The dumbe diuine speaker, or: Dumbe speaker of Diuinity A learned and excellent treatise, in praise of silence: shewing both the dignitie, and defectes of the tongue. Written in Italian, by Fra. Giacomo Affinati d'Acuto Romano. And truelie translated by A.M.
         Affinati, Giacomo.
      
       
         
           1605
        
      
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         99851157
         16417
         
           
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             The dumbe diuine speaker, or: Dumbe speaker of Diuinity A learned and excellent treatise, in praise of silence: shewing both the dignitie, and defectes of the tongue. Written in Italian, by Fra. Giacomo Affinati d'Acuto Romano. And truelie translated by A.M.
             Affinati, Giacomo.
             Munday, Anthony, 1553-1633.
          
           [8], 283, [67] p.
           
             Printed [by R. Bradock] for William Leake, dwelling in Paules churchyard, at the signe of the Holy-ghost,
             At London :
             1605.
          
           
             A translation, by Anthony Munday, of the Italian original by Jacopo Affinati d'Acuto.
             Printer's name from STC.
             Some print show-through, and some leaves cropped at head.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Silence -- Early works to 1800.
           Christian life -- Early works to 1800.
        
      
    
     
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           THE
           DVMBE
           DIVINE
           SPEAKER
           ,
           (
           *
           ⁎
           *
           )
           OR
           :
           Dumbe
           speaker
           of
           Diuinity
           .
        
         
           A
           Learned
           and
           excellent
           Treatise
           ,
           in
           praise
           of
           Silence
           :
           shewing
           both
           the
           dignitie
           ,
           and
           defectes
           of
           the
           Tongue
           .
        
         
           Written
           in
           Italian
           ,
           by
           
             Fra.
             Giacomo
             Affinati
             d'Acuto
             Romano
          
           .
           And
           truelie
           translated
           by
           
             A.
             M.
          
           
        
         
           AT
           LONDON
           ,
           Printed
           for
           
             William
             Leake
          
           ,
           dwelling
           in
           Paules
           churchyard
           ,
           at
           the
           signe
           of
           the
           Holy-ghost
           .
           1605.
           
        
      
       
         
         
         
           To
           his
           most
           respected
           ,
           and
           very
           dearely
           esteemed
           kinde
           friend-Master
           Iohn
           Stermyn
           ,
           a
           true
           louer
           of
           learning
           ,
           and
           furtherer
           to
           all
           studious
           endeaueurs
           .
        
         
           SIR
           ,
           hauing
           acquainted
           you
           with
           this
           long
           and
           laborious
           translation
           (
           a
           subiect
           so
           learned
           and
           excellent
           as
           in
           any
           language
           (
           I
           thinke
           )
           the
           like
           is
           rare
           to
           be
           found
           )
           And
           finding
           you
           willing
           to
           giue
           it
           entertainement
           :
           I
           discharged
           my
           affections
           frō
           all
           great
           men
           of
           the
           world
           ,
           such
           as
           looke
           on
           learning
           awry
           ,
           and
           asquint
           ,
           or
           with
           a
           nod
           ,
           or
           ,
           
             I
             thanke
             yee
          
           ,
           requite
           great
           studious
           labours
           ,
           And
           made
           choice
           of
           you
           ,
           whome
           I
           knowe
           not
           onely
           capable
           of
           greater
           matters
           in
           your selfe
           ,
           but
           a
           most
           kind
           fauourer
           of
           any
           paines
           this
           way
           imployed
           .
        
         
           The
           Author
           in
           Italian
           calles
           it
           :
           
             Il
             Muto
             che
             Parla
             Concetti
             Scritturali
             .
          
           And
           the
           best
           English
           title
           I
           coulde
           giue
           it
           (
           in
           my
           mind
           )
           is
           ,
           
             The
             dumbe
             Diuine
             Speaker
          
           :
           or
           ,
           
             dumbe
             Speaker
             of
             Diuinitie
          
           ,
           because
           the
           whole
           course
           of
           matter
           is
           thereon
           absolutely
           grounded
           ,
           and
           in
           silent
           dumbnesse
           ,
           deliuereth
           an
           exquisite
           methode
           for
           the
           gouernment
           of
           our
           speaking
           .
        
         
           Take
           you
           the
           honour
           of
           my
           paynes
           ,
           as
           one
           whome
           entirely
           I
           affect
           ,
           with
           you
           ,
           I
           giue
           the
           world
           my
           labours
           best
           benefite
           :
           expecting
           from
           you
           but
           your
           wonted
           kindnesse
           ,
           And
           if
           the
           world
           giue
           me
           good
           words
           ,
           t
           is
           all
           I
           aske
           of
           it
           .
        
         
           
             Yours
             in
             all
             true
             affection
             ,
             A.
             M.
             
          
        
      
       
         
         
           Fra.
           Giacomo
           Affinati
           to
           the
           Reader
           ,
           yeelding
           a
           reason
           for
           the
           title
           of
           his
           Booke
           .
        
         
           HEE
           knowes
           my
           heart
           ,
           that
           rules
           the
           affections
           of
           euery
           soule
           ,
           how
           desirous
           I
           haue
           beene
           from
           time
           to
           time
           ,
           to
           be
           anie
           way
           helpfull
           to
           my
           neighbour
           ,
           to
           declare
           my selfe
           no
           vnfruitfull
           tree
           ,
           planted
           within
           the
           flourishing
           bosome
           of
           the
           Church
           .
           And
           therefore
           with
           the
           occasion
           of
           a
           most
           gentle
           spirite
           ,
           bemoaning
           the
           infinite
           vaine
           trauailes
           of
           many
           ,
           such
           as
           (
           indeede
           )
           deserue
           no
           acknowledgement
           of
           the
           world
           :
           I
           imposed
           an
           eternall
           silence
           vpon
           my selfe
           ,
           and
           to
           assist
           the
           world
           (
           thereby
           )
           so
           much
           as
           lay
           in
           me
           ,
           and
           to
           raise
           it
           vp
           from
           those
           weightie
           oppressions
           of
           wicked
           molestatiōs
           (
           according
           to
           the
           ability
           of
           mine
           own
           weak
           strength
           )
           First
           I
           published
           the
           Mount
           of
           holy
           tribulation
           ,
           and
           now
           my
           Dumb
           diuine
           Speaker
           ,
           in
           prayse
           of
           Silence
           ,
           So
           called
           ,
           because
           I
           approoue
           by
           authoritye
           of
           sacred
           Scripture
           ,
           that
           whensoeuer
           we
           speake
           well
           ,
           and
           as
           becommeth
           vs
           :
           it
           is
           not
           we
           that
           speake
           ,
           but
           the
           holy
           ghost
           ,
           which
           then
           moueth
           the
           organe
           of
           our
           speeche
           .
           
