uils second tooth is to be broken. So may wee soone refute, & put down the deuil when he frights vs with the feare of repētance, to tell him: That a greater feare hath surprised thee, euen the sufferāce of those paines, which neuer will be ended.

The third tooth, is the vaine hope of long life, vr­ging the sinner, The deuils third tooth: Hope of long life. to procrastination of repentance, by a false perswasi­on of liuing long time: as trusting in the iocond youth of years, the strength of our members, and the present health of bodie. Neuer re­membring, how fraile this mortall life is, The deuils false perswasiō ▪ compared by holy Iob, to the wind, to a shadow, and to a flour, things that vanishe altogether, with a glaunce of an eye or a puffe of breath.

If we would breake this toothe with small trauaile, let vs then consider, How the de­uils third toothe is to be broken. that there is nothing more certaine then death, nor more vncertaine then the houre thereof. And that, as the fish be­comes taken by the hooke, and dyes, when he thinkes to liue a lon­ger date, Similie. and voide of [...]aking: euen so is man in the hand of death, caught when he most hopeth of long life. Allusion. According as the wise man sayth. Eccle. 9. 12. Nescit homo finem suum▪ sed sicut pisces capiuntur hamo, & sicut aues laqueo comprehenduntur, sic capiuntur homines in tempore malo, cum eis extempso superuenerit No man doth know his tim [...], but as the fishes which are taken in an euill net, or as the birds that are caught in the snare: so are the children of men snared in the euill time, when it falleth vpon them suddenly.

When the simple bird feedes most sauourly on the baite, then [Page 125] without any meanes of escape is she taken. Comparisō of the birds fee­ding, with the Allusion. And euen the very same is the case of man, when least he thinketh on the hour of death, in this vnexpected hour is he taken, & fals into death, the fowlers snare: ther­fore with this consideration, we may break the tooth of vain & boot­les [...]e hope.

The fourth tooth, The Deuils fourth tooth: Carelesnes of riotous sinnes. is this weake opinion, that by no meanes we must repent vs, of any huff-cap or riotous sinne, because (saith he) they are tearmed but good fellowship, tricks of youth, or manly qualities. Beside, if we should repent them, it were but need­lesse, for (within a day or two) we shal fall into the same againe, and then the labour of repentance may be very wel spared. The Deuills insinuation. And what en­sueth hereō? only this conceit is daily buzz'd into our eares by the di­uell: That we haue a certaine kind of good will, to leaue off these va­nities, but the more we striue to forgo them, the more our nature fast­neth liking on them, and sins incident to nature, doe admit tollera­tion.

This tooth must needs be puld out, How the De­uils fourth tooth is to be puld out. for by breaking it, some piece or stump may be left behind. Consider but thus much, The knight or Souldiour may well be counted foolish, that, returning greeuously wounded from the battaile, Comparisō of a wounded Souldiour. will not suffer himselfe to be drest, or his hurts bound vp, but (in a brauery, and to be reputed a lusty gallant) saith to the Chirurgian; Thou shalt bestow no paines vpon me, because to morrow I must needs be in the battaile againe. Foole, foole, might the Chirurgian answer him, is it not better going wel & halfe cured, then weakely, and with thy bloud streaming forth about thee?

In a far worse estate is the sinner, Allusiō to the sinfull man. that makes so slight an ac­count of repentaunce, and will not giue ouer sinne, because his na­ture affecteth to sinne. Fall downe vpon thy knees, put on a more humble and tractable spirit, and desire thy Lorde God to giue thee grace, that thou maist abstaine from all sinnes whatsoeuer: and if thou doe thy part in true penitence, so much as lyes in thee, thou shalt finde God readye (at all houres) to assiste and strengthen thee. The Deuils fift [...]ooth: pre­suming too much vpon Gods mercie.

The fift tooth, is presumption, relying too much vpon the diuine mercy, and saying within thy selfe: God is so mer­cifull, as hee will not permit mee any way to perish. Hee pardo­ned Peter his owne denyer; The sinners alleadging of Exāples in his owne presūp­tion. Paul, his Churches greeuous persecuter; Mathew, the rich couetous tol gatherer; Zacheus the Publican, Mary Magdalen the great sinner, the Samaritane her heresie; the woman [Page 126] her adultery, and the theefe his iniquitie, why then he cannot chuse but pardon me too. This presumptuous wretch neuer considereth the true and intire repentance of all these before named, and the especial graces of God (therby) conferred vpon them; such as he bestoweth not vpon euery one, but only on those, that in singlenesse of soule, & vnfayned repentance seeke after them.

This tooth may be broken, How the De­uilles first tooth is to be broken. by due consideration, that many are the eternall paines of hell, and many are condemned to endure them, for presuming too rashly vpon the diuine mercy; wee­ning to compasse that saucily, which is no way to be had but by true simplicity, or to haue a labourers hyre for idlenesse, when, he that worketh not, must haue no wages. Vnwise may we call him, who be­ing falne into a quagmire, Comparisō of the man falne into a bogge or quagmire. with a purse full of mony in his hand, & in very great perill of perishing, wil yet refuse, to catch hold on a cord, cast to him from a friends hand, that by vsing some meanes to fasten it about him, he may the sooner be drawne out of daunger. But he, like a foolish man, loth to let fal the purse out of his hand, because he would not loose such a sum of mony: refuseth the cords helpe; so (at one instant) the purse and his life are lost together.

In a far worse case do I account the sinner, Allusiō to the sinner, that re­fuseth peace in due time offered. that refuseth to accept the diuine mercy in due time, but preferreth a foolish delight before it, & so is damned wilfully: for Misericordia, is sayd to be, quasi mise­rorum chorda. We by our sinning, doe fall into the bottomlesse depth of hel, Of Mercie. as Dauid sayth, Infixus sum in limo profundi; I stick fast in the deep mire, Psal. 69. 2. & god, in meer compassion, casts forth the cord of his mer­cy, An excellent comparison. to saue vs from perishing in our sins: but then, vaine loue to this world, which we hold in the hand of our hart, will not permit vs (for lucre thereof) to take hold vpon it. Let vs therefore learne to be wise, and know when this gracious blessing is offered vs.

It comes, Similie of Time or occa­sion. after the manner of time or occasion, figured by our elders with a hairy forefront, but a bald scalpe behind, whereon grew the prouerbe: Fronte capillosa; post est occasio calua. Let vs not suffer our selues to be caught of this rauening woolf, Prouerb. nor be stricken dumbe by him: but breaking his hellish teeth, crye out with the Prophet Dauid, that we may be heard: Psal. 120. 2. Ad Dominuin cùm tribularer clamaui, & exau­diuit me: when I was in trouble I called vpon the Lord, and he heard me. For, to be silent in such necessity, is a most diuellish and detestable er­ror, therefore let vs say; Et illud erat mutum.

Chap. 11.

God commaunded in Deuteronomy, The thir­teenth proofe, by a Virgin defloured in the Cittie. the two and twenti­eth Chapter, that, if a virgin were defloured in the city, she should be publiquely stoned to death by the people, and he yeelds the reason for this so seuere punishment. Quia non clamauit cùm esset in ciuitate: Deut. 22. 24. 25. 26. 27. Be­cause shee cryed not, beeing in the city. For if she had cryed out, perhaps, the impudent man would not haue been so forward, in committing such a great misdeed: & by her not crying it appeared as an euident signe, that she condiscended to this lustfull act.

But if it so happened, Of the virgin defloured in the fielde. that in the field shee was deflowred, then God commaunded, that the man onely should be stoned, and not the woman: because although she had there cryed out, she could not haue had such helpe, as she might in the city. Sin autem in agro repe­rerit vir puellam, &c. 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 [Page 128] est. Sola erat in agro, clamauit, et nullus affuit qui liberaret eam. But if a man find a betrothed maid in the field, and force her, and lye with her, then the man that lay with her, shall dye alone. And vnto the maid thou shalt doe 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 maide cryed, and there was no man to succour her.

Our soule is this faire young virgin; virgo Israel, proiecta est in terram suam, Allusion of the cōparison. non est quisuscitet eam: The virgin Israel is left vpon her land, Amos. 5. 2. and there is none to raise her vp. Oh how many soules shal be sto­ned eternally in hell fire, for not being subiected to this cry of hearty repentaunce? because the diuell hath so stopt their throats, as they cannot crye to god at all, but sitting wilfully dumbe, and stubbomly vnrepentant, deseruedly they perish. Whereas, if they had followed Dauids rule, and (by maine stearne voice) broke the diuels dumbe strings; they might haue triumphed at the sight of his owne deceipt, and cast in his teeth, that repentance only, is able to free any soule frō him, & so haue giuen him this bone to gnaw on, Et illud erat mu­tum.

Sometimes I haue seene diuers Gentlemen, yea euen of this city very well deriued, The foure­teenth proofe, of eloquent worldly spea­kers and drow­sie sluggards when they should talke with God. to bee most gratious in speeche, and (in their fa­miliar conference) so eloquent, as they needed not giue place to the very perfectest Oratour, so excellently were they prouided for this fraile worlde. Notwithstanding, when they should come to talke priuately with God, to lay open before him the heauy loade of their sinnes, to speake in the true eloquent key of a repentant soule, with prayers and petitions to pearce the heauēs: they haue shewen them­selues sleepy, sluggish and made of lead as it were, nay, meerely dumb, and so silent, as they coulde hardlye affoorde to open theyr mouthes.

In like manner, wee finde diuers women of a quick and ready tongue, Of women quick enough of tongue, for any thing cō ­cerning pride. for any thing concerning pride, voluptuousnesse, or what their peeuish humour affecteth, as at playes, vaine pastimes or such like delights. But let them come into the Church, where attone­mente is to bee made, betweene god and their wretched polluted soules, the diuell then strikes them dumb, drowsie and negligent. Or if they talke at all, he will be sure to fit them another kind of way, with talke of proude attyres, praising of idle fashions in such and such gossips, or deuises of delicates for the bellie, or where to meete at some wanton exercise. So, in stead of repenting their sinnes, they [Page 129] heape sinne vpon sinne, extolling their owne vertues (if perhaps they haue any at all) far worse then the Pharisey, which eyther in man or woman is to be highly reprooued.

A learned Doctour affirmeth, The fifteenth proofe, of an inward feste­ [...]ing wound. that, Omne nociuum inclusum ma­gis nocet, whereby we may gather, that putrifaction within a wound, causeth greater anguish, then when it is drawne foorth, for then the paine is more tollerable. Allusion to the cōparison▪ Euen so, the soule that hath many sinnes hidden in it, is not much vnlike to such filthy putrifaction: for if by the launcing rancour of true repentance, they be not gotten forth, and pardon obtained, they wil so much the more painfully afflict the soule, bite the conscience, and suffer the mind to inioy no quiet.

As may be said of him, Similie. that nourisheth melanchollie in his hart, whereby he pines and droupes away, euen til death make seazure on him, Eccle. 30. 25. according as sayth the wise mā. Multos enim occidit tristitia, & non est vtilitas in ea. Sorrow hath slaine many, and there is no profit in it. But if a man vtter his griefe to a faithfull friend, that knowes how to comfort him: Oh what a cheering ioy is it to the poore afflicted hart? Prouer. 16. 24. for Salomon saith; Fauus mellis composita verba, dulcedo ani­mae, sanitas ossium. Faire woordes are as the honie-comb [...], sweetenesse to the soule, and health to the bones. How can the soule be in health, that is full of putrifaction, Of the Phari­saicall sinfull soule. and ouercharged with sinne? and deales as the Pharisey did; boaste of good deeds, and hide therby foule sins? it is like to one let bloud, that giues passage to the best, and keeps the worst behinde.

In Phlebotomy or bloud-letting, Comparison of Phleboto­my or bloud letting. when wee see the good bloud to come first foorth, we vse to say; it is a bad signe, because the good bloud leauing 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 putrified bloud first makes his passage, it is a signall of health to the partie. Allusiō to the comparison. Euen so, when a proude and an opinionate sin­ner comes to conferre with God, standing vpon the conceipt of his owne well deseruing in some kindes, and shall presume to say: O Lord, I haue not robbed, I haue not blasphemed thy name, I haue not committed adulterye, and other such like cleerings of him selfe: It is an apparant signe, that as foule sinnes are remay­ning behinde, and as greatly doe endaunger the death of the soule.

Nor is this to be held as any repentaunce at all, Of vayne and idle iustifying of our selues, vrged onely by the deuill. or contrite confes­sing our transgressions to God: but rather a deuillish exaltation, and vaine-glorious iustification of our selues. For humble confession [Page 130] and true repentaunce, is a free accusation of our selues for all faults committed; without vaunting of any good worke whatsoeuer, which is neuer doone, but by the craft of the diuell, making vs dumbe in our dutie, as himselfe is dumbe: Et erat illud mutum. This kind of taciturnirie, or rather dumbnesse, begets great euilles in the soule, and becomes the ruine of the conscience, as Dauid af­firmeth in one of his Psalmes: Psal. 32. 3. Quoniam tacui, inueterauerūt ossa mea, dum clamarem tota die. When I held my tongue, my bones consumed, through my dayly complaining, as if he would haue sayd, because I was so silent my bones waxed old, Allusion to the prophets woordes. to wit, my vertue became weakned, while I continued crying all the day.

What a confused speech is this of Dauid? If he held his peace, how did he cry all the day? and if he cryed all the day, how was he silent? A man cannot crye, and hold his peace too, both at one instant, & yet Dauids words are: A Question of Dauids speech, crying, and silence. Quoniam tacui, dum clamarem tota die, inuterauerunt omnia ossa mea. Because I haue bin silēt, while I cry­ed all day, all my bones are waxed old: how can it stand, a man to be si­lent, and cry too?

Dauid speaketh of such sinners, as already I haue 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 Gospell, at one instant time are silent, and yet cry too, crying out aloude of their own merits, and singing their owne praises in a loftie straine. 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 thanke thee, that I am not as other men, extortioners, vniust, adulterers, or euen as this Pub­licane. I fast twise in the weeke: I giue tithe of all that euer I possesse.

Doe you not heare, Boasting of good deeds, but keeping sinne in silēce. of how many things they cry out aloude, and yet are silent enough of their owne sinnes? they talk not of such things as may abase them, but boast of all things that may vainely aduance them, by meanes whereof, they fall downe into darkenesse, according as this proude Pharisie did. Therefore in our secret com­muning and talking with God, we shold not be silent of our sins, but cry loude enough on them, & if any good actions haue attended our liues, to reserue them in silence, without so much as a thought of thē: for that is a place wherein to accuse our selues iustly of al our crimes & not to make vaunt of any good work.

They that thus pharisaically do cry out on their merites, Of the con­sumption got­tē in the bones▪ and si­lently keep their sins in their own bosoms; get a consumption in their [Page 131] bones. Inueterauerunt ossa mea, quoniam tacui dum clamarem to­ta die. Simily. The bones doe signifie our vertues, for, as bones doe supporte the bodie, Psal. 35. 10. so doe vertues vpholde the soule: Omnia ossa mea dicent: Dòmine, quis similis tibi? All my bones shall say: Lord, The Prophet Dauid his meaning. who is like vnto thee? Dauid then saying that by his crying, his bones waxed old & consumed, he meaneth, that the power of our vertues are weakned, by concealing our vices, and vaunting of our vertues.

And old thing must needes be weake, such is the state of the soule, Sentence, and the same al­luded. seeking to hide from God her secret sinnes, and all this is the worke of the diuell, therefore, Et illud erat mutum. But blessed bee God, who sent his onely begotten Sonne, to dissolue this strict bon­dage, & crush in peeces this vile snare of the deuill. 1. Iohn. 3. 8. In hoc apparuit filius Dei, vt dissoluat opera Diaboli: For this cause appeared the Sonne of God, that he might loose the works of the diuell: therfore we reade, that Christ cast the diuel out of the mans body, & pardoned his sins also.

Christ came not into the world, The sixteenth proofe, by Christ his cō ­ming into the world. to take sinners out of it, but to take away the sinnes of the worlde, which are the workes of the diuell, therefore Saint Iohn Baptist sayde not, Ecce qui tollit pecca­tores mundi, but Ecce qui tollit peccata mundi. The taking away from the worlde, Iohn. 1. 29. of the adulterer, the mankiller, the couetous vsurer, The taking a­way of sinners in their seueral offences, ap­pertaineth to Iustice. the theefe, and the blasphemer: that appertaineth to the office of iustice, which giueth sentence of hanging, beheading, burning, and other kindes of death prouided for malefactors. But Christ came to take from the worlde the sinne, not the sin­ner, to weete, adulterie, pride, ambition, idolatrie, murther, vsury, & such like: The diuels intent. Christ takes away the sins, & iustice the sinners; but the diuel (if he might) he woulde take away both vertue, and the vertu­ous too.

Christ, Christ compa­red to a pain­ter. in taking away sinne from the sinner, deales as the pain­ter dooth, in taking a blemish from his picture: with a dexterious hand, & the perfect vse of his pensill, he takes away the offence, yet harmeth not the picture. A most excel­lent Allusion. God hath stampt in vs his owne perfect figure, and made his Sonne in all points like vnto vs, sin only ex­cepted, what fairer portraite then this was euer drawne in the world?

But the deuill, The malice of the diuell, to Gods faire [...]. enuying this rare piece of workemanship, by his craft and subtiltie, made a staine first in the very forehead, and after­warde in other places, disfiguring mightilie so curious a master [Page 132] piece▪ and holding on his course still, to marre the whole together, hinders euery good meane that might reforme it againe. The staine in the forehead, he couers that with some proude vaile, the stayne in the hearte, hee hides that with fonde ostentation, and so for euerie blemish, he hath an apt couerture, to make vs hide and conceale our sinfull infirmities.

But the penitent soule, The courage of the penitēt soule. though smitten dumbe by this vile enemy, cryes out in anguish of spirit to her Creator, and he dipping his pen­sill in the purple of his passion, makes her as pure and perfect as euer she was before. The sinnes, not sinners. Tollit peccata mundi, non peccatores. And the deuill working in vs this hurtfull silence, is sure to doe it when wee haue most need of speech, yea, of crying out loudest vpon our heauy trans­gressions, therefore we may still say, Et illud erat mutum. We can do no greater spight to the deuil, How to spight the deuil most. then by breaking silence with Dauid, and crying to the Lord, that hee would take compassion on our sin­full soules. S. Augustine. Therefore sayth Saint Augustine. Si tegis peccata tua, Deus detegit: si detegis, Deus tegit illa, pallio gratiae, & miseri­cordiae.

Hereupon (it may be) was it, Ose. 13. 1. that the Prophet Osea sayd, The seauen­teenth proofe: by interpreta­tiō of Ephra­im and Israel. that, Ephram speaking, a great feare came vpon Israell: Loquen­te Ephraim, horror inuasit Israell. Ephraim, by interpretation, is sharpe, and Israell, the man that saw God. The sinner sheweth great sharpnes against the deuill, when (by true contrition) he layes open his soule to God, in which sense we may terme him to bee the same Ephraim. As for Israel, well may we tearme him to be Lucifer, who saw God, he being one of the chiefest and most noble angelicall spi­rits that God created.

Now the deuill can haue no greater feare, The deuils greatest feare and di [...]may. horror and dismay, then when he sees a contrite sinner, to accuse him selfe of sinne, and (with­out any thought at all of merit) to condemne himselfe, as vnworthy to come in Gods sight, for then are his sinnes pardoned in the death of his deare sonne, and the deuill looseth the soule which he thought he had wonne.

And who can tell, The eigh­teenth proofe, the Prophet Ezechiels words ex­pounded. but that the Prophet Ezechiel had the like mea­ning, in those mysterious words which he spake: Loquutus sum ad populum mane, & mortua est vxor mea vespere? I spake vnto the peo­ple in the morning, and at euen my wife dyed? as if he would haue said. A great matter is this that hath happened vnto mee, O Lord, because I spake vnto the people in the morning, Ezech. 24. 18. and to me my wife is dead at euening, it may bee therefore (perhaps) my wife dyed [Page 133] by night, The Authors application of this place of Scripture. because in the cleare morning I spake to the people. Our wife is our sinne or transgression, which (in committing of it) we take as our consorte: and she being naught and wicked, seekes to dye secretly, and in the darke euening of wilful despaire, as asha­med of her owne lothsomnesse. But in the bright morning, that is, in the contrite clearing of our consciences, by the lustre of diuine grace, which shewes our foule deformity, and makes vs humbly acknow­ledge al our sins (from the bottome of our hearts) to God alone, then is the diuell made mad and highly displeased.

Why then I perceiue, The nine­teenth proofe by comparisō of the keepe [...]s of a Citie. that sometimes we ought not only to be silent, but to speake likewise, and cry out with a lowd voice, in such manner as the keepers of a City do exclaime, hearing the ene­mies drums and trumpets neer at hand, intending the cities ruine & spoile. So then, not with mute voice, but rather in the loudest note of repentance, Allusiō to the former cōpa­rison. we ought to breake silence in such a dangerous season, seeing our deadly deformed sins (our very grand capital enemies) see­king all aduantages against the noble city of our soule. Whereto the careful watchmen & keepers therof, the reuerend, Fathers, Preachers and ministers of the word, Esay. 62. 6. doe dayly inuite vs, as beeing put in trust with the charge of so worthy a city. According as the Prophet Esay sayth. Super muros tuos, Ierusalem, constitui custodes: tota die & tota nocte in perpetuum non tacebunt. I haue set watchmen vpon thy walls, O Ierusalem, which all the day and all the night continually shall not cease. How can they cease, seeing so fierce and mortall enemies, in armed preparation comming against vs? Eccl. 21. 4. Quasi romphaea bis acuta omnis iniquitas plagae illius non est sanitas. All iniquitie is as a two edged sword, Two seuerall wayes where­by the Launce of our sinne is made sharpe. the wounds whereof cannot be healed. Two wayes is the Launce of our sinnes made sharpe, depriuing vs both of grace and glorie, killing both the body and soule together, and offending both God and our neighbour: robbing vs of glory, condemning vs into hell fire, confounding our vnderstanding, and quite blinding, our will. How then can the carefull keepers of this Citie holde their peace, seeing such cruell enemies comming on vs, and armed with such dreadfull weapons? Ierem. 4. 19. Non tacebo (saith the Prophet Ieremy) quoniā vocem buccinae audiuit anima mea, & clamorem praelij. I cannot be still, for my soule hath heard the sound of the trumpet, and the alarme of the battell. The dreadfull sh [...]king of our mortall buil­ding. Who can chuse but cry now? and cry out with an affrighted feare, 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, Ierem. 4. 20. subitò pelles meae. Destruction [Page 134] vpon destruction is cried, for the whole land is wasted, suddenly are my tents destroyed, and my curtaines in a moment.

They also that are mindfull of the day of the Lord, What they doe, that are mindful of the day of the lord▪ so dreadfull and terrible, can do no otherwise, but euen break silence, & cry out in teares. They likewise, that ruminate on the infinite fauors, and singular graces hitherto extended toward them, cannot abstain, but break forth into diuine praises, euen as the Prophet Esay did. Qui reminiscimini Domini, Esay. 62, 7. ne taceatis, & ne detis silentium ei, donec sta­biliat, & donec ponat Ierusalem laudem in terra. Oh you that are mind­ful of the Lord, keep not silence, and giue him no rest, till he repaire, und till he set vp Ierusalem, the praise of the world. as if he wold haue said, O you that remember God, The prophets woords ap­plied. you that are mindfull both of his iustice and mercy; in no case see you be silent, neither let him enioy any rest: vntill he establish, and bring our soules into that land of promise, so worthy of all glory and eternall laude.

But al this crying out, is not any part of our speaking, but euen the voice of god himselfe, The twentieth proofe: as we haue said before, & therfore, by our cry­ing out in this manner, we breake not silence; for such a silence shalbe with god, How God speakes by vs, and not we our selues. as a loud speaking voice. As we may note in the man pos­sessed with the diuel, who being silent in this sort, Iesus threw out the diuel, to the end of the possessed mā might speak▪ Erat Iesus eiiciens De­monium, Luke. 11. 14. & illud erat mutum: & cùm eiecisset Demonium, loquutus est mutus. Iesus cast out a diuel which was dumb, & when the diuel was gon out, How the dumbe man spake, and not the Deuill. the dumb spake. The dumb mā spake, but not the diuel, for it plea­sed god to hear the man speak, in regard he spake well; Loquebatur rectè: but he would not admit the diuell to speake, because he could speak nothing but euil, & as a detractor. In like māner, when (in their dissembling speeches) they praised him, Sentence. Christ immediatly made thē silent, because, the praise of a defamer is but meer infamy. Such is that of the diuel, Luke. 4. 41. therefore; Increpans, non sinebat ea loqui, and the reason hereof is alleaged by Salomon: Eccle. 15. 9. Non est speciosa laus in ore pecca­toris.

The silence then that is acceptable to god, The 21. proofe agreeing with the wordes of Esay. it may be, is the same whereof Esay speaketh, saying. Sede tacens, & intra in tene­bras filia Chaldaeorum, quia non vocaberis vltra Domina regnorum. Sit stil, Esay. 47. 5. & get thee into darknesse, Oh daughter of the Chaeldeas, for thou shalt no more be called the Lady of kingdomes. Chaldea signi­fieth a harlot, with the allusi­on therof. Chaldea by interpreta­tion, is Scortū, as much to say as an harlot, and what else is this harlot, but euen the sinful soule, who hath broken faith with God, by the meanes of sin: and, of a beautiful spouse, which she was to God; (Spon­sabo [Page 135] te mihi in fide; Ose. 2. 20. I wil mary thee vnto me in faithfulnesse:) is now be­come the harlot of the diuel? Ierem. 3. 1. Tu autem fornicata es cum amatoribus multis, in via stabas expectans eos. Thou hast plaid the harlot with many louers, thou hast sit waiting for them in the wayes. Therfore saith God to the sinful soule: Sit down false wretch, hold thy peace, speake not for shame, but get thee hence into cloudy darknesse.

Three things therfore ought euery penitent sinful soule to do, The three du­ties of euerie penitēt soule. for obtaining remission at the hands of god: to sit downe, to be silent, & enter into darknesse.

Sit downe, 1. To sit down. for quieting of the mind. For, as the Philosopher saith: Anima quiescendo fit sapiens. Sit down, because by ceasing from sin, & taking repose from temporall affaires, the mind may be the better e­leuated to god. Ierem 3. [...]. Sedebit solitarius, & tacebit, & leuabit se super se. There is nothing that more exalteth our spirit to contemplation of celestiall things, Nothing makes vs to minde heauen more thē ou [...] retyremēt frō the worlde. then keeping our selues far off from worldly occasions, and with a sweet silence to be retired into some solitary place, free from the offensiue noyses of the world.

Secondly, we ought to hold our peace, not prattle on temporarie trash, 2. To be silent. except as despising it, Sentence. for, much more is the hart mooued to compunction, by such a contemplatiue silence, then by a tedious tal­katiue protestation, Ezech. 21. 6. therefore saith Ezechiel; Ingemisce tacens in con­turbatione spiritus. Plinie and Iso­dorus, of a people in In­dia. Mourne therfore silently in affliction of spirit. Pliny & Isodorus do both report, that there are certain men in India, which haue no mouthes, by want whereof they can neither speak nor eate: but in stead of meat, they smell vnto trees, by the odour whereof they liue and are nourished, and gestures do serue 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 feede more on celestiall sweete fauours, then on these worldely surfetting meates and drinkes; which doe but nourish the bodye in all sinne and ini­quitie.

Thirdly, 3. To enter in­to darkenesse. we must enter into darknesse, that is, to shun all popular resort, to lock our selues close vp in our chamber, or repaire to some priuate shady place, where no entising matter whatsoeuer, may cor­rupt the eye, & so withdrawe the minde from zealous meditation. In former times, Example of holie mens liues in forme [...] times: and how we may behaue our selues now. diuers holye men haue chosen to liue in mossie caues, in vast vnhaunted desertes, and solitarie places, where none coulde haue accesse to hinder their good purposes. But I doe not wish the like in these dayes, for I know, that a si­lent roome to a mans owne selfe, maye bee as fit a sanctuarye [Page 136] for his troubled soule as an other. And there he may thinke on all the trauailes of our Sauiour, who ouercame all the darknesses of death and hel, and in his bloode washt away his cole black sinnes, to make him a white Sainte in the kingdome of heauen: therefore Sede, tace, intra tenebras.

When a man is not busied about vaine discoursings, The benefits ensuing by sit­ting alone by our selues. but sitteth alone quietly by him selfe; the more easily may he contemplate, on the obscure darknesse of his own iudgement, as also of hel, death and sin: Example of Iacob. wherupon it is written, that the Patriark Iacob stood silently con­sidering, on the mysterious words of his son Ioseph: Pater verò rem tacitus considerabat. Gen. 37. And Daniel, Example of Daniell. at the apparition of the Angell that spake vnto him, was silent, & with humble lookes beheld the earth: Deieci vultum meum ad terram, Dan. 10. 15. & tacut: I set my face toward the ground, The happines 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 returne again. This will school him, from ope­ning his mouth to ribald speeches, blasphemous iests, oaths and cur­sings, as also to all infamy and detraction.

And who knows, God his per­missiō of the Deuill, to binde vp the tongue. whether (to this end or no) God permitted the diuel to bind vp the tongue, as seeing, how ready it was to many euill offices? wherfore, for amendment therof, God suffered the diuel to en­ter the mans body, so to strike dumb the ouerlauish tongue, and (by this chastisement) it became recouered: whereupon it is written, that after this correction, it spake more perfectly; Et loquebatur rectè.

Many speak, Many speake, but fewe speake well. but very few speake wel, for they open their mouthes to detraction and murmuring, and the tongues of such are venemous like vnto that of the Serpent: which, in the deadlinesse of his poyson, appeares to be black, The venemous tongue cōpa­red to the Serpents. & because it mooueth with all possible swift­nesse, it seemes to be forked. So is the diuelish tongue of the defamer and murmurer, black in meer malice, venemous & mortiferous, dan­gerous both to the liuing and dead. Allusiō of the comparison. It is also forked, by being sharpe subtile and swift to infamy, and by defaming, hurteth both the defa­med, Psal. 140. 3. and the defamer. Wherof Dauid speaking, sayth, Acuerunt lin­guas suas sicut serpentes, venenum aspidum sub labiis eorum. They haue sharpned their tongues like serpents; Adders poyson is vnder their lips.

Chap. 12.

There is a certain little broad kind of creature, A comparison of the Scarabe Flye, that breedes in foule dung or putrified cari­on. deriued or bred out of carion or foule putri­faction, which although sometimes (like the fleetest little bird) it tow­reth toward heauen, and with an vn­pleasing buzzing, would chide (as it were) at all the other soules: yet is it so full of rotten corruption, as, after a silly flight, and a little sorie harsh singing, he returnes back to his stin­king place of creation, and, as abhorring the height of heauen, seemes most proude of his noysome habitation, and loathing to feed on odoriferous things, doth feede or glut himselfe with filthinesse onelye.

To such offensiue Scarabes, Allusiō of the detractour & murmurer, to that foule Flye. may I compare the detractour and murmurer, who, though they seeme like little broad birds to vul­gare opinions, when (in dissembling charity) they reprooue other mens defects: yet it may plainely be discerned, how noysome they are in their owne nature, euen while they haue other mens infirmi­ties in their mouthes. For by their murmuring and peruerse spee­ches, they seeke to soyle and besmeare euery good deede and vertu­ous [Page 138] intention, euen as if they were of those Pharisies, which murmu­red against Christ, because he exhorted to repentance, receiued sin­ners, The Pharises that murmu­red against Christ. and conuersed among them. Et murmurabant Pharisaei & Scribae, dicentes: Quia hic peccatores recipit, & manducat cum illis. The Scribes and Pharisies murmured, saying: He receiueth sinners, & eateth with them. Luk. 15. 2.

A very deuilish tongue. They murmured, that the Physitian was come to visite the sick; Comparisons how the Pha­rises murmu­ [...]ed. that the Chirurgian shoulde heale the plague; that the sheephearde shoulde bring back to his deare esteemed flock, the affrighted strayed Lambe; that the my­sticall widdow should searche diligently for her lost groate; & that the heauenly Schoolmaster should come to enstruct earthly ignorant schollers.

But it is no maruell: Sentence. for the vessell must needes tast of that which was cōteined in it. That great wise Hebrew king of Israel, who drew men from the very farthest Pole, Example of Solomon. to heare his admired wisedom; spea­king of the wicked, as fitting this purpose, vsed these words. Oculus mali ad malum. Prouerb. 14. 19. And in another place, vnder other wordes, he also affirmeth; Prouerb. 21. 4. Lucerna impiorum peccatum, which is as much to say, as, whatsoeuer the wicked seeth, is sin, or, the sight of the vngodly, is sin.

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 vngodly lookes onely at euill? A question demanded, how it can be sayd, that whatsoeuer the wicked mā sees, is sin. why then, if a sinner come into the Church, and do heare there diuine seruice, or a Sermon, and afterward (among other faithfull men) receiue the blessed sacrament, of our Lord and Sauiours memorable death left vnto vs, which (ha­uing sight) he cannot do, but he must needs looke on the Preacher, as also the other vpon him, shal that be reputed to him as sin? If this ar­gument hold, that the wicked seeth nothing but euill, then it must needs be so, which I think not possible: how then is Salomon herin to be vnderstood?

My good Lord, the wise man (in mine opinion) cold not deuise to haue spoken better, and Aristotle approoues this sen­tence very sufficiently, Answere is made by A­ristotles lear­ned sentence. in his vulgar propositions: Vnumquodque re­cipitur per modum recipientis▪ Euery thing is receiued, according to the nature of the bodye that receiues it, and not according to the na­ture of the thing it selfe receiued. Heereupon it followeth, that the thing abstracted or receiued (in his owne nature) standes seperated from any contrarie matter, and yet partaketh or relli­sheth of that which receiues it, and seemes to make it of an [Page 139] other nature.

Wee may example the same by our intelligence or vnderstan­ding, Example of our vnderstā ­dings perfec­tion. which, the more important and materiall occasions are thereto imparted, the more it declares it selfe in perfection, and houldes a higher respect of them, then of those things that present lesse mat­ter of regarde. For our vnderstanding sits as mid-way seated, be­tweene the thing apprehended or entertayned, and the body which receiues the same, and so declares his perfection or weakenesse in the receipte. And all this hath no other reason for allowance thereof, but because that euery thing is receiued or entertained, according to the bodyes nature or qualitye receiuing the same, and not after the nature of the thing it selfe entertay­ned.

And heere-hence is it, Cōparison of a Garden of Orenge trees. that in a garden of Orendge trees, all beeing planted in one and the selfe same soyle, all alike in neerenesse, all husbanded by one and the same gardener, all nou­rished with one kinde of manuring, watered all with one wa­ter, and warmed all with one selfe same Sunne: that yet not­withstanding, they are so variable in taste, as one is sweete, ano­ther sower, and others of a middle sauour betweene bothe. And whence proceedeth this varietye, if not onely because: vnumquod­que recipitur, per modum recipientis?

This secret is much more merueilously discouered, Comparisō by the art of en­grafting or planting. in the admira­ble art of engrafting, especially when we see to hang vpon one & the selfe same bough, the Peare, the Plum, the Chesnut, and the Seruise, who stealing seuerally their sap from the earth, by hidden and vnper­ceiueable wayes, are yet all nourished through one trunke or stock, and haue 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 sayde, but because vnumquodque recipitur, per mo­modum recipientis. So then is this proposition of the wise man to be vnderstood: How the wise mans proposi­tion is to be vnderstood. 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 euil kind, as a mur­murer or detractor knowes not how to speak wel of any man. And hence grew the bad spleen of the Scribes & Pharisies, because christ receiued and called poore sinners to repentance. The here­tiques abusing of the sacred Scriptures, & the godly mās good vse of thē ▪

I pray you my Lord tel me, what thing is or can be more holy then the sacred scripture? and yet the heretique sucks therout false opini­ons and diuelish deuises; where contrarywise, the true Christian [Page 140] gathers nothing but sound and perfect doctrine. Doth this diuersitie then arise by the decrees or determinations set downe in holy Scrip­tures? Not so my Lord: for if the sacred Scriptures should haue beene 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 vnumquodque re­cipitur, per modum recipientis.

The water of heauen batheth both the vine and the hemlock, Comparisō of the vine and the Hemlock: the Bee and the Spider, & their allusion. yet the one is most wholesome, the other poysonous. The Bee and the Spyder soare abroade, and feede both together vpon one flowr: yet the one sucks hurtfull poyson, and the other most sweete delici­ous hony, which still affirmeth, that vnumquodque recipitur, per mo­dum recipientis. Therefore, what the euill man sees, in this kind hee conuerteth it to euill: Oculus mali adm malum: Lucerna impii pecca­tum. A talkeatiue defamer knowes not how to speake well of any one.

I remember an excellent example to this effect, Example of Plistoanax sonne to Pau­sanias. of Plistoanax sonne to Pausanias, and (as I thinke) king of the Lacedae­monians, who beeing enformed, that a detestable foule tongu'd slaun­derer had spoken well of him, made answere very worthily. Let it be falsly deliuered to this euil man, that I am dead, because in all his life time before he neuer spake well of any liuing man. When a Hen hath good and sufficient meate giuen her by the maid seruant, A Simile worth the ob­seruation. she will yet oftentimes forsake it, and goes to scrape in muck heapes, to feede there vpon wormes: where, if she chaunce to light vpon a pretious pearle, she rather pleaseth her selfe with the poore worme, and leaues the pearle there couered, by her owne casting earth vpon it. Euen so the murmurer and detractor, Allusiō to the murmurer & detractour. setting all good and honest workes a­side, (which are exposed onely for common benefite) seekes indu­striously (altogether) into other mens weaknesses, to load them with blames and reprehensions, according to the nature of that filthie creature which takes such delight in durt & slyme, as therein she is buried, being aliue.

As the like may be sayd of the Rauen, Comparisō of the Rauen, al­luded to the detractour. which makes his best nou­rishment of stinking carrion, & feedeth mainly vpon dead carkas [...]es; yet (for all that) will not touch a liuing body. Euen so the detractors tongue, is ignorant in speaking well of any, how great and good so­euer their deseruings be: Comparisō of a Butchers dogge, with the allusion. but runnes all about, onely to fasten vpon honour, fame and vnblemished reputation. Like vnto the dog of a butcher, sayth Bonauenture, in dicta salutis. Chap. 19. that euermore [Page 141] hath his mouth all goarie. Such are these euill speaking tongues, alwayes tincturde with bloud, full of defamation, and besmeared with wounding slanders, & fatten thēselues greedily on their neigh­bours honour.

Meer doggish tongues, Cōparison of dogs that bark at the moone, & the allusion therof. that know not how to be stil, but alwayes are barking, and when they heare no noise at all, or haue nothing else to barke at: then (with lowde importunate voice,) they barke at the moone and bright glittering stars. So doe these noise­full men, euer runne about to seeke new matter of infamie, as drea­ming stil on fresh grounds of detraction: but when they want matter to raile against men, they stick not to murmur against God and his saints▪ Such vile kind of tongues, vnapt to speak or conceit wel of any, be they neuer so good and honest: if they contend at any time a­gainst their own bad nature, they wil be sure to vtter lyes, esteeming them far better then the trueth.

Vpon this occasion, I call to minde a notable example of Apel­les of Ephesus a most excellent painter, Example of Apelles draw­ing the picture of king Anti­gonus. drawing the counterfeite (with admirable skill) of Antigonus King of Macedon, brother to Alexander the great, who hauing but one eye, he drewe him in such artificiall manner, as that part of deformity could not be discerned. And beeing demaunded, for what reason he had not figured him so apparantly, as both the one and other eye might be beheld, The painters witty answer aptly applyed. replyed thus. Let it suffice that I haue drawne him with his naturall lineaments & made no appearance of deformity in the ey defectiue, let another paint his picture, as him pleaseth. The murmurer is not of this painters mind, studious to couer meane blemishes and mislikes, but rather striues to ad more enforcement of blame, making strict enquiry after mens vi­ces only: as throwing al desertfull merit aside, or whatsoeuer (for ver­tue) ought iustly to be cōmended, therfore is it rightly sayd of such by Salomon: Prouerb. 17. 11. Sēper iurgia quarit malus: Angelus autem crudelis mittitur contra [...]um. A seditious person seeketh only euil, and a cruel messenger shall be sent against him.

Very woorthilie doeth God send a cruell messen­ger against the murmurer, The cruell messenger sent by god against the murmurer▪ because himselfe was most cruell a­gainst his neighbour, stirring vp vniust and [...]auselesse quarrelles, because indeed he knew not else how to liue, without speaking false and iniuriously of some body, manifestly declaring, that where hee could not hurt with his hands, hee would bee sure to doe it with a spightfull tongue. Heereupon, Brusonius telles vs in his first booke, Example of Zoilus. that Zoilus beeing asked, what was the reason hee spake [Page 142] euill of euery one, returned this answer: I speake ill, because I can do no ill. Zoilus tear­med the Fa­ther of detrac­tours. This was the infamous Poet that wrote against Homer, and hee is the father of detractors: whereupon, all those that write against men of merite, are called Zoili, and hence it was that O­uid sayde.

La [...]rtius declareth in his second booke, that Socrates being made acquainted, Socrates his answere, of one that spake euil of him. how there was one in the city which alwayes spake euil of him, made this answere: Quia benè loqui nescit. As if this greate Philosopher would haue sayde: I little regard, if that talkeatiue fel­low speake alwayes badly of me, because I do not alwayes badly: and he neuer ceasing to speake euill, confirmes the same, because hee knows not how to speak wel of any. And yet notwithstāding, in som­what I may merite part of praise, which if it should come out of his mouth, were iust none at all.