             Non
             enim
             vos
             estis
             qui
             loquimini
             ,
             sed
             spiritus
             patris
             vestri
             qui
             loquitur
             in
             vobis
             .
          
        
         
           Heereupon
           ,
           Christ
           casting
           foorth
           the
           diuell
           that
           was
           dumbe
           ,
           out
           of
           the
           possessed
           bodie
           ,
           the
           holy
           Euangeliste
           
           telles
           vs
           ,
           that
           the
           dumbe
           spake
           .
           
             Erat
             Iesus
             eijciens
             Demonium
             ,
             &
             illud
             erat
             mutum
             .
             Et
             cum
             ciecisset
             Demonium
             ,
             loquutus
             est
             mutus
             .
          
           Wherein
           we
           haue
           to
           noate
           ,
           how
           the
           Euangelist
           sayth
           ,
           that
           the
           diuell
           was
           dumb
           ,
           who
           being
           cast
           out
           of
           the
           possessed
           bodie
           ,
           he
           doeth
           not
           say
           ,
           that
           the
           diuell
           spake
           which
           was
           dumbe
           ,
           but
           he
           that
           was
           possessed
           :
           referring
           the
           dumbnesse
           ,
           not
           to
           the
           diuell
           as
           first
           was
           affirmed
           ,
           but
           to
           the
           bodie
           possessed
           ,
           which
           (
           hauing
           beene
           dumbe
           )
           spake
           .
           
             Et
             cum
             eiecisset
             Demonium
             ,
             loquutus
             est
             mutuis
             .
          
        
         
           Now
           although
           the
           right
           sense
           be
           ,
           that
           he
           who
           first
           was
           dumbe
           ,
           spake
           ,
           the
           diuell
           being
           throwne
           out
           :
           yet
           notwithstanding
           ,
           agreeing
           with
           the
           hidden
           voyce
           of
           the
           letter
           ,
           it
           is
           true
           that
           the
           dumb
           spake
           ,
           abyding
           also
           in
           his
           dumbnesse
           ,
           because
           he
           spake
           well
           ,
           as
           the
           Euangelist
           noteth
           ;
           
             Et
             loque
             .
             batur
             rectè
          
           :
           hee
           being
           dumbe
           ,
           and
           yet
           speaking
           by
           the
           meanes
           of
           the
           holy
           spirite
           ,
           therefore
           wee
           also
           are
           silent
           ,
           and
           God
           speaketh
           in
           and
           by
           vs
           ,
           when
           we
           speake
           well
           and
           decentlie
           ,
           and
           thus
           is
           it
           true
           that
           the
           dumbe
           man
           spake
           .
        
         
           This
           haue
           I
           set
           downe
           in
           fauour
           and
           defence
           of
           the
           title
           of
           this
           Treatise
           ,
           wherein
           I
           purpose
           to
           deliuer
           the
           excellencie
           of
           Silence
           ,
           and
           how
           it
           is
           much
           better
           to
           keepe
           silence
           ,
           then
           to
           talke
           ,
           in
           regard
           of
           the
           numberlesse
           offences
           ,
           that
           men
           do
           fall
           into
           by
           their
           tongues
           only
           .
           Which
           labor
           ,
           if
           I
           may
           perceiue
           the
           worlde
           gratefully
           to
           accept
           ,
           or
           the
           least
           apparant
           signe
           of
           thankefulnesse
           to
           proceede
           from
           thence
           :
           I
           promise
           ,
           that
           speedily
           I
           will
           deliuer
           to
           the
           Presse
           ,
           another
           as
           excellent
           and
           profitable
           a
           worke
           ,
           entitled
           :
           
             The
             world
             turned
             topsie
             turuie
          
           :
           or
           ,
           
             the
             vpside
             downward
          
           ;
           discoursing
           of
           God
           ,
           of
           the
           Angelles
           ,
           of
           the
           heauens
           ,
           of
           subluna●ie
           things
           ,
           and
           of
           Microcosmus
           ,
           or
           the
           little
           world
           man
           ,
           approouing
           how
           they
           are
           all
           ouerturned
           .
        
         
           In
           the
           meane
           while
           ,
           vouchsafe
           with
           gentlenesse
           to
           read
           this
           treatise
           ,
           which
           may
           the
           more
           speedily
           hasten
           on
           the
           other
           .
           And
           pray
           vnto
           the
           Lord
           for
           me
           ,
           that
           I
           may
           be
           a
           diligent
           
           ligēt
           obseruer
           ofsilēce
           ,
           which
           is
           ful
           of
           al
           securitie
           &
           safety
           ,
           and
           abounding
           in
           all
           sacred
           blessings
           .
           Whereupon
           Dauid
           sayde
           ,
           that
           the
           Israelites
           reioyced
           when
           they
           were
           quiet
           ,
           which
           made
           them
           afterward
           be
           brought
           to
           the
           porte
           of
           their
           owne
           pleasures
           .
           
             Laetati
             sunt
             quia
             siluerunt
             ,
             &
             deduxit
             eos
             in
             portum
             voluntatis
             corum
             .
          
           For
           great
           ioy
           haue
           they
           that
           keep
           silence
           ,
           because
           therby
           they
           offend
           not
           god
           ,
           but
           in
           their
           silence
           they
           do
           alwaies
           contemplate
           theire
           cheefeste
           happinesse
           ,
           and
           (
           euen
           as
           in
           a
           safe
           harbour
           )
           haue
           perpetuall
           quietnesse
           .
        
         
           FINIS
           .
        
      
       
         
         
           The
           cheefe
           heades
           and
           Argumentes
           ,
           that
           are
           discoursed
           on
           in
           this
           labour
           :
           and
           the
           seuerall
           application
           of
           Scriptures
           to
           them
           .
        
         
           
             Of
             trueth
             and
             Of
             Lying
             .
             
               
                 96.
                 
                 If
                 I
                 saye
                 the
                 trueth
                 ,
                 why
                 doe
                 yee
                 not
                 beleeue
                 me
                 .
                 Iohn
                 .
                 8.46
                 .
              
               
                 When
                 he
                 speaketh
                 a
                 lye
                 ,
                 then
                 speaketh
                 hee
                 of
                 his
                 owne
                 .
                 Iohn
                 .
                 8.44
                 .
              
            
          
           
             Of
             Silence
             .
             
               
                 22.
                 42.
                 
                 He
                 rebuked
                 them
                 ,
                 and
                 suffered
                 them
                 not
                 to
                 say
                 that
                 they
                 knew
                 him
                 to
                 be
                 Christ
                 .
                 Luk.
                 4.
                 41.
                 
              
            
          
           
             Of
             Flatterie
             .
             
               
                 81.
                 
                 They
                 answered
                 Iesus
                 ,
                 and
                 saide
                 ;
                 we
                 cannot
                 tell
                 .
                 Mat.
                 21.
                 27.
                 
              
               
                 Master
                 ,
                 we
                 know
                 that
                 thou
                 art
                 true
                 ,
                 and
                 teachest
                 the
                 way
                 of
                 God
                 truely
                 ,
                 &c.
                 
                 Math.
                 22.
                 16.
                 
              
            
          
           
             Of
             Wisedome
             .
             
               
                 54.
                 
                 Be
                 wise
                 as
                 Serpentes
                 ,
                 and
                 innocent
                 as
                 Doues
                 .
                 Math.
                 10.
                 16.
                 
              
            
          
           
             Of
             Murmuring
             .
             
               
                 137.
                 147.
                 156.
                 
                 But
                 they
                 that
                 were
                 Scribes
                 and
                 Pharisies
                 among
                 them
                 murmured
                 ,
                 &c.
                 Luke
                 .
                 5.
                 30.
                 
              
            
          
           
             Of
             the
             double
             tongue
             .
             
               
                 166.
                 
                 This
                 people
                 draweth
                 neere
                 vnto
                 me
                 with
                 their
                 mouth
                 ,
                 and
                 honoreth
                 me
                 with
                 their
                 lips
                 ;
                 but
                 their
                 hart
                 is
                 far
                 off
                 from
                 me
                 .
                 Mat.
                 15.
                 8.
                 
              
            
          
           
             Of
             the
             dumb
             Diuell
             .
             
               
                 111.
                 
                 Then
                 he
                 cast
                 out
                 a
                 Diuell
                 ,
                 and
                 he
                 was
                 dumbe
                 .
                 Luke
                 .
                 11.
                 14.
                 
              
            
          
           
             Of
             the
             Angels
             speaking
             .
             
               
                 And
                 when
                 the
                 Diuell
                 was
                 gone
                 out
                 ,
                 the
                 dumb
                 spake
                 .
                 ibid.
                 
              
            
          
           
             Of
             the
             gift
             of
             tongues
             .
             
               
                 112.
                 
                 And
                 they
                 were
                 filled
                 with
                 the
                 holy
                 ghost
                 ,
                 and
                 began
                 to
                 speake
                 with
                 other
                 tongues
                 .
                 Act.
                 2.
                 4.
                 
              
            
          
           
             Of
             Hypocrisie
             .
             
               
                 166.
                 173.
                 182.
                 
                 When
                 yee
                 fast
                 ,
                 looke
                 not
                 sowre
                 as
                 the
                 hypocrits
                 do
                 ,
                 for
                 they
                 disfigure
                 their
                 faces
                 ,
                 that
                 they
                 might
                 seeme
                 vnto
                 men
                 to
                 fast
                 Mat
                 ,
                 6.
                 16.
                 
              
            
          
           
             
             Of
             Repentance
             .
             
               
                 127.
                 
                 When
                 I
                 held
                 my
                 tongue
                 my
                 bones
                 consumed
                 ,
                 through
                 my
                 daily
                 complaining
                 .
                 Psal
                 .
                 32.
                 3.
                 
              
            
          
           
             Of
             Mercenaries
             
               
                 190.
                 
                 But
                 an
                 hireling
                 ,
                 and
                 he
                 which
                 is
                 not
                 a
                 sheepheard
                 ,
                 neither
                 the
                 sheepe
                 are
                 his
                 owne
                 ,
                 seeth
                 the
                 wolfe
                 comming
                 ,
                 and
                 leaueth
                 the
                 sheep
                 and
                 flieth
                 .
                 Ioh.
                 10.
                 12.
                 
              
            
          
           
             Of
             Blasphemie
             .
             
               
                 And
                 men
                 boyled
                 in
                 great
                 heate
                 ,
                 and
                 blasphemed
                 the
                 name
                 of
                 God
                 &c.
                 Apoc.
                 16.
                 9.
                 
              
            
          
           
             Of
             the
             excellency
             of
             the
             worde
             of
             God.
             
             
               
                 69.
                 
                 And
                 they
                 said
                 ;
                 Thou
                 hast
                 a
                 Deuill
                 .
                 Ioh.
                 7.
                 20.
                 
              
               
                 Neuer
                 was
                 man
                 heard
                 to
                 speake
                 the
                 like
                 .
                 Iohn
                 .
                 7.
                 46.
                 
              
               
                 And
                 the
                 people
                 preased
                 vpon
                 him
                 ,
                 to
                 heare
                 the
                 word
                 of
                 God.
                 
              
            
          
           
             Of
             rash
             iudgement
             .
             
               
                 151.
                 
                 Iudge
                 not
                 according
                 to
                 the
                 appearance
                 .
                 Iohn
                 .
                 7.
                 24.
                 
              
            
          
           
             Of
             vain
             glory
             .
             
               
                 182.
                 
                 I
                 am
                 not
                 like
                 other
                 men
                 ,
                 &c.
                 
                 I
                 fast
                 twise
                 in
                 the
                 weeke
                 :
                 I
                 giue
                 ,
                 &c.
                 Luke
                 .
                 18.
                 11.
                 12.
                 
              
               
                 The
                 foolish
                 virgins
                 tooke
                 their
                 lamps
                 ,
                 but
                 tooke
                 no
                 oyle
                 with
                 them
                 .
                 Mat.
                 25.
                 3.
                 
              
            
          
           
             Of
             the
             mystery
             of
             opening
             the
             mouth
             .
             
               
                 O
                 Lord
                 open
                 thou
                 my
                 lippes
                 ,
                 and
                 then
                 my
                 mouth
                 shall
                 shewe
                 foorth
                 thy
                 prayse
                 .
                 Psal
                 .
                 140.
                 9
              
               
                 Iesus
                 opened
                 his
                 mouth
                 ,
                 and
                 taught
                 them
                 .
                 Mat.
                 5.
                 2.
                 
              
            
          
           
             Of
             brotherly
             correction
             .
             
               
                 If
                 thy
                 brother
                 offend
                 against
                 thee
                 ;
                 goe
                 and
                 tell
                 him
                 his
                 faulte
                 betweene
                 thee
                 and
                 him
                 alone
                 ,
                 &c.
                 
                 Mat.
                 18.
                 15.
                 16.
                 
              
            
          
        
      
    
     
       
         
         
           A
           MOST
           EXCELLENT
           AND
           LEARNED
           DIALOGVE
           ,
           IN
           PRAISE
           OF
           SILENCE
           :
           DECLARING
           BOTH
           THE
           DIGNITIE
           AND
           DEFECTES
           OF
           THE
           TONGVE
           .
        
         
           The
           Speakers
           in
           this
           Dialogue
           ,
           are
           the
           right
           reuerend
           Lord
           Counte
           Claudio
           ,
           Bishop
           of
           Placentia
           :
           and
           the
           most
           honorable
           Lord
           Lodouico
           Rangone
           his
           brother
           ,
           Marquesse
           of
           Gibello
           ,
           &c.
           