Of the same opinion was Seneca, in writing thus. Malè de te loquuntur homines, Seneca wri­ting on the same occasiō. sed mali; mouerer si de me M. Cato, si Laelius sapiens, si duo Scipiones ista loquerentur. Nunc malis displi [...]e­re, laudari est. Non potest vllam authoritatem habere sententia, vbi qui damnandus est, damnat. Malè de te loquuntur homines; mouerer, si iudi­cio hoc facerent; Nunc morbo faciunt; non de me loquuntur, sed de se. Malè de te loquuntur, qui bene nesciunt loqui: faciunt, nō quod mereor, sed quod solent, &c. When men of good conuer­sation doo speake hardly of a man, it is more to be weighed then cōming from bad mens mouthes. As if he would haue sayde. I should haue ta­ken it offensiuely, if that men of good and honest life had spoken e­uill of me: but because themselues are wicked, they speake but what is pleasing to themselues, 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 deser­ueth condemnation, hath no merite in condemning another. I should indeede be mooued, if this were doone with iudgement, but see­ing they doe it by innated wickednesse, they doe nothing at all a­gainst me, but meerely condemue themselues, as those that know not how to speake well of any man, much like vnto such dogges, which (not by fiercenesse, but by naturall consuetude) barke and make a bawling: but barking dogges neuer prooue good hunters.

The same did Salomon also cleerely expresse, Prouerb. 14. 2. saying: Ambulans recto itinere, & timens Deum, despicitur ab eo, qui infami graditur via. He that walketh in his righteousnesse, feareth the lord, but he that is [Page 143] leude in his wayes, despiseth him. If then good men are despised and defamed by the guilty, it is a good signe to be blamed by the like detractors, and not to be taken as any matter troublesome. For when men of bad life, do scorne the good for honest actions, it is euen no otherwise, then as if the blind should floute other men because they see; or as if the lame shoulde checke others for going vp­rightlye.

Or in like case, Comparisō to very good pur­pose, in seue­ral kindes: but iumping al in one period. as if a villaine of the mountaines of Iurea, shold breake into laughter, when hee sees another man without a greate pogh or throate bag hanging downe his breast, and sayes he lacks a member of his body, because all that liue there haue the like. So may it be well sayd, Ambulans recto itinere, & timens Deum, despici­tur ab eo, qui infami graditur via. As it is no disgrace to the Sunne, or the day, An excellent Similie, and wel alluded. because their cleare splendour & brightnesse is not pleasing to night-haunters, such as the Owle, and other creatures, louers of darkneesse: Euen so is it no shame to bee slaundered by the wicked, whose tongues are quite out of tune, if they should talk well of any man.

Moreouer, It is a shame to be praised of an euill tongue. it is a shame to be commended by such infamous tongues: and happily, in this respect was it, that our Saui­uiour Christe made the deuils silente, when they confessed him to be Christe: Luke. 4. 35. Et increpans non sinebat ea loqui, quia sciebant illum esse Christum. Eccl. 15. 9. Salomon in like maner saith: Non est speciosa laus in ore peccatoris, quia non est a domino missus: Praise is not seemely 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 vnto the praiser. Sit tibi tam triste laudari a turpibus, quàm si laudaberis ob turpia.

Therefore Antisthenes the great Philosopher, was very much offen­ded, when he heard that certayn lewde liuers had highly commen­ded him, Antisthenes his greef for a bad mans com­mendation. according as Diogenes Laertius tels vs, which made him say, Wretched that I am, I feare no greater mishap could haue befalne me: O me miserum: metuo, ne in crimen aliquod inciderim. An other Philosopher also being tolde, that some of euil conuersation had li­berally praised him, Example of another Phi­losopher. answered. Alas, what euill haue I doon? As knowing, that the wicked extol vices only, and throw what scandale they can vpon vertue.

As fitting this purpose, Seneca his sentence of euill men. there is a verie notable sentence written by morall Seneca: Argumentum est recti viri, malis displi­cere. It is an argument sufficient enough of goodnesse, not to please the [Page 144] euill. The selfe same is affirmed by the father of Latine eloquence, Cicero, Cicero to the same purpose. where he sayth. That the praise of laudable men only, is ioyfull and acceptable. Ea est profecto iucunda laus, quae ab his proficiscitur, qui & ipsi in laude vixerunt.

There is no account then to be made, of the praise or blame of such pratlers, whose commendation begetteth no honor, neither their reproofe any blamefull preiudice: because their praise more hurts then helpes, and such blame is more cordiall, then able to corrupt.

Also the holy Apostle Saint Peter sayth, S. Peter to the like effect. that nothing can be hurt­full to a good-follower. Quis est qui vobis noceat, si boni aemulatores fueritis? 1. Pet. 3. 13. 14. Sed & si quid patimini propter iustitiam, beati. Who is he that will harme ye, if you follow that which is good? Notwithstanding, blessed are yee, if you suffer for righteousnesse sake. What hurt can he doe, Dauid his rule for our obser­uation. whose praise is infamy? Let vs then haue the iustice of God be­fore our eyes in all our actions, & then we may say with Dauid, when such men praise, Psal. 60. 5. or speake euill of vs: Domine memorabor iustitiae tuae solius, and this is sufficient.

These talkeatiue murmuers are not much vnlike to diuelles, Murmurers are compared to diuels in their tempta­tions. who sometimes by the meanes of their temptations, are the causers of our greate good, in making vs more mindefull of our walking before God. Euen so the slaunderous detracting tongue giues occasion for amendement of some vice offensiue to the soule, and of liuing more vprightly, without any apparant note or mark, for auoyding of occasion of blame by others. Whereupon Dio­genes the Cinick sayde. Diogenes his allowance of enemyes, as wel as friends, for the trial of good life. That for liuing well and vprightly, there is as much neede of cruel enemies, as of louing kind friends: for looke what friends doe worke by charity, enemies make triall thereof by malice. So that oftentimes, the case prooues more beneficiall, beeing strained to his vttermost, by reproouing, murmuring, and the trecherous practises of enemies: then the light checks, souple perswasions, or vaine pitty of friendes. Therefore muta fiant labia dolosa: be­cause the one helpeth accidentallye, and the other by deliberate studie.

So odious to God are these detractors, as Salomon be­ing not contented to tearme them abhominable, Prouerb. 24. 9. doth call them also abhomination it selfe. The reason wherefore Salomon cals the detractor ab­homination it selfe. Abhominatio est hominum detractor, The de­tractor is abhomination, could he speake any worse? Lesse had he said of their deseruings, if he had tearmed them but abhominable: but in calling them abhomination it selfe, hee could not paint foorth any [Page 145] thing more detestable. For, if Abominari, doe signifie pro malo omne habere, then in calling them abhomination, he meaneth, that they are vnhappinesse it selfe, and not any prediction or augurie therof: which made him say a little after. Prou. 24. 21. 22. Fili mi, detractoribus ne miscearis, Quoniam repentè consurget perditio eorum, & ruinam vt riusque quis nouit? As if in other wordes hee woulde haue sayde. My Sonne, take this counsell of me, conuerse not with mē of an euil tongue, because they are conioyned (as it were) with their owne ruine.

Therefore God cannot long time suffer such talkers, Comparisō of the Sithe of an vnskilfull mo­wer: and the Authors allu­sion to Salo­mons wordes. who with their tongues, like the Sithe of an vnskilfull mower, make a bundle of all hearbs together, reputing them all to be naught worth. As, very excellently Dauid doth paint them forth in one of his Psalmes. Posu­erunt in coelum os suum, & lingua eorum transiuit in terra. They stretch forth their mouth vnto heauen, and their tongue goeth throw the world. And who knows my Son, Psal. 73. 9. if thou (with them) doest not euen chastise god himself? and therfore as a companion of their crimes, shalt thou also be partaker of their punishment. Therefore, Detractoribus ne mis­cearis.

This is many wayes to be discerned clearely enough, and by di­uers very liuely examples. But among all other, I remēber one, which is recoūted by S. Gregory, Example out of S. Gregorie in the fourth booke of his Dialogues. in the fourth book of his dialogues, of a ve­ry honest womā, who was neuerthelesse much subiect to the vice of detraction, & very easilie drawne to murmur against any body. But drawing neere her death, it pleased God so in iustice to punish her, as al that part of her head wheras her tongue lay, was burnt round a­bout, and not any other place of her body toucht.

In the booke of examples, Example of a religious man: in lib. Exemp. dist. 9. the ninth distinction, and the 57. exam­ple, it is registred of a man of religious habite, but one very vicious in his life, who was greatly addicted to the sin of detraction. And fin­ding himselfe to waxe very sick, Ex. 57. hee was exhorted by diuers of his friends, to send for some reuerend diuine, and betweene God and his soule to remember the bad course of his life past, that hee might ad­uise him to the speedier repentance: but he made them answere, that he could not doe it, because his case was dispatcht already. They not giuing him ouer so, but still earnestly solliciting him, desired him not so much to regard the greeuousnesse of his sinnes, as to thinke on the infinite mercies of God, A fearfull exā ­ple of Gods iustice, to bee well regarded of all detrac­tours. who neuer withdrawes his eye from a repentant sinner. Suddenly his tongue (in this his stiffe impeniten­cie) started out of his head, whereat hee making an offer in anger to strike, wrote afterward these words with his finger on the wall; This [Page 146] wicked tongue is the cause of my damnation. Furthermore it is sayd, that his tongue continued swelling in such strange manner, as hee could by no meanes drawe it back into his mouth, but dying in this horrible manner, gaue a feareful example of eternall damnation to al detractors.

Let vs fly then from this diuelish vice, and get farre enough off from the like infamous tongues: because their wicked company is to be shunned of all men that are weake in vertue. Detractoribus ne miscearis. What cōpanie we ought to make election of. Seeke therefore, to conuerse and company with such as are grounded in vertue, and do hold in due esteem true sanctity of life. For, as the Sun beames on foule mud, is not a iot attainted, but brings that moist filthinesse to dry dust: Similies, and their allusiōs to vertuous men. Or, as good strong wine swallows vp and conuerts water into his own substance; And quenched coales are by close keeping quickly kindled againe: Euen so doe vertuous men reduce the vitious into perfection, without any taint or iniury to their owne goodnesse.

I am of opinion (my Lord) that it is better keeping off a loofe, then comming neere to such diabolicall tongues: because we are then more secure that they cannot contaminate vs, how weake soeuer we be, then we are certaine to win them from their innated vices. Saul prophecied among the holy Prophets, yet for all that (a­mong vile men) he was the very vilest. Seuerall Exā ­ples wel worth the respec­ting. Laban by Iacob became ex­ceeding rich in substance, but yet was very poor in beleef and good­nesse. Potiphar by Ioseph grew euermore to be a maruellous substan­tiall man, but in himselfe he increased the largest measure of wicked­nesse. Wherby we may for a certainty perceiue, that the saying of the Lyrick Poet is most true: Quo semel est imbuta recens, seruabit odorem testa diù.

Chap. 13.

We neede make no doubt, but that it is much better to keep our selues far off, In seeking o­ther mens health, we may foolishlie loose our owne. then to abide neer such wickednesse, knowing our owne weaknesse; least while we seek other mens health, we foolishly loose our own. Neuerthelesse, whosoeuer can reduce such tongues to perpetu­all silence, it wil appeare in him to be a very great office of charity. Mur­muring is an infectious disease: Example of Myriam the Sister of Moy­ses, smitten with a leapro­sie. for we may read, that Myriam the sister of Moses, murmuring and spea­king euil against her sayd brother, suddenly she became a Leaper, quite couered ouer with a white ougly scurfe, not much vnlike a fold of snowe. And this happened by the iust iudgement of God, who appearing in the piller of the cloude, after her thundring foorth those disdaynefull speeches, in the presence of the two bre­thren [Page 148] Moses and Aaron, Myriam was smitten with the aforenamed leprosie.

Now albeit Moses and Aaron were great in the fauour of God, and laboured him very instantly with their godly prayers for her: Numb 12. 14. yet could they not otherwise preuaile, but that for seauen dayes she must be sequestred from the people. If the punishmēt shold alwayes be inflicted answerable to the sin, detraction & murmuring beeing such an infectious euil, Detraction & murmuring most infecti­ous. as nothing in the world whatsoeuer sooner hurteth: iudge you by the chastisement of Moses sister with leaprosie, what should bee layde on such as sinne therein, the disease bee­ing as readye in catching, as the lauish tongue is in detracting.

Woorthily (in mine opinion) was it so ordered, to sunder such a byting tongue from all the other people, least it might also happen to infect them too. For heere was not any regard, how (euen but a little before) they had prophecied, in composing this wor­thy song. Exod. 15. 2. Cantemus Domino, gloriose enim magnificatus est, equum, & ascensorem deiecit in mare. We wil sing vnto the Lord, for he hath triumphed gloriously: the horse, and him that rode vpon him, hath he throwne in the sea. Neither was there any respect made of Moses and Aaron his brother, Moses a prince, and Aaron the high priest, both beloued of God. the one a Prince, the other the high Priest & both beloued of the Lord, wherefore thus in iustice the lord did punish her. If god shold alwayes thus chastice this great sin, there would not be found, neither could there be heard, so many detracting & grudging tongues, a meer infectious plague among the people: but silence wold be held in more venerable esteem, and found to be not so necessary, as profitable.

It is such a pernicious thing, I meane this hellish vice of mur­muring, Of few wordes do often arise infinite dis­cords. that oftentimes, of very few words do arise infinite discords, for the holy ghost saith by the mouth of Salomon: A scintilla vna au­getur ignis, & ab vno doloso augetur sāguis: Of one little spark is made a great fire, Eccl. 11. 32. & of one deceitful mā, is bloud encreased. As of one spark a great flame is kindled, Similie, & the allusion. so by one malitious murmurer greate sins are encreased.

Sometimes a foolish body puts a spark of fire to the side of a poore mans house, A comparison of difference in doing or committing a harme, accor­ding to the malicious in­tent. & without doing any further harme departeth. But then there comes another more foolish, or rather more malitious then the first, who so stirs & blowes the little sparke, that it breaks forth into a great flame, which burnes, consumes & brings the whole house into ashes. If the secōd had not stird & blown it, the spark perhaps had dy­ed of it self, neuer mounting vp to a flame, or harming the poor house. [Page 149] A great fault was it in the first, but much greater (me thinkes) in the second.

He commits a great sin, that (as but a spark) is the first murmurer and deprauer 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 diuels mouth or bellowes) comes & blowes that spark to a flame, adding more violēt strength therto, of viler infamy then before was thought on, & meer­ly without any regard at all. But often times it happeneth, that some part of that which the lauish tongue hath fondly vttered in scorne or spight, A bad tongue doth somtimes good against his owne will. sorteth to a very good signall or forewarning, & somewhat that hath bin rashly thrown forth, in meer furie or disdain, appeareth afterward, as if it had bin pronounced by mature or deliberate coun­sel. Therfore we may say, A scintilla vna augetur ignis, & ab vno dolo­so augetur sanguis, id est peccatum: not only in deliuering the fault to many, but likewise by enlarging it, & speaking much more thereof then himselfe hath heard.

This accursed sin ariseth of ouermuch readinesse, in prying into other mens errors & escapes, without one looke into our owne imperfections. Comparisō of the awe the Schoolmistres keepes her Schollers in, while she abi­deth in the schoole. When the Schoolemistresse for instruction of yong maidēs, 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 bookes & needles, obseruing wary & feareful si­lence. But let her be gon out of schoole, or neuer so little out of sight, ye shall see them presently forsake their seates, leape, skip and runne singing about, committing a thousand vnhappy pranks. And if there be any there, that would apply or tend their exercise, they cannot doe it, because they are so disturbed by the other.

Euen so, when a man hath a care of himselfe, reason (like a warie schoolmistresse) awaiteth vpon the powers and faculties of his bodie, Allusion to the former comparison in a very materi­all case. which (according as children in the eye of their mistresse) do all their offices quietly, and by the true direction of reason. But so soone as a man starts out of his owne care, and will needes become a conside­rer of other mens defectes, their liues, dealings and behauiours: then growe the powers of the soule to be disturbed in such sort, as no one of them can rightly doe his dutie as hee would, for attending onely to others imperfections. Yet many times it happeneth, that this their disquiet, becomes the occasion of amēdment in others, and fals out to be their own perdition by offending both god, their neigh­bors and themselues.

For as a Riuer, Comparisō of a Riuers ouer­flowing his bāks or boūds. when it ariseth tempestuouslie out of his owne [Page 150] bed or bounds, and runnes many wayes circling it selfe ouer the neighbouring fields and meadowes, doth sullie them with her mud, and (for the time of her there abiding) seemes to doe them hurt, but returning much troubled, leaues them subiect to the more fertility: So the man that mounts out of consideration of his owne proper life, The cōparison in very apt manner allu­ded to the in­cōsiderate mā. & with the mind (as with a troublesome torrent) serpent-like runs win­ding & turning about other mens blames, snatching at euery one as opportunity serueth him: If they (by the sanctified vertue of patience) can but support such snarling, the one wil remain with his mouth ful of filth, & the others defects be much amended, for the detractor shal look like a foule troubled water, condemned by euery one, and all muddyed with the mire of his owne base murmuring.

If the detractor step out of himselfe, as the mistresse somtime doth out of her schoole, leauing the powers of the soule somewhile quite abādoned, Detraction is the cause of forgetfulnesse, and makes a man a theefe to himselfe. euen as Schollers do then giue ouer al regard of schoole: why then detraction becomes the cause of for­getfulnesse of himself, because while so importunately he attēdeth vpon others, himselfe steales from himself, which cannot be with­out most greeuous hurt to himselfe: Because, what greater fauour can the master of a house do to a theefe, then both he and all his fa­milie to goe out of doores, Comparisō of a mans volun­tary yeelding to his owne robbing, & in what nature the same is al­luded to al the faculties in the detrac­tors body. and leaue it without any faithfull guar­dian at all? I hope (without dread) the theef may then, as commodi­ously as his own hart can wish, rob & beare away whatsoeuer him pleaseth.

The biting murmurer, being altogether gone quite out of him­selfe, and from his owne peculiar consideration, applying all the powers of his vnderstanding, to other mens infirmities and defects, and cauillously catching hold wheresoeuer he can: his wil is wholly addicted to speake euill of others: his memorie particularly reckōs vp other mens errors. The hearing listens willingly what is sayd of others, in murmuring, detracting, or the least euil speaking. The sight hath the eyes of Argus, prying into other mens slips, but in his own he is as blind as the Moale. The fecte run swiftly to acquaint the eare with other mens blames & taints: and the hands haue some office too, What time the diuel cho­seth for his en­trance into man, and how he makes man a theefe to himselfe. not so much as pardoning a poor pen & paper, but al sides shall be fild full of other mens infamy.

Now enters the diuel into this empty house, beeing left quite vnmastred and forsaken of the careful soule, and there he steales & makes booty of al what is good soeuer, that they may neuer more be helpful to poor wretched man. Thus while he goes about playing [Page 151] the theef to others, he becomes robd himselfe, & while he steales away another mans good fame with his vile tongue, his owne soule (left vnlooked too) is caried away by diuels, & so without gayning any thing, himselfe looseth all things.

Oh extreame misery, oh wonderfull folly, oh intolle­rable error! How much more necessarie were a holy taciturnity, a sweet silence? nay, much better were it to haue no tongue at al, then thus to be the cause of our own destruction. Not to heare onely, might suffice to make vs silent, If there wan­ted a listner, there would be no teltale. for what is he that would tel a thing to him who imployes all his power not to heare it? Therefore very wel sayd S. Ierome, Si deesset auditor, non esset murmurator. Nemo e­nim libenter illi aliquid narrat, qui narrantem grauiter, & molestè audit.

They that willingly giue eare to detractors, Two apt com­parisons. do resemble such as dresse vnsauory meat, to the end it may last long. Or like them that refuse to withhold & check a dog from biting, but rather prouokes and sets him on with greater violence; a very diuelish and wicked kind of course. If a man would haue respect to his owne actions, and were no curious inuestigator after other mens defects, he cold haue no occasion of murmuring. Of the foure mysterious beastes in Ezechiell. Ezechiel the Prophet sawe those fowre mysterious beasts, that went al with their faces forward, and neuer turning backward, as some others do: vnumquodque ante faciem su­am ambulabat: Ezech. 1. 9. They returned not, but euery one went straight for­ward.

To what purpose doe you produce a thing so manifest? They that be not backward-legd, Sentence. how should they otherwise goe but directly forward? It is euident, that when those horses went, they went toward their look, & not backward, as somtime children doe in scorne. Therefore I count it but as superfluous, that the Prophet made such a description of these foure mysterious beasts.

He sayd very well, and without any dissimilitude at all: vnumquodque ante faciem suam ambulabat. Some kinde of men that goe backwarde. Because there are some kinde of persons that goe backwarde, and such are they, who after the manner of wanton dallying children, do bad­ly; going backward, onely but to behold other mens infirmities, not hauing their owne liues before their eyes. Such is the behaui­our of murmurers and detractors, of whome we may say: Quasi per risum stultus operatur malum: Prouer. 10. 23. It is a pastime to a foole to doe wickedly.

The Prophet speaking, The Authors interpretatiō of the Prophets words, and his application of them. that euery one of the beasts wēt with his face [Page 152] forward, giueth vs to vnderstand therby, that they had their liues be­fore their eyes: because iust men doe listen to themselues, consider their owne actions, and according as they find the least blemish, so they doe seeke for amendment thereof. God deliuer vs from such, as haue their liues hāging behind their backs, as murmurers and detra­ctors haue, carying a watchful eye vpon other mens liues & defectes, but neuer look into their own weaknesses. Of whom Dauid saith. Ex­ixstimasti inique, Psal. 50. [...]1. quod ero tui similis: arguam te, & statuam contra faci­em tuam. Thou thoughtst wickedly, that I am euen such a one as thy self: but I will reprooue thee, and set before thee the things that thou hast doone.

These are the wordes of God himselfe, which he will speake to the slaundering sinner, in the finall strict iudgement, euen as if hee would haue sayd. Thou thoughtst, wicked wretch, that I was like to thee, The authors conceite of gods speaking to the wicked sinner. and that as thou throwest thy sinnes behind thy back, so I woulde be as forgetfull of them too. But thou art deceiued, for I will approoue thee with reason, how much thou hast erred, both in thy wicked life, as also thy dayly sinnes, and I will set them all before thine eyes, to the end, that thou maist see them with a blu­shing countenannce, and the shame of them confounding thee, thou maist thinke with thy selfe, what paines thou hast in iustice de­serued.

This most seuere iudgemente, the same Dauid, with more expresse wordes (in the name of God) speaketh of in a­nother place. Erubescant impij, & deducantur in infernum, muta fiant labia dolosa. Psal. 31. 19. Let the vngodly bee put to confusion, and bee put to silence in the graue. Let the lying lips be put to silence, inferring hereby: That the wicked lyer, and long tongu'd detractor, at the day of finall iudgement shall be made ashamed, The lyer and detractor shall be cast into hell. and cast down into hel; where the infamous lying lippes shall murmur in paines. And this punishment shall befall them, because they haue abused iust and innocent men, with proude, disdainefull and wicked speeches. Quae loquūtur aduersus iustum iniquitatem, Psal. 31. 20. in superbia, & in abusione. Which cruelly, disdainefully & despightfully speake against the righteous. God keep vs from this tyrant of other mens fame, which so vilely, euen as if they were slaues, Dauids de­uout prayer to God. wil handle good men. Therefore in deuout prayer sayd Dauid to God: Redime a calumniis hominum, vt custodiā man­data tua. Psal. 119. 134. O deliuer me from the slanders of men, and I will keepe thy precepts.

Slaues are redeemed or deliuered, and because that detractors are [Page 153] worse then tirants, Detractours are worse thē Tirants in op­pressiō of their people, appro­ued by com­parisons. which with shamefull cruelties doe oppresse their people, therefore the Prophet vseth the word Redimere. Beside, the detractour tortureth more grieuously and insupportably with his vile tongue, then the tyrant can doe: for though the tyrant torments, punishes and depriues men of goods, liues, or otherwise, yet notwith­standing, he molestes not such as willingly will serue him. But the defamer, he speakes euill generally, murmures against euery man, & offendeth euery one. Nay, that which is much worse, looke whatsoe­uer he but dreameth on, he wold haue the same taken for a truth, and for a truth he deliuers it abroad to others. To say and vnsay, all is one with the slaunderer. So that to say or vnsay, or how many wayes so euer he can deuise, whereby to abuse mens rea­dy credulity, be it in good or euill kinde, all is one, he cares not, and a thousand examples may for this be produced.

When Haman, Example of Haman. being oppressed with his proude hearts anguish, threw him selfe downe vpon the bed of Queene Hester, Hest. 7. 7. entreating her with teares for his life: she thought he would haue slaine him selfe with griefe, and yet he did it but to deceiue the vertuous Lady. When Iaacob departed from Laban, Example of Laban. Laban imagined that Iaacob had stolne his Idols: Gen. 31. 33. but vpon search afterward, hee found no such matter. Example of Ioseph. When Ioseph inuited his beloued bretheren to a sumptuous banquet, they were perswaded that Ioseph meant to murther them, but neuer did such a thought enter the heart of Ioseph. Gen. 43. 32. Eli the Priest seeing the lips of Hannah to mooue in the Temple, Example of Hely. and yet not answere him in all her long prayer: 1. Sam. 1. 13. supposed her to bee drunke, when as she was rapt vp in diuine meditation.

The disciples of our Sauiour durst not conuerse with Paul, Example of the Disciples. as thin­king him not to bee conuerted, Act. 9. 26. but that he continued still a cruell persecutour of the Christians, yet was he already made by Christ a vessell of election. Example of Ieremy. Ieremy going foorth of Ierusalem by the gate of Beniamin, the keeper thought that he would haue fled to the Chal­deans: Ierem. 37. 13. but the keeper was deceiued in Ieremie, for he meant to goe and diuide a portion of ground in the land of Beniamin. Example of the Iewes. The Apo­stles, hauing receiued the grace of the holy ghost, spake to the admi­ration of all, Act. 2. 13. in variable languages: but the Iewes thought them to be drunke with new wine, wherin they were deceiued, for they were not full of We ought not to be ouer­hasty in speak­ing & iudging. wine, but of the holy spirit. We should not therefore be ouer hasty in speaking and iudging, but first looke into the certaintie of the matter.

God knoweth al things by his eternity, neuerthelesse when (for our example) he would chastise the Sodomites, it sufficed not, that he had [Page 154] heard, God came downe to see the Sodomits in their sin­ning against him. in his hig hest habitation, the infamous rumours which they made, in the execrable and abhominable citie of Pentapolis; but hee would personally goe downe to see, if their workes were correspon­dent to their deedes, and that their tongues confirmed their vile ac­tions. Whereupon the sacred testis tels vs, Dixit itaque dominus, Clamor Sodomorum & Gomorrhaeorum multiplicatus est, Gen. 18. 20. 21. & peccatum eorum aggranatum est nimis. Descendam, & videbo vtrùm clamorem, qui venit ad me, opere complerint, an non ita, vt sciam. The Lord then said, Because the cry of Sodom & Gomorrah is great, and because their sinne is exceeding grieuous, I will goe downe now, and see whether they haue done altogether according to that cry, which is come vp vn­to me: The readines of some in o­uer rash cen­suring and iudging o­thers. and if not, that I may know. Yet for all this, some busie tongu'd murmurers are so ready in iudging, blaming and determining, not onely without any fore-thinking, but meerely in rash conceite, as whatsoeuer they heare, it is presently taken for a truth, though there be an hundred witnesses to the contrary.

These men (perhaps) haue tyed their tongues to their eares, Of such as tie their tōgues to their eares. and their hearing to their talking: for, any thing they heare, they presently bruite it abroad, defaming and detracting with won­drous facilitie, Psal. 73. 9. which made Dauid vtter that excellent sentence. Po­suerunt in coelum os, & lingua eorum transiuit in terra. They set their mouth against heauen, and their tongue walketh through the earth.

In saying, The Authors exposition of Dauids sen­tence. that they haue set their mouth against heauen, and theyr tongue walketh through the earth, he signifyeth, 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 easie, as well of high, honorable, and persons great in dignitie, as of meane, base and popular degree, as well of Lords, as of vassailes, as well of guiltie, as of the innocent, iudging of all, and determining of all ouer-readily, & most maliciously. For where there is no mature counsell or delibe­ration, Sentence. the sentence can neuer be free from error.

And these men (I thinke) are those stammerers or corrupt speakers, Of stāmerers and corrupt speakers signi­ed by the pro­phet. whereof the holy Prophet maketh relation, that thrust foorth theyr wordes so nimbly, as they are scantly vnderstood, and a great sinne it is to lend eare to such. Lingua balborum velociter loquetur. The tongue of the stutterers shal be ready. Esay. 32. 4. They know not how to speake, and yet they wil be talking and censuring on al: but better were it to be without a tongue, then to haue it so ouer-long, and apt to speak euill.

These busie ianglers, which vtter all that they heare, and [Page 155] care not whom they slaunder, Example of certain bulles in India, ac­cording to Plinie: alluded are like to certaine Bulles in India, of whom Plinie reports in his historie, that they haue their tongues so long, as they reach out vnto their eares. So these men haue tongues stretcht out to their eares, declaring, iudging and deprauing what­soeuer they heare. They haue a heart each of them, but not to con­taine any thing, Comparisō of a brokē glasse: alluded. rather it resembles a broken glasse, loosing what­soeuer liquour is put into it. Euen 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 mans 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 sayd: Eccle. 16. 9. Audistis verbum aduer­sus proximum? commoriatur in te, A good lesson for mē to ob­serue, in hea­ring or repor­ting speeches of their neigh­bours. as if he would haue said. Hast thou heard thy neighbour defamed, and knowest not whether it be true or no, yet knowest that euery man is a lyer, and the tongue too rea­dy in backe-biting and slaundering? Make account, as if thou hadst not heard it, holde thy peace, make no report of it. For be­side thy offending God therein, and defaming thy neighbour a­gainst the law of charitie; thou shalt iniurie thy brother in a thing so precious as his honor is, and yet thy selfe gaine no honor at all therby, because thou wilt be held but for a tatler, a news-caryer, & shalt be in danger of spreading lyes abroad, vnder an imagination of telling the truth.

So shalt thou be knowne but for a detractour, a lyer, and a tell­tale, and no man will beleeue thee when thou speakest the truth: therefore, Commoriatur in te, let it die in thee. Blab it not abroad, holde thou thy peace, and keep silence, for it is better to bee silent, then to speake euill, Detractiō of­fends as wel a­mans owne selfe, as o­thers. because detraction offendeth both others and thy selfe. But by holding thy peace of others infamy, thou honorest God in his creature, and hurtest not thy selfe, nor offendest thy neighbour. Holde then all detractours, murmurers and false spea­kers, to be vnworthy the company of any Christian.

Chap. 14.

Diogenes, the Ci­nicke affirmeth: That there is not a­ny thing more laborious, then to traf­fique with bad men, nor any thing more comfortable, Among bad men, none is more to be shunned then slaunderers. then to dwell a­mong honest men. But hereto I adde, that among bad men, there is no company more hatefull, and wor­thyer to be fled from, then those kinde of men, which be addicted to detraction and slaunder, as despised both of God and men, Slaunderers are giuen to the world as a plague. being like vnto croaking Frogges, who can doe nothing but make a noise, in their vnpleasing and offensiue ma­ner. And as they were giuen to Aegypt for a diuine punishment: so are murmurers and deprauers giuen to the world, A great myste­ry in Gods sending of Frogges to the Aegypti­ans: compa­red with the offensiue qua­lities of other creatures. euen as a plague, or as the scourge of God.

There wanted no mysterie, in that our omnipotent God sent to the Egyptians, as a great scourge and punishment, frogges, for they are a most vile kinde of creature, begotten of the corruption of foule [Page 157] fennie waters, and are likewise so weake in offending, that hauing no poyson (as serpents haue) they may be handled. They haue no teeth, as dogges that can bite: they haue no force in their feete, as horses haue, to strike with their heeles: they haue no hornes, as Oxen, wherewith to doe harme: they haue no talants, like Eagles, ther­by to grapple: they haue no pawes, as Beares and Lyons, to teare in peeces withall: they haue no pointed bristles, like the hedgehog, to pearce through any thing: they haue no weapons, like men, there­with to kill: nor are they rauenous like wolues, that liue by deuou­ring.

And yet were they sent as a principall plague from God to the Aegyptians, and that in such aboundance, as both water and lande produced infinite store of frogs: so that not onely the houses were ful of them, but their beds, tables, furnasses, & the very cupbordes wher­in they kept their foode. Ecce, ego percutiam omnes terminos tuos Ra­nis. Exod. 8. 2. 3. 4. Et ebulliet fluuius ranas, quae ascendent, & ingredientur domum tuam, & cubiculum lectuli tui, & super stratum tuum, & in domos ser­uorum tuorum, & in populum tuum, & in furnos tuos, & in reliquias ciborum tuorum. Et ad te, et ad populum tuum, & ad omnes seruos tu­os intrabuntranae. Beholde, I will smite all thy countrie with Frogges. And the riuer shall scrall full of frogges, which shall goe vp and come into thine house, and into thy chamber where thou sleepest, and vpon thy bed, and into the house of thy seruants, & vpon thy people, and into thine ouens, and into thy kneading troughes. Yea, the frogges shall climbe vp vpon thee, Dauids ackno­ledgement of this prodigie. and on thy people, and vpon all thy seruants. This prodigie also Dauid registers in one of his Psalmes, saying: Dedit terra eorum ranas, in penetralibus regum ipsorum. Psal. 105. 30. Their land brought foorth frogs, euen in their kings chambers.

It is a matter much in vse among noble men, A custome ob­serued among noblemen, be­ing iniuried by a base person: seruing as a comparison to this purpose. that if eyther they, or else some knight of honorable respect, doe receiue a­ny iniurie by some meane or vile person, their generous spirit scornes to drawe a weapon to wound him: but commaundes some seruant of theirs (of base condition) to take a cudgell, and soundly to beate him therewith. Contrarywise, if the wrong proceede from a noble man, or his equall, it mooues his bloud the more, and for the abuse receiued, hee couets with his owne hand to acte an honorable reuenge.

Among the bruite beastes of loftie disposition, The same is exampled a­mong brute beasts. we may not the like, euen by a meere naturall instinct, which makes the Lyon re­fraine turning to euery beast that abuseth him. Also the Greyhound [Page 158] and dogges for the chase, with others of like generous qualitie, they scorne to deale with any vile creature, or any dogge of gentle con­dition, Petrarchs re­port of a dogge that scorned to fight with a Lyon. albeit they may barke, and make a contemptible noise at them. But Petrarche tels vs of a dogge of Alexanders, who was of such a gallant condition, that hee disdained to fight with a Lyon: notwithstanding hee opposed him selfe against an Ele­phant, which is a beast of immeasurable strength, and surlynes of minde, exceeding other beastes in greatnes, and of all other the most disciplinable.

God was very highly displeased at obstinate Pharao king of Aegipt, God offended with Pharao for withhold­ing his peo­ple. for afflicting his beloued people of Israel, contemning his diuine commandement, and refusing to let them passe to their sacri­fices; promising, yet afterward denying his promises to God, by the meanes of Aaron and Moyses. There was no neede, that a maiestie so great, a person so illustrious, and a Monarch so almightie, as God himselfe is, should come in proper person, to reuenge him selfe vpon a petty king of Aegipt. Moreouer, hee scorned to send one of his attendants, of soueraigne and Angelicall vertue, but for better sub­duing the obstinate pride of a heart therein so hardened: he sent vile and loathsome creatures, filthy, and made of putrifaction, such as Frogges are, which although they wanted weapons to endan­ger him withall, yet had they voices wherewith to wearie him, & thereby they kept such a continuall wicked sounding in his head, as he could neuer sleep. How odious this plague of Frogges was to the Aegypti­ans. And such was the noyse of their hatefull croa­king, as the Aegiptians could not vnderstand themselues in speak­ing one to another, hauing their houses full, their tables full, and their beds ful: beside, ouer and aboue the filthynesse which naturally they had, they were creatures most hatefull to looke on, and loath­some to touch. The Plague of detractours & backbiters worse then that of Frogges.

Much worse is the plague of Detractours, murmurers and lewde speakers in the world, and farre more tollerable were the frogges, as also more easily their vile voices to be endured: then the others in­famyes, cursings and abhominable raylings. For, with their deuil­lish tongues, Comparisōs of the wicked tongue with the Frogges qualities and how they a­gree in their seuerall na­tures: they offend the maiestie of God, murder the fame and reputation of their neighbour, and bring their owne polluted soules to wilfull perdition.

A great similitude hath the wicked tongue with the frog, but yet goes beyond it in vilenes of qualitie. For, as the frog abydeth al­wayes in muddye lakes and troubled waters: so the lewd tongue delighteth in deprauing his neighbour, and neuer commendeth any [Page 159] man for the vertues he possesseth.

The frog is bred of the dirte and corruption in moorish grounds: so is the back-biting and slaunderous tongue deriued of a putrified hart, as also of an erronious and peruerse conscience. The frog with his horrid voyce, neuer ceaseth croaking day not night: and the de­tracting tongue neuer lacks matter of murmuring, permitting o­thers to take no rest, but alwayes molests them with new deuised villanies, and will not let it selfe sleep, least it should loose time in harming others.

Pharaos Magicians and Enchaunters, could not deliuer Aegipt from this great plague of frogs, God only is to deliuer the world of the wicked tōgue. but onely God him selfe must send them away, by reason of the two bretheren Aaron and Moyses, by whose earnest prayers, his omnipotencie was pleased to rid them thence. Euen so, God onely must take away this great plague from the world, of the murmuring, slaundering and detracting tongue. Domini est gubernare linguam. Prouer. 16. 1. The rule of the tongue is of the Lord.

This difficultie is sfficiently discouered in the Pro­phet Esay, Example of the prophet Esay, how his mouth was purified. whose mouth was puryfied with one of the sublime Se­raphims, which with the tongs or tanackles, taking a burning coale from the Altar of the Lord, touched his tongue therwith, & so his lips were made free from all pollution. Esay. 6, 6. 7. Et volauit ad me (saith he) vnus 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 flewe one of the Seraphims to me, with an hot coale in his hand, which hee had ta­ken from the Altar with the tongs. And hee touched my mouth, and sayd. Loe, this hath touched thy lips, and thine iniquitie shall bee taken away, and thy sinne shall be purged.

It is a doctrine sufficient enough, Concerning those Angells sent by God to the worlde & how he sends them. & an opinion concording with the best diuines, that God neuer sends to the world, for execution of his workes, but onely those Angels of the vtmost or lowest Hie­rarchie; except when he will doe some acte of some important con­sequence. Among all his maruailous and mighty workes, the most principall was that, of the ineffable incarnation of the Word, wher­on afterward succeeded the redemption of the whole world, which was sent & pronounced by the Archangell Gabriel. If to deliuer a Sacrament so vnexpressable, & to treate on a matter so important, he sent onely but one Archangell:

If God sent to cure the tongue of a sinner, who was not one of [Page 160] the worst in the world, but one of his most glorious Prophets of the olde Testament, not an Angell, nor an Archangell, but one of his highest and noblest Seraphims, which doe holde the chiefe place neerest vnto God: it may serue as an especiall argument, that to heale a hurtfull biting tongue, it is a matter of greatest diffi­cultie.

If to make sound a holy man, The cure or recouery of the wicked tongue, belon­geth only to God himselfe. and such a one as Esay was, there needed to send foorth a Seraphim: then to recouer the tongue of a murmurer and an euill defamer (which knowes no good of it selfe, neyther is able to speake well) doubtlesse it requires the omnipoten­cie of God him selfe; Domini est gubernare linguam. I doe 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 mysterie, sent hee an Archangell to pronounce the incarnation of the woord, and also to purifie the lippes of one of his cheefest Prophets, sent he a Se­raphim.

What say you, a Seraphim? Doe wee not read, that Erat Iesus eiiciens Daemonium, Luk. 11. 14. & illud erat mutum? Iesus cast foorth a deuill, Mat. 12. 22. and he was dumbe? And in Mathew also: Oblatus est ei Dae­moniū habēs, caecus & mutus, & curauit eum, itae vt loqueretur & vide­ret. Seuerall examples per­formed by our Sauiour him­selfe. Then was brought to him one possessed with a deuill, both blinde and dumbe, and he healed him, so that he which was blind and dumbe, both spake & saw. And of an other dumbe man, it is written: Obtule­rant ei hominem mutum, daemonium habentem. Et eiecto daemonio, lo­quutus est mutus. Mat. 9. 32. 33. They brought vnto him a dumbe man, possessed with a deuill. And when the deuill was cast out, the dumbe spake. And of another, both deafe and dumbe, Saint Marke writeth, that Christ washed with spettle the tongue of the dumbe, opened his mouth, and of his proper authoritie, and (with his owne hands) he healed him, in such manner, Marke. 7. 35. that, Solutum est linguae eius vinculum, & loquebatur rectè: And the string of his tongue was loosed, and he spake plaine. Is not this a matter of farre greater maruell, then the sending of a Se­raphim?

If my memory doth not deceiue me, Concerning the dumbe man, whereof the seueral E­uangelists doe make differēt mention. the same dumbe man, whereof Saint Luke speaketh in his eleuenth Chapter; is the same which Saint Mathew recordeth in his twelfth Chapter, and the same also whereof Saint Marke makes mention in his seauenth Chapter. For, according to the sacred doctours opinion, especially Beda, and he who is termed the tongue of golde, it is all one, and the very selfe same man, which was blinde, deafe and dumbe. S. Luke [Page 161] onely tels vs, that hee was dumbe, and that Christ healed him, ma­king no mention at all eyther of deafenesse or blindnes. A noate worth the ob­seruation. But bee it howsoeuer, for so much as is to be sayd concerning the worke, God doth a greater miracle, in curing a man of an euill tongue, then by giuing health to any other bodilye infyrmytie. Therefore let the vngodlye talker bee ashamed, and the infamous tongue bee strycken dumbe: Psal. 13. 18. 19. Erubescant impii, & deducan­tur in infernum, muta fiant labia dolosa: Let the wicked bee put to confusion, and to silence in the graue. Let the lying lips bee made dumbe.