        
         
           
             
               The
               Argument
               .
            
             
               It
               is
               here
               discoursed
               in
               a
               pleasing
               controuersie
               ,
               whether
               Silence
               or
               speaking
               ,
               merits
               most
               praise
               .
               And
               ,
               the
               one
               contrarying
               the
               other
               very
               familiarly
               ,
               eache
               striues
               to
               maintaine
               his
               cause
               by
               soundest
               reasons
               :
               somtimes
               producing
               authorities
               from
               holy
               writ
               ,
               and
               other
               whiles
               from
               the
               auncientest
               Philosophers
               .
               At
               length
               (
               after
               a
               sweete
               and
               sententious
               arguing
               )
               they
               conclude
               ,
               that
               there
               is
               more
               securitie
               in
               silence
               ,
               then
               indiscreete
               talking
               :
               in
               regard
               ,
               that
               while
               eache
               man
               striues
               to
               speake
               best
               ,
               his
               owne
               conceite
               doeth
               soonest
               deceiue
               him
               .
               And
               this
               is
               confirmed
               by
               diuine
               proofes
               ,
               wittie
               sayings
               of
               Philosophers
               ,
               and
               naturall
               reasons
               .
            
          
           
             Chap.
             1.
             
          
           
             
               CLAVDIO
               .
            
             
               The
               sweetnesse
               of
               humane
               conference
               is
               so
               pleasing
               ,
               
               gladsome
               and
               delightfull
               ,
               as
               I
               receiue
               no
               meane
               iniurie
               (
               my
               Lord
               )
               by
               your
               silence
               .
               This
               taciturnity
               of
               yours
               ,
               is
               such
               a
               mighty
               affliction
               to
               me
               ,
               as
               I
               can
               better
               forbeare
               my
               dayly
               food
               ,
               then
               to
               be
               thus
               depriued
               of
               your
               speeche
               .
               Seeing
               ,
               
                 to
                 a
                 hart
                 downe-pressed
                 with
                 sorrow
                 (
                 as
                 mine
                 is
                 )
                 much
                 more
                 auaileth
                 the
                 sweete
                 language
                 of
                 a
                 true
                 friend
                 ,
                 then
                 the
                 physick
                 of
                 a
                 skilfull
                 doctor
                 to
                 an
                 infirme
                 bodie
                 ,
                 and
                 more
                 vertue
                 haue
                 friendly
                 consolations
                 ,
                 to
                 free
                 the
                 hearte
                 from
                 all
                 oppressing
                 passions
                 ,
                 then
                 physicks
                 sweetest
                 sirrops
                 ,
                 
                 in
                 restrayning
                 the
                 furie
                 of
                 a
                 Feuer
                 .
              
               And
               yet
               do
               you
               hold
               your
               peace
               ?
               may
               it
               not
               suffice
               you
               ,
               
               that
               you
               haue
               so
               long
               time
               forborne
               to
               answere
               my
               letters
               ,
               but
               now
               likewise
               to
               ouercharge
               my
               thoughts
               with
               this
               insupportable
               silence
               ?
               The
               occasion
               of
               your
               denying
               answere
               to
               my
               writings
               ,
               as
               also
               your
               enioyning
               me
               to
               silence
               ,
               haue
               equall
               reason
               to
               this
               your
               obstinacie
               .
               But
               albeit
               you
               kept
               me
               so
               long
               from
               your
               desired
               lines
               ,
               yet
               now
               deny
               mee
               not
               the
               benefite
               of
               your
               speeche
               .
               
               Dumbe
               ,
               and
               silent
               stil
               ?
               What
               are
               you
               made
               of
               stone
               ,
               that
               you
               haue
               a
               head
               without
               a
               tongue
               ,
               or
               a
               tongue
               immooueable
               without
               speeche
               ?
               Or
               ,
               being
               ouercharged
               with
               the
               greatnesse
               of
               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
               ,
               
               as
               ,
               if
               aboundance
               made
               you
               the
               poorer
               ?
               Or
               ,
               as
               the
               man
               deepely
               pondering
               on
               celestiall
               causes
               ,
               becomes
               (
               by
               carnest
               apprehension
               )
               so
               obliuious
               and
               transported
               from
               himself
               ,
               
               as
               (
               not
               remembring
               where
               he
               is
               )
               a
               sweete
               deceipte
               perswades
               him
               that
               he
               is
               in
               heauen
               ,
               yet
               afterward
               (
               as
               a
               fraile
               man
               )
               finds
               himself
               to
               be
               vpon
               the
               earth
               ?
            
          
           
             
               Lodouico
               .
            
             
               He
               knowes
               enough
               ,
               
               that
               truely
               knowes
               how
               to
               hold
               his
               peace
               .
            
          
           
             
               Claudio
               .
            
             
               But
               silence
               is
               sometimes
               the
               occasion
               of
               much
               hurt
               ;
               
               and
               therefore
               is
               to
               be
               suspected
               .
            
          
           
             
               Lodouico
               .
            
             
               Euery
               word
               should
               not
               be
               answered
               :
               and
               sometimes
               ,
               
               quiet
               silence
               is
               much
               more
               commendable
               ,
               then
               tedious
               and
               prolixious
               speeche
               :
               but
               your
               Lordship
               (
               beeing
               assured
               of
               my
               loue
               )
               might
               rest
               so
               satisfied
               ,
               and
               (
               with
               my
               delight
               )
               to
               delight
               your
               owne
               selfe
               :
               so
               much
               the
               rather
               ,
               because
               it
               passeth
               for
               a
               generall
               prouerbe
               ,
               
                 that
                 deeds
                 are
                 men
                 ,
                 and
                 words
                 women
                 .
              
               
            
          
           
             
               Claudio
               .
            
             
               T
               is
               true
               ,
               but
               yet
               it
               was
               no
               lye
               that
               Solon
               sayd
               ,
               *
               
                 that
                 speeche
                 or
                 words
                 are
                 the
                 image
                 of
                 deeds
                 ,
                 as
                 also
                 the
                 figure
                 of
                 humane
                 life
                 :
              
               
                 and
                 a
                 Glasse
                 doeth
                 not
                 more
                 liuely
                 expresse
                 the
                 shape
                 of
                 the
                 body
                 ,
                 
                 then
                 speeche
                 doeth
                 the
                 true
                 forme
                 of
                 the
                 minde
                 :
                 whence
                 ,
                 Socrates
                 reputed
                 speeche
                 ,
                 
                   as
                   a
                   thing
                   most
                   necessarie
                   ,
                   whereby
                   to
                   knowe
                   the
                   quality
                   of
                   humane
                   nature
                   .
                
                 Hereupon
                 was
                 it
                 ,
                 that
                 a
                 friends
                 sonne
                 of
                 his
                 beeing
                 sent
                 vnto
                 him
                 ,
                 
                 that
                 he
                 might
                 gather
                 ,
                 what
                 aptnesse
                 remayned
                 in
                 him
                 toward
                 Philosophie
                 and
                 studie
                 of
                 humanitie
                 ,
                 he
                 said
                 vnto
                 him
                 :
              
               
                 Tell
                 them
              
               (
               if
               thou
               wilt
               )
               
                 that
                 I
                 shall
                 knowe
                 thee
              
               .
               The
               tongue
               then
               is
               as
               a
               touchstone
               ,
               
               whereby
               to
               know
               a
               man
               :
               for
               ,
               
                 the
                 vessell
                 will
                 sauour
                 of
                 the
                 wine
                 contained
                 in
                 it
                 :
              
               and
               ,
               by
               the
               breath
               (
               sometimes
               )
               may
               be
               gathered
               what
               meate
               hath
               beene
               eaten
               .
               
               To
               this
               end
               also
               Dauid
               sayd
               :
               
                 Eructauit
                 cor
                 meum
                 verbum
                 bonum
                 ;
                 dico
                 ego
                 opera
                 mea
                 regi
                 .
                 Lingua
                 mea
                 
                 calamus
                 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
                 .
              
               
               As
               if
               hee
               would
               haue
               sayde
               ,
               
                 because
                 my
                 hearte
                 is
                 so
                 good
                 ,
                 as
                 it
                 can
                 contriue
                 no
                 euill
                 ,
                 therefore
                 (
                 by
                 the
                 tongue
                 )
                 it
                 sendeth
                 foorth
                 good
                 and
                 holie
                 wordes
                 ,
                 whereby
                 my
                 deedes
                 are
                 correspondent
                 to
                 my
                 hearte
                 ,
                 so
                 that
                 they
                 feare
                 not
                 to
                 approache
                 the
                 presence
                 of
                 the
                 highest
                 king
                 ,
                 moouing
                 the
                 tongue
                 with
                 equall
                 readinesse
                 ,
                 as
                 the
                 penne
                 of
                 a
                 swift
                 scribe
                 stirreth
                 it selfe
                 .
              
               And
               questionlesse
               I
               take
               it
               to
               bee
               so
               ,
               because
               ,
               
                 it
                 is
                 as
                 kinglie
                 a
                 matter
                 to
                 mooue
                 the
                 hand
                 to
                 worke
                 ,
              
               
               
                 as
                 the
                 tongue
                 to
                 speake
              
               ,
               whence
               grew
               the
               prouerbe
               expressing
               a
               minde
               constant
               :
               *
               
                 The
                 worde
                 of
                 a
                 King.
              
               If
               then
               your
               honour
               will
               but
               graunte
               thus
               much
               ,
               as
               to
               resolue
               mee
               ,
               
               which
               is
               in
               most
               esteeme
               ,
               deedes
               or
               wordes
               ,
               the
               one
               I
               will
               not
               denie
               to
               bee
               of
               greate
               price
               ,
               by
               how
               much
               the
               more
               it
               expresseth
               the
               conceites
               of
               the
               heart
               ,
               and
               reueales
               the
               passions
               of
               the
               minde
               ,
               or
               else
               wee
               must
               giue
               no
               credite
               to
               Aristotle
               ,
               who
               plainelie
               sayth
               ,
               that
               *
               
                 Voces
                 sunt
                 notae
                 earum
                 quae
                 sunt
                 in
                 anima
                 passionum
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               To
               obserue
               a
               time
               for
               silence
               ,
               hath
               euermore
               beene
               held
               a
               commendable
               qualitie
               .
               
               Saint
               
                 Gregorie
                 Nazianzene
                 saith
                 ,
                 That
                 wordes
                 haue
                 the
                 proportion
                 of
                 merchandise
                 ,
                 and
                 the
                 voyce
                 is
                 like
                 a
                 shippe
                 .
              
               Therefore
               when
               the
               merchandise
               of
               my
               speeche
               ,
               which
               from
               the
               close
               storehouse
               of
               my
               breast
               ,
               would
               bee
               transported
               to
               the
               citie
               of
               your
               minde
               ;
               suddenlie
               from
               the
               porte
               of
               my
               mouth
               ,
               it
               gettes
               cariage
               (
               by
               the
               shippe
               of
               my
               voyce
               )
               and
               with
               the
               winde
               of
               breath
               ,
               
               glydes
               through
               the
               sea
               of
               the
               ayre
               ,
               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
               ,
               
               
                 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
                 ,
              
               
               
                 &
                 in
                 ipsae
                 laudabo
                 eum
              
               .
               
               
                 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
               
               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
              
               ;
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               If
               life
               and
               death
               lie
               in
               the
               hand
               and
               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
               ,
               
               so
               doeth
               vertue
               the
               soule
               )
               what
               shall
               we
               say
               then
               of
               these
               wordes
               :
               
                 Quoniam
                 tacui
                 ,
                 inueterauerunt
                 ossa
                 mea
                 .
                 While
                 I
                 held
                 my
                 tongue
                 ,
              
               
               
                 my
                 bones
                 consumed
              
               ?
               Likewise
               ,
               Esaye
               the
               Prophet
               was
               sorie
               he
               had
               beene
               silent
               ,
               
               and
               therefore
               lamenting
               sayde
               :
               
                 vae
                 mihi
                 ,
                 quia
                 tacui
                 :
                 woe
                 be
                 to
                 me
                 ,
                 because
                 I
                 held
                 my
                 peace
                 .
              
               Now
               on
               the
               contrarie
               ,
               
               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
               ,
               
               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
                 :
              
               
               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
               ,
               
               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
               .
               
               
                 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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               
                 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
                 
                 then
                 silence
                 .
              
               
               
                 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
                 ,
              
               
               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
              
               ,
               
               
                 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
               ?
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               the
               very
               wisest
               amongst
               all
               the
               Grecians
               ,
               seeing
               himselfe
               in
               companie
               of
               many
               busie
               talkers
               ,
               sate
               very
               still
               and
               silent
               ,
               
               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
               :
               
               
                 A
                 foolish
                 man
                 cannot
                 sit
                 silent
                 .
              
            
             
               It
               is
               likewise
               written
               of
               Zeno
               the
               Philosopher
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               
                 what
                 course
                 or
                 obseruation
                 were
                 best
                 to
                 be
                 kept
                 ,
                 for
                 soundest
                 and
                 truest
                 knowledge
                 of
                 men
                 ?
              
               answered
               thus
               .
               
               
                 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
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               
                 The
                 greater
                 difficultie
                 any
                 worke
                 endures
                 in
                 the
                 attayning
                 ,
              
               
               
                 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
              
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               .
            
          
           
             
             
               Lodouico
               .
            