Since it is such an infectious euill, and so hard of his owne nature to be cured, we may then as boldly say, that the punish­ment therof must needs be great, if the penaltie as iustly do answere the offence. Saint Paul writing to the Corinthians, 1. Cor. 6. 10. saith: Necma­ledici, nec rapaces, Regnum Dei possidebunt: No raylers, nor theeues shall inherite the kingdome of God. What difference make you (my Lord) betweene raylers & theeues?

Assuredly, what differēce is betweene raylers and theeues, by cō ­parison of ei­ther. if we shall but yeld to that, which a little before we haue set downe, much more doth a byting slaunderous tongue rob and steale, then a theefe can do by his vniust rapine. For the one steales a mans good fame, the other but his goods or gar­ments, of much lesse value then a mans honor is, for preseruation wherof, diuers haue willingly lost their liues, but neuer any for their goods or garments, which do make no more thē a bare outward ce­remony to life, neyther were euer affected or esteemed among the wise.

If those men that be theeues, The diuersitie of punishmēt on raylors & theeues. shal not inioy the king­dome of heauen, and among the efes, the most deuouring and vilest man, is he that hath an infamous tongue: it must needs follow then by reason, that greater punishment shall the detractour, murmurer and defamer haue, then the poore needy theefe. And yet theeues may be cut off by the gallowes, but no iustice is awarded to the de­tractour: therfore the world swarmes more full of wicked tongues, then it doth of theeues.

Who knowes (my Lord) if that God, Of the raue­nous foules forbidden in sacrifice. forbidding the sacrifice of rauenous theeuing foules in the olde Testament, such as the Eagle, the hauke, the vulture, the kyte, and such like birds, which feede onely vpon rapyne, Deut. 11. 13. 14. 15. and are nourished with rawe flesh, as de­tractours and insolent defamers, do fatten them selues on men both aliue & dead, who knows (I say) in speaking of these rauenous birds, [Page 162] whether he aymed at these kinde of bad men or no? 2. Cor. 10. 11. because, Om­nia in figura contingebant illis. Al these things came vnto them for ex­amples. And as the foules were reputed vncleane, & not fit for the sa­crifice: so all such theeuing men, are held vnworthy to inherite the kingdome of heauen, figured by the celestiall Ierusalem.

Your opinion, Det [...]actours called theeues 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 de­tractours, according to our vulgare edition, agreeing with the sea­uenty interpreters, are also tearmed theeues. Viri detractores fuerunt in te, ad effundendū sanguinem & super montes comederunt in te, scelus operati sunt in medio tui. In thee are men that carrie tales to shed bloud, in thee are they that eate vpon the mountaines, Ezech. 22. 9. in the midst of thee they commit abhomination, thus speakes our edition. But the Septua­gint haue it: Viri latrones fuerunt in te, &c. And very worthy­ly are they called theeues, for worse are the theeues of our good fame and honest repute, then the stealers of our treasure, as very sufficiently hath already been sayd.

Yet we haue to consider one thing more in the detrac­tour, One thing to be cōsidered in the stande­rer. which is, that if he speake the trueth, we should make great rec­koning thereof: but when he falsly defameth, no account at all is to be made of it, because at length the truth will vndoubtedly appeare. There are certaine rauenous birds, Example of rauenous birds, that haue no fea­thers to fly with all, and others of high flight, with their al­lusion. that haue no feathers for flight, or if they doe flye at all, they be able to holde out but a little while, as the Eastridge and such like. Others there be that fly very high, as the Eagle, the kyte, the Goshauke, &c.

Euen so is it in the infamies of the detractour and murmurer, for those disgracefull reports, which are grounded vpon real defects, and vndoubted truth of the deed, are to bee feared, because they haue the wings of truth, and therefore doe not easily fall out of mens remembraunce, in regard those powerfull feathers do migh­tily support them. But those that are maliciously vttered, and vniustly are opposed agaynst apparant trueth: they can hard­lye holde out flyght, nor flye any long while, wanting the wynges of truth, and therefore are not a iotte to bee respec­ted. Cōparison of the belyed Su­sanna. Such was the infamy bruited agaynst chaste Susan­na, which because it was founded on falshood, it had no per­manence, but (with the heyght of honour) she was thereof ac­quitted.

Christ our redeemer will deliuer vs from the feare of such detractours, as appeareth by the gracious promise made [Page 163] to the patient sufferers: Math. 5. 11. Beati estis cùm maledixerint vobis homi­nes: Blessed are ye when men reuile ye. And God exhorts vs by the Prophet Esay, not to feare the iniuryes of men, or the slaunders of the murdering tongue. Esay. 51. 7. 8. Audite me qui scitis iustitiam, populus meus lex meae in corde, nolite timere opprobrium hominum, & blasphe­mias eorum non metuatis. Sicut enim vestimentum, sic comedet e­os vermis: & sicut lanam, sic deuorabit eos tinea: salus autem mea in sempiternum erit. The Prophets exhortation, against the feare of mens reuilings. Harken vnto me, yee that know righteousnesse, the people in whose heart is my law. Feare ye not the reproach of men, nei­ther bee yee affraide of their rebukes. For the moth shall eate them vp like a garment, & the wormes shall eate them like wooll: but my righteousnesse shal bee for euer, & my saluation from generation to generation. Oh perpetuall consolation to poore defamed men, the firmest hope that slaundered soules can haue. Therefore Saint Ierome in an Epistle of his, S. Ierom prai­sed God for suffering him to be slaunde­red. gaue great thankes to God, That hee had made him worthie to bee hated of the world, and falslie slaundered. Gratias ago Deo meo, quia dignus sum quem mun­dus oderit.

Wee ought not onely, to make no account of talkatiue babblers, because they cannot hurt vs, and very gladly should we suffer them, Slaunder oftē times brings truth it selfe 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 slaunderous calumnie, the truth it selfe is brought to light. Which makes me to conceiue, why Dauid likened the detractours tongue to an arrowe: Psalm. 57. 5. Filii hominum, dentes [...]orum arma, & sagittae, & lingua eorum gladius acutus: The children of men, whose teeth are speares and arrowes, and their tongue a sharpe swoord.

The arrow (sayth Saint Ierome to a friend of his) if it bee shot a­gainst an hard stone, S. Ierome his comparison of an arrowe shot against a stone, alluded to the arrowe of detraction. it sometimes rebates the point, or breakes, or if it rebound backe, it woundeth the archer that sent it from his bowe. So, the arrowe of detraction, being let loose against a iust man, who is as the solide rocke of constancy: it returnes back vpon the vniust de­famer, and offends his owne proper author, euen like vnto an other Perillus.

And this is also veryfied by the saying of the holy ghost, from Salomon. Eccle. 27. 25. 26. 27. 29. Qui mittit in altum lapidem, recidet in caput eius, & plaga dolosa dolosi diuidet vulnera. Et qui foueam fodit, incidet in e­am, & qui statuit lapidem proximo suo, offendet in eo. Et qui la­queum alii ponit, peribit in illo. Facienti ne quissimum consilium, [Page 164] supra ipsum deuoluetur, & non agnoscet vnde adueniet illi. Whoso casteth a stone on hye, casteth it vpon his owne head, and he that smiteth with guile, maketh a great wound. Whoso diggeth a pit, shall fall there­in, and he that layeth a stone in his neighbours way, shall stumble ther­on. And he that layeth a snare for another shall be taken in it himselfe. He that worketh euill, shal be wrapped in euils, and shall not know from whence they come vnto him.

Nay, yet there is a worse matter for these detractours, because it followeth: Let slaunde­rers make vse of this heauy threatning. Laqueo peribunt, qui oblectantur casu iustorum, dolor au­tem consumet illos, antequam moriantur: They that reioyce at the fall of the righteous, shall be taken in the snare, and anguish shall consume them before they dye. Let these wicked tongues then bee mute, for lessening & abridging their owne harmes, before such iudgements fall vpon them, from the omnipotent hand of God So shall they bee sure to escape offending their neighbours, with the poysoned arrow of their tongues, and likewise be free from such dreadfull punish­ments.

It may be (my Lord) these biting tongues striue to imitate Camelles, Example of Camelles, ac­cording to Plinie, Hist. who (as Plinie reporteth in his naturall historie, the eyght booke and eighteene Chapter) when they would drinke, beholding (as in a perfect glasse) in the cleare water before them, the brutish shape of their own huge bodies: Nat. Lib. 8. Cap. 18. by the me [...]re dis­pleasing sight of so bad a spectacle, they stirre their feete, and trouble the water, that it may be voyde of such meanes to shew their owne vglinesse, and then with contented mynde they drinke.

So these deuilish tongues, The Example very excel­lently alluded to deuilish tongues. because in sanctitie of life, goodnesse of manners, and glorious fame of vertuous men, their owne detesta­ble brutishnes plainly appeares, euen as in a christall glasse, shewing their hellish vices and abhomination of life; therfore they stamp, make muddy, and scandalize others faire reports, to the end they may not see their owne loathsomnesse in them. But in seeking to sullie others splendour their own credit becomes clouded, & their owne soules are endangered, before they can impaire other mens re­putatiō. Euē like him, that seekes to spoile a white wall with a coale, before the wall is any thing iniuried, his owne fingers are first of all defyled.

Haue you neuer seene (my Lord) that such as haue serious affaires in the Court, A very apt & witty Similie. either to visite some noble man, or to follow a suite of great importance, their attending seruantes of base degree, [Page 165] such as the horse-keeper or foote-boy, Example of Lackeys or Seruingmēs a­busing the walles in Courte. hauing waited some while for his master: at length, wearied with attending, and willing rather to be badly imployed, then so to stand idle, knowing nothing else then to doe, with an extinguisht torch, or a coale, he findes him selfe work vpon the white wall, drawing a thousand foolish gaudes, and diuers times sets downe dishonest lynes or sentences, or such noates as him selfe may well be ashamed of. The like also some times wee see in prisons, by men restrained of their libertie, seeking to shunne idlenesse, with such a bad and vndecent exer­cise.

Not much vnlike to these men, Allusion to those of wick­ed tongue a­gainst good mens fame & repute. are they of euill tongue, who ha­uing nothing else to say, nor knowing otherwise how to busie their braines: doe take the foule coale of infamy, and therewith deface the white wall of others good fame. But first of all, they deforme themselues with deadly iniquitie, before they can stir their tongues bad pensill, Psal. 13. 5. to set downe other mens imperfections. Linguis suis do­lose agebant: iudica illos Deus. God keepe vs from such wicked tongues, and impose vpon them (in his diuine goodnesse) a perpetu­all silence.

Chap. 15.

But what shall wee say of such double men, Of double mē, speaking one thing, and thinking an­other. as haue one thing in their heart, and yet sound another with their to [...]gue? Not much vnlike to the flattering tōgue, whereof we haue already said som­what, and because they both are lyers, the continue not long, but e­uen till their deceipt is discouered. For, Eccl. 5. 11. as the wise man sayth. Non ven­tiles te in omnem ventum, et non eas in omnem viam. Sic enim omnis peccator probatur in duplici lingua. Be not carryed about with euery winde, and goe not into euery way: for so doth the sinner that hath a double tongue.

Aristotle also confesseth the same, A [...]istotle his comparisō of the vaine flo­rish of Life. and giues the reason therof. Because (saith he) none can comment more on colours then the woman which is addicted to paint her self: yet it lasts but a little while, [Page 167] resembling a vaine flourish of life, which at last is discouered, by the wiles, cunning sleights, and fraudulent stratagems thereof. Nemo po­test diù fictam ducere personam. Sentences to good purpose But what is the conclusion? the woolfe eates vp the sheepe, though hee come to him in a lambes cloathing, and the foxe will deuour the pullen, though in outward shewe he seemes not to care for them: euery one turneth to his owne naturall instinct, therefore Dissimilium infida societas. When we haue talked all that we can doe, yet at the last our own deedes will accuse vs.

When our Sauiour raysed the Rulers daughter of the Synagogue, Marke. 5. 41. he tooke her by the hand; Of Christs raysing the Rulers daugh­ter, and what the Author gathers ther­by. Tenens manum puellae, and then sayd: Tabitha kumi; Quod est interpretatum; Puella (tibi dico) surge; Which by interpretation is; Maiden, I say vnto thee, arise. As if hee would allude thereby, that he would haue vs ready to doe good workes, signified onely by the hand. But the hypocrite puts out his gloue onely, which hath a false resemblance to the hand, and so the workes of hypocrits shall passe without any eternall reward. So the man is sure to be knowne by his works, as the tongue when it lyes, euen as the double man, that speaks one thing, & does another.

But by your patience, No easie mat­ter to know an hypocrite, the knowledge of the heart be­longing onely to God. my Lord, I take it not so easie a matter, to know an hypocrite or a double hearted man, as thus in slight words you seeme to passe it ouer. For, if man him selfe, no, nor the Angels, but onely God alone knowes the inward of the heart; Deus autem intuetur cor, how can your speeches holde? The hypo­crite speaking holy words, and doing deeds correspondent to those words, may want onely the Christian perfection of a good intent. because vertue consisteth not in the verbe, Sentence. but in the aduerbe, that is to say, not in lip-labour, praying, giuing almes, fasting, pardoning offences outwardly, punishing the body, ceremonious visitation of prysons, or the sicke, and such like, but in doing al the said deeds, truely, well, iustly and really to the glory of God.

We not knowing the inside of the heart, How farre our outward iudgement reacheth it selfe. nor the intention of the worke, but hearing onely godly speeches, and seeing deeds done ac­cording to such words, it appeares to me impossible (which is more then difficult) to know whether the tongue be double or pure.

And to go on yet a little further, The hypocrite hateful to God, to men, and to the de­uils thēselues. by more thē cōiecture. We know that the counterfeite mā not onely offendeth God, who sees the cor­ruptiō of his vnclean hart, but also he becōes hateful to mē, in disco­uering of his deceit. Nay, he is odious to the deuils thēselues, so soone as they perceiue his dissēbling life: because, declaring a sāctified life [Page 168] in deeds & words, & not agreeing therwith in truenesse of intention, he is but reputed onely to be a man of a vertuous life, & so becomes he therby most displeasing to the infernall spirits. Tell me then, can there be seene in the world a more brutish mōster then the hipocrite? hated of God, contemned of men, & offensiue to the very deuils?

Your argument (at the first sight) seemes to be a matter vnanswerable: but whosoeuer considers the opinion of Aristotle, and (with the eye of ehe minde) contemplates the instabilitie of mans life; Aristotle his opinion of our lifes in­stability. which can not long time perseuer in one and the same condition: shall finde it not so intricate a case as you make it, to discouer the dissembling of an hipocrite. And your selfe, in confessing, (that he is odious to men) do differ not a iot from Aristotles iudge­ment, The hipocrits holy life is to get his owne intent. which is: That man cannot long time continue in a feyned life, but in the end his corrupt rottennesse will be made manifest. It euidentlie appeareth, that the hypocrite, in counterfeyting a religi­ous kind of life, vntil he may reach to his own intent, the same being once obtained, he then returneth to his former ordinatie life againe.

The Prince of the Tribunes to the most cruell king Antiochus, Example of the Tribune to king An­tiochus. dis­sembling a peace in goodly protestation of words: caused the most bloudy massacre in Ierusalem, as made euery one (in meere compassi­on) that either heard or read of this cruell example, to shed foun­taines of teares. So deales the double tongue and hipocriticall mā, such is the end of his purpose and ayme: with the feigned words of a friend, to carry an outward colour of kindnesse, euen the valiant knight Ioab slewe Abner in Hebron. 2. Sam. 3. 27.

The like by enuy did he to the Prince Amasa, Ioabs killing of Abner and Amasa. with whom counter­feiting as a great friend, meeting him vpon the way in the open field, and friendly saluting him, saying: Salue mi frater, Art thou in health my brother? 2. Sa. 20. 9. 10. Then taking him by the beard with the right hād, as if he meant to kisse him: drewe forth his swoord with the left hand, and (before Amasa could be aware of him) smote him there­with vnder the fift rib, so that all his bowels fel out vpon the ground, Qui percussit eum in latere, & effudit intestina eius in terram, & mor­tuus est, nec secundum vulnus apposuit.

This doublenesse of tongue which now you speake off, The double­nesse of tōgue 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 foorth to his effect, and then it can no long while endure: as your examples alreadie alleaged doe very well testifye, for it is the pro­pertie of anger, to pursue (so speedily as it can) the hated conceipt. [Page 169] But in an hypocriticall man, The property of anger. who may neuerthelesse be without dis­daine or fury, the rehearsed examples are not verified, because not all those, that keepe one thing in the breast, & deliuer another with the tongue, are to be called hypocrites.

But they are truely and properly hypocrites, Of such as may iustly be tearmed hy­pocrites. who feigne a Saint-like behauiour, and vtter honest words, yet in any vertuous action, are (notwithstanding) inwardly such diuels, as they are without piety and any religion at all. As were the Scribes and Pharisies, of whome our sauiour speaking, Mat. 15. 7. 8. sayth: vae vobis hypocritae, bene propheta [...]it de vobis Isayas, dicēs, populus hic labijs me honorat, cor autem corum longè est à me. Woe to you hypocrites, Esay prophecied wel of you. This people draweth neer vnto me with their mouth, and honoreth me with the lips, but their hart is far off from me.

And in a thousand other places we reade, that such are properly called hypocrites, which in a lying habite, haue seemed to be ob­seruers of the diuine lawe, The nature & behauiour of hypocrites, to be Saints in the eyes of mē ▪ but a good intention hath altogether bin wanting in them. In regard, that whatsoeuer they haue doone, hath not beene to the honour of God, but to be reckoned as Saintes in the eyes of men. Wherefore it is sayde, that receperunt mercedem su­am, Mat 6. 2. they haue their reward. And these hypocrites haue practised long time to perseuere in such a lying kind of life, because their hope and intent is, to go masked in sheepes cloathing, vntill the very houre of their death.

It merits some blame, my Lord, that you will reduce a name generall for feigners onely, to such as may seeme to dissem­ble well, and yet no way be really the same in trueth. Who is rightly sayd to be an hypocrite, ac­cording to Budeus. Because an hy­pocrite (if we shall giue credite to Budeus) is euery dissembler, that representeth any other condition then he is indeede. Heereupon, stage players, and all kind of Comedians were tearmed hypocrites, and the action of Comedians called hypocrisie and dissimulation, be­cause themselues were but Apes of mens actions, representing di­uers other personages in liuely imitation. Demosthenes his answer cō ­cerning the first & cheefe part of an ch And this to be true, we reade it approoued by that greate greeke Father of eloquence, who beeing asked what was the first and cheefest parte of an Ora­tour, constantly answered, Hypocrisis, simulation, hypocrisie. Being as­ked againe, what was the second parte, returned the same an­swere Hypocrisis, and on the thirde demaunde, for the thirde parte of an Oratour, did alwayes make the selfe same an­swere.

For to speake vprightly, the principall part of an Oratour, is hy­pocrisie, [Page 170] that is, imitation: to imitate the gesture, voyce, words and action of som person, that the subiect (whereof the Orator speakes) maketh relation vnto. Some can dis­semble more cunningly thē others. So then, euery one that resembles another bo­dies person, is called an hypocrite, & it is not meant of him onely (as you say) that shews himself in appearance to be good, yet afterward prooues naught, 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 eorū cognoscetis eos. You shall know them by their fruits.

It may be there are som, who are more perseuerāt in a dissembling course of life, then others can be, the better to compasse & gaine in their own greedy desires, & all is done with a golden tongue, which yet may prooue but copper too. But let the woolfe be cloathed or shaddowed in a sheeps skin, euen as cunningly as he can deuise to be, yet in the end, some part of his body must needs be discouered, & so he shal come to be generally known; An hypocrite by one meanes or another will be disco­uered. Either by his head, that is, the beginning of his peruerse actions: or by his feet, that is, his progres­sion in his dissēbling works: or by his tayle, that is, the vttermost end of al he can do. Let it suffice then: Nemopotest diù fictam ducere per­sonā, as likewise the Comical person, can not always of himself abide in place to fill the Scene.

I did not deriue this name of hypocrite, from his am­plenesse, or large scope in dissembling, but gaue it according to the vse of the world in these our dayes: Hypocrisie deriued from the course of the world now a­dayes, poin­ting out such as are hypo­crites. which tearmes them to be hypo­crites, that do faigne themselues outwardly, to be full of great holy­nesse, alwayes praying, and seeming euermore to be (as it were) euen tied or vnited to god himselfe, in their ceremonious kind of praying: but their harts in soundnesse & true effect, are very far off, both from his most sacred maiesty, & any good or vertuous action. Transfigu­ring themselues (like their father) into Angels of light, albeit inward­ly they are such saints, as seeming to haue the lips of the Cherubines, that cease not continually to praise the Lord, do containe yet within them such diuels harts, as neuer make an end of blaspheming god. Of whom we may wel say that sentence of the royal Prophet Dauid. Et dilexerūt eum in ore suo, Psal. 78. 36. & lingua sua mentiti sunt ei. Cor autem eorum nō erat cum eo, nec fideles habiti sunt in testamento eius. They flattered him with their mouth, & dissembled with him with their tōgue. For their hart was not vpright with him, neither were they faithfull in his coue­naunt.

Now if you will haue it, How Comedi­ans and Stage players ar sayd to be hypo­crites acor­ding to S. Ba­sill. that stage-players shall be sayd to be hy­pocrites, we may then with as much reason say, that such behauior as [Page 171] comes from those Comedians, doth best bewray the nature of hypo­crisie. For many times may be easily seene, that one of bad or base cōdition, one of the very meanest among the people, taks on him the shape or Idea of a person royal, in very rich & costly habilimēts, with graue gesture, witty speeches, & kingly cariage, so that euery simple & vnwary eye, is pleasingly deceiued in him. Yet at the length, when his counterfeited garments are cast off, & he returned into his owne proper apparell; The compari­son alluded to the hypocrite wel worth noating. then his true nature and quality is discerned. Euen so the hypocrite, making a protestation of holy speeches, such as may seem pleasing (outwardly) in the eye of heauen: afterward, when his lying & dissembled cloake is thrown off, then hel takes hold of him, and quite bereaues him of heauens happinesse.

O tongue, The tongue cōpared to the Greyhounds or best hūting hounds. thou accursed deceiuer, twofold, or double, like to the best & most esteemed Greyhoundes or hunting dogs, whose tongue is so apt & pliable, as very easily it is euery way turned dou­ble. And who can tel, but that this might be the meaning of the pro­phet Dauid, Psal. 68. 25. whē he said: Lingua canum tuorū ex inimicis ab ipso? The tongue of thy dogs in the bloud of the enemies?

These men are at one instant, Hypocrites, in heauen & on earth at one instant. both in heauen, & on earth: for their vnclean lips in praising of god, do appear to seek nothing but his di­uine glory; but in true effect, they go licking like the wandring Bee, among al the fraile flowrs of worldly glory, which (in one moment) vanish suddenly away. Iob. 20. 5. Wherupon, Iob that great Prince of the East said: Gaudium hypocritae ad instar pūcti: The ioy of hypocrites is but a momēt. Psal. 73. 9. Therfore said Dauid: posuerūt in coelum os suum, & lingua eorū trāsiuit in terra: They set their mouth against heauē, and their tongue walketh through the earth.

To haue the tongue in or aloft toward heauen, How the tongue is said to be in hea­uen. is nothing else, but to talk ouer liberally of heauēly things: wheron grew the old Adage Noli ponere os in coelū, How the tongue is said to be vppon earth. as much to say, as, with vncleane lips let no man talke of heauēly matters. And the tongues extention vpon earth, may (happely) be taken in this kind, by ouer great affection to the things of this world. How in bothe places at one instant. And as the Bee couets hony, euen so do double tongu'd hypocrites, speak with their dissembling mouthes, of celestiall happi­nesse, but their desires stretch wholly to worldly glories.

Let vs then say of these trewantly tongues, Comparisō of exhaled va­pours, shining like stars, & aptly alluded to dissēbling hypocrites. that they are like to earthy vapours, exhaled by the Sun vp into the ayre, shi­ning by night as if they were bright stars: but falling downe to the ground. Simple children tell their parentes they sawe faire stars fall down to the earth. So is it with your dissembling hypocrits, feigning [Page 172] wonderfull sanctity with their tongues, which to the ignorant and simple, makes them to seeme like glorious stars of the firmament: wheras indeed, they are but meer flashes of the diuel their father. Of whom it is written. Esay. 14. 12. Quomodo cecidisti de coelo Lucifer, qui manè orie­baris? How art thou fallen from heauen O Lucifer, Sonne of the mor­ning?

Euen so may we say to these saint-like tongues, and diuels in hart, when, in the iudgement they shal fall like vapours, into the infernall depth: How happens this, poor wretches? you that appeared like shi­ning lampes in heauen, that thus like thin vapours you are miserably faln to the earth? And what shall the wicked answer again? Qui ver­tit linguam suam, Prouerb. 17. 21. incidet in malum. A naughty tongue shal fal into euil. Euen as if he wold say, they that speak doubly, as false hypocrites do, fall into euil, that is, into hell, or hell fire.

Wherfore should falling into euil, signifie falling into hell, or hel fire? what, are there no other euils, but those of hell, and hell fire?

It is an vniuersall rule, How falling into euill, is said to be fal­ling into hell, or hell fire. not onely in Philosophy, but also in diuinity, that when we find any voyce simply, without any adiūct, it is takē for the principal signified by that same voyce, accor­ding to the very analogy: vox simpliciter prolata, debet accipi pro suo potiori significato. The wise man then saying, that the double tongu'd man shall fall into euill, adioyning no other words there­unto: teacheth vs to vnderstand & looke into the thing what it is, that is called the true euill indeede, because, whatsoeuer of it selfe is absolutelye euill, is vtterly repugnaunt to the truest good.

There is nothing that hinders so much the fruition of the chee­fest good, The priuation of the chee­fest good, euē God himselfe. and stretcheth to the paine of punishment, as the dam­nable euill of hell doth, which is the castigation of the true euill committed in fact, & that is it, which truely depriueth vs of the truest good, euen of God himselfe. Incidet in malum, id est in infer­num, qui vertit linguam suam. And of the Princes infernall we may say, that euen they also (by their euill tongues) fell into the bottom­lesse deep; Ose. 7. 16. according as Ose, prophecying of them before, said. Cadent in gladio principes eorum, à furore linguae suae. Their Princes fall by the sword, for the rage of their tongues.

Why then me thinkes the Prophet Dauid said wel, 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 [Page 173] a man (by mischance) hurts himselfe with his owne weapon: Cōparison of a man hurting himselfe by his owne weapon: alluded. the like doe these men with their owne tongues, euen confound them­selues, and become woorthy of eternall horror. So that we may say of them, as of Saul, who was murthered by his own proper weapon: and Dauid did cut off the head of Goliah, with his owne sword. The like dealt the chaste matrō Iudith with Holofernes, smit off his head with his owne weapon.

Chap. 16.

Now, The hypocrite very aptly cō ­pared to the glow-worme, or glaze-worme, that shines brightly in the night season, and is not seen in the day unto. what might I say, if mē were inwardly so good, as they are inwardly naught, deser­uing eternall death, and onely by their false tongues? May they not rightly be compared to the glow-worme? a thing which is of no big­nesse, and which in the summer time when it flyes in the darke, seemes as if it were ail fire in ap­pearaunce to vs, and yet by daye it [Page 174] doth deliuer no light at all. So may we very well say of the hypocrit, that in the dark season of this present life (when we can discerne no hidden things, but by faith onely, he then appeares to be kindled (as it were) with celestiall fire. But in the bright day of eternity, when euery thing shall be clearely discouered, then it will be euidently seen, how much he was depriued of charity, how empty of al heauēly loue, and how that all his goodly words, were vtterly voyde of true effects. Also, how much he spake only by speaking to appeare, and not indeed to be holy like to false imaginations, hauing no reall es­sence, & to no other end but only, that he might be esteemed, reue­renced & honored of men. Hence commeth it, that it was said of such men, Math. 6. 2. Receperūt mercedem suā; They haue their reward, not that which god in his goodnes wold haue bestowē on thē: but rather that vanity is enough for them, & therfore vanity is their reward, themselues be­ing indeed nothing else, but a little vain-glory.

Miserable men, The reward which hypo­crites do most gape after. they might as easily haue laboured for the true reward, the certain assurance of eternall glory: but like gid­dy headed fools, forsaking a certainty, they stroue for a little smoake of worldly honor, which quickly was caried away with the winde. The deuout soule the spouse of Christ. But the holy & deuout soule, the spouse of Iesus Christ, she is of ano­ther mind of whom it is written. That she hath the left hand of her spouse vnder her head, & his right hand doth sweetly embrace her. Cant. 2. 6. Laeua eius sub capite meo, & dextera illius amplexabitur me. His left hād is vnder mine head, and his right hand doth imbrace me.

The right hand of God, Of the right hand of God, and why so called. is the glory of Paradise, wherupon the e­uerliuing father sayd to the Son: Dixit Dominus Domino meo, sede à dextris meis: The Lord said vnto my lord: Sit thou at my righthand. And it is called the right hand, Psal. 110. 2. because it is free frō al sinister things what­soeuer. Of the left hand of God, and where the holy spouse placeth it. The left hand is the glory of this fraile life, and the honors which this present world doth affoord.

The holy spouse puts her husbands left hand vnder her head, as one vtterly carelesse of this worlds vaine honors; desiring only to be im­braced with his right hand, Psal. 73. 24. that is, to be circled & engirt with his neuer fayling glory. Psal. 3. 3. Cum gloria suscepistime; Thou hast receiued me to glory. The hipocrite seekes after the left hand of worldly va­nity, making no account at al of the right hand. Gloria mea, & exaltans caput meum: My glory, and the lifter vp of my head.

The hypocrite, with the glory which he giues to god, and with the holy words which he vtters 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 thinkes he ought to do euery thing [Page 175] cōtrary, that is, to lay the left hād of worldly honors vnder his head, as if he were sleeping vpon the pillow of promotion, there is nothing else in him to be respected.

As for the right hand, wherof the heauenly spouse makes her vse, to wit, a longing hart, filled full of earnest & enflamed desires, holily to aspire, to be circled about with his eternal loue, & round embra­ced in the armes of his brightnesse, in him there is not so much as one thought admitted thereof.

Whosoeuer doth aduisedly note the hypocrite, be­ing adorued with the name of a Christian, full of such sincere and holy wordes: shall apparantly perceiue, that he is not much vnlike the mysterious image, The hypocrite cōpared to Nabuchadne­zars Image in his dreame. which Nabuchadnezzer king of the Assy­rians sawe in his dreame. His head was of the finest gold, the breast and armes of siluer, the belly and thighs of brasse, the legs of yron, and the feete, partly of yron, partly of earth: But from a high moūtaine there came a little stone, & smiting the earthy part of the statue, broke this immesurable Colossus, and bruisd it into the smal­lest dust.

The hypocrite hath his head of gold, For the head, & how the cō ­parison holds in the hypo­crite, in euery 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 cā be discerned. And they that heare him to vtter forth such sanctified speeches, do meerly iudge 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 & armes are of siluer. The breast & armes. His inward thoughts, are signified by the breast, & his outward worksare distinguished by the armes, being al­together, tyed to worldly reward, & infinite in auaritious scraping to­gether, therfore are they thus denoted by siluer.

His belly is of brasse, The belly and thighes. a mettal ful of noise & sounding, which signi­fies, that whatsoeuer he doth, is but to get him a name in the world, and only to compasse a fame of holinesse.

His legges are of yron, The legs. for the hypocrite walketh many coun­tries, leaues no wayes whatsoeuer vnessayed, to purchase eyther spirituall or temporall authority, to the end he may rule and swaye ouer others, with the yron rodde of tyrannicall gouernement. Psal. 2. 9. Re­ges eos in virga ferrea, & tanquam vas figuli confringes eos. Thou shalt bruise them with a rod of yron, and breake them in pieces like a potters vessell: this signifieth the yron, which tames all other mettals what­soeuer.

Hee hath his feete of earth, The feete. for the hypocrites affections are [Page 176] all carnall, and therefore thus signified to be earthie. The hypo­crites works are so interessed with vanity, that whatsoeuer he doth, it is onely to gaine mony, or else to purchase fame of the world, or for some temporary authority: neuer hauing the glory of God be­fore his eyes, which ought to be cheefest preferd in all our acti­ons. Psal. 115. 2. Non nobis Domine, non nobis, sed nomini tuo da gloriam. Not vnto vs O Lord, not vnto vs, but vnto thy name giue the glorie.

Woorthily therefore doth Christ (the corner stone) descend, The stone, Christ the corner stone. brusing all into small dust, and dissoluing all his vaine thoughts in­to nothing. Tunc contrita sunt pariter ferrum, testa, aes, argentum & aurum, Dan. 2. 35. & redacta quasi in fauillam aestiuae areae, quae rapta sunt vento: nullusque locus inuentus est eis, &c. Then was the yron, the clay, the brasse, the siluer and the gold broken all together, and became like the chaffe of tbe summer flowers, and the wind caried them away, that no place was found for them. And the stone that smote the image, became a great mountaine, and filled the whole earth.

Deseruedly doe hypocrite; want a right intention, and hauing a vaine respect in all their actions, our Sauiour spake very well of them, Math. 6. 16. when he sayd. Nolite fieri sicut hypocritae tristes, exterminant enim facies suas, Of the face of an hypocrite. vt appareant hominibus i [...]unantes. When ye fast, looke not sowre as the hypocrites do: for they disfigure their faces that they might seeme vnto men to fast. Speaking of hypocrites hee sayth, Of the face of a true christiā. that they looke sowre, and disfigure their faces. But when he speakes of the true christian, who doeth all things to the honour of God, he vseth then the singular nūber, saying. Math. 6. 17. Tu autem cum ieiunas, &c. Et faciem tuam laua. But when thou fastest, &c. And wash thy face.

Hereupon was it, that in speaking of the hypocrites face, he v­seth the number of moe then one: Exterminant facies suas. But in speaking of the iust man, he vseth the singular number onely: be­cause the end of the iust man is b [...] one, that is, the glory of God onely, but many are the vayne ends of hypocrites; Exterminant faci­es. The seuerall faces of the hypocrite. For the hypocrit hath now the face of one that is earnest in prayer, then by & by of an almes-giuer: anone of an apostolical preacher, & afterward, of a deuout faster, but he hath none of all these faces truly and in deed.

His owne proper face, beeing a very diuelish face, is fearefull to behold, and euery one flyes from it, euen the diuell himselfe. But the iust man hath one face onely, and that is most Angell-like, as [Page 177] we may read of S. Stephen the glorious martyr: Acts. 6. 15. intuebātur faciem e­ius, tanquam faciem Angeli: They saw his face, as it had bin the face of an Angell.

The hypocrite hath many faces, The hipocrite is the Ape of many persons, directing his actions to many ends. not onely because he is the Ape of many persons, as in a Comedy we may see, that one man playes the parts of many: but also in this regard, that he directs his workes to many ends, namely, to temporal profit, to worldly honor, to please men, and a thousand other vnwoorthy deseignes: which the iust man neuer doth, but addicteth all his actions to the glory of God onely.

And this word Exterminant, The significa­tiō of the word Exterminare. is not quite voyde of mystery; Exter­minare hath no other signification, but to issue foorth, to step beyond or out of our bounds & limits. Now the hypocrites confynes are, where with holy words he may cloke a diuelish hart, & therein is he sayd to go beyond his true confines.

What are those limits or confines, which hypocrites do vse to outgoe or passe?

The confines or boundes of the vniuersall world, How hipocrits are sayd to go beyond theyr bounds. are onely two, heauen, and earth. Hypocrites by their counterfeite kind of life, are extermined and banished both from heauen, and earth, from God, and from men, and so they loose both the one and other reward. That of heauen, because Receperūt mercedem suam; Math. 6. 2. They haue their reward. And that on earth, because in a moment it vanished and left them; Spes hypocritae peribit; Iob. 8. 13. The hope of hypocrites shall perish.

Hatefull they are to God and men; Hypocrites hateful to god and men. Exterminant facies suas, More especially, because they neuer shew a true countenāce: for it follow­eth, vt appareant, that they might seem vnto men, but he sayth not, vt sint; because whatsoeuer they do, they do it but to appeare onely, and not to be truly the same indeed.

What a misshapen monster is this? But tel me (my Lord) I pray you, vpon what occasion was it said; Nolite fieri, and not much rather; Nolite facere? In mine opinion, it had bin better sayd, I would not haue ye do, as hypocrites do, then saying, I wold not haue you be made like to hypocrites.

Do you not know (my Lord) that this difference is betweene men, The differēce between men & brute beasts in their actiōs. and brute beastes in their actions: that the one doth freely whatsoeuer he will: but the other, beastes I meane, are led meerely by nature, and a determinate fantasie to their attemptes, or otherwise they are not able to do any thing?

[Page 178] The saying then of Christ concerning hypocrites; Nolite fieri, im­plyes thus much, not to be led (after the manner of beasts) to their actions, by blind sense, and not by reason.

Heerein their folly manifestly is discerned, seeing that by such workes, wherewith they made a shew of winning heauen, euen as if they had bin the iustest men in the world: they haue therby purcha­sed their owne damnation, neuer to looke vpon the bright face of heauen.

And Petrus Chrisologus sayth, Petrus Chri­sologus con­cerning the hopocrites actions. The hypocrite with the sharpe lance of vertue, murthereth vertue it selfe: kils fasting with fasting, empties prayer by praying, and by mercie, dries vp the flowing fountaine of mercy.

Hypocrisie is all one with the Feuer, procuring a fiery burning by cold drinking: Hypocrisie compared to the Feuer and Dropsie. or as the dropsie is in the body, euen so is hypocrisie to the soule. The dropsie encreaseth thirst by drinking, and the ouer­drunk hypocrite, dyeth with thirst, gaping hourly for more & more; but euer with an extraordinary greedinesse, after idle shaddowes of fleeting vaineglory.

He committes an intollerable follie, that by vertue seekes to purchase the fauours of men, Grego. in Mo­ral. Cap 8. because (for a vile matter) he partes with an importaunt iewell: and that which might haue made him fitte for heauen, he barters away for fruitlesse breath, the copper coyne of mens vaine praise, and sinkes therewith deserued­ly to hell; So sayeth Saint Gregory in the eighth of his Mor­ralles.

It is so vndoubtedly, Thom. Aquin. in Sum. Lib. 1. Cap. 9. and thereupon sayd the goul­den tongu'd diuine, That the delectation of humane praise, lasteth no longer then it is heard, and the relish therof dyeth with the very tast. For when the word is spoken, the worth is ended, a folly so great, as there cā ­not be imagined a greater. How true cō ­mēdation is to be sought. He that is desirous of eternall commenda­tion, must not seeke that which comes from men, but from the sear­cher and examiner of all harts: 2. Cor. 4. 5. Tunc erit laus vnicuique à Deo: Then shall euery man haue praise of God. There is no security (saith a learned Father) in committing ones 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 mans liberty it is no longer in thine own power, but in the others, either to cō ­mend, or to condemn thee.

How perillous it is, and without any security at all, to commit our own praise into an others power, is very easie to be dis­cerned. Therefore hypocrisie, in his earnest affection to popular ap­plause, [Page 179] is compared to the weeuel, Hypocrisie cō ­pared to the weeuel, that eats the flowr in the corne, and leaues the husks. Iohn Climack. from whom we cannot so closely keep the corne, but he steales into it so soone as it is threshed: and to the end it may not be sowed, to spring againe to a further encrease, he filcheth away the sbstance, leauing nothing but a dissēbled emp­ty huske. Euen such is hypocrisie (saith Iohn Climachus) which stealeth away all our honest deseruings, so that no other reward is to be expected, but this bare breath of vaine glory: Receperunt mercedem suā, Math. 6. 2. a price so vile, as worse is not to be thought on.

A foole may that merchant well be called, Hypocrites compared to merchants. which brings most pretious wares into so poore a city, as yeelds no man able to buy the very meanest of them. Such merchants, are hypocrites, who sell theyr workes by a signall formality, of praying, exhortation, tea­ching, fasting, and open giuing of almes in this world, where there is no man, that can giue them the condigne value to such good deeds doon in sincerity, and therefore they sell them but for a little vaine commendation.

You shall sometimes see a Preacher preache for many years to­gether, An especiall note for such preachers as are time ob­seruers, & the pleasers of mēs priuate hu­mours. to the amazement of all his hearers, euen as if at his lippes there hung no meane perfection, but rather such power and efficacy in his speeches, as many stubborne minds haue bin won by him to god, euery one admyring and honouring him, euen as if he were ano­ther Paul. Neuerthelesse, among so many by him conuerted, himselfe remaineth peruerted, by executing this his Apostolicall office, onely for the applause of poore mens breath, & for his own aduancement to honor in the world. Wheron it followeth, that by helping others to heauen, he goes himselfe to hell, causing others to be repentant, yet himself hath continued impenitent in his sins, thirsting after a little praise and vainglory of men, & loosing therby the grace and true glo­ry of heauen.

Agreeable with the brood Hens quality, Men pleasing preachers cō ­pared to the brood Hen. calling the other chickēs to meat, but famisheth her self. Or they are like the horse, that brings bottles of wine home to the house, and drinketh nothing but water himselfe.

Caesar and Alexander cheered on their souldiers▪ and boldly en­couraged them to the battaile, Example of Alexander & Caesar. but yet were themselues the formost in fight. In like manner, with greatest heart and spirit did the Princes, Example of Moyses, losu­ah & Gedeon. Moyses, Iosuah and Gedeon lead on Gods armies, and the Priests ledde on the Ark of the Testament, when others stood and noted their woorthy example. But these hollow harted hypocrites, send out others before them, and tarry at home themselues [Page 180] immooueable, because after the manner of the Pharisies, Dicunt & non faciunt, Why God gaue vs one tongue & two hands. they talke onely, but do nothing, except it bee by contraries. Whereas, God hauing giuen vs one tongue, and two hands; he implyeth thereby, that we should worke much, but talke little.

The Nurse first takes the food into her owne mouth, and hauing prepared as it ought to be, Cōparison of the Nurse fee­ding her child: alluded to the hypocrite. then she nourisheth her child therwith. But the hypocrite, without once tasting himselfe the foode of any good actiōs, feeds the people with faire words: preaching fasting, but him­self with a ful belly, exalting vertue in others, being most vitious him­selfe, and condemning others couetousnesse, when his owne hart is most greedy and insatiable.

But what sayth 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 thy selfe? Thou that preachest a man should not steale, dost thou steale? Heereto may we adde this sentence of the Prophet. Cum ipsi limpidissimam aquam biberitis, Ezech. 34. 18. 19 reliquam pedibus vestris turbatis? Et oues meae his quae con­culcata pedibus vestris fuerant, pascebantur, & quae pedes vestri tur­bauerant, haec bibebant. Haue you drunk of the deep waters, & must you trouble the residue with your feet? And my sheep eat that, which ye haue troden with your feet, and drink that which you haue troubled with your feete.

I remember, and very well fitting to our purpose, a notable mysticall note, Example of the ornamēts appointed for the priesthood and this it is. Among all the ornaments appointed for the Priesthoode, the cheefe and most esteemed was that tearmed rationall: whereuppon was written this mysterious word; Lemma, which beeing interpreted, signifieth do­ctrine and trueth. As alluding thereby, that the principall thing in a Priest, ought to bee diuine doctrine, coupled with the trueth of deedes; because, Turpe est Doctori, cùm culpa redarguit ip­sum.

They are like to so many Tantalusses, Hypocrites compared to Tantalus. that are in the midst of wa­ter, and yet dye with thirst. And in them is that sentence of old Isa­ack verified, vox quidem, vox Iacob, manus autem manus sunt Esau: The voyce is Iacobs voyce, Gen. 27. 22. but the hands are the hands of Esau. For in voyce and doctrine onely, they seeme to haue the tongue of our Sauiour, who (according to his humanity) was of Iacobs house or stock; Et regnabit in domo Iacob in aeternum. And he shall reigne o­uer the house of Iacob for euer. Luk. 1. 33. But their handes, that is, theyr [Page 181] workes, they are of Esau, in whom the wicked and reprobate are figured.

They seeme as if they soared vp to heauen, Comparisō of theeues, that shoo their hor­ses backward, to preuent pursuit, allu­ded to hypo­crites. but sinke down (in­deed) to hell. Not much vnlike vnto those theeues, who hauing stoln 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. Euen so is it with hypocrites, they haue their horse-like bodies soaled or shod backward, they pray, reprooue, admonish, preache and do such things, as in our eyes are reputed to be holy: but all is doone the contrary way, because they gape after humane glory and ostentation, without any care of the di­uine honor at all. Therefore, when sometimes we think in our selues that they are in the celestiall Ierusalem, they are in hellish Babylon it selfe.

Might not this tongue as easily haue laboured the way of saluati­on, Eccle. 5. 11. as thus (by abusing it selfe) work his owne 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 deede. A double tongue is this, one of the mouth, another of fact: with the one we make shewe of mounting vp to heauen, and with the other fall wilfully downe into hell.

Chap. 17.

If the works of hy­pocrites are contrary to the doctrin which they teache, or if not contra­ry, yet at the least strange and di­uers: Comparisō of diuets fruits growing vpon one stock. then it may be well sayde of them, as it is of those engraffed plāts or stocks, whereon not onely we be­hold fruits of the same kind to grow, but oftentimes) and to be maruaild at) among the leaues of the Med­ler, to grow the Seruise, & vpon one selfe same tree, the Pomegranate & the ordinary Apple to branche foorth, & where the white grape blancheth, the red to shew it selfe substantially, as in like manner the red with the white.

Euen so in hypocrites are theyr owne proper fruites discerned, The allusiō to hypocrites, in the fruites of their workes. [Page 183] which be naught & wicked: A fructibus eorum cognoscetis eos: By their fruits ye shall know them. And they haue an ingraffing too, which is by the voyce and doctrine of Christ, wherefore it is sayd of them: Mat. 23. 3. Omnia quaecunque dixerint vobis, seruate, & facite: secun­dum opera verò eorum, nolite facere: All therefore whatsoeuer they bid you obserue, that obserue and do: but after their works do not: these men are meere mercenaries, because they doe all for worldly re­ward.

The mercenary or hyreling, Of mercena­ries & hire­lings, that seek their owne benefit in the church of god. although he layes not downe his life for his flock, yet notwithdanding, he feedes them (for so it is neede­full) by doctrine: but this auoydes not his sinfull guilt, in regard he seeks after reward and temporal glory; Sua quaerentes, non quae Iesu Christi▪ Coloss. 3. 1. They seeke not those things that are aboue with Iesus Christ. They seeke their owne priuate commodity in the Church of God, neuerthelesse, they preache Christ, after the manner of the Phari­sies, who for their owne benefit preached the law of Moses, but yet they obserued it not: Math. 23. 3. 4. Dicunt enim, & non faciunt: For they saye, and doe not. And againe, Alligant autem onera grauia & importabilia, & imponunt in humeros hominum: digito au­tem suo nolunt ea mouere. They bind heauy burthens, and grieuous to be borne, and lay them on mens shoulders, but they themselues wil not mooue them with one of their fingers.

How can this be? Iohn. 10. 5. 8. If Christ say that the sheep heares them not? Non audierunt eos oues: quia non nouerunt vocem alieno­rum. The sheep did not hear them, for they knew not the voyce of stran­gers. If they doe not heare them, it may perhappes be by this rea­son, because their voyce soundes not as the true voyce of a sheep­heard.

This question is answered, and it is the answere of Saint Augustine. How the sheep do heare mer­cenary hypo­crites, accor­ding to Saint Augustine. That the sheep do not heare them, neither can they heare such mercenary hypocrites of themselues; but they heare in them the voyce of Christ. Because there are two things in these hyreling hypocrites, as a little before we haue declared. One is their works, and this proude voyce of Pharisaicall and hypocriticall workes, the sheepe of Christ is deaffe to, Two voyces in hypocrites. and heares not. Alienum autem non sequuntur, quia non nouerūt vocem alienorum: therfore it is said; Secundum autem opera eorum facere nolite. Iohn. 10. 5. 8. The second is the voyce of Christ, Math. 23. 3. which voyce only is heard of the flock: Omnia quaecunque dixerint vobis seruate, & facite. This is the true ingraffing, and god (this while) by them is preached, but when they speake as of them­selues, [Page 184] then are they not hearde, When men speak of them selues, they are not heard. nor listened to by the flock.

But by your Lordshippes good fauour, heere I will vse the words of Christ himselfe: Math. 7. 16. Nunquid colligunt de spinis vuas, aut de tribulis ficus? Doe men gather grapes of thornes, or figges of thistles? How is it possible to gather grapes from the thornes?

Yet my Lorde it is so. In what māner grapes may be vpō thorns, and yet be dif­ferēt in root. Haue you neuer seene the grape to hang vpon a thorne? And yet though the thorne seeme to beare the grape: the grape hath one roote, and the thorne another. The Lambes doe take that which comes from the roote of the vine, beeing the sacred Doctrine of Christ him­selfe, and they leaue that which proceedes from the roote of the thorne, whereon the grape but appeareth to hang, which is nothing else but the meere ostent of a mercenarie hypo­crite.

The mercenary hypocrite who goes about merchandizing for worldly glory, hauing and deliuering the true grape of holy doctrin, you may not refuse to take it, In what kinde an hipocriti­call hireling is to be heard. because it is the voyce of Christ in a sheepheard. But when you come to his owne works and actions, re­iect them vtterly, because they are pricking thorns, proceeding from their own proper root, and therfore cannot chuse but pearce & prick. And as of thornes the grape thus may be gathered, so from hireling hypocrites, the very voyce of Christ may be heard, & so is it said; Col­ligitur de spinis vua.

But what say I; How the works of hy­pocrites may appeare to be good, and yet want the true intent. that the thornes are their wicked works? why their works in themselues oftentimes (to the outward appearance of man) are very good, and yet because the intention is not good in it selfe, the worke sorteth not to his due end, nor is according as hu­mane iudgement prognosticated. This is clearely to be discerned, in the apt similitude giuen by Christ of the tenne virgins, fiue wise, and fiue foolish, well woorthie to bee especiallie noa­ted.

The virgins were ten in number, appointed to entertaine and honour the Bridegroome, An example most excellent of the ten virgins. all are chaste, all haue lampes in their handes, and euery one hath her lampe readie lighted. All goe by night to meete the bridegroome, all slumber, all sleepe, and all are called to this solemne wedding; yet fiue are tearmed foolish, Mat. 25. 1. 2. 3. &c. and fiue are called wise. Fiue had admittaunce into the pallace of the wedding, and to fiue the gate is shutte a­gainst [Page 185] their faces. Fiue doe reioyce in the eternall spousall, and fiue doe suffer eternall paines, for not hauing respect to the prepared nuptiall, the solemne wedding day, the bridall reioycing: who is not filled with admiration, and who dooth not wonder at this raritie?

Heere is no speech at all vsed of the couetous, Of such as are not spoken of, to be present at this wed­ding. the adulterer, the murderer, the blasphemer, the wrathfull, the belly-God, or luxurious liuer, for then all maruaile might iustly cease, be­cause such persons are not worthy to bee bidden to this eternall wedding. But virgins are onely spoken of, elected for the meeting of the celestiall bridegroome, and therefore it is not otherwise to bee credited, but that they were all furnished of garments meete and beseeming so solemne a feast, and ador­ned with the rich habylimentes of precious vertues, as also with workes full of sanctitie. All which notwithstanding, fiue are re­puted to bee foolish, and fiue wise, fiue thought worthy to en­ter the pallace of the bridegroome, and fiue condemned to eter­nall horror.

It is a matter of no meane admiration, Another exā ­ple of speciall consequence, & meete to be regarded. that in one and the selfe same Citie, there shall be found many religious persons, all Chri­stians, and obseruers of the diuine precepts. All fast, and chastise their rebellious senses, all pray, all exhorte to liue as becommeth Christians, to flye vice, and imbrace vertue. And yet (for all this) but some of them are to bee saued, and others condemned; what may be the reason of this so strange a case? If while some prayed, o­thers played; If while some sang Psalmes and the diuine prayses, o­thers carolled prophane and idle songs; If while some stroue to tame their inordinate affections, by fasting and deuout meditating, others did nothing else but cram their paunches; If while some gaue almes, No wonder if the wicked & reprobate doe perish, but a great mar­uaile, that a­mong ten, fiue are chosen, & fiue refused. others practised how to rob the poore of them: Heere it were no wonder, that to the one sort, the gate of heauen should be opened, and deseruedly shut against the other, that the one might worthily be called wise, and the other iustly reputed as fooles. But being all virgins hauing all their lampes ready lighted, wherby may be gathered, that they all laboured to doe good works. Yet some of them to be saued, and some condemned; vndoubtedly, my Lord, this is a matter full of maruaile, able to strike a man into no meane astonishment, and therefore well worthy of great and deep consi­deration.

[Page 186]

Whence comes (my good Lord) this difference of ey­thers end?

It comes (as I take it) by the variable intention of the workers. The variable intēt of mē in their workes. This is that testimonie of our conscience, which makes our actions to be glorious, whereof S. Paul speaking, sayth: Gloria vestra haec est, testimonium conscientia vestrae: your glory and reioycing is this, the testimony of your conscience.

What is that testimonie of our conscience?

It is that, Of the testi­monies of a good consiēce whereof Saint Paul, speaking to the Co­rinthians, sayth: Quòd in simplicitate cordis, & in sinceritate Dei, & non in sapientia carnal [...], sed in gratia Dei conuersati sumus in hoc mun­do. 2. Cor. 1. 12. That in simplicity and godly purenesse of heart, and not in fleshly wisedome: but by the grace of God, we haue had our conuersation in the world. Holy words in the mouth, & good deedes in the hands is not sufficient. It is not enough then to haue holy words in the mouth, and vertuous actions in the hands, but he that requires a pure & sincere hart, would haue all directed to his diuine honor, and not for the at­chieuemēt of worldly glory, as the fayning tongue of vaine hypo­crites daily doth.

By this you may perceiue, A good father of the church, his good ad­monition. how true that is, which a great Pa­stour of the holy Church sayd, in one of his Homilyes made on the 21. Chaper of Saint Mathewe, where hee affirmeth; That a vaine commendation, and a friuolous appetite, to be admired for holinesse, makes vtter losse of the fruites of good workes. Therefore hee vsed often to speake in this manner. Saepè vos fratres charissimi admo­nui, praua opera fugere, & mundi huius inquinamenta deuitare; sed hodierna die, (O great word) Sancti Euangelii lectione compel­lor dicere, vt & 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, &c.

As perchaunce it happened vnto the foolish virgins, The Authors conceipt of the fiue foo­lish virgins. who hauing (in their actions) sought more after humane glory, then that which belonged to the diuinitie, they were therefore depriued of the ce­lestiall banquet. The like may also bee sayd of the double tongue, which labours onely for humane applause, and into which sinne di­uers preachers often times doe fall, only by the craft and deceipt of the deuill.

Why then, Iob. 39. 16. of such men is truely verified, that nota­ble saying, which we read in Iob: Penna struthionis similis est pennis [...]aerodii, & accipetris. Hast thou giuen the pleasant wings vnto the [Page 187] Peacockes, Comparisō of the Peacocke and Ostriche alluded to the hypocrite. or wings and feathers vnto the Ostriche? Yea, it is true, but the one flyeth aloft, and the other cannot raise it selfe from the earth. Euen so it is with hypocrites, who are like to Saints in their outward behauiour: but in their deedes, when others doe soare vp to heauen like Eagles, they cleaue to the earth, as onely af­fecting earthly prayses.

The soldiours of Gedeon, Example of Gedeons Souldiers warring a­gainst the Moabites. when they went to warre agaynst the Moabites, euery man held in his left hād a little pitcher, and a lighted lampe within the sayd pitcher. So when they were to giue the assault about the midst of night, they brake their pit­chers, and the lighted lampes might then bee discerned, when sounding the dreadfull trumpets, they cryed out with a loude voice, Iudges. 7. 20. Gladius Domini, & Gedeonis; The swoord of the Lord, and of Gedeon. No man named his owne proper weapon, but exalted onely the swoord of God and of Gedeon, and yet each one carryed his owne peculiar armes.

In like manner, How we ought to apply the former Exā ­ple, and make vse thereof in our selues. not to bee depriued of the honourable palme of victorie, ought we to demeane our selues, when we breake the earthen vessels of our hearts, with true contrition and vnfeined repentaunce; that then in our hands the light of holy and religi­ous workes might shine and appeare, when we take the trumpet of zealous preaching in our mouthes, wee ought to reprooue o­thers by brotherlike affection And when against the world, the fleshe and the deuill wee enter combate, no other voyce ought to be heard among vs, but Gladius Domini; attributing al to the God­heads glorie. Psal. 115. 2. Non nobis Domine, non nobis, sed nomini tuo da glori­am. Not vnto vs O Lord, not vnto vs, but vnto thy name giue the glory.

Moreouer, Our duety in labouring for the glorie celestiall. when in labouring for this conquest of celestial glo­ry, wee shall here seeme to be faynt and ouer-wearied; we ought to striue to holde out so much as we may, not in regard of the glo­rie, but in respect of the farre greater occasion, that thereby wee haue to loue, In what mān­ner we ought to flye from hell. prayse, and glorifie God. So in like case, we ought to shunne and fly from hell, not so much for feare of incurring the paines therto belonging, as in more especiall regarde that God is not there honored and loued, but hated and continually blasphe­med. Hereupon grew that feruent speeche of Anselme, Anselm. in lib. de Beat. Chap. 190. in the booke he made of blessednes chap. 190. Mallem purus a peccato, et innocens gehēnam intrare, quàm peccati sorde pollutus coelorum re­gna tenere. I had rather being innocent and cleare from sinne, [Page 188] enter into hell: then to holde place in heauen, polluted with sinne. A sentence beseeming a zealous inflamed spirit, deuoted onely to the glory of God: which is able to suppresse the spirit of vaine-glory in any christians brest. For that onely depriues him of so rich a bene­fit, as ensues by the due praises giuen to the Almightie.

Deseruedly doth the feygning tongue loose the fruite of eternitie, which for the silly price of humane praise, exhortes, re­prooues, admonisheth and teacheth; And as sayth diuine Dionisius, 14. De diuinis nominibus. Dionis. lib. 14. de diuin. nom. One defect suffiseth, to make that a mat­ter cannot be good in it selfe, and one blemish is enough, to make a thing vnsightly; therefore saith he: Bonum consurgit ex integra cau­sa, malum autem non.

He is sayd to be a worthy knight, Cōparison of a good knight, and how he is best knowne. that is a good house keeper, an almes giuer, a visiter of the sicke, louing, frequenting the Church, and doing diuers other vertuous actions: but if he be a loyterer in other matters of life, that very staine onely serueth to confound all the rest. Euen so, the hypocrit vseth many prayers, exhorteth to doe well, to performe many godly actions: and commendable exam­ples: but he wants the good end in him selfe, and the perfect inten­tion. Math. 23. 5. Omniae faciunt vt videantur ab hominibus. This onely suffiseth to checke all his other actions, and make them to be helde bad, be­cause this aymed end of the worke is not good; And that is it onely which giueth the name to the worke, The saying of S. Ambrose. according as S. Ambrose saith: Intentio tua, operi tuo, nomen imponit. Thy irtent doth giue the name to thy worke.

It is a great fault in that vaine woman, Comparisō of a vaine womā, that tricks vp her selfe to please others, beside her husband. that delights to spend the whole morning, in painting & colouring her selfe, Ieweling her haire, aduauncing her periwig, curling and plaiting her lockes, adorning her coronet with variety of flowers, loa­ding her body with precious garments, chayning her necke and brest with circlets of goulde and pearle, putting on costly brace­lets, vnualuable rings on her dayntie fingers, and with varia­ble perfumes and rich vnguents of Arabia, to fill the ayre with precious odours as she passeth along: And yet all this labour is be­stowen, onely to seeme beautifull, and to please another beside her husband: then which, she can offer him no greater indig­nitie.

Our soule is the spouse of Iesus Christ, The compari­son applyed to the soule of man. by the ordained meanes of holy baptisme, where the ring of fayth is freely deliuered vnto her; Sponsabo te mihi in fide; I will euen marry thee vnto me in faith­fulnesse. [Page 189] Oh in what hatred may the celestiall husband take it, when she with so many smooth (but lying) speeches, for all his holy ex­hortations, good instructions, and celestiall preachings, by her rashe and ouer-ready tongue, returnes him none but false answeres, e­uen like vnto a giddy idle headed damosell, desirous onely to bee pleasing to other men, and no care at all appeares in her, of delight­ing in her true and heauenly bride-groome. Math. 23. 5. Omnia opera sua faciunt vt videantur ab hominibus: All their workes they doe for to be seene of men.

Such temptations we ought to resist with great violence, Example of the Israelits in rebuilding the Temple of Ierusalem, and fearing the Samaritās and doe as the Israelits did, in reedifying the Temple of Ierusalem, who for feare of the Samaritans, which had round besieged them, did per­forme the building worke with one hand, and held a sword in the o­ther, to offend the enemy withall. Vna manu sua faciebat opus, & al­tera tenebat gladium. Aedificantium enim vnusquisque gladio erat ac­cinctus renes. Nehem. 4. 17. 18. And they that builded, did the worke with one hand, and with the other helde a sword. For euery one of the builders had his sword girded on his loynes.

The like is required in vs, A duety re­quired in vs in the like case, but espe­cially in Prea­chers. with one hand wee ought to doe good workes; and with the other to beate away the temptations of vaine­glorie, which the subtill deuill doth most of all vse, especially when he sees, that Preachers doe striue to appeare gracious, and pleasing to their hearers.

Chap. 18.

But what shall we say of them, who onely haue a good tongue, and vtter foorth many holy speeches: yet in their actions are most vile, and whatsoeuer they per­forme, is done but as an outward signe or ceremonie.

Such people may bee iustly compared to a certaine poore man, Cōparison of a poore man, coueting to haue a weal­thy wife. who being desirous to ioyne him selfe in a wealthy mariage, be­cause he was knowne in his owne country, to be little better then a [Page 191] begger, and in regard of his exceeding pouertie, no woman would easily be drawne to accept him as her husband: makes meanes to get garments of richer estimation, forsakes his natiue soyle, and goes farre off, to finde a wife where he is not knowne: And being by his habilyments imagined Noble, Gentle, or otherwise, of large reuenues and possessions, Truth wil dis­couer it selfe in the end. compasseth a liberall dowrie. But when the beguiled woman comes home to his dwelling, and perceiues he is most poore, and ready to starue thorow meere want; imagine then her alteration.

Such kinde of men are the worlds hypocrites, The compari­sō holds truly in the worlds hypocrits. who because in thē selues, and of their owne knowledge, they are most wretched and vile, therefore in outward apparance, they will cloath themselues with the garments of the godly, vsing all smooth and hypocriticall perswasions, to the end they may reach the height of their own desires. But in the end, euery such soule shall myserably perishe by famine eternally in hell, her owne wretchednesse being e­uidentlye layde open, and (as a iust iudgement) bee damned for euer. Psal. 31. 22. Erubescant impii, & deducantur in infernum, muta fiant labia dolosa.

This sort of hypocrits, Hypocrits cō ­pared to buil­ders, in ma­king a rude foundation, and a curious top-piece. as haue no other goodnes in them, but the sound of the tongue onely, are like vnto builders, who in the foundation of their worke, do lay rude & vnwrought stones. But higher and neerer to publique sight, they place other stones, that are more curiously polished and laboured, onely to make the worke the more regardable.

The hypocrite, that hath onely holy words in his mouth, hath the foundation of his building rude and vnseemely, wanting a true in­tention, a pure heart, and sole desire of Gods glory. Now this rotten foundation of auarice, of fond vaine-glory, or of any o­ther hatefull vice whatsoeuer, he buries all these, onely to make a bottome of them. But aloft in the forefront, or in the very face and chiefest appearance of the worke, there goodly & Saint-like words are liberally affoorded.

The iust and faithfull man, The iust and faithfull man, quite cōtrary to the hypo­crite. hee doth all things quite contrary to the hypocrite, which makes his foundation to bee most precious, because whollie it is layde on Christ him selfe, the abounding treasure of all celestiall riches. Fundamentum ali­ud nemo potest ponere, 2. Cori. 3. 11. praeter id quod positum est, quod est Chri­stus Iesus. Other foundation can no man lay, then that which is layde, which is Christ Iesus. On what a precious foundation [Page 192] doth the iust man lay in his spirituall building, whereon, all other rich stones are plentiouslie heaped, according to the beauty of so fayre a building? Vnusquisque autem videat quomodo superaedifi­cet. Let euery man take heed how he buildeth.

When God, How God began his building in creation of the world. being the onely chiefe Architect of all things what­soeuer, began his building of this goodly world: he dealt quite contrary to those builders, that make their beginning at the ground-worke or foundation, with vnshap't stones, rubbish and such base trashe. Hee went another way to woorke, and as a mayne beautie to his faire fabricke, hee began with the firma­ment of heauen; and that was the lustre of his foundation and be­ginning: Gen. 1. 8. Vocauit Deus firmamentum coelum: God called the firma­ment, heauen.

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 adorne him with the more admirable beautie, he placed first (as his foundation) a reasonable soule in him, which was so faire and goodly, as it receiued forme & shape euen from him selfe. Ther­fore when the soule 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 him selfe, euen Iesus Christ. Fundamentum aliud nemo potest ponere, praeter id quod positum est, quod est Christus Iesus.

The hypocrite doth all his works quite contrarie, 1. Cori. 3. 11. and therefore his building falles soone to the earth. The hypocrits building soon falles to the ground. And euen as God made a con­fusion of tongues, among the proude builders of the Tower of Ba­bell: euen so at length will hee confound this hypocriticall buil­ding tongue, that doth all things whatsoeuer, onely for pride and vaine-glorie, which infamous kinde of building must needs fall to the ground, according as that tower did, because: Deus su­perbis resistit.

The hypocrite dealeth like the Pyrate, The hypocrite compared to the Pyrate, or Rouer on the Sea. or (as we may otherwise tearme him) the Rouer on the Sea, who because he would not be knowen for a theefe and robber, spreadeth false Ensignes vpon his toppes: which giuing some security to the mistaking pas­sengers, they are by this meanes fraudulently seazed on. Euen so the counterfeyting tongue, displayeth forth very glorious ensignes, and teacheth the same words that Christ him selfe taught: but hee then inueigleth, makes a pray of the poore soule, and murders it, like as the heretique doth, who onely in tongue confesseth Christ, [Page 193] but in his deeds is all deuill.

The Painter busieth him selfe greatly to set downe the shape of a Crucifixe, Comparisō of a painters cu­rious making of a Crucifixe. in very liuely colours; with such naturall lineaments, e­uen as if all the muscles and sinewes of the body were perfectly to be discerned. But if a man should aske him, if all his diligence had been imployed, onely for the loue hee bare vnto Christ, hee would make answere (if he should speake but plainly and from his heart) Truely my Lord, to tell you but the troth, I had little re­membrance of him when I did it, nor could I deuise how to paint him perfectly; but what I haue here done, was onely to sell my la­bour at the dearer rate.

Such (for all the world) is an hypocrite in his words, The painters example ve­rified in the hipocrite. hee trans­formes them wholly into Christs appearance, but not for the loue he beares to Christ, but rather to winne estimation of the world. Euen as arch-heretikes vse to doe, or like so many Herostratoes, striue to make them selues famous to the world, and greedily to graspe vp riches.

Agreeable to the false Sichemites, Exāple of the Sichemites. who circumcised them selues, according to the manner of the Hebrews, onely 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 vs bee circumci­sed, The reward of the Siche­mits for their hypocrisie. as they are circumcised, shall not their flockes, and their substance, and all their cattell bee ours? Neuerthelesse it hap­pened vnto them quite contrarye, for the thyrd day follow­ing the circumcision, they were all put to the edge of the swoord: such was the permission of God, because they were not circumcised for obseruation of the Lawe, but onely in re­garde of auarice. In like manner the false tongue, that with the colourable pretexte of the name of Iesus Christ, seemes to bee seriously imployed for his diuine glory: labours onely for his owne couetous rewarde, but when hee thinkes this greedy hoped-for gaine is gotten, he is miserably slaine by eternall death.

Many of these hypocrites doe much busie them selues in coun­terfeited speeches, Hypocrits pre­sume into the presence of princes, to gaine promo­tion. to get into the presence of Princes, onely for ascente to some high place of dignitie. But when the goale is once gotten, then their peruerse natures are apparantly discerned, and that their outward humilitie, was onely but to cloake their inward [Page 194] pride: Hypocrites compared to the Hauke. Whereupon, in their following course of life, they seeme like the hauke, that takes her flight a farre off, when she meanes to seaze on the simple doue, as if shee had no intent at all that way: but sodainly shee windes in vpon her, and grasping her in her tallents, killes and eates her.

This kinde of ambitious hypocrits, are yet more sup­portable then the other, Ambitious hi­pocrits better to be endured thē the other, resembling scar-crowes. for these men, although inwardly they are deuils: yet notwithstanding, outwardly they shew them selues like Saints in holy speeches, and serue as good examples to others, for the lewd sinner feareth to offend in their presence.

They resemble the figure made of ragges and cloutes, com­monlie called, scar-crowes, which is set foorth on the boughes of trees, to affright away the birdes from feeding on the fruits, and in this kinde (perhaps) they may also bee tearmed profita­ble.

But afterward, A worse hy­pocrite then the former. we must needes come to an other sort of them, who are farre worse then are these, because their words are meere­ly hypocriticall, appearing to be true louers of holynesse: but their workes are most wicked. Because they exalt humility, and are proude them selues; they praise chastitie, and yet are luxuri­ous; they preach almes-giuing, yet rob the poore of it; they mag­nifie iustice, yet are strong theeues them selues. Such were the Pharyseys, Example of the Phariseys. who sayd to the man that was borne blinde; Da glo­riam Deo; Giue glorie vnto God; as if they had been wondrous zea­lous of the diuine honor: Iohn. 9. 23. neuerthelesse, they did all onely to robbe Christ of his honor.

Of this temper also was King Ahaz, Example of king Ahaz. to whom (as Esay sayth) God spake, that he should aske a signe of his redempti­on from him, Esay. 7. 11. 12. which should be giuen him. Pete tibi signum à Domino Deo tuo, in profundum inferni, siue in excelsum suprà. Aske a signe for thee of the Lord thy God, either in the depth beneath, or in the height aboue. But he made refusall, saying: Non petam, & non tentabo Dominum: I will not aske, neither will I tempt the Lord. Which he did, not in humility, or for obseruation of the di­uine precept, Deut. 6. 16. which was giuen to the people of Israell, Non ten­tabis Domiaum Deum tuum; Ahaz refused the miracle, because he would not honor God. yee shall not tempt the Lord your God. Nor was this miracle to tempt God, because God him selfe willed that he should aske it: but he would not aske it, because he would not giue such glory to the true God, but euen as a wick­ed [Page 195] idolater, despised, that the diuine power should haue any honor at all.

This is a most detestable kinde of hypocrisie, Example of Iaacob, when his sonnes presented him the garment of Ioseph. and well may we say of such men, as did the good olde afflicted Iaacob, when being presented deceiptfully, by his sonnes, with the altered garment of his beloued sonne Ioseph, tinctured with the counter­feited bloud of a beast; After he had wondred and wondred againe therat, Gen. 37. 33. thus he spake in a teareful voice. Tunica filii mei est, fera pes­sima comedit eum, bestia deuorauit Ioseph. It is my sonnes coate, a wicked beast hath deuoured him, Ioseph is surelie torne in peeces.

So may the holy Church say to this hypocriticall kinde of sonne; What the Church may say to this hy­pocritical son. It is most true, that thou wast borne to be my sonne, because I gaue thee life in baptisme, and (concerning thine outward part) thou hast still the same garment that I gaue thee, which is no­thing else but Christ: Induimini Dominum Iesum Christum; Put on yee the Lord Iesus Christ. And Christ thou namest, & Christ thou preachest, and of him thou talkest in priuate or publique meetings, or in familiar conference among thy freends. But yet in very deed, although Tunica filii mei sit, this bee my sonnes coate; Fera pessima deuorauit filium meum, the wicked and im­mane beast of hypocrisie hath slayne him. Because, inward­lye hee is nothing else but all vanity, all deuill, all flesh, all sinne; The inward part of an hypocrite. And hence proceedes it, that Fera pessima deuora­uit filium meum. My sonne hee is onely by his coate, and out­wardly by his voyce, but inwardly hee hath no part at all of him.

The glory of our soule consisteth not in the garment, Wherein the glory of the soule cōsisteth but in the heart, according as the father of Salomon (speaking of the spouse) sayth: Psal. 45. 13. Omnis gloria eius ab intus, circumamicta varietatibus: She is al glorious within, her cloathing is of broydred gold. First he pray­seth her inward endowmēt, Omnis gloria eius ab intus, & afterward talketh of her outward cloathing, Circumamicta varieattibus: be­cause he would first haue the affection of the heart, and afterward requires effectuall workes.

So dealeth nature likewise, first shee createth and produceth the heart, Example of Nature in her work of man. and afterward the other members. But hypocrites (sayth Saint Gregorie) are Artistes, who caring nothing at all for the inward parte, S. Grego. de Heret. bestowe all their industrie for embellish­inge the outwarde, couetinge rather to imitate arte then [Page 196] nature.

These retainers of the garment onely, Example of Potifars wife with Ioseph. are like to the incontinent wife of Potiphar, who being enamoured on the comely young man Ioseph, and seeking to constraine him to the immodest acte of lust: he fled away▪ nothing remaining in her violent hand, but his cloake onely. 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 hypocriticall voyces, The exāple alluded to hipocrites. are cloakes onely, that is, they haue the name of Christ in their handes, and not the mysticall Ioseph Christ in their hearts.

After that Adam had sinned, Example of Adam after he had sinned feeling his owne rebelling nature, he hid himselfe, remembring that he was naked, not coun [...]ing it sufficient for him, that his shame was couered with fig tree leaues. Consuerunt folia ficus, Gen. 3. 7. 9. 10. & fecerunt sibi perizomata. They sewed figge tree leaues together, and made them selues breeches. Wherupon, when (vnthought on) God called him, and sayd, Adam vbi es? Adam where art thou? Hee answered; Timui eò, quòd nudus essem, & abs­condi me; I was afraide, because I was naked, therefore I hid my selfe.

It is not enough for hypocrites, The fig leaues of holy words is not suffici­ent for Hipocrites. to be hidden with the fig leaues of holy words, because the searching eye of God penetrates euen into the heart; Dominus autem intuetur cor. Therefore when they thinke that they haue substantially enough couered their shamefull abused bodyes, they shall euen then most vituperiously bee made manifest to the whole world: N [...]hum. 3. 5▪ Reuelabo pudendatua ante faciem tu­am, & ostendamin gentibus nuditatem tuam: I will discouer thy skirts vpon thy face, and will shew the nations thy filthynesse, and the kingdoms thy shame.

Little shall it then auaile them, The Dolphin guides other Fishes into the net and keepes him selfe our. that they haue had holy words in their mouthes, and haue exhorted others to doe well. Or, like vnto the Dolphin, haue conducted other fish into the net, and kept them selues out of the fishers power, close by the rocke. Therefore are they thus reprooued: Quare tu enarras iustitias meas, & as­sumis testamentum meum per os tuum? Psal. 50. 16. 17. Tu verò odisti disciplinam, & proiecisti sermones meos retrorsum. &c. Why dost thou preach my laws, and takest my couenant in thy mouth? An excellent interpretatiō made by the Author, vpon the Prophet Dauids words Whereas thou hatest to bee refor­med, and hast cast my words behinde thee.

As if he wold haue said. Thou thoughtst (perhaps) that to saue thy selfe, certaine outward workes were onely sufficient. Thou [Page 197] wicked and vngodly wretch, couldst thou imagine it enough for thee, to preache to others, that they ought to doe good, and yet thou thy selfe to deale most badly? I tell thee, this not onely is displeasing to mee, but I will turne my selfe into an­ger and fury against thee, and in the trembling day of iudge­ment, I will say vnto thee; Impudent and gracelesse as thou art, wherefore didst thou not first purge and make cleane thine owne lippes? Why didst thou not first cleanse thy owne dissembling tongue, before thou wert so bolde, as to preach my law there­with? How durst thou, by so impure a passage, and a way so beast­ly, It were good that all hypo­crits should remember this. giue scope to matter so white and immaculate? Hereby hast thou made others holy, and at the same instant time refused all disciplyne thy selfe, when being carelesse of my Lawe, there is no foule sinne whereinto thy selfe hast not falne. Oh fayre Sepul­cher, An excellent comparison. full of all vnsauourie sent within. Thou art as a bell, calling others to serue God, and yet keepst thy selfe without the Church: Or art as that vngodly wretch, who onely soundeth well with his tongue, but doth commit abhominable and most irreligious deeds.

A great penaltie (questionlesse) will fall vppon the wicked man, that with his tongue hath been the meanes of others saluation, by exhortation, preaching and reprehension, and yet thereby is the cause of his owne damnation. The hipocrite compared to the Phisition. Hauing (like vnto the Physition) cured and made others healthfull, yet remaines him selfe in most weake and sickelie estate, the which begetteth him an intollerable enuie, and a hatred more then can be spo­ken of.

In such a one is verified that prophecie of Micheas. Tu seminabis, Mich. 6. 15. & non metes; tu calcabis Oliuas, & non vnge­ris Oleo; & mustum, & non bibes vinum: Thou shall sowe, but not reape; thou shalt tread the Oliues, but shalt not annoint thee with the Oyle; The Prophets words very aptly verified in dissembling hypocrites. and make sweet wine, but shalt not drinke wine. Be­cause in very deede, these men doe sowe the most fertile seede of Gods word, and yet shall not gather the eternall fruite there­of, in regard they doe all for the pleasing of men. They treade the Oliues, as seeming to bee full of sanctitie, but yet in proofe are quite emptie, what it is to be empty of hea­uenly loue. therefore they shall also remaine depriued of the diuine mercy.

They gather the grapes, as declaring to haue great charitie by [Page 198] their feruēcy in speech: Psal. 36. 8. yet they shal neuer drink of the wine, because they are voide of that loue celestiall, wherewith the soule should be filled. Inebriabuntur ab vbertate domus tuae, & torrente voluptatis tuae potabis eos. Agge. 1. 5. 6. They shall be satisfied with the fa [...]nesse of thine house, and thou shalt giue them drinke out of the riuer 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 congregauit, misit eas in sac­culum pertusum. Consider your owne waies in your hearts: you haue sowen much, and bring in little; yee haue eate, but yee haue not enough; yee drinke, but yet yee are not filled; yee cloath ye, but ye be not warme; The Authors explication of these seuerall scriptures, ac­cording as he appropriates the sense vn­to hypocrits. and he that earneth wages, putteth the wages into a broken bagge.

As if he would haue said. O you hypocrites, that haue Christ onely in your tongues, consider now faithfully your owne errours, and with al your harts, think whether there euer hath bin the like follie or no. Hath it not been a wonderfull foolishnesse in you, that you haue sowed so much seede of Gods sacred word, and yet your selues haue gathered in no fruite at all, onely by your vanitie, attending al­together vpon the pleasure of men.

You haue eaten, yet neuer would you be satisfied; because you could not taste the sweetnesse of the heauenly bread of wisedome, which (neuerthelesse) you gaue plentifully enough vnto others. You haue drunke; but neuer were ye filled with celestiall loue, onely yee did but wet your lippes therewith, and neuer receiued a­ny iotte thereof downe into the heart. You cloathed your selues with the garment of Iesus Christ, hauing it still readie on your tongues, To such as couet to hold grace with the people. by often preaching; but neuer were yee warmelie clad with his sanctifyed loue. And (which is much worse) you that haue made profession, to accumulate great wages, by the exceeding grace you helde with the people: haue yet put vp your money, and the wages of your ouer-great labour of bodye, of vnderstanding and memorie, (oh intollerable follie) into a rotten purse, that had no power to contayne the money. Therefore, all your reward (in an vnrepayreable moment) is quite lost, and all the hope you had of heauen (if any you had at all) is vtterlye voyde and frustrated.

[Page 199]

Oh lying tongue, oh fraudulent tongue, oh most treacherous and betraying tongue. Example of Ezekiels visiō on the wall. That obscure Prophet E­zekiell, sawe a most goodly prospectiue vpon a wall, and while he admired the wondrous beautie vpon the wall, God sayd vn­to him: Ezek. 8. 8. 9. 10 Ezekiell, take an instrument, and digge the wall, which seemeth so stupendious to thee. Fode parietem: He digged, and be­helde a doore, and God commaunded him to enter in thereat: he entred, and sawe dreadfull serpents, as also beastes of diuers kinds. Et ingressus vidi, & ecce omnis similitudo reptilium, & animalium a­bominatio, &c.

Such are these hypocrits, The Prophets speeches hol­ding compa­rison with hy­pocrits. faire in lookes, Saints in speeche, but in their hearts full of all filthynesse. From which effects the Lord in mercy deliuer vs, and let vs beseech him to gouerne our tongue, to make cleane our lippes, & rather quite to bereaue vs of our tongue, then it should offend the creator thereof by doublenes, and much better for vs were eternall silence, then such dissembling fraudulent speech.

Hypocrisie is a sinne against nature, Hypocrisie, a sin against na­ture, & what prouision she makes for e­uery valuable thing. not onely in regard that the tongue ought to bee the ambassadour of a faith­full heart, but also, because we see that nature hydeth or makes pro­uision for euery pretious thing whatsoeuer. As pearles, them shee hydeth in fish shelles; vnualuable rich stones, in the earth or ry­uers; Corall, in the bottome of the Sea; Golde, vnder cauernie mountaine; apples and other like fruites, among leaues; grapes also vnder their shelter; the heart, in the very secretest place of the body; and things of meanest moment, if not hidden, yet sha­dowed with some kinde of defence. But the hypocrite, the little goodnesse that remaineth in him, hee hydes it from all men by the helpe of a dissembling glib tongue, and his imperfections or wickednesse, hee conceales it with all the arte hee can de­uise.

So doe bankerupt merchants, Bankerupt Merchants in their behaui­our, hypocrits compared to them. or such of slender sub­stance, whatsoeuer they haue, they set it foorth to open viewe, as making shewe of farre greater matters to bee in their shoppes. But if they be demaunded for a chayne of golde, parle, co­rall, or any other thing then those hanging foorth vpon theyr stalle, they will smoothly answere. I pray you Sir pardon me, I had such, but indeed they are solde, and I would gladly please yee with what is heere left. Such are these counterfeiting dis­semblers, [Page 200] ful of all gay and goodly words, but their hearts are vt­terly empty of any vertue. The hipocrite compared to a Ship riding vnder full spread sailes, but empty of any merchan­dize.

A gallāt shew makes a Ship, ryding vnderful spread sayles, ador­ned with faire banners wauing in the winde, and euery one runnes gladly to see her, when by a prosperous gale she puts into the port. But afterward, when they perceiue that she is emptie of merchan­dize, the greedy beholders then stand as men confounded. A Ship voide of any merchandise, and seeming full to the eye, sayling onely by the winde of vaine mens breath, and coueting to arriue at honour and high applause, such, and no other is the false hypocrite.

They want no wickednes, yet liue as ceremonious exam­ples, Hypocrites are like to vn­charged Can­nons. euery one fearing them for their appearaunce of holynes: like vncharged Cannons, dreadfull onely at the first beholding: and not much behinde these, are sacrilegious blasphemers, and periured per­sons.

Chap. 19.

Seeing there is no sinne so great in a Christian, as blas­phemy is, whereby he derogates from the supreme goodnesse, which is the onely obiect of charity: Thom. Aquin. 2. 2. q. 10. Art. 3. Ther­fore it is a most mighty sin, in regard it opposeth it selfe against the christi­an faith, & hath in it the weightinesse of the sin of infidelity, which being a notorious sin in his own nature, (as sayth the diuine Doctor) 2. 2. q. 10. ar. 3. It therfore followeth, that the sin of blasphemy hath hardly any e­equall, [Page 202] or appertaining to the selfe same kind.