             
               Euery
               creature
               ordayned
               for
               foode
               to
               man
               ,
               
               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
               ,
               
               
                 quasi
                 vocis
                 inopes
              
               .
               Assuredly
               ,
               there
               is
               nothing
               more
               dangerous
               ,
               then
               loquacity
               ,
               nor
               any
               thing
               more
               easie
               to
               be
               imagined
               (
               without
               offence
               )
               then
               silence
               :
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               :
               
               and
               as
               blame-worthie
               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
               ,
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ;
               
               
                 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
               .
               
               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
               .
               
               The
               same
               did
               Salomon
               also
               teache
               :
               
                 Antequam
                 loquaris
              
               ,
               
               
                 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
              
               ,
               
               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
               :
               
               
                 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
               ;
               
               
                 Tacere
                 noli
                 vbi
                 non
                 oporiet
              
               :
               and
               Cato
               the
               Vtican
               confirmed
               the
               same
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               A
               man
               may
               bee
               doubtfull
               whether
               he
               speake
               wiselie
               or
               no
               :
               and
               presupposing
               that
               he
               talketh
               alwayes
               reasonably
               ,
               many
               
               times
               is
               deceiued
               in
               his
               owne
               opinion
               ,
               and
               becommeth
               worthie
               of
               verie
               much
               blame
               .
               Moreouer
               ,
               albeit
               he
               speake
               nothing
               but
               the
               trueth
               ,
               
               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
               ,
               
               so
               to
               be
               silent
               ,
               best
               declareth
               what
               the
               man
               is
               .
            
             
               Dauid
               knowing
               how
               harde
               a
               thing
               it
               was
               to
               speake
               without
               blame
               ,
               
               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
               ,
               
               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
                 .
              
               
               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
                 :
              
               
               
                 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
              
               :
               
               
                 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
              
               ,
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               
                 in
                 his
                 booke
                 of
                 the
                 twelue
                 abuses
                 ,
                 sayth
                 .
              
               We
               ought
               to
               remember
               ,
               that
               Dauid
               and
               Salomon
               desired
               a
               watche
               and
               a
               doore
               ,
               not
               
               a
               wall
               ,
               because
               if
               a
               wall
               should
               be
               placed
               there
               it
               would
               debarre
               the
               power
               and
               libertie
               of
               speache
               :
               
               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
               ,
               
               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
               ,
               
               and
               me
               thinks
               Periander
               sayd
               very
               well
               ;
               
                 Audito
                 multa
                 ,
                 loquere
                 pauca
                 ;
                 Heare
                 much
                 ,
                 but
                 speake
                 little
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               Yet
               I
               finde
               it
               written
               ,
               that
               hearing
               and
               listening
               much
               ,
               
               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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Perhappes
               his
               reason
               may
               iumpe
               with
               that
               of
               
                 Zeno
                 Elateus
              
               ,
               
               to
               weet
               ,
               because
               Nature
               hath
               giuen
               him
               one
               tongue
               onelye
               ,
               and
               two
               eares
               ,
               therefore
               hee
               shoulde
               speake
               little
               ,
               but
               
               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
               .
            
          
           
             Finis
             Cap.
             1.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               Proceeding
               further
               on
               ,
               it
               is
               here
               approoued
               ,
               that
               the
               first
               instruction
               a
               man
               ought
               to
               haue
               ,
               is
               to
               speake
               discreetely
               ,
               without
               offence
               to
               any
               .
               Heere
               (
               in
               an
               ample
               discourse
               )
               the
               negligence
               of
               Fathers
               in
               their
               families
               is
               much
               reprooued
               ,
               for
               not
               instructing
               their
               children
               in
               silence
               ,
               whereby
               they
               may
               attaine
               to
               a
               perfect
               order
               of
               speaking
               .
               For
               which
               purpose
               ,
               many
               curious
               sentences
               of
               the
               auncient
               Philosophers
               are
               herein
               entercoursed
               ,
               beside
               diuers
               other
               out
               of
               holy
               Scriptures
               .
            
          
           
             Chap.
             2.
             
          
           
             
               CLAVDIO
               .
            
             
               Epaminondas
               ,
               
               
                 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
               .
               
               
                 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
               .
               
               
                 He
                 cānot
                 be
                 far
                 frō
                 error
                 ,
                 that
                 delightes
                 in
                 much
                 
                 talking
                 ;
                 therefore
                 a
                 wise
                 man
                 thinketh
                 much
                 more
                 then
                 hee
                 speakes
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Such
               was
               the
               counsell
               of
               Pittacus
               the
               Mitylenian
               ,
               one
               of
               the
               Grecian
               seauen
               wise
               men
               ,
               
               adding
               further
               :
               
                 Lingua
                 non
                 praecurrat
                 mentem
              
               :
               for
               when
               the
               tongue
               gads
               before
               the
               mindes
               preconceit
               ,
               the
               discourse
               cannot
               passe
               vnguiltie
               of
               error
               .
            
          
           
             
               Claudio
               .
            
             
               Me
               thinks
               then
               the
               tongue
               should
               be
               commaunded
               to
               silence
               ,
               and
               the
               mind
               to
               forethinke
               :
               Imperalinguae
               ,
               sayde
               Sasiades
               .
            
          
           
             
               Lodouico
               .
            
             
               In
               the
               time
               of
               Aristotle
               ,
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 Thou
                 
                 that
                 art
                 young
              
               ,
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               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
               :
               
               
                 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
                 ,
              
               
               
                 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
               .
            
             
             
               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
               .
               
               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
               out-goe
               all
               other
               lewd
               children
               ,
               yea
               and
               perhaps
               their
               bad
               Parents
               themselues
               .
            
          
           
             
               Claudio
               .
            
             
               Assuredly
               it
               is
               most
               true
               ,
               and
               to
               this
               purpose
               I
               can
               tell
               you
               a
               very
               pretie
               storie
               .
               
               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
               .
            
             
             
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               
                 A
                 Boue
                 maiore
                 discet
                 arare
                 minor
                 ,
              
               
                 sayeth
                 the
                 auncient
                 Adage
              
               .
               
               
                 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
                 ,
              
               
               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
               ,
               
               quibus
               ea
               relinquatis
               ,
               nullam
               curam
               suscipitis
               ?
               
                 And
                 truely
                 Crates
                 spake
                 with
                 very
                 great
                 reason
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Such
               kinde
               of
               men
               are
               like
               to
               them
               that
               take
               greate
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Vpon
               this
               occasion
               was
               it
               ,
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Very
               wittily
               answered
               ,
               seeing
               no
               man
               can
               be
               truelie
               saide
               to
               be
               free
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               But
               Philip
               king
               of
               Macedon
               ,
               
               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
               ,
               
               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
               
               for
               victualles
               ,
               and
               not
               for
               vertue
               ,
               which
               sinne
               ought
               rather
               to
               bee
               imputed
               to
               their
               parents
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               It
               fareth
               with
               them
               ,
               as
               it
               happened
               to
               that
               mother
               ,
               whose
               Sonne
               (
               by
               some
               mishappe
               )
               was
               fallen
               into
               the
               Riuer
               ,
               
               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
               ,
               
               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
               ,
               
               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
               sheep-shearing
               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
                 .
              