How can it be, Blasphemie may be com­mitted with­out iniurie to faith. that the sinne of blasphemy hath in it the burthen or weight of infidelity? For blasphemy may be committed, without preiudice to faith, and so much the rather, because it appertaineth not properly to blasphemy, to swerue or dissente from that which ought especiallye to bee beleeued, and that is the onelye thing that constituteth infidelity.

Therefore it often happeneth, Of rash Blas­phemous spe­ches, the hart not cōsenting therto. that when the blasphemer is in choller, he vttereth that with his tongue, whereunto properly in humane beleef, he consenteth not. As perhaps, in saying, that god can not lette me from winning this game, or the like vile words, & yet (for all that) to think within himself that he can.

I will answere you with a distinction, necessarie for the clearing of such a doubt, Three wayes whereby to fal from Gods goodnesse. to weete. That in three seuerall manners we may derogate from the diuine and supre [...]me good­nesse.

First with the vnderstanding only, 1. By the vn­derstanding. that is, in imagining a false conceit against God.

Secondly, 2. By the wils detestation. by adioyning to that former false conceiued opinion, the detestation of the will.

Thirdly, 3. In vttering of blasphemies contrary to beleefe. (without hauing a false imagination, accustomed one­ly to the detestation of the will,) to vtter many blasphemies, though beleefe of them be otherwise, and be but deliuered with the tongue onely, according to the same example your Honour gaue of the gamester. Albeit blasphemy is not a false opini­on of the vnderstanding, derogating from the diuine boun­tie, for that is called infidelitye, which is the error of vn­derstanding, and of ignoraunce, with the pertinacye of the will.

Neuerthelesse, How blasphe­my coupleth it selfe with infi­delity, in our speaking a­gainst the cō ­fession of our faith. because in blaspheming, words are vttered with the tongue, euen as if they were breathed from an infidell, and a­gainst the diuine goodnesse it selfe, as infidelity is woont to doc, (by attributing to God such thinges as are no way conuenable for him. or, by denying things especially to him belonging, or, in gi­uing to the creature, what is onely meete for God and no other) in these, or the like, blasphemy carieth the very same greatnesse, which infidelity dooth, because it offendeth the same obiect as infidelitie dooth, and deliuers the same false opinion as infideli­tie dooth, although not by consenting, but in beleeuing other­wise of them, then with the tongue is manifested, and so it op­poseth [Page 203] it selfe against the confession of faith.

If it be so, it must then of necessitie be affirmed, that blasphemy shuts vp within it selfe, the very sin of infidelity, or at least, How blasphe­my may be in the will, & in the desire. apparantly in the pronunciation. And it may be also both in the will, and in the desire, as in conuicting and calumniating (by some examples) the power diuine. To wit, in desiring to haue it be be­leeued that euery thing is possible, which is impossible, & therby dis­pleaseth the highest omnipotency. And if it be thus, we may as then wel confesse, that blasphemy (in this kind) is far more great then in­fidelity.

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 vttered on the behalfe of God, he beeing thereby blasphemed, as the behalfe of the blasphemer, in his owne nature.

When one, 1. Of vnbelee­uers blasphe­my. not beleeuing (as an Infidell) that he speakes blas­phemy against God, yet dooth it, the blasphemie is onelye on gods part blasphemed, and not on the part of the blasphemer, but it is blasphemy onely according to him, and not to him that vttered it foorth.

But when blasphemy is deliuered by one that beleeueth in christ, 2. Of a Christi­ās blasphemy. it is then meerely blasphemy on gods part in it selfe, by giuing or ta­king away what to god is onely conuenient. And also on the behalf of the blasphemer, that robs or attributs to god, that which he knows & beleeues, to be no way agreeable to him. And so is the blasphemy the more perfected, and made far greater by beleefe, then without beleefe.

And this is not onely the opinion of S. Augustine, in the booke 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, speakes against those beleeuers, as do turne 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 iustitiae; quàm post agnitionem retrorsum conuerti ab eo, quod illis traditum est sancto mandato. Contingit enim eis illud veri prouerbij; Canis reuersus ad suum vomitum, & Sus lo­ta in volutabro lut [...]. The later end is worse with them then the begin­ning. For it had beene better for them, not to haue knowne the way of righteousnesse, then after they haue knowne it, to turne from the holye commaundemente giuen them. But it is come vnto them, according to the true prouerbe; The dogge is returned to [Page 204] his own vomit: and, the Sowe that was washed, to the wallowing in the myre.

What an enormous sin is this? what vice more dia­bolicall, exceeding all other misdeeds, how great soeuer? It outgo­eth the sin of the Paganes, Blasphemie goes beyond the sin of the Paganes, be­cause what they say they beleue to be true. because, though the infidell speaketh of God what ought not to be spoken, yet notwithstanding, he beleeues that what he vtters with his tongue, is true.

VVhat though the Turke and the Iewe doe deny Christ to be the Sonne of God, and that Marie should be a pure virgin? It is no great matter in him to breath foorth such blasphemie, because his beleefe is such, and hee thinkes that hee speakes true­lye.

But much worse is it in a Christian, How abhomi­nable blasphe­mie is to a true Christiā. to call his redeemer a traytor, and the blessed virgin a strumpet: yet knowing and beleeuing it not to be true, but rather what he speakes, is vttered in meere contempt of his creator. So, in naming, vilely or abusiuely, the members or parts of christ, or of his saints in despightfull manner, the very like may be sayd.

By your leaue (my Lord) if then to name the parts of Christ, Of gods name or his Saints in swearing. and of the Saints, or speaking somtimes as swearers are woont to do: By God, by holy God, by the good God, by the blessed Lady and such like, His position to be further resolued. is this the sinne of blasphemy? If alwayes in e­nunciatiue blasphemy (to vse the very scholasticall word) there be a falsity: we yet in naming the members of Christ, or of the Saintes, or saying, By the blessed God, By thee O good God, & such like, we de­liuer 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 tearmed blas­phemy?

I answer, The Answere well worth the obseruati­on. 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 falsenesse: yet notwithstanding, because he vtters it as a contēptible 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 onely is committed somtime with significant tearmes, but also with the gesture and motion of the body, and albeit in the pronuntiation of a very true thing, Example of one mans des­pising an o­thers repute. but yet it is doone in a most ignominious manner. As somtimes, one man (despising the honor and reputation of another) sayth: Oh, you are a man of God; Oh, you are a Saint of Paradise, and yet in his owne [Page 205] hart tearmes him, a man of the diuel, and a fiend of hell. Of this na­ture haue ye many blasphemers in the world, vttering holy words, but with vnholy intention, yet not daring to speake one hereticall word, for feare of publique punishment.

You haue begun well, proceed I pray you.

The sin of blasphemy is worse then that of murther, The sinne of blasphemie worse thē the sinne of mur­der. because oftentimes it happeneth, that if the man killer could com­passe his reuenge, and kill his enemy, without offence of his diuine maker, he would willingly do it. But beeing thus disabled, he will still retaine his murthering intent, wherein hee highly offendeth God. But not so immediatly as the blasphemer trespasseth, who prin­cipally & directly opposeth himself against god, blaspheming & abu­sing him in meer despight.

But vnder your fauour, my good lord, I am of a con­trary opinion with S. Augustine, S. August. in Enchirid, Chap. 12. who in this Enchiridion, Chap. 12. sayth, That the sin of manslaughter is more hurtfull, in taking away the life of a man, then is the sin of blasphemy, which can bring no iniurie at all to God. If then murther hurteth more then blas­phemye, it must needes bee allowed to bee the greater sinne.

If we shall consider homicide and blasphemy, Blasphemie & homicide se­uerally to be considered. accor­cording to the obiect against which eache sinneth, there is no doubt to be made, but that blasphemy (without all comparison) is a grea­ter sin, then an hundred thousand murthers: because it is immediatly against God, an obiect infinit, & the other is against our neighbor, an obiect finite.

But if we haue regard to the effect of eithers hurt: The effect of eithers hurt in power. then homicide is much greater then blasphemy, because homicide is more hurtfull to our neighbour, then blasphemy is or can be to God.

Now because in the greatnesse of the fault, The greatnes of the fault is measured by the intent of the wil. more regard is to be had to the intent of the will, then the effect of the act: therefore, in regard the blasphemer simply purposeth, to do dammage to the ho­nor diuine, albeit the wicked effect cannot so succeed, but in vaine is let loose the arrow of the biting tongue; absolutely, and without all question, the blaspheamer sinneth more, then the mankiller dooth.

It is superior also to the sin of heresie, Blasphemie is aboue heresie. which beleeueth, that what­soeuer the tongue vttereth, is true: but the diuelish lips of the blas­phemer, speaketh such things as himselfe beleeueth not, and willeth likewise the thing that cannot be.

[Page] It is worse also then the sin of the Iewes, Blasphemie exceedeth the sinne of the Iewes in cru­cifying Christ. who crucified our blessed Lord and Sauiour, whereon Saint Augustine sayth, writing on the 12. Chapter of Saint Matthew: Magis peccant blasphemantes Deum triumphantem in coelis, quam qui crucifixerunt eum ambu­lantem in terris. They sinne more that blaspheme God trium­phing in heauen, S. August. in Mat. Cap. 12. then they that crucified him walking on the earth.

The reason hereof is deliuered by Saint Paul: 2. Corin. 2. 8. Si enim cogno­uissent, nunquam Dominum gloriae crucifixissent. For had they knowne it, they would not haue crucified the Lord of glorie. Yet this ignoraunce is not altogether excused. Act. 3▪ 17. Scio fratres, quia per igno­rantiam fecistis: I knowe bretheren, that through ignorance ye did it.

But the blaspheming Christian, he knowes him to be God, and therin he sinneth the more greeuously: Similie. and so much the rather, as by how much more noble the offended person is, euen so much the greater is the offence augmented.

The Iewes offended a Christe mortall, The Iewes, & the Christians offences seue­rall. but the Christian of­fendes a glorious Christ in heauen, to whome hee promised faith and obedience in baptisme, which by the Iewe was neuer promi­sed.

Moreouer, The Iewes crucified christ once only, the Christian by blasphe­mie, infinite times. the Iewes crucified him at one time onely, but the Christian blasphemeth his maker a thousand times in an houre, and so much as in him lieth renueth his tormēts: makes wider the Laun­ces wounde; encreaseth the number of his lashes; prepares a newe Crosse; forgeth new nayles in the fire of his wicked heart; filles a fresh spunge with gaule & vineger; makes a more pearcing wreath of sharpe pointed thornes; spittes more abhominable filth in his face, and does euerye other thing to his greater vexa­tion.

Beside al this, Blasphemy go­eth beyond Idolatrie. blasphemie (then which, more cannot bee said of it) seemeth to goe beyond idolatrie, because the one taketh the honor due to God, and the other giueth it vnto infamie. If a defect posi­tiue be greater then a defect priuatiue, then blasphemie may be said to be the greater sinne; for the vngodly wretched sinner basely re­procheth his creatonr, and idolatrie doth but depriue God of his due honor.

This greeuous sinne is yet further aggrauated, be­cause there is no one thing whatsoeuer, There is no one thing to mooue a man to blaspheme God; but ma­ny to incite him to thankfulnes. that can mooue a man to blaspheme God: but there are many and infinite, whereby to giue [Page] him alwayes iust occasion, of rendring endlesse thanks euery hour, for such aboundant graces conferred vpon him, as well spiritu­all as corporall, beside those two most signall benefites, of cre­ation and redemption. Yet the wicked sinner, when he ought to seeke all meanes, by Hymnes, Psalmes and spirituall songes, to praise and glorifie his creator, he vnthankfully turneth his tongue to reproachfull infamies and dishonours, Oh sin too insupporta­ble!

Euery other sinne (more or lesse) hath some excuse and motiue, Euery other sinne hath some excuse, but blasphemy hath none at al except this horrible vice of blasphemy. The proude man perhaps is mooued, by some imagined excellencie he hath in himself, more then he sees in any other, whether it be of vertue, beauty, riches or nobility.

The ambitious man may be vrged, to make vaunt of himself, as by hauing many subiects, or much treasure, to purchase a high prela­cie or temporall estate. Euen as the couetous man, may make the like commodity of his welthy bags: The glutton, of his surfetting sweet­nesse in meats & drinks: The luxurious, of his fleshly delectation: The angry, of his accounte of honour: And the slothfull, of his bodilie rest.

Let it suffice, that euery sinner hath some formall appearance, Euery sinner can pretend some motiue to his sinne, but the blas­phemer none. as therby moouing him to sin, & which he would faine alleadge in his own defence, if he might do it without offence to the maiesty diuine. But cōcerning blasphemy, what can be said to incline any mā therto? nothing at al: neither sensuality, neither delectation, nor mony, honor or any reward whatsoeuer.

Moreouer, Men are natu­turally inclin­ed to praise & honor God. we are naturally inclined to praise & honor god, as be­ing the only vniuersal benefactor, that so largely imparteth to vs (vn­thankful wretches) his singular graces. Hauing then no occasion at al, that might induce vs to this vice, it deliuers vs vp the more inexcusa­ble, & makes the sin much greater then any other.

As for example the sin of luxury, Example of luxurie in an old man more offensiue thē in a yong. it is held more great & offensiue in an old man, then in one of younger years, who by nature may haue more inclination therto (though in no age whatsoeuer it is to be ex­cused) Yet in an old man it is most shamefull, as Cicero (the father of e­loquence) affirmeth in the first booke of his Offices: Cicero lib. 1. de officiis, Luxuria, cùm omni aetati sit turpis, tum senectuti foedissima est. In like case, though all sins in a Christian are euil, yet blasphemy is the most odious beyond all other.

As it is the most shamefull sinne, and furthest [Page 208] from any excuse: so must you then also of necessitie confesse, that it deserueth greater punishmente, then any of the other sinnes.

It is not be doubted, Sentence. but where the fault is grea­test, the penalty ought as largely to be extended. Wherupon, among other paines denounced by Saint Iohn in his Apocalyps, Apoc. 16. 10. one is, that they gnawed their teeth for sorrowe. Et commanducauerunt linguas su­as prae dolore, The punish­ment of blas­phemy begin­neth often in this life. &c. And many times it comes to passe, that (by the iust iudgemente of God) the punishment thereof beginneth in this world.

Saint Gregory, in his fourth booke of dialogues declareth, that this vice is so much displeasing to God, as a child of fiue yeares old in Rome, Example of a yong child in Rome. being caried in the armes of his mother, & blaspheming the name of god, was suddenly snatcht away by the diuel, & neuer after­ward seen any more.

In Mantua, Example of gāsters at play in Mantua. diuers gamesters being playing at the tables, & abu­sing the name of Christ and the blessed virgin: their eyes fel presētly out of their heads, vpon the tables as they plaid.

A souldier in the diocesse of Rhemes, Example of a Souldier in Rhemes. one day blaspheming the ho­ly name of god, was suddenly surprized with the falling sicknesse, & falling on the ground in the presence of many, he rent and tare him­selfe most miserably all the day following, casting & vomiting his very entrails vpward, & in breathing forth his last words, most impi­ously he recommended his soule to the diuell.

An other also, Example of an other in the same parts. abusing there most horribly the name of his cre­ator, renting his blessed body peecemeale in sunder: his owne bo­dy miraculously split in sunder, euen in the same parts he so wickedly blasphemed, and dying in desperation, gaue both soule and body to the diuell.

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 diuers his familiar friends, he was suddenly lifted vp into the ayre by the diuel, where being despoyled of his gar­ments, they fel down piece by piece to the ground, but no part of his body was euer after seene.

A mariner dwelling in Siracusa, Example of a Mariner of Siracusa. beeing greatly giuen to swea­ring and balsphemy, vpon a day (the sea being very mild and calme) he would needs leape into the water to swimme: and albeit he was exceeding skilfull in that quality, yet (by the diuine permission) hee sunk and drowned. But being afterward fished for, and found by his [Page 209] friends & companions, & a due inquisition being made of the body, there was nothing found wāting, but his accursed tongue only, wher­with he had so often blasphemed his maker.

But why stray I thus after miracles, Infinite other Examples to this purpose might be alleadged. imposed as diuine chastisemēts vpon blasphemers, whereof an infinite number might be produced. If your Honor would see whole beadroles of authentical cases in this kind, read but the Garden of Examples, composed by the reuerend 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 euen in this life hee many times doth beginne to pu­nish it.

Very worthily ought the punishment to begin in good time, and to endure much longer then any of the other: because, if the penalty should be conformable to the offence, Blasphemie outstretcheth time, and con­tinueth for e­uer. as there is no fault that lasteth longer then blasphemy, so ought the inflicted pain to be correspondent, which must needs stretch further then the allotment to other sins, for blasphemy outgoeth time, and continueth eter­nally.

Doth blasphemy then endure for euer?

It is a common opinion among the reuerend diuines; That as charity is the cheefest vertue, Cōparison of Charity, as the cheefest vertue of all, and Blasphemie the very worst of all sinnes whatso­euer. most perfect and maiesticall, because it onely remaineth eternally, (all the other vertues seueral­ly hauing an end, but yet answerable to their seuerall actions:) So blasphemy is the very worst of all sins whatsoeuer, not only because it is committed in this life, but also in regard it liueth for euer in hel, as an eternall exercise for the damned; other sins, hauing also (ac­cording to their action) an end and period. Therfore sayth Saint Iohn in his Apocalyps. Blasphemaueruut Deum coeli, prae doloribus & vulne­ribus suis. Apoc. 16. 11. They blasphemed the God of heauen, for their paines, & for their sores.

And the Angelicall Doctor, Thom. Aquin, In. sum. 2, 2. Q. 13. Art. 4. in his 2. 2. q 13. art. 4. vseth these formall speeches. Et credibile est, quod post resurrectionem erit in eis etiam vocalis blasphemia, sicut in Sāctis vocalis laus Dei. That as in heauen the Saints with cheerefull voyces shall praise the lord, so is it most certaine, that the damned with horrible voyces shall blaspheme him.

The sinne of blasphemy then, continuing longer then the other sinnes, we may by good reason make this addition thereto. Sins extēt 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 needes be sayd [Page 210] to be more greeuous then them all. As contrarywise, by how much vertue continueth, Charity is e­ternally ioy­ned with god. so much the more noble it is. So charity ought to be esteemed the worthiest among all vertues, because it is that which is eternally ioyned with God, and neuer hath ending, where­uppon 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, euen these three: but the cheefest of these is charity.

If a man may be knowne by his speech, A man may be known by his speeche, ac­cording to Socrates. of what qua­lity he is (according to the opinion of Socrates): And if by the language he speakes, may also be gathered of what nation he is: (as whether he be an Italian, Spanyard, Germane 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 euen thy speech bewrayeth thee.)

VVhy then, A blasphemer is easily discer­ned by his speaking, iest­ing & swea­ring, to be of the prouince of hell. when we perceiue a man to be addicted to blas­phemy, in such manner, as by frequent vse in his speaking, he will iestingly both sweare and blaspheme: we may iustly say of him; This man is of the prouince belonging to the kingdome of hell, because his diuelish language dooth manifestly accuse him. Ipsi de mundo sunt, ideo de mundo loquuntur: They are of the worlde, therefore speake they according to the worlde. Iohn. 14. 30. So sayde Christ to his disciples, as if hee woulde haue further added, in this man­ner;

The quality of the soule, The quality of the soule is best known by our speech. it is better knowne by speeche, then by any other way else whatsoeuer: therefore let it be no maruayle in you, if the children of this world, do speak world-like, euen as they that are of God, do conferre on none but those things belonging to god.

Hereupon we may well say, that the blasphemer is of the infer­nall kingdome, because he vseth the same language which the damned do, who are doomed for euer to that abyding. Euen as contrarywise the exercise of the heauenly Citizens, is euermore to be lauding and praysing God. Beati qui habitant in domo tua Domine, Psal. 19. 55. in saecula saeculorum Laudabunt [...]e. Blessed are they, Lord, that d [...]ell in thy house, for they shall prayse thee for euer and e­uer.

Three seuerall prouinces or kingdoms did god make, Three seueral kingdomes made by God, eache hauing his seuerall language. and eche one hath his proper language: to wit, the prouince celestiall, the terrestri­all, and the infernall.

[Page 211] The language celestiall, is to blesse and prayse God eternally. Et quatuor animalia, singula eorum habebant alas senas in circuitu, & intus plena sunt oculis, & requiem non habebant die ac noc­te, 1. The lāguage celestial. dicentia: Sanctus, Sanctus, Sanctus Dominus Deus omni­potens, Apoc. 4. 8. qui erat, & qui est, & qui venturus est. And the foure beastes had eache one of them six winges 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 terrestriall kingdome, The language terrestriall. is to speake of thinges that are terrestriall: Qui de terra est, de terra est, & de terra loquitur: Iohn. 3. 31. He that is of the earth, is of the earth, and speaketh of the earth.

The language of the infernall iurisdiction, The language infernall. is to speake euill, 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 euen fret himselfe, and curse his king and his Gods, and shall looke vpward. If by the tongue, he shall be knowne whether he be a stranger or no: Euil speakers are of the in­fernal king­dome. then is it most euident, that cuill speakers and blasphemers are of the infernall king­dome.

Most wretched blasphemer, who beeing paide with his owne euil, The tongue was made to praise God withall. neuer thinkes of amending his tongue, nor altering his bad language: but beeing assured of his harme, perseuers in the blame. And the tongue which was made for to prayse God withall, he turnes it to curse and blaspheme him. VVhich is a sinne so execrable and abhominable, The Scripture vseth the word blessing, in steed of blas­pheming. as sometimes it falleth out that in the holy Scripture, where it speaketh of blasphemy, there is vsed in steed therof the word blessing, as refusing to vse that wicked phrase.

As we haue it in the first booke of the Kings, 1. King. 21. 10. where when wic­ked Iezabell 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 vniustly led foorth of the city, and stoned to death by all the people. At illi viri diabolici, dixerunt contra eum testimonium coram multitudine. Benedixit Naboth De­um & Regem. Quamobrem eduxerunt eum extra ciuitatem, & lapi­dibus interfecerunt. And the wicked men witnessed against Na­both in the presence of the people, saying Naboth did blaspheme [Page 212] God and the king. Then they caried him away out of the city, and stoned him with stones, that he died.

The like may we reade in the first and second chapters of the history of Iob. Example of the diuelles words to God against Iob. in the very wordes of the diuell to God, speaking against Iob: Tange cuncta quae p [...]ssidet, nisi in faciem benedixerit tibi: Touche all that hee hath, to see if hee will not blaspheme thee to thy face. Iob. 2. 11.

And the wife of Iob, Example of Iobs w [...]fes words to him. exhorting her husband to curse and blas­pheme God, vsed scripture quite contrary, speaking the word bles­sing, in steed of cursing. Dixit autem illi vxor sua; Adhuc tu perma­nens in simplicitate tua? Iob. 2. 9. Benedic Deo, & morere. Then said his wife vn­to him; Doost thou continue yet in thyne vprightnesse? Blaspheme God, and dye.

The sacred Scripture hath great respect in but speaking or na­ming the word blasphemy; The vngodly tongue of mā makes no re­gard of blas­phemy. yet the vngodly and wicked tongue of man, makes no regard at all of it, but euen with heart and mouth blasphemeth his Creator. Could God more exaggerate this diue­lish sinner, then by vsing contrarye wordes in the describing thereof?

Blasphemy is likewise the vice of ingratitude, Blasphemy is the sin of in­gratitude. be­cause in signe of gratification, euery creature is obedient to the Lorde, blessing and praysing him after his manner. Yet man, endued with more singular giftes then all other creatures, hee onely blasphemeth him, Psal. 119. 91. and none but hee. Ordinatione tua per­seuerat dies, quoniam omnia seruiunt tibi. They continue e­uen to this daye by thine ordinaunces, for all are thy ser­uantes.

The tongue which God gaue vnto man, because therwith he shold lande him; to make it the engine of cursing? oh sin intollerable. De­dit mihi Dominus linguam (sayth the wise man) & in ipso laudabo e­um. Eccle. 51. 22. The Lorde hath giuen me a tongue, wherewith I will prayse him.

The blasphemer is worse then the brute beastes, The blasphe­mer is worse then brutish beasts. who doe all magnifie the Lorde, as Dauid willeth them in his last Psalme: Let euerie thing that hath breath, praise the lorde. And the three children, Psal. 150. 6. in the middest of the fierie furnace, inuited all the workes of the omnipotente, to praise him. Benedicite om­nia opera Domini Domino, Dan. 3. 60. laudate, & superexaltate eum in sae­cula. All ye workes of the lord, blesse yee the lord, praise him, and exalt him aboue all things for euer. Onely the vngodly sinner [Page 213] blasphemeth him.

The heauens wheele about in their course, All creatures (in their kind) doo praise the Lord, and mā onlie blasphe­meth him. the Starres twin­kle, the Sunne guides the worlde with his beames, the Moone shines, the fire heates, the ayre breathes, the sea [...]bs and flowes, the riuers run, the lakes stand still, the earth fructifies, the plants liue, the beastes haue some measure of vnderstanding, the birdes chaunte their noates, the fishes glyde about in the waters, and euerye creature (in his kinde) giues laude to his creatour, vn­thankefull man onely blasphemeth him. Et iugiter tota die nomen meum blasphematur. Esay. 52. 5. My name all the day continually is blasphe­med.

Happy Dauid, Psal. 33. 1. who euermore praised his creator: Be­nedicam Domino in omni tempore, Sundrie exā ­ples of praises giuen to God, By Dauid in himselfe. semper laus eius in ore meo: I will giue thankes vnto the Lord, his praise shall be in my mouth continu­ally.

Good old Tobias forewarned and schooled his onely sonne to this lesson, Toby. 4 19. sayng. Omni tempore benedic Deum, & pete ab eo, Olde Tobies lesson to his sonne. vt vias tuas dirigat, & omnia consilia tua in ipso permaneant, Blesse thy Lord God alwayes, and desire of him that all thy wayes may be made straite. and that all thy purposes and counsels may prosper. Dauids charge to his sons & seruants. Dauid also himself, was no sooner in the morning risen from his bed, but he charged all his children and seruants to glorifie the Lord. Psalm. 113. Laudate pueri Domi­num, laudate nomen Domini. Praise O ye seruantes of the Lord, praise the name of the lorde: the lyke dooth hee in the 134. Psalme,

But some there are, Example of too many now in these dayes that doe quite contrary, who rise no sooner in the morning out of their beds, but (full of impati­ence) giue some sudden commaund to their sons or seruauntes, and because they bee not as ready in executing of what they woulde haue them: presently they breake foorth into horrible blasphe­mies, and seuere imprecations, so that the very first moouing of their lippes, and first word deliuered from their tongues, is infamy and disgrace to their creator. VVhich greeuous sin being so frequent in committing, if somtime the punishment thereto belonging, were but as ready from God in following: there would hardly be found so many diuelish tongues in the world, if not for the loue of vertu­ous deeds, yet at least to auoyde the terror of so condigne an inflic­tion.

Lewis, A memorable Example of Lewis king of France, how he vsed two blasphemers. called the holy and Saint-like King of Fraunce, caused the tongue of a blasphemer to bee cut foorth of his head. And so [Page 214] offensiue was this sinne vnto him, as (at another time) he commaun­ded the lips of a blasphemer to be feared with a hot burning yron, saying. I woulde very gladly endure this punishment in mine owne person, conditionally, it might sort to such a happy successe, as (by that ex­ample) the hatefull vice of blasphemy might neuer more be heard in my kingdome.

But now adayes, you haue men apt and ready enough, to punish such praters or talkers, as any way do fpeak against their own worth and esteem; but none are found to reprooue them, that speake open blasphemy against God and his saints.

The diuine lawe commaunded, Example of Gods 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 vniuersus. Leuit. 24. 14. 16 Bring the blasphemer without the hoast, and let all that heard him, put their hands vpon his head, and let all the congregation stone him. Againe. Et qui blasphemauerit nomen Domini, morte mori­atur. And he that blasphemeth the name of the Lord, shall be put to death.

Therefore Senacherib King of the Assyrians, Example of blasphemous Senacherib, & his Army. besieged Ieru­salem, and blaspheming the name of the Lorde, the night following (by Gods appointmente) 185. thousand of his sol­diours were slaine, and himselfe murthered by his owne sonnes.

The lawe Ecclesiasticall enioyned, that the blasphemer, for sea­uen weekes together, euery Friday should fast with bread and wa­ter, Ex de mal. c. statuimus. and euery Sabboth day at Euening prayer time, he should stand before the Church door, Example of the law Eccle­siasticall. without cloke, without hose or shooes, bare headed, his girdle or a coard about his neck, and other such like pe­nalties were inflicted on him, onely to make this sin most odious to the people.

The imperiall lawe of Iustinian the most Christian Emperour commaunded, Example of the Emperor Iustinians lawe. that the blasphemers head should bee smitten off.

Among the very Paganes also, Example of the law amōg the Paganes. there was a terrible lawe, as wee may reade in the third Chapter of Daniel, where it is shewen, That Nebuchadnezzer, hauing seene the great marueyles of God, in the three children put into the fiery Ouen, commaunded, that who­soeuer did blaspheme that God, should be slayne, his house o­uerturned, Dan. 3. 96. and raced from the foundation. A me ergo positum est hoc decretum, vt omnis populus, tribus & lingua quaecunque loquu­ta [Page 215] fuerit, blasphemiam, contra Deum Sidrach, Misach, & Abedna­go, dispereat, & domus eius vastetur. Therefore I make a decree, that euery people, nation and language, which speake any blasphemy against the God of Sidrach, Misach and Abednago, shall be drawn in pieces, & their houses ruined.

And Mahomet himselfe, Example of Mahomet the seductor. who was drawne by the diuell to se­duce so many soules, commaunded that his body to be deuided and cut in quarters, that shold blaspheme God, Christ or the blessed vir­gine.

If all lawes haue condemned the blasphemer, not only among beleeuers, but euen among the very Infidelles themselues: it may then easily appear, what an abhominable and detestable sin it is, and that it were much better to bee without a tongue, then thereby to offend so highly our creatour, redeemer and glorifier. Muta fiant labia dolosa.

Chap. 20.

Pursuing this case of the blasphemer, we may (without a­ny doubt at all) ad to the rest which is gon before, What he seeks that by blas­phemy oppo­seth himselfe against God. that in regard the op­poseth himselfe immediatly against his Creator, thereby he coueteth no lesse, but would enforce (as much as in him lieth) that he neither is, or shold be iust, good, omnipotēt, wise and merciful. And he that desireth or seeketh after these things, would willingly haue God not to be God.

In like manner, when he wold haue him to be voide of eies, wher­by [Page 217] he beholdes his sinnes, and discouers his deceiptfull deuises: he wisheth him also to be as empty of power, whereby to punish him, or to censure him with paines of condemnation. And faine he wold haue such a potency to remaine within him selfe, whereby he might as easily afflict his creator, as hee dares venture with his deuilish tongue, to blaspheme and abuse him.

This is a denying of the diuinity in God, Blasphemy leads to the denying of the Godhead. with a meere hellish & deuillish presumption a sinne so immane and monstrous, as much better were it, not to haue a heart to thinke it, or a tongue to vtter it. A sinne so horryble, that the Iewes (by nature obstinate, and ad­dicted to many vices) would yet stop their eares from hearing it, & rent their very garments in peeces, in signe that it did split their ve­ry hearts in sunder, when any such blasphemy was deliuered: as we may read in the Actes of the Apostles, in the Gospels, and in many other places of the holy Scripture. Who can heare a worse or viler thing then blasphemy is?

Will yee listen what Saint Bernard saith thereof, Bernard in Cant. Septua­ges. Serm. secundo. in his Canticle of the Septuagesi. Serm. 2? Vult ergo non esse Deum, qui quantum in ipso est, aut vult eum impotentem, aut iniustum, aut insipientem esse vult. Crudelis planè, & omnino extrema malitia, quae Dei potentiam, iustitiam, sapientiam perire desiderat; Qui autem vult Deum esse in­iustum, vult non esse Deum: & qui desiderat Deum non esse; nonne quantum in se est Deum occidit?

I could wish such a one, not onely to bee depriued of his tongue, wherewith he hath so blasphemed the diuine goodnes of God: but rather (then to offend in any of the before named vices,) that he had no life at all in him, euen any one whatsoeuer that shold be so displeasing to his heauenly maker.

Many times it happeneth, A benefit is neuer truely knowen, but by the losse of it. that sickenesse is much more auailea­ble then health, not onely, because vnthankefull man scarsely knows a benefit giuen him by God, till first he haue endured the losse ther­of: but in regard also, that infirmitie, and debilitie in our naturall forces, doth beget and bring foorth the surer health of the soule. Such a hurt is worthily to be wished for, that shewes it selfe to bee a remedie to a farre greater inconuenience, and is a secure escape from harme of higher qualitie. But this being vtterly vnknowen in our selues, we cannot deuise how to helpe it, and wee being ouer­slouthfull in seeking redresse, doe thereby grow to a more daunge­rous weakenesse of the minde, which taking away the light of the soule, becomes a prouder nourishment to the flesh. Much better [Page 218] then doe I reckon the infirmitie of the body, The health of the soule, is better then that of the bo­dy. that engenders the soules health: then the health of that, which weakens and makes the soule to be sicke.

Wee often times doe foolishly conceipt in our selues, that by re­couerie of health after some long sicknesse, wee are quite set free and escaped from death. But euen then doe wee run with the grea­test haste of all toward him, and are euen neerest to death, when we imagine him to bee furthest off. we are neerest to death, whē we thinke him furthest off. The depriuation of speech, nay, death it selfe is farre better, then long time of life, and offending our heauenly creator, by those meanes which were made for his laude and magnifying.

Priuation or lacke of speech, The lacke of speech begets the quiet of the minde. begetteth the security and quiet of the minde. Many, meere innocents of thier hands, haue yet beene condemned by their tongues, because they haue fondly taken great pleasure, in appearing before men, to haue done such things as they neuer did, nor perhaps euer could do, and so haue made them selues guiltie by their tongues, of that which their hands neuer performed.

As in the like case it happened to the young Amalekite, The yong A­malekites be­lying of him selfe for the death of king Saul. who vaunted before Dauid, that hee had slaine king Saul, as ho­ping to haue gotten (thereby) a great reward, because Saul was a most heauie enemy to Dauid. But albeit hee was cleerelye innocent of the fact, yet notwithstanding, hee bare the penal­tye of a murderer, onelie by belying him selfe, and accusing him selfe of a deede, which hee neuer thought to doe. Where­upon Dauid sayd to him. Sanguis tuus super caput tuum. Os enim tuum loquutum est aduersum te, 2. Sam. 1. dicens; Ego interfeci Christum Domini. Thy bloud be vpon thine owne head, for thine own mouth hath testifyed against thee, saying; I haue slaine the Lordes an­nointed.

I say againe, What labour is required in the well and orderly deli­uery of our speech. that the want of speech, is the occasion of much quiet, because it is no meane labour, to speake well, to make an­swere in due time, and to apt purpose; to talke gratiously, and to giue proportionable gesture to our words; to adorne our sayings with comelinesse; to deliuer sentences with sweetnes; to accom­pany our speeches with the bodies seemely behauiour; sometimes speaking lowde, sometimes lowe; now sweetlie, then more sharplie.

But this (you will say) is the labour onely belonging to an Ora­tour. Yet let me tell you, that the want of speech in considerati­on [Page 219] of the many harmes, whereinto a man falles by the tongue one­ly: is the chiefe way to much quietnesse, and the meanes to preuent innumerable euils. Diuers haue desired, that they could neuer haue spoken, Of Cicero & Demosthenes whose tōgues were their death. but neuer attained to such a happinesse. If Cicero the fa­ther of Latine eloquence, and Demosthenes, the splendour of the Greeke tongue, had euer been dumbe: both the one and other had longer liued, and death had been more sufferable to them, and much lesse grieuous.

Questionlesse, whosoeuer considereth our humane frailcie, and how procliue a man is to faile in his speaking: will allowe dumbenesse to be farre better then speeche. What benefits ensue on the lack of speech He that hath lost the vse of speech, hath also lost the arte of lying, the consue­tude of deceiuing, the instrument of enmitie, the organe of quar­relling, the sower of slaunders, and the broacher of blasphe­mies.

Many more are they, that by their wordes haue become infa­mous, then by their deedes: for there is no part of our body, more ready to doe harme, and harder to bridle, then the tongue of man is. Therefore, they that know them selues apt to faile thereby, and consequently, to fall into the vices whereon wee haue so long dis­coursed; me thinkes, should rather wish them selues to be dumbe, then to couet the engine of their owne vnhappines.

It is very true, It is great riches to bee poore in euil. in regard it is a great treasure, to be poore in euill. Whereupon we may say, and very truely, that such as are borne without the vnhappy tongue, are borne to be rich, and they that haue such a wicked kinde of tongue, doe loose for euer the eternall riches. How to finde by loosing, & loose by fin­ding. Thus (by a new way) may wee become wealthy, loosing by finding, and finding by loosing, because there is no worse thing, then to haue an euill tongue. Euen so by con­sequence, there is nothing better, then in hauing it, to remaine as depriued 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 deuorans.

But what shall we say (if the tongue be not good) that many yet haue been found to be of innocent tongues, euermore praising therewith their Creator? If then to loose an euill tongue, is to get great riches, to loose a good tongue, is to loose greater riches.

Hee that hath lost his tongue, Sentence. hath not lost his [Page 220] heart. He remaines onely depriued of that member, wherewith hee could appeare pleasing but to men, The hart only is pleasing to god, the tōgue winnes but praises of mē. but is not robbed of his heart, wherewith he pleaseth God onely. Being then not secured by that member, which wonne him but the bare pleasing opinion of men: it is best for him to preserue the heart carefully, whereby hee may be thankefull to God, to whom, though hee cannot speake with his materiall tongue, yet may he liberally and freely expresse his whole heart.

And if the wicked be said to haue the lippes of the heart, The wicked haue the lips of the heart. how chaunceth it that the iust haue them not also? Of the wicked saith Dauid: Labia dolosa, in corde, & corde loquuti sunt: Flattering with their lippes, Psal. 12. 2. and speake with a double heart. The iust haue the mouth & tongue of the hart. The iust haue the mouth and tongue of the heart, wherewith they may freely speake vnto God, which made Dauid say of him selfe. 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 moo­uing of the lippes of the thoughtes. Dominus autem intuetur cor.

Praise then the Lord with the tongue of the heart, God listens more to the tongue of the heart, thē that of the voice. because he is wont to be much more attentiue to that kinde of language, then to the other idle talkatiue noise of the voice. And in the presence of his omnipotent Maiesty, there is no clamour more loude, more vehement, nor more moouing, then that of the heart is, because otherwise (as we haue already sayd) hee onely delighteth in si­lence.

This clamour did that Shepheard of his flocke, and (afterward) the guide to numberlesse people, Example of Moises crying to God in si­lence. Moyses, breath foorth, when pray­ing (in silence) with a most earnest spirit, his zealous cryes entred the eares of the Almighty, which made God himselfe say: Quid clamas ad me? Exod. 14. 15. Wherefore cryest thou vnto me? He spake not, neither moo­ued his lippes, and yet it is sayd, he cryed. As we perceiue then, that he whom god heares, is not dumbe, because he speaketh to him with his heart: euen so may we say, that he who hath lost the tongue of outward crying, and of the voyce whereby hee would striue to be vnderstood, neyther wantes his materiall tongue, nor voyce vo­call.

Moreouer, Lack of speech giues freedom to our thoughts. losse of the vse of speech, hath been very aduantagi­ous [Page 221] to diuers men, because thereby their thoughtes haue had the more gentle freedome. Which made King Dauid say, that it be­hooued, 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 keepe the doore of my lippes. Psal. 39. 2. 2. Dixi custodiam vi­as meas, vt non delinquam in lingua mea. I sayd, I will take heede to my waies, that I sinne not with my tongue. Posui ori meo custodiam, dum consisteret peccator aduersum me. I will keep my mouth bridled, while the wicked is in my sight. And Salomon his sonne sayd, that it behooueth (with all diligence possible) to keep the heart, as that which is the fountaine of life. Prouer. 4. 23. Omni custodia serua cor tuum, quo­niam ab ipso vita procedit. Keep thine heart with all diligence for ther­out commeth life.

Being then depriued of the tongues vse, eyther by nature or for­tune, thou art disburdened of this watch-charge: and being to keep one watchman onely, thou art eased of a moity of the trouble, by being able to preserue (with greater facilitie) things so reduced to a small number, yet of greatest value, then those that are amoun­ting to many in their number.

And it may yeeld thee some contentment beside, The tongue hath hurt ma­ny, and holpē but fewe. to loose that onely member of the body, which hath holpen very fewe, but hurt many. Because it is the Seminary of warre, dissensious, strifes, adulteries, blasphemies, periuries, fraudes, flatteries, and of an hundred thousand other vices beside. Better then 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 vnto, and infinite euils haue redounded vnto men.

Your discourse, The custodie of the tongue very difficult. my Lord, may be allowed for the more authenticall, by how much wee know the custodie of the tongue to be very difficult. Whereupon, many haue been enfor­ced to attempt impossible waies, only to containe (in good cōpasse) the slippery tongue.

Francis Petrarche the Poet, An excellent example, of a man that de­sired to stu­die the Scriptures. and an Oratour most famous, tels vs of a deuout man, who was very desirous to learne the study of sacred letters or diuinitie. And to that end entred into a Schoole, where hearing this verse of the thirtie eight Psalme, at his very first entraunce; Dixi custodiam vias meas, vt non delinquam in lingua mea &c. He presently went foor [...]h of the Schoole, and would neuer after come into it againe. A pr [...]y while after, the Master (by chaunce) meeting him on the way, and marueiling he had in such [Page 222] sort forsaken the Schoole: demaunded, vpon what occasion hee had so soone giuen ouer his new-begun study? Whereto the ho­ly man thus answered. I haue found so much to doe, to obserue but one document, which I heard in my very first lesson, concer­ning the keeping of my tongue, and which all my life time hyther­to I was neuer able to compasse: that I will first attaine the per­fection of that one precept, before I presume vpon any o­ther.

This good man accounted it meerely superfluous, It is superflu­ous, to heare much, and practise little. to heare many lessons, without putting any one of them in execution. Therefore, it appearing to bee such a hard matter, to keepe the tongue in an absolute custodie; he would haue no one to seeme o­therwise learned, then as they haue truely followed the perfection of their lessons.

Assuredly, it is most difficult for a man, to preserue him selfe innocent in speaking: because we are so ouer-ready, to talke of worldly matters, euen as men that haue no way made clean their affections. The reason why a man hath two lips to his mouth. A man hath two lippes necessarily belonging to speeche, one beneath, and the other aloft aboue the mouth, be­cause humane argument is but two-fold, and no more; that is, of matters soueraigne and celestial, and of meaner things, base and ter­restriall.

The two lippes are distinct: notwithstanding, in forming of the word, they aptly vnite them selues according to time. Euen so, al­beit celestiall things are furthest off from matters terrestriall, The vse of ce­lestiall & ter­restrial things and those diuine, from them that are humane: yet ought were to vnite them together, and so farre to serue our turne with earthly occa­sions, as they may stead vs in our duety to heauen. Holy men haue spoken of them both so gratiously 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 powred in thy lippes, because God hath bles­sed thee f [...]reuer.

Quite contrary are the vngodly, Example of Zacharias. who speake so vngra­tiously, as God is forced sometime to make them be silent. As he did to talkatiue Zacharias, Luk. 1. 20. albeit a good man: Eris tacens, & non poteris loqui: Example of the talking deuils. Thou shalt be dumbe, & not be able to speake. And he did the like to the bolde talking deuils: Et imperans, non sinebat ea loqui: He rebuked them, Luke. 4. 41. & suffered them not to speake. And the like he said to the vnthankfull sinners: Example of the thanklesse sinners. Tacete qui habitat is in insula: Be still ye that dwell in the Iles. Esay. 23. 2.

[Page 223]

Iust men are like to goodly faire hounds, Iust men cō ­pared to goodly hounds. which haue their vpper lippe much greater then the lower. So doe iust men more gladlie talke of celestiall affaires, then those belonging to the world. God commaunded Moyses, Example of the propositi­on table. that he should make for the propositi­on Table, a couer of golde, and for the couer a high golden crowne. 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 iust man, The iust man compared to to the table. whose heart is like vn­to a rich table, furnished with all sweet meates of vertue, wherein God him selfe so highly delighteth, and whereon hee pleaseth to eate and drinke, euen 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 heare my voice, and open the doore, I will come in vnto him, and will suppe with him, & he with me.

His lippes are made of the purest golde, The lips of the iust man. as a couerture to a holy receptacle, and the wordes of such a sanctified vessel, are full of most ardent and perfect charitie. And therefore is a high crowne of eternall reward layde vp in store for him, yea, a golden crowne of perpetuall honour. Eccl. 45. 12. Corona aurea super caput eius, expressa signo sanctitatis. A crowne of golde vpon his head, bearing the forme and marke of holynesse. Psal. 8. 5. Gloria & honore coronasti eum. Thou hast crowned him with glorie and honour.

Now the wicked are quite contrarie to the iust, The wicked contrary to the iust man. for they haue the nether lippe farre greater then the vpper, because they talke of nothing but earthly and carnall things: Iohn. 3. 31. Qui de terra est, de terra lo­quitur, as if he would haue said. They that haue their hearts made of earth, do talke altogether of earthly things, because the tongue is the messenger of the heart, and Ex abundantia cordis os loquitur.

They haue their lips of their mouths, answerable to the cogitati­ons of their hearts. Wicked men compared to swine, in all their behaui­our. Therefore they gladly discourse on earthly af­faires, because their nether lip is so great: being iustly herein com­pared to swine, whose strength consisteth wholly in their lippes; with them they delue into the earth, roote vp plantes, breake downe doores, and remooue stones out of their places. Euen so the vngodly Oratour and carelesse sinner, all their power is in humane eloquence, and in the ne [...]ues of worldly businesse, which they con­tinually exalt and applaude, making no account at all of celestiall & inuisible treasures.

These men may bee compared to certayne people [Page 224] of Ethiopia, Isidorus in Etim. Lib. 11. Plinie. in Hist. Nat. Lib. 14. of whom Isidorus speaketh in the eleuenth booke of his Etimologic, and likewise Plinie in his naturall historie, describing them to be very monstrous. Their faces being all plaine and euen: but their ne [...]her lippe is of such huge largenes and length, as there­with they couer all their face, to defend it from the heate of the Sunne, and so they wander about the Ethyopian moun­taines.

Euen so wander the wicked through the blacke Ethiope of this world, How the wic­ked doo wan­der through the Aethiopia of this world. ouer-warme and sweltring in all naughtinesse. They are so monstrous and imperfect, that they haue faces plaine and smooth, and walke as voide of all vnderstanding; wanting the cleare sigh­ted eye of discretion, the pearcing sauour of deuotion; the solici­tous care of obedience, the delicate taste of contemplation, and the soft touche of milde compassion. So that wee 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 haue eyes and see not; they haue no­ses & smell not; they haue eares and he are not; they haue handes and touch not; they haue mouthes and eate not.

Onely they haue their nether lippe so large, The lower lip of the wicked couers al their face. as therewith they co­uer their whole face: because by their vaine talking, they cloke, couer and cloude all their lewde life, making that as a vaile, to ob­scure their detraction, flattering, deceiuing, dissembling, murmu­ring, deriding, lying, boasting, defaming, slaundering and blasphe­ming.

All their strength consisteth in their lippes; they byte & wound with their lippes; Of the lips of the wicked. Gladius in labiis eorum; Swords are in their lips. They lye with their lippes: Psal. 59. 7. Abhominatio est Domino labia mendacia: The lying lippes are abhomination to the Lord. Prouerb. 12. 23. They flatter with their lippes: Mark. 7. 6. Populus hic labiis me honorat: This people honoureth me with their lippes &c. They poyson with their lippes: Venenum aspidum sub labiis eorum: Psa [...]m. 140. 3. Adders poyson is vnder their lippes. They sowe strife with their lippes: Prouer. 18. 6. Labia stulti miscent se rixis: A fooles lippes cause strife. They kill and ruinate soules with their lippes: Labia ipsius ruina animae eius: Prouer. 15. 7. His lippes are a snare for his soule. They smite, and shall be smitten with their lippes: Siultus labiis verberabitur: Pro. 16. 8. He that is foolish in talke shall be beaten. They burne with their lippes: The whole power of the wicked is in their lippes. In labiis eius ignis ardebit: Fire burneth in his lippes.

All their whole power is in their lippes, because the greatest euill [Page 225] the wicked can doe, they doe it with their lippes: moouing them to blasphemies, euill speaking, lying, strifes, and therefore were they better to be depriued of them, then haue vse of them, to their owne damnation, dishonor of God, and detriment of their neighbour.

Let vs pray then to the Lord, to strike them dumbe, or to chaunge their lippes. Or if the lippes of the heart be to abide with them, that they may not mooue them to his disgrace, not be offen­siue to the chaste eares of good men, by their Gomorrish speeches, and cryes of Sodome, so highly displeasing to the Almightie. Muta fiant labia dolosa.

Chap. 20.

To be silent, we haue already discoursed and approoued, that it is very behoouefull for all men, as well the good, as the bad, the foolish, Fooles by si­lence do seem to be wise. as the wise: because such commendation awaiteth on silence. as if the foolish man doo but holde his peace, he appeareth to be wise; At the least in this, that in refrayning speech, he acquainteth not others with his follie, which made the wise mā say. Prouer. 17. 28. Stultus quoque sit acuerit, sapiens reputabitur, [Page 227] et si compresserit labia sua, intelligens. Euen a foole (when hee holdeth his peace) is counted wise, & he that stoppeth his lippes, prudent.

If silence doe cause the very foole to be reputed wise, Silence is no meane grace in a wise man. how much more grace then doth it giue to a man wise indeed? Marke what Sa­lomon further addeth: Prouer. 17. 27. Qui moderatur sermones suos, doctus & prudens est: & pretiosi spiritus vir eruditus: He that hath knowledge, spareth his words, and a man of vnderstanding is of an excellent spirit.

If then god doe take away from the wicked the vse of speech, Two benefits ensuing to the wicked by wāt of speech. two admirable benefits ensue to him thereby. One is, that he shall appeare to him that knowes him not, to be dumbe, and to be a wise man. The other is, that he cannot hurt his neighbour, by euill exam­ple of murmuring and lewde 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 speake well, and in variable languages, as the Apostles (by the worke of the holie spirit) did: Euen so is it the gift of god, to be silent, and depriued of that member, wherewith we may much offend the diuine goodnesse, and little helpe our neyghbour: for the one holdes his peace by vertue, and the other by infirmitie. 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 vsque ad tempus. Some man holdeth his tongue, because he hath not to answere, and some keepeth silence, waiting a conuenient time. A wise man will holde his tongue, till hee see opportunity.

Vpon this occasion, we may lawfully (by your leaue my Lord) demaund to know, whence it ensueth, that some are en­dued (by nature) with a perpetuall silence, so that they know not how to forme one word?

Aristotle saith; Aristotle his opinion of the deafe and dumbe by birth. That if a man be borne deafe, it is neces­sary that he should also be borne dumbe: because in not hearing, hee knowes not how to forme the articulation of the voice, and the names gi­uen to things in the first institution, neither knoweth what is signified by them. And this ensueth (as he affirmeth) Because the tongue hath his vse by reason onely, and so attaineth to abilitie in discourse, or in dispute. Whereupon it is necessary, to receiue the word or name from another, & so to containe the signification therof in minde. Therefore necessarily are they which are borne deafe, dumbe also.

A good answere, and grounded vpon reason. But tel me I pray you, whence cōmeth it, that some are so imperfect of speech, as they can hardly deliuer two words readily together, and others [Page 228] haue their tongues so quicke and voluble.

To haue the tongue ready, Of the quick­nesse and agi­lity of the tongue, & how by natu­rall meanes it is caused, or hindered in the melācho­lic bodie. quicke and agill, it requi­reth the ayde of much heate, and moderate drynesse. Wherfore, they that be melancholie bodies, (as well by nature, as by ad [...]stion) are tardy of speech, because their tongue is very cold and moiste, aboun­ding alwayes with much water, and spettle in the mouth. By which disposition, they haue a very moiste and relaxe tongue, because they spit much and often; which quality both slowes, and also greatlie weakens the tongue, so that it cannot duely attend on the imagina­tiue part: which contrariwise better in the disposed body, makes it to be very strong and gallant. And the tongue cannot run to speake so distinctly and readily, as when it receiueth due order from the part imaginatiue, therefore being thus impeached, it huddles and tumbles out words, which are not truly and rightly formed.

The Phlegmatike bodies likewise, Of bodies that are phlegma­ticke. not being ouer moody & an­gry, haue a very colde and moiste braine; and therefore they are not ouer ready in speaking, their tongue being also relaxed by too much humiditie. But when they are offended, then choler mountes aloft, & rouzeth vp the heate on a sodain, eleuating the imaginatiue part: & they then may speake as much as they please, for the tōgue is not impeached, Of such as are vnapt to be good Oratours. because it is already wel heated. Such men can ne­uer be good Oratous, because they know not how to speake, except they baule and make alowd noise, which tires the patience of the au­ditours; and yet the Oratours action necessarily requireth, that som­time he should speake loude, and sometime lowe.

Hereupon Aristotle searching into the occasion, Of such as knowe not how to speake lowlie, accor­ding to Aristotle. why men being tardy of tongue, knew not how to speake in an humble key: found, that the tongue which is fastened to the palate, by reason of ouer much humiditie, deliuers and frees it selfe better by rough violence, then when lesse strength is put vnto it. As if a man, being desirous to lift a Launce from the ground, A very apt comparison. holding it out at length: more easilye (by a stearne stroke agaynst the earth) shall mount it aloft, then by lifting it vp at armes end by little and little.

It appeareth to me, The reason of stammering and vnready speaking. that this defect commeth hot one­ly so much by humiditie and coldenesle, but likewise by super­fluity of heate and drynesse: whereon it happeneth, that cho­lericke men (being adust and fierie by nature) when they are in heate, they cannot pronounce perfectly, but doe stammer in such sort, as sometime it cannot be discerned or gathered what they haue [Page 229] spoken. Yet when they are quiet, and choler quite dismissed, then doe they vtter theyr mindes with very gracious eloquence. Which in Phlegmaticke bodies is cleane contrary, who being quiet and in peace, they seeme then as if they could not speake at all: but let them bee heated or angerly mooued, they talke with sententious phrases, and flowing bountie of verie good words.

The reason of this is, How heate helpeth the part imagina­tiue, and the tongue. that though it be true, that heate both helpeth the part imaginatiue, & the tongue too, yet not­withstanding, because men being in anger or furie, heate aduaun­ceth more of his power, then is needfull or (indeed) conuenient, he domineereth ouer the imaginatiue part, and thereby so immeasu­rably dryeth the tongue, that it cānot articulate the word as it ought to be spoken. Wherfore, being in moderate quiet, these kinde of mē doe speake very well, because (then) they haue that help of heate, whereof the good imaginatiue part, & the tongue both haue especial need.

If the impediment of the tongue in speech, do come by superfluitie of colde and moisture, or superaboundance of heate and drynesse: we may then say, that the Prince of Israels people, the law-deliuerer Moyses, he was hindred by the selfe same infirmitie, when hauing talked with God, hee became to know his tongues infirmi­ty: which defect he had not before that time, but onely affirmed, that he was not eloquent. The Authors conceipt of Moises excuse to God, con­cerning his imperfection of speech. Therefore, when God would send him as an Ambassadour to king Pharao, he desired the Lord not to send him, but excused him selfe to God, after this manner saying.

I beseech thee (O my Lord) lay not this burden vpon me, because the execution of such an office, had need of such an eloquent person, as can very readily and with eloquence deliuer his Embassie, wherin I know my selfe to be vtterly vnable. For since I thy most vnworthy seruant, haue been so fauoured, as to heare my Lord speake, and that it hath also pleased thee, to speak to me: from thence hitherto, I haue knowne, that I am imperfect of tongue & very tardy in my speech. Obsecro Domine, Exod. 4. 10. non sum eloquens ab herì, & nudiustertius: & ex quo loquutus es ad seruum tuum, impeditioris, & tardioris linguae sum.

This is a very great matter, and well worthy of as great conside­ration. Moyses per­ceiued his imperfection, after his speech with God. Before Moises had reasoned with God, he very well knewe that he was not eloquent. But afterward, when he had talked with God, he thē perceiued him selfe plainlie to be a stammerer, & very slack in speaking. A farre greater defect is it doubtlesse, to be a stam­merer, then not to be eloquent, because the one is a defect positiue, [Page 230] and the other priuatiue.

How, The like exā ­ple of the pro­phet Ieremie. & by what meanes in your opinion, my Lord, grew this strange alteration? Perhaps the talking with god caused this de­fect, and it may be so, because Ieremie the Prophet also, after that he had spoken with god, found him selfe to be so depriued of speech, as he said vnto god. Ah, ah, ah Lord, how is this that thou speakest vnto me? Thou tellest me, that before I was begotten, thou hadst e­lected me, and before I issued foorth of my mothers wombe, thou sanctifiedst me, to the end that I might bee without the blemish of sinne, and didst ordaine me a Prophet vnto the nations. But remem­bring what thou hast said vnto me, I finde my selfe as a childe, that knowes not how to forme a word. Ierem. 1. 5. 6. Priusquā te formarē in vtero, noui te, & antequam exires de vulua, sanctificaui te, & prophetam in gen­tibus dedi te. Et dixi, Ah, ah, ah, Domine Deus, ecce nescio loqui, quia puer ego sum. Whereby is euidently discerned, that neuer did the Prophet Ieremie know how to speake, but when God had first spoken to him, to send him to preach.

Daniel the Prophet, Exāple of the prophet Da­niel [...] standing by the riuer Tigris. a man of a most singular prerogatiue, in the time of Cyrus king of Persia, standing in great heauinesse, afflicted with fasting and full of teares, by the side of the great riuer Tigris: God came to reueale a secret of mightie impor­tance to him. And he stood as smitten dumbe, and could not o­pen his mouth to speake 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, loquuius sum, & dixi ad eum qui stabat contra me. Domine mi, in vi­sione iua dissolutae sunt compages meae, & nihil in me remansit viri­um. Et quomodo poterit seruus Domini mei loqui cum Domino meo? Nihil enim in me remansit virium, sed et bal [...]us meus includitur &c. And when he spake these words vnto me, I set my face toward the ground, and helde my tongue. And beholde, one like the similitude of the sonnes of man, touched my lippes: then I opened my mouth, and spake and said vnto him that stood before me. O my Lord, by the vi­sion, my sorrows are returned vpon me, and I haue reteined no strength. For how can the seruant of this my Lord, talke with my Lord, be­ing such a one? Naturall strength and speeche fayled Daniell, in his talking with God. for as for me, straight way there remained no strength in me, neither is there breath left in me. Wherein also may be euidently noted, that not speech onely, but euen all natu­rall strength wanted in Daniel, in the time of this his talking with the Lord.

[Page 231] Moyses, without requiring any other signe of God, in confirma­tion of being made his Ambassadour: he could holde this onely for enough; The three ex­axamples cō.ferred together. that, of being before but slender lie eloquent, hee was then become also defectiue of tongue. And Ieremie, as a manifest token that God had spoken to him, could declare this: that hee was be­come like a childe, who scantly knowes how to forme the begin­ning of any word. And Daniel, in attestation, that the Lord had talked with him, alleaged his owne dumbenes.

Many are the answers, & all of them very pregnant & proper, which might bee deliuered for the clearing of this doubt. First of all we may conceiue, The maiestie and excellēcie of the presēce of God. that the diuine Maiestie is so high and excellent, that all humane strength stands as vtterly confounded, & quite bereft of it selfe, euen at his meere presence, except in mercie it please him to vouchsafe some comfort. And albeit, in this su­perabounding celestiall glorie, the blessed spirits them selues haue no other exercise, but to laude and praise him eternally (as Saint Iohn declareth, of those foue mysterious beastes, and of the twen­tie foure most venerable Elders, with infinite multitudes of ce­lestiall spirits:) yet notwithstanding, such is the ouer-flowing excellency of the Maiestie diuine, as, little lesse then ouer-pressed with superfluitie of glorie, (after the manner of Peter, Iames and Iohn vpon the mountaine Tabor,) it casteth downe all countenan­ces whatsoeuer, in looking on it. Et ce ciderunt in conspectu Throni in facies suas, Apoc. 7. 11. 12. & adorauerunt Deum, dicentes; Amen, Benedictio, & claritas, & sapientia, & gratiarum actio, honor & virtus, & fortitudo Deo nostro in secula seculorum. Amen. And they fell before the Throne on their faces, & worshipped God. Saying, Amen. Praise and glorie, and wisedome, & thankes, & honor, and power, and might, be vnto our God for euermore, Amen.

And although of the foure mysterious beastes it be written, A noate of no meane impor­taunce. that they neuer ceased the diuine praises of god. Et requiem non habe­bant, die ac nocte dicentia: Apoc. 4. 8. Sanctus, Sanctus, Sanctus, Dominus Deus omnipotens &c. And the like of the Elders, and all the other blessed spirits is registred, that they continually lauded god: yet notwith­standing, it is also written, that they all in like maner helde their peace. Apoc. 8. 1. Factum est silentium in coelo, quasi media hora. There was a si­lence in heauen, about halfe an houre.

And Dauid in one of his Psalmes saith, Psal. 65. 1. That to God there belong­eth silence, The differēce in the two translations. according to the translation of S. Ierome; Te decet silenti [...] Deus in Ston. Albeit according to the vulgare trāslatiō, it speaks the [Page 232] contrary, to wit; Te decet hymnus Deus in Sion. Yet notwithstan­ding all this, these two translations are not truelie contrarie, al­though at first sight they may seeme the one repugnant to the other.

How can it be, The interpre­tation of the word Hymne. but that those translations must needes be contrary, if the one say, silence belongeth to God, and the o­ther sayes, a hymne. Saint Augustine also nameth a hymne, which is a Greeke word, and in our language is as much to say, as praise with a song. What coherence thence hath a hymne with silence, or silence with a Song? He that holdes his peace, ney­ther praiseth nor singeth. If vnto god there belongeth silence, then is not the hymne conuenient for him: or if the hymne bee thought agreeable, then is not silence to be dedicated to him. Ther­fore the one or other translation is false, or one of them (vndoubted­ly) speaketh not rightly.

There is no contrariety in these two translations, much lesse then are they repugnant one to an other. How the word Hymne and and silence a­gree together. The Hymne impor­teth as much as silence, and silence holdeth equall with the hymne. Nay then, let me tell you more, that the silence whereof now we speake, is begotten both of the hymne, and also of the sound of praise. And I dare make this additiō, that this silence speaketh more, then praise can doe in the hymne.

I cannot conceiue how silence should speake more then praise doth, neither how silence is engendred of the hymne. Well wot I, The question, how silence speaketh more, then praise doth. that when I am silent, I speake not, and when I praise god in a song, such as a hymne is, that I stand not dumbe in silence. Except you please to be plainer then thus, I vnderstand you not, and this kinde of arguing seemes to me, like that of the Tuscane Poet in one of his Sonnets.

Will this strange birth euer bee like to that of Loue, which brought foorth Ielousie? Feare ensueth of ouer-much boldnesse. or comparable to feare, that sometime is begotten by ouermuch boldenesse? whereon the same Poet wrote.

[Page 233]

I sayde, The answer, how silence is begotten of the Hymne: wheron he al­leadgeth his first proofe. and so say still, that this kind of silence is produced by the Hymne, because the celestiall spirits, beholding the infinite maiesty of God, do breake foorth into continuall diuine prayses. But such is the greatnesse of the subject, as they are quite transported out of themselues, and in a sweet obliuion of their-then-present estate, they are al as rapt vp with a maruellous astonishment of God. Nor know they then otherwise how to do or say, (beeing ouercome by this infinite admiration of Gods high glory) but euen to stand all silent, diuinely contemplating this exceeding maiesty, & so holding their peace, they do yet giue prayses with their thoughts mute voyces, & so sing praises to him silently. Thus of the Hymne is silence begotten.

I sayd also, His second proofe, how si­lence praiseth more then the Hymne cā do. that this kind of silence praiseth more, then the Hymne can do. Because, more swiftly do stil thoughts run in contemplation, wherewith the blessed spirits prayse the Lorde, then the quickest tongue in the world, can bestir it selfe in the forming of wordes. And these voyces doe praise more, beeing thus blessedly in con­templation, and with so sacred a taciturnity, then the glibbest tongue can reache vnto, with longest or loudest speeche. Because the very subiect it selfe, outgoeth the greatest and highest Ora­torie.

What maruayle was it then, His answere concerning Moyses, Iere­mie and Daniell. Apoc. 8. 2. if Moyses (hauing talked with god) found an impediment in his tongue, and Ieremie knew not how to forme a word; and Daniel remained as dumbe? when euen the sanc­tified spirits (themselues) do hold their peace, and are driuen to si­lence, onely by the woonderfull excellency of the obiect? Factum est silentium in coelo. And so much the rather, because those spoken of were but mortall men, and the other, are both immortall, and euer blessed.

It is a matter oftentimes experimented, The greatnes of the person may daunte the best Ora­tour in his speaking. that the greatnesse of the subiect, for, or to whome the speeche is prepared, dooth daunt the Oratour in such sort, as he becomes forgetfull of what he would say: albeit the Oration had bin long time before premeditated, and con­ned perfectly by heart, as we vse to tearme it. Whereof I could al­leadge many examples, which for ciuilities sake I am enforced to forbeare.

Onely let me remember you but of the Queene of Saba, Example of the Queene of Saba, com­ming to king Salomon: his third proofe. who departed from her owne royall kingdome, to heare the admired wisedome of Salomon. Being come to Ierusalem, and beholding there the riches of Salomon, the adornements of the Temple, the [Page 234] pretiousnesse of the vessels, the beauty of the Kings Palace, the sit­ting of his seruants, their sumptuous preparation, their costly foode and variety of viands, the Maiesty of the kings person, his vn­matchable wisedome, and his speeches deliuered with surpassing grace. By ouer-abounding amazemēt, she was quite caried from her selfe, and she had not so much boldnesse left her, as but to speak, nei­ther strength to go, or ability to mooue, but stood transported with vnspeakable astonishment, euen like a body without a soule. So that the holy scripture saith; 2. King. 10. 5. Non habebat vltra spiritū; There was no more spirit in her.

What shall we hold it then to be, The example vrged on gods behalfe, and speaking in his presence. for vs to see and speake with God himselfe, as did Moyses, Ieremy and Daniel? Can there be any greater amazement, to strike dumbe, and make the tongue falter & be imperfect, when euen the blessed themselues do fall into such an extasie? why then, I may wel say, that thus they prayse him more by silence, then they can by the Hymne; Te decet silentium Deus. Which is a thing vnspeakable, & goes beyond al humane power, & euen An­gelical praise it self. Quantum potes, tantum aude, quia maior omni lau­de, nec laudare sufficis.

Hereupon, His fourth proofe, by Dauid. and much to this purpose, Dauid hath a most excellent sentence: Cogitatio hominis confitebitur tibi, & reliquiae cogitationum diem festum agent tibi. As if he wold haue sayd. Lord, the iust man, perceiuing thy greatnesse, Psal. 75. 10. prayseth thee, and in his praysings, is fil­led full of most sweete rauishing thoughts, The māner of the iust mans praising of God. which make so deep an impression into his mind, as they cease not to solemnize & haile thee for euer.

Likewise the blessed Saintes, singing thy diuine prayses, do fall into a merueilous astonishment. How the bles­sed sing the praises of god. And this is the silence, where­with, pleasing themselues, they euermore laude thee, and in their lauding, contemplate thee the highest Creatour after this manner. Apoc. 4. 8. Non cessant clamare quotidie vna voce dicentes; Sanctus, Sanctus, Sanctus Dominus Deus exercituum. And they ceased not dayly to cry with one voyce, saying: Holy, Holy, Holy Lord God of Hoasts.

If at al houres, and euery moment, the celestiall spirits do giue prayse, both with a contemplatiue silence, and yet with voyces also, do sing to the soueraigne maiesty diuine, as you say: what nee­ded Dauid then to haue inuited them to laude him, in the Psalme by you so lately alleaged, as if otherwise they did not laude him at all? His words are these. Laudate Dominum omnes Angeli eius, laudate e­um [Page 235] omnes virtutes eius. Praise ye the lord, all ye his Angels, praise him all his Army.

Saint Augustine answers your demaund concerning that Psalme, S. Augustines answer to this point. and that in very gratious manner also, saying. Al­though it be most true, that the Angels, and all the blessed spirits are neuer weary, neither can be wearied in their praises to God, (where­on Saint Iohn sayeth; Cantabant quasi canticum nouum; They sung as it were a new song; Apoc. 14. 3. not that the Song was new, but by the great sweetnesse, they receiued in the praises diuine, it seemed to them as a new Song, onely by the inexplicable dulcitude therein contai­ned:) Yet notwithstanding, Dauid inuites them after such man­ner, Comparisō of a Gardiner & his seruants. as the father of a family vseth to doe. Or as a Gardiner, who beholding his spade-men to labour lustily, euen contending (as it were) for most speede and agility, eache one seeking to out-strip his companion: Hee (in meere ioye) seeing in them such diligent cheerefulnesse, sayes to them. On, gallant spirits, on, you labour lustily. Nor speakes he this, as if he thought them to be slothfull and negligent, for he plainely perceiues them to worke with courage: but, as one ouercome with ioy and contentment. Euen so spake Dauid to those celestiall spirits; Laudate Deum omnes Angeli eius, &c.

But to returne to our own purpose, The same rea­son alleaged for Moyses, Ie­remy and Da­niel. it is not to be maruailed at, if (by the like or same reason) Moyses found a defect to be in his tōgue, if Ieremy & Daniel were smittē as dumb: being al assayled by the ex­cellency of such a subiect, & glorious maiesty of the highest Creator, whereupon the wise man sayd: Prouerb. 25. 28 Qui scrutator est maiestatis, opprimetur a gloria.

Saint Paul was a great Preacher, Example of S. Pauls rap­ture. and a most eloquent Orator: ne­uerthelesse, he being mounted aboue the third heauen, & there be­holding the diuine secrets, he knew not what to say, but onely that they were inexplicable. Audiuit 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 vtter.

VVe may also say in answere of the before named doubt, Another an­swer, by our owne cōming to the know­ledge of god. spea­king of Moyses and of Ieremy, that, when we our selues do come to the knowledge of god, the more that knowledge encreaseth in vs, so much the more will our strength grow enfeebled. And perceiuing therby our own lesse aptnesse, both to his diuine praises, and also to the right cognition of his infinite maiesty, we do come euen then to the true knowledge of our own insufficiency and vilenesse.

[Page 236] Therefore, Moyses excu­sing of him­selfe to God. when Moyses had heard God speake to him, he found himselfe to be the lesse fit for speaking to men. Whereupon grew his excuse, that he was vnmeete for the message to Pharaoh: but much more need there was, that God would make choise 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 loquutus es ad seruum tuum, impeditioris, & tardioris linguae sum.

Whence we may learne this celestiall doctrine, The loue of heauen kil­leth the loue of the world. that, by how much the more a man delighteth himselfe in heauenly occasions, so much the lesse apt shall he be for worldly matters, because one loue abates and extinguisheth another. The loue of God chaseth a­way all loue of our selues, and of the world, & the neerer we neigh­bour to our owne respect and vaine esteeme of worldly affayres, the further off are we from the loue of heauen.

The more a man talketh of God, The more we talke of God, the more we knowe our owne infir­mities. and groweth to be truely holy, the more knowledge hath he of his owne defects, euen as by the brightnesse of the day, the darke obscurity of the night is discer­ned. Therefore Daniel reputed himselfe vnwoorthy, to talke vnto God, saying; Quomodo poterit seruus Domini mei loqui cum Domino meo? Dan. 10. 17. How can the seruant of this my Lord talke with my Lord? As if he would haue sayd. I am not woorthy to behold, much lesse to speake to the maiesty of my Lord, because I am but a worme of the earth, vile dirt and ashes. And, in great humility, our forefather Abraham vsed the like speeches to God: Gen. 18. 27. Loquar ad Dominum meum, cùm sim puluis & cinis, I haue begun to speake vnto my Lord, and I am but dust and ashes.

We may yet hereto adde another notable mystery vpō this place, conforming it to the opinion of the Philosopher, Men are mas­ters of speech, but God only is master of silence. who sayd: that of speeche, men are masters, but of silence, God onely is master. For Moyses, before he talked with god, spake well and freely enough: but so sooone as god spake to him, he became a stammerer. And Ie­remy, speaking at the first very readily, god hauing spoken to him, he knew not how to shape a word. Euen as Daniel (in the like manner) became dumbe.

Al which happened, The differēce 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 learne to be silent, as may be discerned by those former alleadged examples. And in that to men, we learne nothing else but to talke onely. For he that among men talketh not, is held to be a [Page 237] melancholist, blamed for a Saturniste, reprooued with vnciuill conuersation, accused of vnmanlynesse, thought to be a clow­nish companion, and nothing meete to holde societye among men.

But the Apostles learned not like such men to be silent, How the Apo­stles learned their spea­king. for in regarde that they continually conuersed with Christ, by the meanes of him, they were made meet to receiue the ho­ly ghost. VVhich not onely depriued them of all dumbnesse, or other impediment in theyr speeche, but, they being before rude men of tongue, it altered them to most expert and eloquent Oratours, No Oratour coulde equal any of the A­postles. yea, in euery kind of language. So that there was no Oratour or Philosopher, how learned or skilfull soeuer he was, that coulde equall or goe beyond them, or knew how to answere or conuince them in disputation. Therefore, that which Tyrantes coulde not attayne to, by despighting their tongues; by rage, violence and cruell torture they compassed a­gainst them.

They first of all learned to be silent, The Apostles learned silēce before spea­king. ere to speake, and obserued taciturnity, before speech: that therfore when they be­gan to speake, they might the better deliuer any other language, then before that time they had vsed, and talk of another subiect then as yet they had dealt in.

And as Ieremie in no one thing more shewed himself to be san­ctified, and created a Prophet of the Lordes owne making, then by becomming like a child, The seuerall comparisous produced to­gether, for approbation of the Apo­stles speaking. depriued of his speech; and euen at the very instant (as a very child) sayd to the Lord Ah, Ah, Ah. And as Daniel, in nothing else declared so manifestly, that God had spoken to him, as by his losse of speeche. And as Prince Moyses gaue no greater a signe of his talking with God, and of his being chosen for his Embassador, and guide to the people of Israell, then when suddenly he became stammering, and imper­fect of tongue: Euen so the holy Apostles, in nothing else more apparantly witnessed, that they had receiued the holy ghost, then when by speaking in seuerall new languages, it shewed in them more vnusuall, then their first accustomed speeche was woont to doo.

VVherein euidently may be discerned, What they learne, that talke with God. that such as talke with God, doo either learne to hold their peace, or to speake other­wise then at the first they did; The tongue being reformed, as in like manner the hart is reformed, and so consequently both [Page 238] life and conscience. For a good conscience and a wicked tongue, can neuer dwell together in one and the same habitation. He ther­fore that talketh with God, either wanteth words and is silent, or breaketh foorth into diuine discoursing, which is not our talking, but our silence, as we haue before sufficientlye proo­ued.

And euen in as absolute manner may we say, that all they, which in such sort do conferre with God, All that con­fer with God, learne silence. they learne nothing else but to hold their peace, because this new language is not ours, but it com­meth 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 speake, but the Spi­rit of your Father, which speaketh in you.

Chap. 22.

I hold it then most necessary, least that our manner of communing together, What the A­postles did af­ter Christes ascension vp into heauen. do fal out to be guilty of blame, and woorthy of re­prehension: that we should imitate the blessed Apostles: who after they had gotten the sweete aspect of the humanity of Iesus Christ, by his glorious ascēsion vp to heauen, within few daies after, they published to the world the holy faith, manifesting to euery one, the redemption made by the pretious bloud of [Page 240] the Sonne of God, to banish idolatry, to illuminate the vnderstan­ding of Infidels, ouershadowed with the misty fogge of vnbeleefe, and by the extirpating of wicked vices, to sowe plentifully ver­tues all abroade. So all of them, returning deuoutly with the vir­gin Mary into a place of quiet, there, with fiery spirits, enflamed harts and earnest desires, they prayed to the Lord, that he would send them the promised holy ghost: which should fill them with sanctifi­ed zeale, and purifie their minds, disperse all cloudes of sin, make cleane their harts, purge their vnderstandings, and refine their lips with the burning fire of diuine loue. To the end, that their harts might not contriue, nor their lips deliuer one word, disagreeable to the honor of god, iniurious to themselues, or any way vnprofitable to their neighbour.

In like manner, A dutie requi­red on our behalfe. let vs beseech the holy ghost, that the tongue may not mooue, to minister a word, comming from an vncleane thought; to the end our speech may be free from folly. But that, as they had the holy ghost, in the forme 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 vnto them clo­uen tongues, like fire, and it sate vpon eache of them: And they were all filled with the holy Ghost.) Euen so, that all our talke may be enfla­med with christian charity. Prayer the best way to begin withall. And for our better attayning herunto, let vs first haue recourse (as the Apostles had) to prayer: Erant om­nes perseuerantes vnanimiter in oracione cum mulieribus, Acts. 1. 14. & Maria Maire Iesu, & fratribus eius. They al continued with one accord, in pray­er & supplication with the women, and Mary the mother of Iesus, and with his brethren.

The like did all the holy Fathers and Doctors: The Fathers and Doctours of the church vsed prayer. be­fore they prepared themselues to their study, they would be pri­uate in their Oratories, where (humbly on their knees) they implo­red the help of heauen, in assistance of whatsoeuer they presently should vndertake. Which gaue such a blessing to all their la­bours, being both begun and ended in prayer, as they were able to resolue all doubtes, expound all difficulte places, and we (from them) to this day, haue the benefite of theyr sanctified tra­uayles.

The same course also the Prophets obserued. Dauids pray­er for the o­pening of his mouth. Whereupon, Da­uid, knowing how easily a man might break silence by vain words, desired the Lord to open his lippes. Domine labia mea aperies, & os meum annuntiabit laudem tuam. Psalm. 51. 15. Open thou my lips O Lord, and [Page 241] my mouth shall shew foorth thy praise: to the end, that a holy touche of Gods own hand, might purifie his mouth, euen as if it were to ano­ther Ieremy.

Is there such a difficultie in opening of the mouth, The hand of God must opē Dauids mouth. as it must needs require the hand of God? We reade (notwithstanding your words) that Dauid 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 lockt with a key, that Dauid of himself could not open it, or had the Lord the key of his mouth in keeping?

There needeth no question to be made, The mouth cōpared 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 hart, Dauid neuer wold haue sayd: Psalm. 141. 3. Pone Domine custodiam orimeo, & ostium circumstantiae labijsmeis: Eccle. 28. 25. Set a watch, O Lord, before my mouth, and keepe the doore of my lips. And his Son also would not haue sayd: 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 hart, The hart is a mans Exche­quer or trea­surie. and the hart the Ex­chequer or treasury of whatsoeuer is pretious in man, and especially of life it selfe, as the wise man sayth; Omni custodia serua cor tuum, quoniam ab ipso vita procedit; Keep thine hart with all diligence, for therout commeth life: Prouerb. 4. 23. I should hould it very requisite, that the gate of such a pretious treasary, The Lord on­ly hath the key of the mouth. ought not to be free and set wide open to e­uery one, but rather, that a sound firme door shold be made before it, well lockt and lookt vnto, the key wherof the Lord only hath, and he alone gouerns it, as Salomon saith; Domini est gubernare linguam; The Lord is the gouernour of the tongue. Prouerb. 16. 2. When Dauid opened his mouth, Psal. 81. 10. it was because god had before opened it, or giuē him the key wher­with to open it, which caused him once to say: Dilata os tuum, & im­plebo illud. Open thy mouth wide and I wil fill it.

The mouth of that man, Of the mouth wherof the Lord keepeth not the keye. wherof the Lord keeps not & guideth the key, remayns wide open, & al vncleannesse entring into it, it deliuers foorth much euil, & is the occasion of infinit disorders. Which made Dauid to compare it to a stinking graue, full of all filthinesse. Sepul­chrum patens est guttur eorum, Psal. 5. 9. linguis suis dolose agebāt. Their throat is an open sepulcher, and they flatter with their tongue. And this ensu­eth, because the tongue is not kept, and lockt vp by the Lord: ther­fore [Page 242] it is not apt to speak wel, but to vtter foorth notorious blas­phemies.

The blessed Apostles, Of the blessed Apostles, and holy Mar­tyres. and al the holy Martyrs, who ouercame the bloudiest Tyrants with no mean amazemeut, by being most rare & eloquent Orators: Christ both opened & did shut their mouthes, 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 aduersarij vestri. Lay it vp therfore in your harts, that you premeditate not what you shall answer. For I will giue you a mouth, and wisedom, where-against all your aduersaries shal not be able to speake, The Authors insinuation. nor resist. As if he would haue said. My sons, resolue with your selues, that when you come before Tyrants, you enter not into any premeditation, of what you shal answer them: for I wil mooue your tongues mith such wisedom, as your very greatest enemies shal remain confounded, so that they shal be no way able to answer you. Wherby may be clearly discerned, God hath the keye of the iust mans mouth. that God hath the key of the iust mans mouth.

Therefore Saint Iohn the Euangelist, the Secretary to Christ, and profound searcher into celestiall secrets, writing by diuine commaundement to the Bishoppe of Philadelphia sayth. Et An­gelo Philadelphiae ecclesiae scribe. Apoc. 3. 7. Haec dicit Sanctus & verus, qui habet clauem Dauid, qui aperit, & nemo claudit, claudit, & nemo a­perit. Aed write vnto the Angell of the Church which is of Philadel­phia. These things sayth he that is Holy and True, which hath the key of Dauid, which openeth, and no man shutteth, and shutteth, and no man openeth.

If God haue the key of Dauid, Why Dauid desired the lord to open his mouth. it was no maruell 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 mouthes, Psal. 51. 15. to the end we may speak woorthily of him, and then our talk shall neuer break si­lence.

In search and research of the whole history of Dauid, I could neuer yet find that he had any such key.

The mystery must be sought, Seueral expoū dings of the key of Dauid. where the letter hath not the sense. Some do expoūd, that this key is the fulnesse of the know­ledge and wisedom of Christ.

Aimonius saith, The expositiō of Aimonius. that this key is the incarnation of the word, which (as concerning the humanity) had originall from Dauid, to whom by especiall prerogatiue it was giuen, to know the mystery of the [Page 243] incarnation.

Helimanus sayth, The expositiō of Helimanus. that this key is the grace of wisedome, arising from Christ the fountain of wisedome.

Others doo affirme, Others, allu­ding it to the pastoral office that this keye signifieth the Prelacy and office pastorall, which by soundnesse of doctrine, accompanied with good example of life, opens heauen to the godly; And contrari­wise, by ignorance & lewd course of life, opēs hel both to the wicked and to themselues.

Others woulde haue it, Others, to the power of bin­ding and loo­sing. to bee the power of binding and loosing, accompanied bothe with knowledge and or­der.

Others would haue it to be christ himselfe, Others, to Christ himself who (as God) here openeth the hart to holy inspirations, the vnderstanding to beleefe, the will to loue, and Paradise to reigne in. All which are to be got­ten by this key, with endlesse sweating, innumerable sufferings, teares of bloud, and infamous death. Data est mihi omnis potestas in coelo, & in terra. Math. 28. 18. All power is giuen vnto me in heauen, and in earth. And perhaps it was of this key, Esay. 22. 22. the Prophet Esay spake to Elia­cim the Priest, saying. Dabo clauem domus Dauid super humerum eius: And the key of the house of Dauid wil I lay vpon his shoul­ders.