            
          
           
             
             
               Lodouico
               .
            
             
               Such
               Fathers
               may
               be
               compared
               to
               the
               Iuie
               ,
               
               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
               .
               
               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
               ,
               
               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
                 .
              
               
               
                 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
               :
               
               
                 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
               :
               
               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
               ,
               
               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
               ,
               
               
                 who
                 shall
                 dwell
                 in
                 thy
                 Tabernacle
                 ,
                 and
                 who
                 shall
                 rest
                 vpon
                 thy
                 holy
                 mountaine
                 ?
              
               
               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.
               
            
          
           
             
               Claudio
               .
            
             
               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
                 
                 life
                 and
                 death
                 is
                 in
                 the
                 power
                 of
                 the
                 tongue
                 :
              
               
               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
               ,
               
               and
               so
               consequently
               is
               dead
               from
               him
               :
               
                 Mors
                 &
                 vita
                 in
                 manu
                 linguae
                 .
              
            
             
               As
               ,
               
               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
               ,
               
               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
               ;
               
               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
               .
               
               
                 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
               ,
               
               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
               :
               
               
                 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
               .
            
             
             
               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
               ,
               
               then
               is
               a
               slaue
               or
               villayne
               by
               the
               stroake
               of
               a
               weapon
               .
            
          
           
             
               Lodouico
               .
            
             
               
                 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
                 .
              
               
               
                 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
               :
               
               
                 Maior
                 est
                 iniquitas
                 mea
                 ,
                 quàm
                 vt
                 veniam
                 merear
                 :
              
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               wicked
               wretch
               lyed
               ,
               because
               it
               is
               proper
               to
               God
               ,
               to
               pardon
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Moreouer
               ,
               Lucifer
               fell
               not
               from
               the
               supreme
               pole
               ,
               
               neyther
               by
               auarice
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
               :
               
               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
               :
               
               
                 Lingua
                 eorum
                 gladius
                 acutus
                 ,
                 venenum
                 aspidum
                 
                 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
               ,
               
               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
               :
               
               
                 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
                 ,
              
               
               both
               life
               and
               death
               is
               in
               the
               power
               of
               the
               tongue
               .
            
          
           
             
               Claudio
               .
            
             
               
                 A
                 populous
                 citie
                 ,
                 abounding
                 in
                 all
                 wealth
                 ,
                 cannot
                 bee
                 exposed
                 to
                 the
                 subtilties
                 of
                 a
                 besieging
                 enemie
                 ,
              
               
               
                 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
               ;
               
               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
               :
               
               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
             ,
             
             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
             :
             
             
               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
             .
          
           
             
               Lodouico
               .
            
             
               What
               similitude
               hath
               a
               riband
               of
               scarlet
               die
               with
               the
               lip
               ?
               I
               vnderstand
               not
               this
               similie
               .
            
          
           
             
               Claudio
               .
            
             
               It
               is
               a
               goodly
               similitude
               ,
               and
               very
               commendable
               vnto
               
               our
               purpose
               .
               It
               was
               a
               custome
               among
               beautifull
               young
               Damosells
               ,
               
               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
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 vox
                 enim
                 tua
                 dulcis
                 .
                 Let
                 me
                 hear
                 thy
                 voyce
                 ,
                 for
                 they
                 voyce
                 is
                 sweete
                 .
              
            
             
               But
               the
               indiscreete
               man
               ,
               
               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
               ;
               
               
                 Qui
                 custodit
                 os
                 suum
                 ,
                 &
                 linguam
                 suam
                 ,
                 custodit
                 ab
                 angustiis
                 animam
                 suam
                 ;
                 He
                 that
                 keepeth
                 his
                 mouth
                 and
                 his
                 tongue
                 ,
                 keepeth
                 his
                 soule
                 from
                 destruction
                 .
              
            
          
           
             
             
               Lodouico
               .
            
             
               
                 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
                 ,
              
               
               
                 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
               ,
               
               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
               :
               
               
                 Erat
                 autem
                 ferè
                 hora
                 sexta
              
               .
               But
               the
               resolution
               is
               this
               ,
               that
               from
               the
               third
               houre
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Oh
               detestable
               tongues
               ,
               tongues
               more
               sharpe
               then
               nayles
               :
               
               
                 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
               :
               
               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
               .
               
               
                 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
                 
                 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
               .
            
          
           
             Finis
             Cap.
             2.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               Heere
               are
               deliuered
               many
               examples
               of
               worthy
               men
               ,
               true
               affecters
               of
               silence
               :
               And
               in
               this
               Chapter
               ,
               they
               discourse
               on
               the
               fower
               excellent
               qualities
               of
               silence
               ,
               and
               how
               they
               do
               adorne
               a
               man
               ;
               a
               very
               sweet
               and
               profitable
               Dialogue
               ,
               for
               such
               as
               desire
               to
               talke
               discreetly
               .
            
          
           
             Chap.
             3.
             
          
           
             
               LODOVICO
               .
            
             
               Silence
               in
               time
               beseeming
               seeming
               it
               ,
               
               is
               much
               more
               prays-worthie
               ,
               then
               a
               choysely
               deckt
               Oration
               ,
               
               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
               ,
               
               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
                 .
              
               
               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
                 ,
                 
                 may
                 take
                 the
                 lesse
                 occasion
                 of
                 sinning
                 .
              
               S.
               Hierome
               wrote
               ,
               
               
                 Non
                 esset
                 murmurator
                 ,
                 si
                 de
                 esset
                 auditor
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               I
               call
               to
               mind
               (
               very
               aptly
               for
               this
               purpose
               )
               how
               I
               haue
               read
               in
               the
               holy
               Scripture
               ,
               
               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
               ,
               
               which
               is
               in
               the
               vpper
               part
               of
               our
               bodie
               ,
               to
               weet
               ,
               the
               mouth
               :
               if
               that
               bee
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               onely
               best
               couerture
               for
               this
               vessell
               ,
               is
               silence
               ,
               
               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
              
               ,
               
               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
               ,
               
               haue
               no
               securitye
               in
               an
               immoderate
               man
               of
               speeche
               ,
               for
               very
               quicklie
               is
               the
               conscience
               offended
               .
               
               In
               the
               time
               of
               warre
               ,
               men
               gladly
               will
               abide
               in
               the
               Citie
               well
               walled
               ,
               furnished
               with
               artillerye
               ,
               and
               strongly
               guarded
               with
               Souldiers
               :
               
               euen
               so
               a
               wise
               man
               makes
               known
               his
               security
               in
               the
               strong
               castle
               of
               God
               ,
               which
               is
               walled
               round
               about
               with
               silence
               .
            