What keye is so heauy and ponderous, as need shoulde require to lay it on a mans shoulder? A keye is vsually caried faste­ned to the girdle, or hid in ones pocket, purse, bosome, or carried in the hand, His question for further sa­tisfaction in this point. not on the shoulder. And so much the rather doo I vrge this question, because, that the fulnesse of the wisedome of Christe, nor the incarnation of the word, nor the grace of wisdome, nor the office of Prelacie, nor the power of binding or loosing nor Christe himself is a weight so burdenous as to be caried on the shoulders of a man.

And yet it is so. What greater burthen is there I pray you, The burthen imposed on the Cleargy, & the seueral du­ties required in him toward his flock. then that of the Prelate? who ought to watch with Argus eyes, and haue a vigilant care of his beloued flock, making spare of no toyle or discommodity whatsoeuer. Sometimes ought he to feed them with the blessed sacraments, then with the foode of health­full doctrine. Now must he entice them with celestiall promises, thē againe threaten them with eternall paines. Sometimes must he go before them in holinesse of life, and vertuous examples: then againe ought he to follow them, with the knotted staffe of repen­tance.

[Page 244] Now must he comfort them with sweetest speeches, then ter­rifie them with rough and stearne reprehensions. Comparisō of a mother tra­uayling with childe. And euen, as if he trauailed with them, like as a mother dooth with her bur­then, and afterward had brought them foorth: so should he hugge them in his bosome, hauing the selfe same loue and respect towards them, as a mother hath of her deer esteemed Sonne, and of them, as of himselfe, and for them, as for himselfe, for rendring of his account in the day of latest iudgement, before the highest sheepheard and cheefest Prelate of all, euen God himselfe. And do you think (my Lord) that this loade lies lightly vpon the Churchmās shoulders?

No lesse painefull and greeuous is the power of binding & loo­sing, The painfull burdē of bin­ding and loo­sing. because he to whom such a charge is commitred, may (by his own ignorance) loose both his own, and all the soules committed vn­der his cure. As contrary wise, by his wisedom, learning and christiā prouidence, he may also be the meanes to preserue both them and himselfe.

The fulnesse of grace in Christ Iesus, The fulnes of grace in Iesus Christe, and how the keye is applied to him. beside that it is the key, and beginning of our saluation, because thereby the prophecies were fulfilled, types and figures finished, sins cancelled, faults pardoned, grace receiued, hell closed, heauen opened, Moyses lawes conclu­ded, and the Gospell declared: So, was it not a most painfull burthen vnto Christ (according to the power of flesh & bloud) to accōplish so much in himselfe, and to be the onely Captaine of so signall a vi­ctory?

Christ himself, Christe accor­ding to his hu­manitie, descē ­ded of Dauid. who alone here vpon earth did open heauen, is this key of Dauid; according to his humanity, descēding from the hono­rable & royal stock of Dauid. A key very weighty to weak sēse, mar­ueilous burthenous to the diuel, a great load to the Gentiles, and of infinite poise to the perfidious Iewes.

Christ truely is that key, The Crosse of Christ the hā ­dle or holde of this keye. and the hould fast or handle to this keye, was his glorious Crosse made. Because thereon hee woulde open the adamantine gates of heauen. VVherefore, speaking of himselfe, he sayde. Oportes exaltari filium homi­nis: Iohn. 3. 14. 15. vt omnis qui credit in ipso, non pereat, sed habeat vitam ae­ternam. So must the sonne of man be lift vp: That whoso­euer beleeueth in him, shoulde not perish, but haue euerlasting life.

Before the death of Christ, through the lack of this key handle the Crosse (which with disgrace) he afterward bare, for our honour [Page 245] and eternall saluation) heauen was continually shut vp, Til Christ suf­fered on the Crosse, heauē was continu­ally lockt vp before. by reason of the auncient enmity between God and man. Wherupon, euery one, and very iustly too, should (whether he would or no) haue descended into the darke dungeon of the infernall parts. But no sooner was the key, Christ, fastened to the handle of his Crosse, but immediately heauen opened. The signe of heauens presēt opening. And, as a signe of the then present opening, at the very same houre that Christ dyed, he sayd to the good theefe: Hodie mecum eris in paradiso: This day thou shalt be with mee in para­dise. Luk. 23 43.

Many would gladly haue entred Paradise before, Before christs death many sought to en­ter paradise, but could not. but they cold neuer compasse it, because this key was wanting to them. Where­upon, in regard the gate was adamantine, impearceable, or else very strictly shut vp: they desired, either that the walles of heauen might be broken, or that he would descend to them vpon earth: Vti­nam dirumperes coelos, Esay. 64. 2. & descenderes. Oh that thou wouldest break the heauens, and come downe. Or that he would send the Lamb, which might appease the Godheades displeasure, that peace beeing obtayned, Esay. 16. 1. heauen might bee opened. Emitte Agnum Domine dominatorem terrae. Gods sending of the key. Stay a little while, sayth God, and then I will quickly send you the key. Esay. 22. 22. Dabo clauem domus Da­uid super humerum eius, & aperiet, & non erit qui claudat. So shal you enter in at the doore as friends, and not climb ouer the walles like theeues.

But wherfore is Christ called the key of Dauid, if Da­uid neuer gaue him any key?

Do you not know (my Lord) that the fortresses, An excellent comparisō for proofe of the key. pla­ced at our vtmost confines, are commonly called the keyes of this kingdome, because they are seated in the beginning of the domi­nion. And they being surprized, the whole kingdome is easily taken, either by besieging, or by strength of armes, because they are the originall, How Christ is called the key of Dauid. doors and keys of the kingdome? So Christ is cal­led the key of Dauid, because he is the originall of Dauid, as concer­ning his diuinity, Rom. 1. 3. yet descēdeth of Dauid, according to his humanity: Ex semine Dauid secundum carnem: Of the seede of Dauid, according to the flesh.

And euen (as with a key) is shut and made fast the door of a house: Comparisō of a key that locks the door of an house. So, no one of the Prophets, being lockt vp neuer so fast, opens bet­ter to our vnderstanding, and reueales the mystery of the incarnatiō, like vnto Dauid; To whom god (by an oath) promised the Messias. Iurauit Dominus Dauid veritatem, Psalm. 132. 11. & non frustrabitur eum; De fructu [Page 246] ventris tui ponam super sedem tuā. The Lord hath sworne in truth vnto Dauid, and he will not shrink from it: Of the fruite of thy body wil I set vpon thy throne.

Before the eternall father sent this key into the world, 1. The gate of heauen. and long ere the Iewes prepared the Crosse, Iohn. 3. 13. all the gates whatsoeuer were fast lockt vp. That of heauen: Nemo ascendit in coelum, nisi qui descendit de coelo. No man ascendeth vp to heauen, but he that hath descended frō heauen.

That of terrestriall Paradise, 2. The gate of terrestriall Paradise. kept by the Angel with a fiery sword: Collocauit ante paradisum voluptatis Cherubim, & flammeum gladium at (que) versatilem, Gen. 3. 24. ad custodiendam viam ligni vitae. 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.

That of diuine mysteries; 2. Cor. 10. 11. Omnia in figura contingebant illis: Al these things came vnto them for examples. 3. The gate of heauenly my­steries.

That of the sense of sacred scripture: Quomodo possum intel­ligere nisi aliquis ostenderit mihi? Acts. 8. 31. How can I vnderstand, except I had a guide? 4. The gate of holy scripture

That of the maruails of God: Non intellexerunt opera Domini: They vnderstood not the works of the Lord. 5. The gate of gods maruels.

That of the Prophets mouthes: Psal. 28. 5. Ah. Ah. Ah. Domine ecce necscio lo­qui. 6. The gate of the Prophets 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 vaile: Ierem. 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 moneth, thou shalt set vp the Tabernacle, called the Tabernacle of the Cōgregatiō. And thou shalt put therin the Arke of the Testimony, and couer the Arke with the vaile. Exod. 40. 2.

But Christ being come, How all these gates opened at the cōming of Christ. and the key handle of his Crosse fastened to him; euen like the opening of a lock, so were all things presently opened and dissolued.

Foorthwith rent in two parts the vaile of the Temple: 1. The temple. Ve­lum templi scissum est in duas partes, à summo vsque deorsum. Math. 27. 51. And hehold the vaile of the Temple rent in twane, from the top to the bot­tome.

The Prophets mouthes opened: 2. The Pro­phets mouths. Apertum est illicò os Zachariae, & Prophetauit. And his mouth was opened immediatly, and he prophe­cied. Luke. 1. 64.

[Page 247] The scriptures were opened and declared: 3. The scrip­tures. Tunc aperuit illis sensū, vt intelligerent scripturas: Then opened he their vnderstanding, that they might vnderstand the Scriptures. Luke. 24. 45.

Christs side opened: 4. Christs side. Lancea latus eius aperuit: A speare opened his side. Iohn. 19. 34.

The graues & monuments opened: 5. The Graues. Et monumenta aperta sunt: And the graues opened themselues. Math. 27. 52.

Their eyes were opened: 6. Their eyes. Aperti sunt oculi eorum. Luk. 24. 31.

Heauen it selfe opened: 7. Heauen o­pened. Apertum est coelum.

Yea, the mouthes of men and women were opened, euery one spake. 8. Of men and women the mouthes ope­ned.

The blessed virgine Mary spake, and sung with a cheerefull voice: Magnificat anima mea Dominum: My soule magnifieth the Lord. 9. The virgin Mary.

The simple sheepheards spake: Pastores loquebantur ad inuicem: The Sheepheards sayd one to another, Luke. 1. 40. &c.

The wise men spake: Luke. 2. 15. Vbi est qui natus est rex Iudaeorū? Where is the king of the Iewes that isborne? 10. The sheep­heards.

The rude and vnskilfull 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 al kind of languages: Mat. 2. 2. Loquebantur va­rijs linguis Apostoli. 12. The A­postles.

And S. Iohn, Acts. 2. 4. who before was accounted as ignorant; Nescitis quid petatis, spake then so loude, as that great doctor of the church S. Au­gustin, could not imagin how to vnderstand 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 recei­ued by this key. the eares to the deaffe, the tongues to the dumb, the vnderstanding to the simple, and heauen to the iust.

VVhen the handle of the Crosse was fastened to this keye, The greatnes of this key. it grew so great, as then it could not be caried but vpon the shoul­ders: Psal. 129. 3. Supra dorsum meum fabricauerunt peccatores: The plowers plowed vpon my back. Yea, it became so weighty, as it needed the help of Si­mon Sirenus.

And because this key is caried by some, as tyed to their girdles, or about their necks, Concerning the cariage of this key by mē now a dayes. or in their pockets, as your Lordship hath already sayd: Let me tel you that they are such kind of men, as wil not know the weightinesse of the lawe of christ: but rather doo adorne themselues with it, as if it were with a key of gould, thinking it [Page 248] enough to gloryfie themselues, with the very bare name of being Christians.

Others doo beare it about in their pockets, Of pocket­professors, fearefull cow­ards. and they are such weake faint harted cowards, as feare in presence of the Churches e­nemies, to be known for true christians and seruants to their Ma­ster. Hereupon, they hide this key so much as they can, neuer shew­ing any signe of christianity at al. Therfore did Dauid desire this key, & with it, that God would open his lips, least otherwise he should break silence, euen according as it opened the Apostles mouthes; Dabo vobis os & sapientiam. Luke. 21. 14.

And before he had this key, Psal. 38. 13. he lamented that he was dumbe: Ego autem tanquam surdus non audiebam, & sicut mutus non aperiens os suum: I as a deaffe man heard not, and as a dumb man which ope­neth not his mouth. Then with a deuout hart, he prayed the Lord to open his lippes; Domine labia mea aperies: And God instantly ope­ned it, Psal. 51. 15. when he sayd; Psal. 81. 10. Dilata os tuum, & implebo illud. It was opened and filled with the heauenly spirit. Psal. 119. 131. Os meum aperui, & attraxi spiri­tum, quia mandata a tua desiderabam: I opened my mouth and panted, because I loued thy commaundements. And this came to him with such a gladnesse and spirituall reioycing, Dauids reioy­cing for this key. as all his life time after­ward, he did nothing but sing sweete Songs, whereon he vaun­ted to his friends, Psalm 40. 3. Et immisit in os meum canticum nouum, carmen Deo nostro: And he hath put in my mouth a new Song of praise vnto our God.

How is it possible to put words into the mouth? What, Concerning words put in­to the mouth. do you count them like to receiued morselles? But admit they may be cramd into the mouth, had it not as well sufficed, if the Lord had sayd to Dauid; Open thy mouth, as to say Enlarge thy mouth? A great morsell is required for the mouth, if it must needs be enlar­ged so wide.

Haue you neuer heard in disputation, Cōparison of a Master spea­king to his Schollers, ve­ry aptly allu­ded. that the Ma­ster (to supply the ignorance and weaknesse of his Scholler) in com­maunding him to open his vnderstanding, winnes occasion there­by to haue himselfe answered? In such a case we vse to say, that the master puts the words into his schollers mouth. So the lord com­manding our vnderstanding to open, and illuminating the will, ad­ministers the words therby, & giues occasion of speaking woorthi­ly without error. Psal. 144. 7. Which made him say to Dauid; Intellectum tibi dabo. Luke. 21. 14. 15 And to the Apostles he sayd. Ponite in cordibus vestris nō praeme­ditari quē admodum respondeatis. Ego enim dabo vobis os, & sapiētiam, [Page 249] cui non poterunt resistere omnes aduersarii vestri. Lay it vp therefore in your hearts, that ye premeditate not what ye shall answere. For I will giue you a mouth, & wisedome, where against all your aduersaries shall not be able to speake, nor resist: this is called the putting of wordes into the mouth.

But what say you then, to the so wide opening or enlarging of the mouth: because that Dilatare, idem est quod multum latare: in regard some great morsell was to be put into the mouth?

To speake vprightly; Caietanus his interpretatiō of Dilata os tuum. Dilata os tuum & implebo, accor­ding to the interpretation of the reuerend and learne Caietanus, importeth thus much. Aske what thou wilt, that I may giue it thee. Is not this a morsell beyond comparison? And Dauid, knowing the greatnesse of the Godhead, would aske nothing of little moment, but euen a matter most great and important, answerable to the ma­iesty of him, of whom hee was to require it. Whereupon he said. Miserere mei Deus, Psal. 51. 1. secundum magnam misericordiam tuam. Haue mercy vpon me O God, according to the multitude of thy mercies.

Implying thus much on Dauids behalfe, The implica­tion of Dauids words by the Author, con­cerning what our requestes ought be to God. and euen as if hee had thus minded to say. Lord, I haue required of thee, that thou wouldst open my lippes. Thou hast (I thanke thee) opened them, and in the opening, hast further sayd vnto me; Opē thy mouth also, & demaund of me whatsoeuer thou wilt. I being a sinner, and (in some mea­sure) considerate of the infinite power and maiestie of thy person: will require no children of thee, as Sara and Abraham did: Nor foode to eate, like the murmuring Hebrew people in the desert: Nor death, as Elias did vnder the Iuniper tree: Nor long life, with Haman of Siro: Nor the reward of good labour, as Peter did: Nor a temporall kingdome, like vnto Iames and Iohn. But I desire a thing correspondent to thine owne greatnesse, to wit, that thou wouldst giue me thy grace, pardon me my sinnes, cancell my foule abusings of thee, forget my weaknesses, and take compassion on my miseries, euen according to the immeasurable bountie of thy mer­cies. This I aske, this I desire, and this (with all my heart) most hum­bly I sue for: Miserere mei Deus, secundum magnam misericordiam tuam.

In this manner also ought we to open our lippes, The same f [...]ormand or­der to be ob­serued by vs in our petitions. because such a request is highly pleasing to God, and without any perill of breaking silence. Let vs pray then vnto the Lord, that he would open our vn­standing, [Page 250] mooue the will, guide our tongue, and rule our lippes in speaking rightly: to aske nothing else, but what may be to gods glory, our owne soules health, and our neighbours benefit. Domine labia mea aperies. Let vs hartily pray vnto him, to giue vs such things, as are answerable to his high magnificence, agreeable to his glori­ous maiesty: And not things worldly or momentary, because in such requests, we should offer high preiudice, and wrong to his wondrous bounty.

Let me tell you, Example of Perillus re­quest made to Alexander. my good Lord, that if magnanimous and great persons, haue giuen more liberall giftes then haue been asked of them: by how much god exceedeth them in power & om­nipotencie, by so much the more ought our petitions to bee answe­rable in conformitie.

Perillus, a friend to Alexander the great, required money of him toward the mariage of his daughter, and Alexander gaue him fifty talents. But Perillus dutifully made refusall of them, deliuering ac­ceptation but of ten talents onely, and answered; That they onely were sufficient for him; whereto Alexander replyed: Ten may be sufficient for thee to aske, but not enough for Alexander to giue. If A­lexander had such bounty and largesse in him, The example alluded. being but dust and ashes: how much more, in liberalitie, will the greatest god enlarge his graces, to his sonnes and seruants?

Why then, euen in as sound reason, as god said vnto Dauid; Dilata os tuum, & implebo illud: may we in humilitie pray vnto him; That he would purifie our vncleane lippes, and purge our hearts of wicked thoughts and al vnmeete desires, that no vaine co­gitations may bee there contriued, nor hurtfull speeches from our mouthes deliuered.

Chap. 23.

An excellent prayer is that vsed by the Church, entrea­ting the eternall father, that hee wold send his holy spirit, to purifie our hearts, to the end, that we may worthily loue and praise him. And this ought we euery morning (rising out of our beds) to vse, for passage of the whole day after, without staine of sinne, which is ouer-easie to bee committed by the vnprepared heart [Page 252] and slippery tongue. An excellent collect or praier obser­ued by the Church for our instructiō. Deus, cui omne cor patet, & omnis voluntas loquitur, & quem nullum latet secretum: Purifica, per infusionem Spiritus sancti, corda nostra, vt te perfectè diligere, & dignè laudare mereamus. Amen. O God to whom al hearts are open, al desires knowen, and from whom no secrets can be concealed: Cleanse the thoughts of our hearts, by the inspiration of the holy ghost, that we may perfectly loue thee, & worthily magnify thee. Amen.

A notable prayer, Cleansing of our harts, pu­rifying of our minds, & sanc­tifying of our words. and very meete, to entreate of God the cleansing of our hearts, the puritie of our mindes, and sanctifi­cation of our words: to the end, that wee in speaking might not break silence, but rather that God may do it thē we, in speaking by the organe of our tongue. Wherefore Church-men, in the begin­ning of their seruice both morning and euening, doe desire the Lord to deigne and vouchsafe the opening of their lippes, and sanc­tifying of their words: Psal. 51. 16. Domine labia mea aperies, & os meum annun­tiabit laudem tuam. And adioyne thereto immediatly following, as calling for the diuine assistance, without which, no good action can be performed: Deus in adiutorium meum intende, Domine ad adiuuandum me festina.

Let vs pray then to the blessed spirit, Without gods assistance, all our prayers are friuolous. that he would o­pen our lippes, to the end our prayers may be acceptable to God: because without him, all our speeches doe breake silence, and our prayers are vngracious, and not worthy to enter his diuine eares, ac­cording as the Church obserueth: Sine quo cassae creduntur preces, & indignae Deiauribus.

The Organe will neuer sound, Comparisō of the sounding Organe, and application thereof. if the register bee shut, but the register being opened, whereat the winde enters & touches the keyes, the Organe foorthwith soundeth. So let vs open the register of the will, and we shall finde no hindrance to the winde of the holy ghost, but presently the sound of our wordes will bee heard, euen like a most sweet song, and acceptable to god. Where­on that happy and cheerefull aduenturous soule, spake in such wise, to make way for the hearing of her beloueds voyce: Cant. 2. 14. Sonet vox tua in auribus meis, vox enim tua dulcis: Let me heare thy voice, for thy voice is sweet.

I cannot but allow of your counsell, Of the iust man. therefore of the iust 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. Iucunditatem, & exaltationem the saurizabit su­per illum, & nomine aeterno haereditabit illum. In the middes of the [Page 253] congregation shall she open his mouth, with the spirit of wisedome and vnderstanding shall she fil him, and cloath him with the garment of glo­rie. She shall cause him to inherite ioy, and the crowne of gladnesse, & an euerlasting name.

It behooues him to open his mouth, He must de­sire, that would obtain. that will haue such a sacred morsell, and he must first request, that is desirous to receiue. There­fore let vs giue attendaunce vpon God, that hee may open our mouthes, and then to begge humbly of him what wee would haue; not because he is ignoraunt of our necessityes, but for the exercise of our humilitie.

Into a mouth fast closed, Sentence. there can no foode en­ter.

He that will giue, The duety of giuers and re­ceiuers, in gi­uing and re­ceiuing. and he that will receiue, must of necessity open both their handes, the one to giue, the other to re­ceiue. If he that giueth, doth not open his hand, he that would re­ceiue shall finde iust nothing. And in like manner, if he that recei­ueth, do keep his hand close, in vaine doth hee open that offers to giue him. If god would bestowe his grace vpon vs, and we keep our hearts shut vp by sinne, in vaine doth he bestowe that labour. And if we desire god with open mouth, to graunt vs his grace, and god finde reason to the contrary, our time spent in asking is to no purpose. It behooueth therefore, that both the one and other, the giuer and receiuer, and the receiuer and giuer, should both of them open their hands.

Let vs open our mouthes, How christ o­pened his mouth. that god may open his hand, to make vs partakers of his heauenly fauours. Christ opened his mouth; A­periens Iesus os suum: but it was to giue. The Apostles opened their mouthes, but it was to receiue. Mat. 5. 2. Aperiens Petrus os suum: Peter ope­ned his mouth. Acts. 10 34. Os nostrum patet ad vos ô Corinthii; 2. Cor. 6. 11. O Corrinthi­ans, Act. 8. 35. our mouth is open vnto 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 learne. but to teach: Docebat eos. The Apo­stles also opened their mouthes, but to learne: Repleti sunt omnes spi­ritu sancto, & caeperunt lo qui vartis linguis, And they began to speake with other tongues. They were filled with the spirit, because Christ in opening his mouth, Math. 5. 2. breathed the holy spirit vpon them. Act. 2, 4. Et in­suffla [...]it in eos, Iohn. 20. 22. & dixit eis, Accipite spiritum sanctum: He breathed on them, and said vnto them; Receiue the holy Ghost. The same like­wise doth he confirme to euery iust man: In medio ecclesiae aperiet [Page 254] os eius, & implebit illum Dominus spiritu sapientiae, & intellec­tus, &c.

Often times on the Sea shoares, Example of fish shelles found on the Sea shoares, & applyed to the iust man. are found certaine fish shelles, which at the rising of the Sunne in the East, doe open of them­selues, hauing a kinde of celestiall licquor congealed within them, which prooues to be pearles and precious stones. Euery iust man may bee tearmed this fish shell, left on the spatious shoare of this trauailing world, but yet shut fast together, as sequestred from the wicked and vngodly: At the rising of Christ (the true Sonne of this whole vniuerse) in the heauen of his comforted soule, hee will open by obedience, and hee hauing filled with the lic­quor of eternall wisedome, shall afterward make him to be like to the pretious Margarite, shining in the faire palace of the militant Church. But then last of all, he shall glister much more brightly, in the heauenlie Court of neuer ceasing glorie; Et stola gloriae vestiet illum.

If the Lord shall thus fill him with his spirit, He whom god filles with his spirit, must first be empti­ed of his own. it be­hooueth, that hee be first quite emptie of his owne spirit. Because, when a vessell is full of one licquor, it is not capable of receiuing an other. For, as the Philosopher saith; Intus existens prohibet extraneum, and an other iuyce being to be put in, the other must bee first euacuated.

Most certaine is it, that the iust man first expelleth his owne spirit, and then the Lord filleth him with his diuine spirit. This doth Dauid affirme in one of his Psalmes, Psal. 104. 29, 30. when he saith. Aufe­res spiritum eorum, & deficient, & in puluerem suum reuertentur. E­mitte spiritum tuum, & creabuntur, & renouabis faciemterrae. If thou take away their breath, they dy and returne to their dust. Againe, if thou send foorth thy spirit, they are created, and thou renewest the face of the earth.

As if he would haue said. The Authors applying of the words. Lord, if thou take away their spirit, they shall want their owne ability: but by increasing thine in them, they shall finde, that they were but dust and ashes. Because, by grace thou hast euacuated their proper will, singular sense, and priuate affecti­on, which giues them now to know both their own frailtie, & how much they were subiected to misery. But, by sending thy sanctifi­ed spirit into them, thou hast created a new man within them, for­med according to thine owne diuine will. Ephe. 4. 24. Induimini nouum homi­nem, qui secundum Deum creatus est in iustitia, & sanctitate ve­ritatis. Put on the new man, which after God is created in righteousnes, [Page 255] and true holinesse.

The iust man, Of the iust man, he being filled with the holy spirit. being filled with this spirit, speakes holy wordes, deliuers heauenly doctrine, frames arguments of truth, and groun­ded altogether vpon gods worde. Eructauit cor meum verbum bo­num; Psal. 45. 2. My heart will vtter foorth a good matter. And as a glasse being full, A glasse ful of water compa­red to the iust man, in doing good to o­thers. with a very little turning aside, doth emptie some part of the licquor contained in it: Euen so the iust man, with the least breath of an ardent sigh, sendes foorth part of his grace receiued, vnto vs, making vs partakers of his inward blessings: and so by the vertue of his good spirit, he purgeth and dryeth vp the watrishnesse of our sinne, so much as in him lyeth.

How can this doctrine holde? If winde be of a colde and moiste qualitie, then it hath no drying vertue, if we doe presse it according to the letter. I speake not this to gaine-say you, but ra­ther to learne.

Aristotle the Prince of the Peripatecians, Arist. in Prob. 27. part. 5. in his twentie seauenth Probleme, and fift particle, going about to search, by what occasion the winde, being of qualitie colde and moiste, hath yet notwithstanding a drying vertue, answers him selfe thus. Because it takes away and euaporates the part more colde. Of the nature of the winde. As if he would say. The winde is of a temperate coldnesse and humiditie, therefore it makes the part more colde and moiste to euaporate it selfe, as mea­ning thereby mudde and water.

The holy ghost is called a spirit, Of the holy ghost. and winde: Tanquam spiritus vehem [...]tis: Act. 2. 2. As of a rushing and mighty winde. Veni Auster, perfla hortum meum, Cant. 4. 16. & fluent aromata illius: Arise O North, and come O South, and blowe on my garden, that the spices thereof may flowe out [...] because it cooleth the heate of carnall concupiscences. Therefore the Angell 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 vpon thee, and the power of the most High shall [...]uer­shadow thee.

This shadowing is expounded by almost all the doctours, How the word shadowing is expounded by the Doctours. that it signifyeth, The taking away of all lasciuious or carnall affections, and purgeth euerie loose concupiscence. When therefore the holy spirit bloweth on the minde of him, that listens to the woord of God, it causeth to euaporate and vanish (by his expulsiue vertue) the excessiue coldenesse of sinne, which is of such chilnesse, as it freezeth vp the heate of all charitie. So euacuating this colde, it disposeth the soule [Page 256] to quietnesse, and to lend attention to the holy doctryne of Christ.

For Saint Iohn Chrysostome saith, An excellent saying of S. Iohn Chry­sostome. That, as it is not possible for the earth to fructifie by water only, without winde: Euen so as impossible is it, that the Doctrine of the iust, (which is as the water celestiall, & they like pregnant cloudes; Esay. 60. 8. Qui sunt isti, qui vt nubes volant? What are these, that fly like a cloude) that they (I say) should cause any fruite to growe in the ground of our soules, without the sweet breathing winde of the holy ghost; which of it selfe disposeth mens hearts to the hea­ring of gods word, and makes them to bloome forth, after the man­ner of the earth. Mantuan. Euen as when Zephirus sends his kindely blastes abroad in the month of March, according to the Poet Mantuans de­scription.

The iust man therefore opens his mouth, in the middes of the people, and the Lord filleth it with the diuine spirit of wisedome, and from hence proceede infinite good fruites, The Apostle Peters first Sermon. to the soules of his hearers. According as from the Apostle Peter it did, who at the ve­ry first Sermon he made, conuerted to the faith of Iesus Christ, three thousand persons, Act. 2. 41. or thereabout, as is to be read in the Actes of the Apostles, the second Chapter.

Yet by your licence (my Lord) it is necessary for vs to know, what wisedome is: so much the rather, because, according to the Prince of Latine Oratorie, Wisedome is required in an Orator, accor­ding to Tully. It is most expedient in an Oratour, who without wisedome, is tearmed ignorant, and his full tide of speech is called loquacity, not eloquence. Whereupon, being once demaun­ded, what eloquence was, he answered: Nihil est aliud eloquentia, nisi copiose loquens sapientia.

Iob maketh a long discourse of wisedome, Iobs discourse concerning wisedome. searching where it should be, and what it was. Finally, after a long repetiti­on of sententious wordes, and a very large inuestigation of them, he concludes. That God onely knoweth what it is. And he reuea­ling the same vnto man, sayth; That wisedome is nothing else, but the feare of the Lord. Iob. 28. 28. Et dixit homini: Ecce timor Domini, ipsa est sapientia, & recedere a malo, intelligentia. And vnto man he said: Behold the feare of the Lord is wisedome, and to depart from euill is vnde standing. Psal. 111. 10 And Dauid sayth: Initium sapien­tiae timor Domini: The beginning of wisedome, is the feare of the Lord.

The Peripatecians vsed to say. The Peripa­tecians deAristo. in lib. Eth. 6. Cap. 6. & Metap. lib. 1. Cap. 5. That wisedome is an intellectuall vertue, and, by the highest and most noble causes, makes thinges to be [Page 257] knowen. Whereupon, in the sixt booke of Ethickes, the sixt Chap­ter, and in the first of Metaphysickes, the first Chapter, defyning 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 knowen, not onely by the cause, but also by the highnesse of the the cause.

According to the Stoickes, The Stoickes definition of wisedome. and moral Philosophers, such perhaps as were Seneca, Socrates and Boetius: wisedome is taken for none other, But a masse or a heape of morall vertues, which make a man to be vertuous. Therefore according to this kinde of wisedome, Seneca sayth in his booke of the tranquillitie of the minde; That to a wise man there can happen no iniury or offence at all, Seneca de tranqu. anim. to molest the felicity of his minde, which (in the Stoicks opinion) ought to bee imperturbable, and his heart adamantine.

But according to the sacred Theologians or diuines, The diuines, concerning wisedome. Wisedome is a gift supernaturally infused, whereby a man hath cognition of diuine things, and of humane, by diuine and spirituall inspiration, or by some especiall gratious vicinity to God. The innocent man neerest to God. And because there is none more neerer vnto God, then the innocent man, so cleane (as possible he may be) from the foule staines of sinne, who (by such innocencie) is made apt to vnderstand the secrets diuine: therefore sayd Iob, that wisedome is nothing else, but the feare of God, and the can­celling of sinne: but yet inchoatiue, as Dauid saith, Initium sapientiae timor domini.

Let vs then cheerefully open our mouthes, and de­sire of God, that he would fill them with this spirit of wisedome, so necessarie to our owne soules health, and the good of our neigh­bour.

He that partaketh not with this spirit, Of him that partaketh not with the spirit of wisedome. his tongue is like a sharpe swoord, his lippes as offensiue weapons, his teeth are like arrowes, his mouth a most noysome sepulcher, his palate full of maledictions, his heart of deceipts, and his wordes are enuenomed dartes. Hence grewe Dauids speeches, that they ne­uer ceased from speaking euill. Psal. 9. 7. 8. Dixit enim in corde suo: Non moue­bor à generatione in generationem, sine malo. Cuius maledictione os plenum est, & amaritudine & dolo: sub lingua eius labor & dolor. He sayth in his heart: I shall neuer be mooued, nor be in daunger. His mouth is full of cursing, and deceipt, and fraude; vnder his tongue is mischiefe and iniquitie.

[Page 258]

Perhaps such as these, Prouer. 30. 14. are they, of whose stirpe, Salo­mon speaking in his Prouerbes, sayth: Est generatio, quae pro dent ibus gladios habet. There is a generation, whose teeth are as swoordes. The wicked tongue com­pared to a sword. Because the wicked tongue, is after the manner of a swoord, alwayes cutting. It cuttes our neighbours good fame, di­uides, separates and teares in peeces the honour of others. Wher­of the diuine Musition speaking, agrees almost with Salo­mon his sonne. Filii hominum, dentes eorum arma & sagitiae, & lingua eorum gladius acutus. Psal. 57. 4. The children of men whose teeth are speares and arrowes, and their tongue a sharpe swoord.

As if he would haue sayd, The Authors application, by the inter­pretation of Caietanus. according to the interpretation of Caietanus. Such are the sonnes of Adam, who haue their teeth like launces, which are wont to offend neere at hand, and as arrowes, to wound afarre off, and their tongue is a sharpe swoord, to doe harme on all aduauntages. And needes must it bee so, because the tongue that is not guided by God, and the mouth not opened by the Lords owne hand: can pronounce nothing but blasphemies and cur­sings, euen like vnto an infernall tongue, directed by the di­uell.

Therefore, How the wick­ed tongue cō ­mits deadly sinne, in seue­rall manner, wel worth the consideration looke howsoeuer it speakes, it cannot but commit mortall sinne. Sometime by false imposition of infamy. Some­time by vaunting of a vile acte performed, which (notwithstan­ding) he neuer did. Sometime by making large addition to o­ther mens offences, and conuerting a small sticke, to a huge big beame. Sometime in reuealing (contrary to charitie) other mens hidden infirmities, to make our poore neighbour infamous a­mong many. The common behauiour of too many now adaies. Sometime by peruerting others intentions, iudg­ing sinisterly of mens hearts; calling fasting, couetousnesse; praying, hypocrisie, and all other good actions whatsoeuer, thinking them to be done to euill purpose.

Sometime in denying the truth, when being demaunded, concerning other mens good deedes: wee answere slaunderous­ly of them, to the end that no good account may be made of them. Sometime in concealing the good of others, wherewith, though wee bee truely acquainted: yet we continue silent, be­ing asked: onely because that those goods should neuer be knowen of, nor any successe to the right owner ensue by them. This cruell silence, Gilbertus Porre tanus calleth pilling, polling or extortion. Grauis rapacitas, cùm veram alterius gloriam, etsi mendacio non cor­rumpis, silentio praeteris, Liu [...]r enim excellentiam propriam sēper cogi­tans, [Page 259] alienam obscurat.

Sometime in composing infamous lynes, The trickes of knauish Crit­ticks, on Sta­ges, or else where. verses or songs vp­on other mens concealed sinnes, or speaking like an impostor on them. Sometime in reporting others disgraces for a truth, being onely but suspected, and neuer in any force, yet this is done eyther for hate or enuie. Sometime in shewing truely the defectes of others, Hypocriticall seekers of conformity. and accusing them thereof; yet not for any zeale to iustice, nor because (being corrected) they might be amended, or to any other vertuous end: but only in meere ha­tred, and to make them generally receiued for infamous. Some­time by shewing (very ioyfully) and recounting in the height of pleasure, the errors of other men: onely to make but floutes and scornes of them.

Sometime in giuing commendation, Trencher flyes, & para­siticall table talkers. that others defamations should bee blazed abroad, and taking great delight in the pub­lication of them, inuiting others to giue them attention. Sometime in blaspheming and detracting the honour dy­uine: with an hundred, nay, a thousand other ennormous of­fences.

Nor are there so many letters in the Alphabet, Not so many letters in the Alphabet, as abuses in the tongue. as the tongue daylie deliuers abuses, in diuers and sundry kindes of sin­ning, and yet no account at all is made thereof. God there­fore (of his goodnesse) alwaies open our mouthes, to the end we may not in such grieuous manner, offend thereby both him and our neighbour.

The greater part of the world (we see) doe runne into these defects of the tongue. A very good aduise. But if first of all, they would consider on their owne wordes, ere they spake them, and poize them be­fore in the ballance of iustice, they would not fall into so many offences.

As a remedy for this great defect, wee ought to fol­lowe the counsell, S. Ieromes counsell, for ordering of our words. which the great doctour of the Church Saint Ierome giues vs: Prius ad limam quàm ad linguam verba veni­ant: as if he would haue said. If a man before he speake, would conduce the wordes which hee hath to vtter, first to the file or touch, ere to the tongue, as considering whether they were worthy or no, to come foorth of his breast, whether they be to the dishonour of god, or vnchristian preiudice of our neighbour: no error at all should be cōmitted. Because all those speeches which may otherwise proue superfluous, wold thus be abated, & our words [Page 260] would be much more corrected and adorned.

Now in regard that our weaknesse is very great, How great our imbecility and weaknes is, without gods assistāce. and (without the diuine assistance) all humane diligence is meerly but in vaine: let vs doe as we haue already said, the blessed Apostles did, that is, Let vs retyre into the secret closet of our harts, and desire the Lord, to send vs his sanctified Spirit: which puryfying the heart, examining the thoughts, ruling the tongue, moouing the lippes, and procuring passage of our words, all will bee well; Otherwise, neuer can the tongue pronounce one onely word, except the heart be first made cleane.

For Saint Paul the Apostle saith, We are not a­ble to thinke one good thought. that without the diuine helpe, we cannot so much as thinke one good thought, of our selues. Non quòd sufficientes simus cogitare aliquid à nobis, quasi ex nobis, sed sufficientia nostra ex Deo est. 2. Cor. 3. 5. Not that we are sufficient of our selues, to think any thing as of our selues: but our sufficiency is of God.

It behooueth therefore, God first speaking to our harts, our speaking will be the better. that God doe first of all speake in our hearts, and then we may afterward speak the better to others. Not of our owne proper will, or after our owne peculiar conceipt; but as learning of that, first spoken by God him selfe in our hearts. So shall it not be we, that speake, but God, who speaketh by our meanes, and so shall we be sure not to breake silence. Math. 10. 20. Non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. For it is not yee that speake, but the spirit of your Father which speaketh in you.

This is that whereof God spake by the Prophet Ose, Ose. 2. 14. speaking to our soule: Ducam illam in solitudinem, & loquar ad cor eius: I will bring her into the wildernesse and speake vnto her heart. The applica­tion of the Prophets words by the Author, to ex­ceeding good purpose. As if God would haue said to the soule of a deuout christian; To the end that the soule of my deare and deuout sonne, may not erre in talking, nor scandalize the conne [...]sation of others: I will leade her into the se­cret desert of holy contemplation, & there I wil do her so much fa­uour, as to reueale vnto her the secrets of mine own heart, speaking in a silent voice to her heart. But yet in such sort, as when she her selfe by the sound of her voyce would speake to others, it shall not be of such mysteries, as she goes about thinking on, or what words she shall vse, nor of the things she is to speake of. Because I will mi­nister to her thoughts, and I will guide her wordes, speaking my selfe within the secrets of her heart. Wherfore, she shall haue nothing else to doo, but onely to be a faithfull deliuerer of what I shall com­mit to her speaking.

[Page 261] This is the sending of his holy Angels, The holy An­gels inspiring our soules. to inspire our soules with what we haue to doe, and they may say to them, that they speake to their hearts. Esay. 60. 14. Loquimini ad cor Ierusalem. He calles the soule Ierusa­lem, because she is made a Citizen of the Soueraigne Ierusalem. Euen in like manner as the Preacher vseth to doe, Cōparison of the preachers words to his auditory. when hee tearmes his present hearers, by the name of the whole Citie, saying; I speake to thee Roome; I speake to thee Millaine; or I speake to thee London; that is, I speake to you which are the inhabitants of Roome, or to you Romaines, Londoners, &c.

A very speciall fauour is this, Gods great fauour in speaking to the heart. which God doth vnto man, in speaking to the heart, to auoyde breach of silence, by im­portunity of words. And most happy is that soule, to whom God reuealeth his secrets diuine, and gouerneth his words, least he shold erre in praying, by not fayling in his speeches, nor stumbling in re­proofe of other mens defects.

Chap. 24.

As God speakes vnto the heart, thereby most highly manifesting his diuine secrets, to his esteemed sonnes seruantes, least they should erre in speaking, or else in any other humane action: Our duety of assisting one an other by the tongues office. Euen [...]o ought we also to assist one ano­ther, with the office of the tongue, [...]or auoiding of such defects, as of­tentimes wee doe fondly commit. Because christian charitie so requi­reth, and he that di [...]igently imployes him selfe in the duety of chari­ty, resembleth God him selfe, who seekes very many waies, where­by to help man out of his sinne. Whereupon it is said by Ieremie; Si [Page 263] separaueris pretiosum à vili, Iere. 15. 1 [...]. quasi os meum eris: And if thou take a­way the pretious from the vile, thou shalt be according to my word.

Euen as if he had said. The Authours application of Ieremies words. Man is by nature fraile, apt to erre, cor­rupt and led by giddy sense: but thou, if by the keene swoord of thy tongue, thou wilt seeke to separate the precious soule of thy neighbour from the vilenesse of sinne, thou shalt be like vnto me: Who to raise man out of misguidance, haue layde aside honour, life, and all other commodities whatsoeuer; and to me is giuen in liew thereof, death, with mine owne bloud standing bound, to redeeme him from the cruell obiected articles of sinne and the deuill.

Well shal it become vs then, to labour duetifully for those meanes, wherby we might resemble so great a maiesty, & a beauty so exqui­site, as (without any like) that of god is. Of the help of our neighbor, & the reasons binding vs therto. As also for the help of our neighbor, we being equal bretheren in christ, descēded of one stock, created by one and the same God, redeemed by one most preci­ous bloud, nourished by the selfe same sacraments, and hoping for one and the very same glory.

Admit you were trauailing on the way with a freend of yours, Example of two trauailers together on the way. & perchaunce should meete with an enemy of his, who drawing forth his weapon, attempts al the wayes he can to wound him: Would not you lay hand to your sword with your freend, & defend him to your vttermost?

Our neighbour is mainly assaulted by sinne, The example alluded to our neighbour. the capitall enemie that seekes the slaughter of his soule, while we are in this miserable peregrination of this world together. We therefore, not to see the death of our brother thus assailed by sinne; ought to draw foorth the sword of the tongue; Lingua eorum gladius acutus, and (with him) help to driue his aduersary to flight, Many vertu­ous actions may be done by the tongue striuing to cure his trespasses, with humble reprehensions, and charitable exhortations. Because, as there be many sins cōmitted by the tongue, so likewise are there as many vertuous actions thereby to be performed: in which behalfe, strict silence is a fault as hainous, as is idle, vain & needles talking.

If insensible creatures, The helpe the insensible cre­atures doe yeeld to one another. by so admirable an order in nature, lend help one to another, & profit each other in their kinde, led onely thereto by naturall inclination. As the Sunne in most wondrous manner enlighteneth the Moone, the Starres and other Planets, and she also clearing the ougly darknesse of the night, gi­uing an influence to the earth, whereby it yeelds to vs such copious bounty of precious fruites; The fire purging the ayre; the ayre [Page 264] purifying the water; the water bathing and fertiling the earth, and they (of all these giftes) are not scarse or sparing to vs. The giftes of god bestowed on man. How much more then ought men, being adorned with vnderstanding, beau­tyfied with reason, ennobled with senses, and endued with discourse, bee forward in helpe, one to an other, especially in so weighty a case as sinne is? which, robbing vs of grace, depriues vs of glory, making vs meete for hell, by taking the blessed An­gels comfort from vs, and giues vs in stead thereof, the company of deuils.

Therefore we ought to vse all diligence, We ought to call for others ayde, if our own be not sufficient for our neighbor. by being helpfull in this kinde, euen to our vttermost: and if we finde defect in our own abilitie, to call for the more powerfull assistance of others, who may binde vp compassionately his bleeding wounds, and set him on his owne beast in the ready way to heauen. All this wee know truely to bee our duetie, therefore I cannot but account it most maruailous, that man being the perfect creature and one­ly noble, as he for whose seruice all creatures else in the world were created, and him selfe ordayned for the diuine fruition: yet notwithstanding all this, hee, more then any other creature, walkes from the intent of his end, and goes beyond them all in greatnesse of error.

It is not to be doubted, Man erreth beyond all other compa­rison. but that the other creatures sometime doe swarue, yet very sildome, casually, or by some accident: but man erreth much more, beyond comparison, comming ouer-short of his purposed period, and therefore hath more need then any other crea­ture, of especiall helping.

All strife is soone 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. Therfore insensible and inanimate creatures, as are stones & such like, they haue a natural forme, whereon attendeth a natural propen­sion and inclination, ordained for them by God and nature, and hereunto accordingly they alwayes worke, except they be by some meanes hindred. From hence it ensueth, that heauy thinges euer mooue toward the center of the earth, Example of heauy and light things. and light things vsually ascend toward the concaue of the Monne, if they be not violenced or impeached.

Brute beastes likewise them selues, Aristotle con­cerning brute beastes. because they haue their fantasie determinate to one thing, and by nature are guided to their actions (according to Aristotle) therefore they cannot be said to erre. But man, endued at first with freedome of will, [Page 265] hath not his fantasie determined, but it is extended to many and al­most infinite things. The wil is the handmaid of vnderstāding. For the will is the handmaide of our vnder­standing, which can do al things, either in the agent vnderstanding, whose office Est omnia facere, or in the possible vnderstāding, whose nature Est omnia fieri.

Therefore the fantasie of man is also indetermined. The fantasie of man is in­determinate. And hence growes the cause of often erring, because our knowledge is by meanes of the sense, which onely gaines cognition of things sensi­ble and material. Therefore haue we little iudgement in matters diuine and immateriall: yet are they the meanes to the inuisible things, Roman. 1. 20. as the Apostle saith to the Romanes. Inuisibilia enim ipsius, à creatura mundi per ea quae facta sunt intellecta, conspiciuntur: sempi­terna quoque cius virtus, & diuinitas, ita vt sint inexcusabiles. For the iuuisible things of him, that is his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse. The reason of our affecting the world more then heauen. Hereupon it comes to passe, that we draw neerer to the matters of this world, then those of heauen, & fal into many infirmities, by the repugnancy which is between the flesh and the spirit.

The Angels haue in themselues a prerogatiue of wil, The wil of the Angells. and therefore few of them do erre, no, not the third part. But men doe altogether run astray, except they be powerfully assisted by the hand of heauen, whereof the Prophet Dauid beareth true witnesse. Psal. 14. 2. 3. Deus de coelo prospexit super filios hominum, vt videat si est intelligens, aut requirens Deum. And what found he? Omnes declinauerunt, si­mul mutiles facti sunt, non est qui faciat bonum, non est vsque ad vnum. All are gon out of the way, they are all corrupt, there is none that doth good, no not one.

Let me answer you, that though the Angels are sayd to haue liberty of will, Man is cōpo­sed of two cō ­trary natures. yet notwithstanding▪ being all spirits, they haue not the repugnancy in sense, according as man hath: who is composed of two contrary natures, to weet, sensible and intellectu­all, whence that continuall repugnancy deriueth his birth, and is the occasion of many errors, which the Angels doo not commit, who are simply of the intellectuall nature. Nor faileth thus the bruit beast likewise, who hath his fantasie determined [...] neither the insensible creatures, who haue one sole forme, and naturall inclination. God neuerthelesse gaue vnto man sufficient helpe, to serue as a supply to natures frailty.

To our first father Adam before his fall, he gaue originall iustice, [Page 266] commerce with the Angels, God gaue A­dam originall iustice, &c. reuealed knowledge, a perfect synderisis. and an hundred thousand helps beside.

To man (falne into misery by naturall corruption) to defend him from further transgressions, To Adam be­ing falne, god gaue the lawe natural, &c. in the first world he gaue him the lawe natural, an Angelicall custody, celestiall visions, and the aide of ciuill conuersation.

Afterward, The written lawe. he gaue the law written, diuine precepts, promises of greate rewardes, the speeches of Prophets, and the terror of paines.

Since then, The law Euangelicall. he gaue the law Euangelicall, the infinite benefits by the Words incarnation, the Gospell preached, most migh­tye miracles, a pretious death, a glorious resurrection, Christs victorious ascension, the mission of the holy Ghost, and euangelicall decrees.

Among which, Of brotherly correction. one is that of brotherly correction, a most sa­cred precept to helpe man from sinning. Math. 18. 15. Si peccauerit in te frater tuus, vade, & corripe eum inter te & ipsum solum: si te audierit, lucra­tus es Fratrem tuum. If thy brother trespasse against thee, go, and tell him his falt between thee and him alone: if he heare thee, thou hast won thy brother.

If then we may doo so much good by the voyce, What good may be don by charitable correcting of our brother. and by our speech: doubtlesse it cannot be but a great sin, in charity not to re­proue our brother, when in matter of lesse weight, we stick not som­time to break silence, by wicked oathes, cursings and blasphe­mies.

Wee haue spoken sufficiently already, that to be si­lent, is much more commendable then speech. But now we are al­so enforced to say, that to hold our peace, is euen 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 occasiō of ruina­ting the soule of an offending neighbour, and hazard our own vtter losse of heauen also.

Wherfore the holy Prophet Esay lamented, Esa. 6. 5. that he held his peace when he ought to haue spoken: The cause why Esay cōplai­ned of hol­ding his peace. vae mihi quia tacui. And the cause of his complaint was, that hauing seen the Lord sit vpon a throne in in­finit maiesty, adorned with the highest glory, the yeer that Ozias king of Israel dyed by a sudden death: That he had not before, (with a constant hart) reprehēded his sins, wherby he might haue expected some amendment of them. For he was the same king, that so boldly durst vse the Priests office, contrary both to the diuine will, and the [Page 267] Priesthoods authority.

But the Lord being offended therat, The iustice of God vpon the king, that would needs goe 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 leprosie, in that part of the forehead, where the high Priest vsed to weare a plate of fine gold. For which heauy iudgement so faln vpon the king, the Prophet cryed, vae mihi quia tacui.

As if he would haue sayd. The Authors implication. Wo is me, that I haue held my peace, and not constantly rebuked the king in his sinne, which (happi­ly) by correction he would haue amended. Most wretched am I, if (by my negligence) the king haue lost eternall happinesse, be­cause the Lord will demand, of me, the losse or safety of such a soule, And, Esay. 6. 5. which is worse; In medio populi polluta labia habentis, ego ha­bito, & Regem Dominum exercituū vidi oculis meis. I dwell in the mids of a people of polluted lips, and mine eyes haue seen the king and Lord of hoasts.

As adding thus. A lesson for such as little regard what is committed to their charge. Not only haue I fayled in admonishing the king, but I dwel among a flattering people, who (with vncleane lips) not only durst not aduenture to reprooue the kings sins for feare; but ra­ther soothed vp & flattered him in euil. Wherby, both Crown & Mi­ter haue hatched the more iniquities, nursed & cockringly brought them vp, and, (in reuerence to the Prince) sinners haue bin honour­red, and soft pillows layd vnder the elbowes of wickednesse.

VVheron Saint Gregory sayth in his Pastorals: S. Greg. in Pasto. Delinquentem namque eum redarguere nullus praesumit, & in exemplum culpa vehe­menter extenditur, quando pro reuerentia ordinis peccator honoratur. Now albeit many haue murmured, none yet durst vndertake the co­rage, personally to reprehend sin between him & thee, or face to face: only through feare of punishments infliction.

In this case if befalleth vs, Example of Mice for theyr safety among their enemies. as it did to the Mice, who being in a deep consultation together, what they might best doo for safety of their liues, being euery houre subiect to their enimies the Cats mer­cy: thought it safest for them, euery one to hang a little bel about his own neck, to serue as a sufficient passe or warrant. Al allowed this ad­uise, but vpon he successe of some, few afterward would aduenture to put it in execution.

Euen so fareth it with the correction of great men, The allusiō to all the correctiō of greate mē. who haue ter­rors & punishments, to support in themselues all vnlawful actions. And this strikes a feare in too many faint harts: because S. Iohn Bap­tist lost his head for reproouing of Herode. As also the Apostles [Page 268] and holy Martyrs, (in like cases) lost their liues.

Such pils ought to be folded vp in Sugar, How reprehē ­sion is to bee deliuered. and re­prehension should come with sweetnesse, not with bitternesse. Be­cause Prelates ought oftener to exhort, then reprehend, as men that are our Pastors and Fathers, not Tyrantes to vs and persecutors. Agreeing with the counsell of Saint Paul. 1. Tim. 5. 2. Seniorem ne increpaue­ris, sed obsecra vt 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, mild­nesse and modesty? The answere of Antisthe­nes, for the re­buking of princes. answered (in my mind) very excellently. Because Princes (quoth he) are like vnto Bees, who if they be not warily and cir­cumspectly handled, do strike suddenly with the sting. Euen so Princes, if they be not reprooued with all humilitie and modesty: they easilye strike with the sting of power which they haue in hould.

For possessed Saul, Example of King Saule possessed. to haue the diuell cast out of his body, there was great need of a Musitian, to play very sweetly. Euen so, to raise vp Princes and great men from their sin, A lesson for bould presu­mers with princes. a sweet and pleasant cor­rection behooueth, rather more by entreating, then by controwling. And to answer to the question alredy mooued, before I further forget my self, if we but consider whereon we haue already discoursed, we may easily resolue all intricate scruple.

It is true, There is a time apte for all things. that silence is more commendable then talking: but Omnia tempus habent; tempus tacendi, & tempus loquēdi. To al things there is an appointed time; a time to keepe silence, and a time to speake. Therefore (in this case) silence is a greeuous offence, Eccl. 3. 1. 7. because by si­lence, we are partly the cause of our neighbours soules losse: whereas contrarywise, by speaking, we might be a meanes of safety to the same.

Moreouer, How somtime by speaking we holde our peace. somtime by speaking, we do hold our peace, and god speaketh by the vse of our tongue. But in keeping silence, contrary to the diuine precept, our silēce is a talkatiue babbling, wherwith we endanger both our selues and our neighbour, that is, by the word of work, not of the voyce.

Thus houlding our peace, How we breake silēce in holding our peace, and yet in talking are silent. we breake silence; and talking, are si­lent. Or thus being dumb, we talke, and yet in discoursing we speake not, but God in and by vs. And further you must noate, that this precept doth not alwayes bind, because it is an affirmatiue precept, which bindeth thus, but not alwayes. For such precepts as are affir­matiue [Page 269] meerly, are vertuous actions, wherin there is to be obserued, both manner, and rule.

I know not what you meane by these affirmatiue pre­cepts: how many kinds of precepts are there? what, are there negatiue precepts also?

There are found three seuerall kindes of com­maundementes, whereunto all the preceptes diuine are redu­ced.

Some are negatiue, Of negatiue precepts. which doo alwayes binde, and for e­uer, in all places, and at all times: As, not to sweare and blas­pheme.

Some are affirmatiue, Of affirmatiue precepts. which doo bind alwayes, but not for e­uer, but onely for a time: As, the giuing of Almes, to be continu­ally perfourmed: 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 affirmatiue and negatiue, binding alwayes, & for euer: because they haue two heads, one pertinent to the nega­tiue precept, the other appertaining to the precepte affirma­tiue.

Of this nature is restitution. Of restitutiō. For God commandeth thee not to re­taine the goods of others, which appertaineth to the negatiue pre­cept. He commands thee also to restore them back again, & this be­longeth to the precept affirmatiue.

The precept of brotherly correction, The precepte of brother lie correction. it is an affirmatiue precept, & therfore bindeth alwayes, but not euer. Therefore there is great need of obseruing both the rule and manner, for feare of fayling. Which by our Sauiour Christ himself is thus taught vs.

Si peccauerit 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 vs by Christ him­selfe. adhibe te cum adhuc vnum vel duos. vt 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 trespasse against thee, go, and tell him his fault between thee & him alone: if he heare thee, thou hast won thy brother. But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. And if he will not vouchsafe to heare then, tell it vnto the Church: and if he refuse to heare the Charch also, let him be vnto thee as an heathen, and a publi­cane.

[Page 270] Herein are three things to be obserued, Three things things to be obserued. namely the place, the time, and the manner.

The place is noted, when he sayth; Si peccauerit in te; If thy bro­ther trespasse against thee, 1 The place for speaking. that is. If thy neighbour sinne secret­ly, and thou onely knowest thereof, reprehend him in some re­mote place, that no one may know thereof, for feare of giuing therby scandale to others, and discouering (against charity) another mans defects. To the end also, that the delinquent may the more willingly amend, by perceiuing, that all this is doone vnto him in loue.

The time also is to be respected, 2 The time for speaking. because alwayes & at all seasons, it is not a time for reprehension. For it often falleth out, that the per­son offending, is incorrigible. Which he wel knowing or perceiuing that shold vrge the reproof, he stands not bound then to mooue cor­rectiō, least the sinner shold fal into greater guilt, but ought to take a fitter opportunity.

Or else, Of time vn­befitting. if he know it to be no apt season, euen immediatly vpon the transgression to strike with reproof, his wisedom (in forbearāce) cannot be therfore impeached, & yet the sinner in due time may be also chastised.

Noah patiently awaited seauen dayes together, Example of Noahs seauen dayes wayting for the doues returnes. hauing first sent foorth the dooue, and seeing her returne to be so quickly, without bringing any signe of the waters cessation: then he sent her foorth againe, and then shee brought back the Oliue braunche with her At illa venit ad eum ad vesperam, portans ramum Oliuae, vi­rentibus folijs in ore suo. Gen. 8. 11. Intellexit ergo Noe, quòd cessassent aquae su­per terram. And the Doue came to him in the euening, and loe, in her mouth was an Oliue leafe, that shee had pluckt: where­by Noah knewe, that the waters were abated from off the earth.

In Noah is figured the christian soule, remaining within the Arke of our body. The Authors morall appli­cation of this example. The waters of the deluge are our sinnes, wherein, we (like poore wretches) are as drowned. VVhereof Dauid speaking, sayth. Saluum me fac Deus, quoniam intraue­runt aquae vsque ad animam meam. Saue me, Psal. 69. 1. O God, for the waters are entred euen to my soule. The Doue representeth brotherly cor­rection, and the Oliue branche, is the fruit of this brotherly admo­nition.

VVhen we behold our brother in the deluge of sin, The forme of vse for this application. we ought to send foorth out of the Arke of the body (by the window of our [Page 271] mouth) the doue of mild correction. Which returning vnfruitful­ly, and without any signe of amendment at all, we ought not therefore to despaire of his recouery. But after the example of Noah, with patience to attend a time more opportune. In which space (perhaps) the waters of this wretched floud may cease, by the want of former proude conceit, and better consideration of his own estate.

VVhereupon, The secōd ob­seruation for brotherly cor­rection. sending foorth againe the simple Doue, in kind correction, and on meere charity: doubtlesse she will bring some signe of the great floods fall, euen the very fruit of so good an en­deauour, and so thou hast won thy brother; Lucratus es fratrem tuum.

We must in like sort obserue the manner, 3. The māner. that is, charitably, with sweet words, and full of loue.

Dauid draue the tormenting spirit foorth of Saul, Example of Dauids dis­possessing Saule. not with stearn strokes, but with mild musique.

Eliseus the Prophet sent his seruant Gehezie with a staffe, to re­uiue the son of the widdow, Example of Eliseus sen­ding Gehe­zie to the widdowes son. which prooued to nothing: but when afterward he came himself in person, and with his own limbs war­med the dead-benummed limbs of the child, being lifelesse, he, ioy­ning part to part, face to face, hands to hands, breast to breast, and feete to feet, thus heating the child, he raised him from death to life.

So, How we should reuiue our brother from sinne. when we would reuiue our brother, he being mortally woun­ded with sin, and euen almost dead in soule: we should not send our seruant with a staffe, to doo such correction as Pilate did to Christ; Corripiam ergo illum, Luk. 23. 22. & dimittam; I will chastise him, and let him loose.

Neither ought we to vse any rough or rigorous words. Our immita­tion of Elize­us. But like to Eliseus, warme the delinquents soule with the heate of charity, and by compassionating his case, euen transforming our selues alto­gether into him. 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 falne (by occasion) into any fault, you which are spirituall, restore such a one with the spirite of meekenesse, considering thy selfe, least thou also bee tempted. Being thus heated with the warmth of christian charity, we shal raise the sinners dying soule, by the religious meanes and office of the tongue.

[Page 272] Oh how pleasing is this manner to me, The Authors commendatiō of this course. and I prayse the true vse therof from time to time: because, when we goe ouer hastily to the committed euil, the offender (hauing his senses blinded) will not suf­fer himself to be reprehended, but rather (in haughtinesse of spirit) wil euen approoue and maintaine his sin.

VVherefore, looke how thou blowest the fire then, so much the more thou kindlest it, Comparisō of blowing the fire, alluded to our brothers nature. whereto if nourishment want, it will extin­guish of it selfe: Euen so is it with thy brothers cholerick and hasty nature, being reproued too quickly of his committed error. Therfore it shal become vs wel, to expect a while, & in our reprehension, to vse no loftinesse, because the sinner in this case, may very aptly be com­pared to a sick man.

When a sick body would feede on delicate and healthfull meates for his disease, Comparisō of a sick mans feeding. and yet are to him most displeasing, though in their owne nature very wholesome: they vse such art in the deliuerance of them, labouring to please his weak rellish, as he hardly perceiueth what they are.

The finner, by his ouersurfetting on sin, abhors all spirituall meates, The applicatiō of the cōpari­son. how healthfull or delicate soeuer they be. He finds no tast in preaching, he hath no delight in praying, no mind to the holy Sa­craments, no pleasure in fasting, nor any godly action agrees with his relish. Nay, he is reduced into such an estate, as he hath no feeling of any spirituall matter. So that euen as Dauid sayth; Omnem escam abominata est anima corū; Their soule abhorreth al meat. Almost they are ready to leaue their houses, Psalm. 107. 18. drawing on their latest breath, euē as next neighbour to eternal death: Appropinquauerunt vsque ad port as mortis.

VVherefore in the administring of this healthfull foode of brotherly correction, The adminis­tering of bro­therly correc­tion. that it may be willingly and louingly accep­ted: you must shadow it in som substantial manner, to make it cary a tast of kind and comfortable words, after this, or the like obserua­tion;

Deare brother, so it might not be displeasing to you, I would de­liuer a few words greatly to your profit: The Authors institution for the maner of correcting. wherein, God is my witnesse nothing else mooueth me but the honour of God, true brotherly cha­rity, and vnfeigned regard of your good. I know well, that such an offence hath escaped you, and no marueyle, for you are a frayle man, like vnto others, therefore it makes no admiration in me. Be­cause we are all weake, the snares so many, and the occasions so num­berlesse, as I know not how we should escape falling into far grea­ter [Page 273] errors, yea, and much more often too. But after (by our own frail­ty) we are encompassed with danger, it may not therfore be held for reasonable, that we shold long time cōtinue in so wretched an estate: but rather seek after som remedy, as wise men are wont to do, & not be carelesse of help, like insolent fooles.

Consider brother, The allegatiō on Gods be­halfe. that god is so good and patient, as we cannot (with deuout harts) be so redy to ask pardon for our sins, but we shal find him as forward in pardoning them. Wherfore I beseech you, by the bitter passiō of so louing a God, & in the very bowels of his end­lesse mercies: that you wold take such a course, as this bounty of his may redound to your benefit, onely by true conferring with your soule, on such an escape, which I am bound louingly to tel you of, & you (in as kind loue) to accept.

If manly entreaties may be auaileable with you, if you see me to fal into this, The maner concerning our selues. or any other sin: I pray you do me the like office of cha­rity. For oftētimes we are so blinded, that we take delight in our own harme, & our affections do so ouermaster iudgement: as euill seems good, & good euil, iustice appears to be iniury, zeale hatred, and ver­tue vice.

So, 2. Kings. 4. 34. after the manner of another Eliseus, who Incuruauit se super puerum; th [...]ew himself vpon the child: abasing our selues, & confessing our own frailty to be as great as his, we shal so warme his soule with the heat of good words, & with the supple sweetnesse of feruent cha­rity, as he wil arise from death to life, and then we may say; Lucra­tus es fratrem tuum.

These are the preseruing sirropes, of power able to reuiue the sickest sinner, and keep him from falling into greater perils, as also most effectual for his recouery. Reprehensiōs compared to Physical pilles. And because reprehensions are to sinners, like bad sauouring pils: it behooueth the brotherly reproo­uer, to be so careful, as he do couer them with the fine gold of louing speeches. And because, Comparisō of the Ague. by giuing drink to one troubled with an A­gue, euen in the heate when the fit is vpon him, is a meer nourishmēt to the feuer: we ought to await the fits declination, & til the body be more temperate.

So, The applica­tion. when we would admonish, if wee see the delinquent much enraged, or in the superfluity of passion: we must stay a while, vntil the heate of anger be ouer, and the Feuer of passion be in his de­clination. And then is best to administer the healthfull strength­ning of louing rebukes: for our taste is so delicate, as otherwise it will not endure reproofe. Nay, we must vse great diligence, and [Page 274] seek seuerall wayes, according to the quality of the person. Euen as the Physitian doth, who considering the complexions of his pati­ents, Comparisō of the Physition. giues to the delicate complexion, a light and a sweet medicin, and to the contrary constitution, a medicine of like and answerable nature.

Chap. 25.

In such a case as this it behooueth vs to imitate hunters, Comparisō of huntsmen in their seuerall pastimes. who according to the variety of [...]h [...]ir sports, prepare an answerable vse of instruments. To surprize the wild Bore, they haue Bore speares, [...]auelings and guns: for the Hare, they haue Greyhounds: for Quailes they haue spaniels, or a false call: for fish, they haue nets: and for fowle, sundry kinds of Haukes. So ought [Page 275] we to make difference between the Cleargy, Obseruatiō for a differēce to be made in persons. and vnderlings, be­tween those of degree, and them of meaner sort, between men and children, between the cholerick and phlegmatick. Beside, no diligence should want, in recouering a man from sin: because the very best hath small reason to boast, for there is none good, no, not one.

The diligence ought to be great, for the case is im­portant, and the necessity extreame. VVhen the good Patriarche Ioseph sent his brethren, Example of the Patriark [...] Ioseph. with their beastes laden with corne, from Aegypt into Canaan, for the nourishment of aged Iacob: among other good admonitions, Gen 45. 24. one was this; Proficiscentibus ait; Ne trascimini in via. As they departed, he sayd vnto them; Fall not out by the way. The Authors allusion. As if he would haue sayd. Deare brethren, you leade these Asses laden with corne and mony, the way is long, the beasts weake, and disgraces are euermore too ready at hand. Wherefore I pray you, let peace be among you, because, if one of you grow angry against another, your cariage falling down, who shall help you to lift it vp again?

All we are brethren, Applicatiō to our selues. trauailing from this earth to heauen, with the fraile cariage of these our bodies like beasts; vt iumentum fac­tus sum apud te; Psal. 73. 22. I was as a beast before thee, and laden are we with the weight of legall obseruance. Now because we are by nature weake, by euery small difficulty which we find in the law dishart­ned, and by the very least temptation, which our infernall enemy v­seth against vs, we are soone smitten to the earth, and so the soule fals into sin: If we shall wax cholerick among our selues, who shall quiet vs? who shall admonish and brother-like reprooue vs? Therfore, The way of this world. Ne trascamur in via, let vs not fall out by the way, but with charity assist our neighbour, with that louing and charitable word, Corripe eum.

Many doo come very short of this manner: there­fore, to auoyde wandring astray, we ought to attend and consider the words vsed by Christ himself in this precept. VVhat signifieth this conditionall phrase; Si peccauerit; If he trespasse, or, if hee sinne?

VVe may moderately philosophize vpon the words of this precept, The conditio­nal word, If. the better to keep our selues in compasse. This con­ditionall Si, If, I take it to signifie, that we ought only to reprooue those sins, wherof we haue a certain knowledge, Sipeccauerit, If he sin, that is; If by chāce thou perceiuest thy brother to sin, correct him [Page 276] brotherlike: but go not to make searche after other mens sins, to win occasion (thereby) of reproouing thy brother.

And for this purpose, Exāple out of t [...]e old lawe. I call now to mind a notable occasion. God commaunded in the old lawe, that when one borrowed mony of another, Deul. 24. 10▪ 11. he should not enter his house to fetch his pledge: but stand and await without doors patiently, vntill he brought it foorth to him.

We (by our sins) haue pawned our soules: The example applied. it is not necessary therfore, that he (who comes to reprehend) should enter our soules house, making there a curious enquiry and search, after other mens transgressions, to compasse occasion of imperious reproouing. For Christ giues no such commandement, but rather aduiseth vs to staye without doors, that is: not to charge our neighbours weak consci­ences, with other mens infirmities: but, if we happen to see our bro­ther sin, to correct him charitably; so signifieth this conditionall Si, If.

If we our selues are stained with the selfe same trans­gressions, ought we then to imploy our officious tongues, in admini­string correction? A sētētious de­maunde. How can a foule hand make the face cleane, ex­cept it self be first washed? Otherwise, the delinquent may vse the wordes of Christ vnto vs: 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 brothers eye, and perceiuest not the beame that is in thine owne eye? Or else this other; Medice, curate ipsum; Physitian, heale, thy selfe. Luke 4▪ 23. For it appeareth, that by our correction, we may couer our owne proper vices, which is no way conuenable in a Chri­stian.

In such a case, The words of Father Au­gustine. sayth 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 pub­lique. He ought not reprooue, that deserues reproofe. For it will be a scandale to many, for him to be a reproouer, that in himselfe deserueth reproouing: beside, it is a sin of very great pride.

If the delinquents sinne be publique, ought the correction (notwithstanding) to be priuate? This breedes in mee a doubt of Christes wordes, who onely sayth: Si peccauerit in te: Publique of [...]ending must haue pub­lique reproof. If he sinne against thee, whether any other should be present, or no?

If the sin be publique, the correction should be pub­lique also, 1. Tim. 5. 20. sayth the Apostle. Peccantos, coram omnibus argue, vt & [Page] caeteri timorem habeant. Them that sinne, rebuke openly, that the rest also may feare. VVe 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 preuention of others infamy & scandall. Si pec­cauerit. sayth Christ: therefore looke well before, and saye no­thing.

Else in saying, Example of Lamech. I thought he had sinned, it may fall out as it did to vnaduised Lamech, who going on hunting, and seeing (he knew not what) to stir among the leaues, imagining it had bin some wild beast there hidden: drew his bow, and losing his arrow, when he suppo­sed he had slaine a saluage beast, he found he had slaine his fa­ther Caine. VVhereupon, repenting himselfe for this ill shot ar­rowe, Gen. 4. 23. he sayd to his wiues Adah and Zillah. Audite vocem m [...]am vxores Lamech, auscultate sermonem meum; quoniam occidi virum in vulnus meum, & adolescentulum in liuore meo. Heare my voyce you wiues of Lamech; for I would slay a man in my wound, and a yo [...]ng man in mine hurt.

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 auayleth hope (by any respects) to drawe him to amendment, what correction then should such a one haue?

Beeing assured of no fruitefull successe, as in this case it cannot bee, you ought more to respect the weale pub­lique, then a priuate mans condition. In matter of faith. And, in matter of faith, not onely the meanest ought (in humilitye) to reprehende the mightier, but (in such a case) an equall estimate shoulde bee in correction, we beeing all Christians, and all bound together for defence of the faith. As Saint Paule reprooued Saint Pee­ter, being aboue him, Galat. 2. 11. in regard of the scandall which might arise. Reprehendi eum quia reprehensibilis erat. He withstoode him to his face, for he was to be blamed. Therefore sayth the greate doctour of the Church: Thom. Aquin. Sum. Cap. 20. Whensoeuer the daunger of the faith is discerned, wee ought to withstand it euen to life it selfe: Corripe eum.

VVe find two seuerall kinds of correction, Two kindes of correction. one is the acte of iustice, as when the Iudge sentenceth the guiltie: and this only belōgeth to thē in gouernmēt, 1. The act of Iustice. vpon whose shoulders lies the weight of iustice.

The other is the act of charity, 2. The act of charity. and particularly belongeth to e­uery [Page 278] man. Therfore they which professe religion, and yet vsurpe vp­on these words, they presume on that which appertaineth to the Iudge onely, and in stead of their tongue, doo strike with a sword.

Corripe eum inter te & ipsum solum; Tell him his fault betweene thee and him alone. Between him & thee alone. Not like vnto such, as set vp writings, infamous libels, and Pasquilling slanders on publique poasts. Corripe eum in­ter te & ipsum solum. And not in company of brauers, swaggerers, sworders and lawlesse quarrellers, as seeking that way to please thy mind.

He sayth Corripe, Correct, not kill. not Occide, correct, not kill, tell him, not de­fame him, as now it is become the practise of the world. Corripe eum, not seeke reuenge, because such correction belongeth to God onely.

VVe are the sonnes of God by adoption: Example of children offen­ded. therefore, let vs doo like vnto a childe when he is any way iniuried, first runnes and telles his Father the wrong doone vnto him. And the fathe [...] sayth, to comfort him; Peace my Sonne, I will be thy reuen­ger.

So, Applicatiō to our selues. when any one hath offended vs, let vs freely pardon him, neuer mooue a hand to wreake our wrong▪ it is enough for vs, that our hea­uenly father knowes our iniury, Roman. 12. 19. & he will be our iust auenger. Mihi vindicta, & ego retribuam [...]is in tempore: vengeance is mine, and in time I wil repay it.

No sooner had Cain committed his murder, Example of Cain. but immediatly God said: vox sanguinis fratris tui clamat ad me de terra: Gen. 4. 10. The voyce of thy brothers bloud crieth vnto me from the earth; implying therby, that he would be his reuenger.

Scarsely had Myriam ended her murmuring against her bro­ther Moyses, Example of Myriam to Moyses. but suddenly the Lorde strooke her with a lea­prosie.

And you (my Lord) know much better then I, Example of Mary Magda­len, and of Martha. how much christ desended Mary Magdalen, against Iudas murmuring at the Pharisies supper.

Also of her sister Martha, who lamented that Magdalen would not helpe her in her businesse.

But what was Christs answer? Christs answer Luke. 10. 14. 15. Martha Martha sollicita es, & tur­baris erga plurima. Maria optimam partem elegit, &c. Martha Mar­tha thou carest, and art troubled about many things. Mary hath chosen the good part.

[Page 279] So was Iob defended by God, Iob. against the iniury of his three friends; Susanna. Susanna from the old luxurious Iudges; and Dauid from the iniuries of Saul. Dauid.

All that we ought to do, Our own duty. is to pray vnto the Lord, to giue vs pati­ence, and to illuminate the vnderstanding of our enemy, to the end, he may haue knowledge of his error: in this kind also ought we bro­therly to correct him; Corripe eum.

Ought we to correct him for eury sin, or only for those which are tearmed deadly?

For ought I can discouer by this Gospell, Al sins are not alike in qua­lity. those sins which are tearmed 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.

Whence do you gather, that we stand bound (as it were) to correct deadly sins so especially?

From these fruitfull words of brotherly correction, The correctiō of deadly sins. when Christ sayd: Si audierit, lucratus es fratrem tuum: If he heare thee, thou hast wonne thy brother. If by brotherly correcti­on we may gaine a brother, it is a signe he was lost, and made slaue to the diuell, which needs must ensure thorowe deadly sin, euen that which hazardeth the death of the soule for e­uer.

As for other sins; Of sins of lesse quality. they take not away the grace of god quite from vs, but only do make vs luke-warme in affection: Wheras by sinning deadly, it locks vp the gates of heauen against vs, except ther be im­mediate recouery. And Christ saying, thou hast won thy brother, ap­prooues, that the deuil had great power ouer him: and rescuing him then in such a dangerous estate, it shewes thee to be a deare brother indeed.

If the tongue can reache to such a redemption, it were a great sin in vs, to be negligent of our neighbours good, espe­cially in such a case as this. But first we should free our selues from sin, so much as lyes in vs to doo, Because (as Cirillus Alexandrinus sayeth) that wee ought to open our mouthes in correction, The words of Cirillus Alex­andrinus. in such manner as we see the Cocke opens his to singing [...], who first beates him selfe with his winges, before hee chaunteth foorthe his noates.

So wee ought no to reprooue another man, Consideration of our own faults. till first (with the wings of good consideration) wee haue well beaten our [Page 280] selues, least we should stand guilty of the same crime, which we seek to reprehend in our brother. Hereupon was it, that God sayd to the Prophet Esay, Esay. 38. 12. sending him to preach, and to correct his elected peo­ple: Quasi tuba exalta vocem tuam: Exalt thy voyce like vnto a Trumpet.

Before a man can sound a Trumpet, he takes it in his hand, puts it to his mouth, Comparisō of sounding a Trumpet, ap­plyed to prea­ching. there giues 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 vp the Trumpet in his hand, and prepare it with such actions, as he him­self laboureth to reprooue in others: otherwise, he is vnwoorthy to check another mans sin, which cunningly he would cloake in him­selfe.

But let vs come now to the number of reprehensions, Of the number of reprehensi­ons. which cannot stand voide of doubting: because to Saint Peter it see­med sufficient, when hee had allowed seauen times, for for­giuenesse of sinne in our neighbour, with reproofe of the of­fences committed. And Christ made him answere: Non dico ti­bi vsque septies, Math. 18. 22. sed vsque septuagies septies: I say not to thee, vnto sea­uen times, but vnto seauenty times seauen times, what say you now to this?

I say with S. Augustine, and all the cheefest doctors of the Church, A finite num­ber put by an infinite. that here Christ put a finite number, by an infinite. Sep­tuagies septies, seauenty times seauen times, implyeth so much, as we ought alwayes 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 perceiue that I will approue it to be so.

Therin you shal do me a singular fauour, and I hope to heare matter agreeing with your great iudgement.

Seauenty times seauen times, sayth Saint Ierome, are foure hundred and ninety. Seauenty times seauen times accor­ding to Saint Ierome. If you tahe away from the num­ber of 490. the last figure nullo, which of it selfe is nothing, there remaineth behind a 9. and a 4. Nine and foure, do make thirteen. Twelue are the Articles of our faith, & the one remaining ouer, signi­fieth the defect or failing in them: therfore, we ought to reprehēd our brother, euery time that he erreth in any of the twelue Articles of the faith.

Seauenty time seauen times, According to S. Augustine. Saint Augustine sayth, they are sea­uenty seauen. To come to the number of seauenty seauen, they [Page 281] value here eleuen times seauen. Ten are the diuine precepts: there­fore this accountable number, signifieth the ten commaundements, and the odde one ouer, alludeth to the transgression of them. Wherefore, seauentie times seauen times, is as much to say, as that we ought to reprooue our neighbour, euery time hee committeth breach of any one of the ten diuine commaundements.

Moreouer, The writing of seauenty seauen by fi­gures, alluded to the workes of mercy. seauenty times seauen times are written with two fi­gures of seauen, as thus, 77. Two times seauen doe make foure­teene, and so many are the workes of mercy, to wit, seauen spi­rituall, and seauen temporall. Therefore in saying seauentie times seauen, it importeth, that wee ought to reprehend our neighbour, euery time hee fayleth in any of the workes of mer­cye.

Once againe, A second cō ­ceipt on the figures, by the senses. 77. hath two figures of 7. and twise seauen (as I said before) are foureteene: in writing of foureteene, there is required a 1. and a 4. One and foure doe make fiue, and so many are the senses belonging to our bodie. Therefore, in saying seauenty times sea­uen times, it implyeth, that we ought to admonish our brother, euery time he erreth in his fiue bodily senses: That is, eyther in seeing, hearing, smelling, tasting or vainly touching.

Further yet, A third proof of the figures, by the seauen deadly sinnes, and seauen ages of man. seauenty times seauen times, written as before with two seauens, 7. and 7. are foureteene. Seauen in number are the deadly sinnes, contained in this word Saligiae. And seauen are the ages of man, to wit, Infancy, Childhood, Youth from twelue to one and twenty, Yong mans estate from twenty to thirty, Manhood, Middle-age, and Olde decrepite age. According to which compu­tation, seauenty times seauen is to be vnderstood, that in euery of these seuerall ages, according as our brother falleth into deadlie sinne, we ought in charity to reprooue him.

In another 77. being twise seauen, A third proof, by the giftes of the holy ghost, & the vertues. we may say thus. Seauen are the giftes of the holy spirit: wisedome, vnderstanding, counsell, strength, science, pietie, and the feare of God. Seauen also are the vertues, foure Cardinall, and three Theologicall: to wit, Iustice, For­titude, Temperance and Prudence; the other three, Faith, Hope and Charity. Seauenty times seauen then may signifie, that we ought to be helpful to our neighbor, euery time we perceiue defect in any of these vertues, or the giftes of the holy ghost to growe weake in him.

Much better saith Origen, S. Origen vp­on S. Mathew. vpon Saint Mathew. Numerus sex, vi­detur esse operis, & laboris, septimus autem repansationis. Dicit au­tem [Page 282] remissionem fieri oportere fratribus in hoc mundo degentibus, se­cundum res huius mundi peccantibus. Si aliquis autem vltra ea pecca­ta peccauerit, iam non habebit remissionem. As if he would haue said; Euery time that a man sinneth in this world, we should alwaies par­don him, and charitably correct him, because the senary number or that of sixe is a number of paine and labour, and appertaineth to this present life. But if hee perseuer obstinately in sinne, as in the contempt of eternall life, signified also in the septenarie number, being the number of rest and quiet, wherein God him selfe ceased, from all the workes he made in the creation: Remission nor correc­tion is then any longer in our power, because eternall are the tor­ments prepared for such transgressions, specified by the paines of hell, & then he is wilfully cut off and diuided from the Church.

And that is it which he sayth: Si Ecclesiā non audierit, sit tibi et h [...]i­cus & Publicanus. Math. 18. 17. If he refuse to heare the Church also, let him bee vnto thee an heathen man & a Publican. Thus haue I prooued by the number of seauenty seauen, that it alludeth vniuersally by the sense, to the time present, and at all times else, wherein we ought to labour our very vttermost, for the good and welfare of our neigh­bour.

A very excellent and witty discourse, whence may be gathered, howe much we ought to esteeme of brotherly affection, & obserue the rule of perfect charity. The cōmand of Christ for our neighbors good. For Christ him selfe hath com­maunded vs, to vse such diligence for our neighbours amendment, not suffering him to run on vntill the houre, when no hope at all is to be expected. And therefore hee hath set vt downe a manner how. First alone, by him selfe 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 vt ca­storum acies ordinata.

When an army is encamped, Comparison of an Army encamped. about the armed squadrons Senti­nelles are appointed, who whatsoeuer they heare, they impart it to one another, or else altogether doe aduertise the corps du garde ther­of. With this goodly order is the Church defenced: Terribilis vt castrorum acies ordinata.

Wherefore when any hellish rumour of sinne is heard, which might disranke or disorder this noble Army: one Sentinell adui­seth an other in this manner. The first Sen­tinell. Si peccauerit in te frater tuus, corripe cum inter te & ipsum solū: there is the first Sentinell, Si te non audie­rit, [Page 283] adhibe adhuc vnum vel duos, The second Sentinell. vt in ore duorum vel trium testium stet omne verbum: there is the second Sentinell. Si eos non audierit, dic Ecclesiae: The whole corps du gard. there is the whole corps du garde, and the very nerues of the Army of the militant Church.

And well shall it become vs, to vse all diligence, in the safety of our neighbour, for whose soules freedome, Christ instituted his Sa­craments, and suffered patiently so many torments. And if so many euils are easily committed, by our ouer-ready tongue, well may we conuert it then to our neighbours benefit: as being assured, that such speaking is acceptable to God; neither doe we breake the eternall silence imposed by his diuine Maiesty, because this is our si­lence, and his speech: Dabo vobis os, & sapientiam.