          
           
             
               Lodouico
               .
            
             
               Assuredly
               ,
               
               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
               :
               
               
                 In
                 silentio
                 &
                 in
                 spe
                 ●rit
                 fortitudo
                 vestra
                 .
                 In
                 quietnesse
                 &
                 in
                 hope
                 shal
                 be
                 your
                 strength
                 .
              
               
               In
               silence
               and
               hope
               ,
               
               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
               :
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               This
               painter
               ,
               without
               knowledge
               (
               perhaps
               )
               what
               the
               conscience
               was
               ,
               kept
               it
               well
               enough
               by
               the
               gift
               of
               silence
               .
               Now
               to
               follow
               the
               order
               already
               begun
               ,
               
               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
               ;
               
               
                 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
                 ,
              
               
               
                 &
                 fraenos
                 ori
                 tou
                 rectos
                 :
                 weigh
                 thy
                 words
                 in
                 a
                 ballance
                 ,
                 and
                 make
                 a
                 sure
                 bridle
                 for
                 thy
                 mouth
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               If
               Prince
               Pitheus
               had
               had
               this
               bridle
               in
               his
               mouth
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
             
             
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ,
               
               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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               The
               wise
               man
               speaketh
               little
               ,
               but
               a
               foole
               opens
               his
               mouth
               without
               iudgement
               :
               
               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
               :
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               Of
               talkeatiue
               men
               there
               is
               no
               more
               account
               made
               ,
               then
               of
               vniust
               men
               .
               
               And
               hence
               it
               may
               bee
               the
               Philosopher
               grounded
               his
               reason
               ,
               when
               it
               was
               tolde
               him
               that
               a
               prating
               fellowe
               had
               
               spoken
               euil
               of
               him
               ,
               he
               made
               answere
               ,
               
                 That
                 he
                 cared
                 not
                 :
                 for
                 ,
              
               quoth
               he
               ,
               
                 Auditus
                 debet
                 esse
                 robustior
                 lingua
              
               ,
               
               
                 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
               .
            
          
           
             
               Cùm
               nihil
               auscultes
               ,
               sed
               plurima
               vana
               loquaris
               ,
            
             
               Vna
               tibi
               melius
               auris
               ,
               quàm
               or
               a
               duo
               .
            
             
               Nam
               geminas
               aures
               nobis
               Deus
               ,
               os
               dedit
               vnum
               ;
            
             
               Nos
               audire
               decet
               plurima
               ,
               pauca
               loqui
               .
            
          
           
             
               Lodouico
               .
            
             
               Lastly
               ,
               
               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
                 .
              
               
               When
               the
               water
               in
               a
               flood
               or
               riuer
               is
               deepe
               ,
               
               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
               ,
               
               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
               .
               
               And
               so
               sayeth
               Salomon
               in
               his
               Prouerbes
               :
               
                 Aqua
                 profunda
                 verba
                 ex
                 ore
                 sapientis
                 viri
                 :
                 The
                 wordes
                 of
                 a
                 wise
                 mans
                 mouth
                 ,
              
               
               
                 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
               ,
               
               when
               wee
               see
               a
               man
               of
               many
               wordes
               ,
               we
               say
               ,
               he
               hath
               more
               wordes
               then
               monie
               .
               Which
               prouerb
               was
               receiued
               from
               Salomon
               ,
               
               for
               he
               affirmeth
               .
               
                 Vbiplurima
                 sunt
                 verba
                 ,
                 ibi
                 frequenter
                 egestas
                 :
                 where
                 many
                 wordes
                 are
                 ,
                 there
                 wante
                 attendeth
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Vndoubtedly
               it
               is
               so
               .
               
               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
               :
               
               
                 Adpauca
                 respicientes
                 ,
                 de
                 facili
                 denunciant
              
               ;
               a
               wise
               man
               hath
               none
               but
               well
               weighed
               words
               :
               
               
                 Aquae
                 Siloe
                 currūt
                 cum
                 silentio
              
               .
            
          
           
             
             
               Lodouico
               .
            
             
               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
               :
               
               
                 Verba
                 sapientium
                 audiuntur
                 eum
                 silentio
                 ,
                 plus
                 quàm
                 clamor
                 Principis
                 inter
                 stultos
                 :
                 The
                 wordes
                 of
                 the
                 wise
                 are
                 more
                 hearde
                 in
                 silence
                 ,
              
               
               
                 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
               :
               
               
                 Gaudent
                 breuitate
                 moderni
              
               :
               for
               the
               cheefest
               grace
               consisteth
               not
               in
               multitude
               of
               words
               ,
               but
               in
               speaking
               little
               &
               with
               wisedome
               ,
               wherupon
               the
               Poet
               wrote
               ,
               
                 
                   Scire
                   loqui
                   decus
                   est
                   ,
                   decus
                   est
                   &
                   scire
                   tacere
                   ,
                
                 
                   Haec
                   duo
                   si
                   poteris
                   scire
                   ,
                   peritus
                   eris
                   .
                
              
            
             
               If
               the
               Oratour
               be
               breefe
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               Not
               much
               vnlike
               to
               this
               Oratour
               ,
               was
               the
               Embassador
               sent
               
               from
               the
               Abderites
               ,
               
               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
               .
            
          
           
             Finis
             Cap.
             3.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               Herein
               is
               handled
               ,
               which
               is
               the
               hardest
               matter
               for
               a
               man
               ,
               either
               silence
               or
               speaking
               .
               And
               to
               this
               purpose
               eache
               one
               alleageth
               seuerall
               reasons
               ,
               with
               many
               examples
               out
               of
               the
               auncient
               Philosophers
               ,
               as
               also
               authorities
               out
               of
               the
               sacred
               Scriptures
               :
               they
               shew
               likewise
               ,
               many
               inconueniences
               which
               arise
               by
               the
               tongue
               .
               A
               discourse
               very
               excellent
               ,
               curious
               and
               sententious
               .
            
          
           
             Chap.
             4.
             
          
           
             
               LODOVICO
               .
            
             
               In
               regarde
               of
               what
               hath
               beene
               saide
               alreadie
               ,
               I
               hold
               it
               much
               better
               sometimes
               to
               bee
               silent
               ,
               then
               talke
               with
               tediousnesse
               to
               the
               hearers
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               In
               your
               iudgement
               then
               ,
               which
               do
               you
               hold
               as
               the
               hardest
               matter
               for
               a
               man
               ,
               to
               talke
               ,
               or
               to
               
               hold
               his
               peace
               ?
            
          
           
             
               Lodouico
               .
            
             
               
                 It
                 is
                 as
                 difficult
                 a
                 thing
                 to
                 open
                 the
                 mouth
                 well
                 ,
              
               
               
                 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
                 :
              
               
               Pone
               domine
               custodiam
               orimeo
               ,
               &
               ostium
               circumstantiae
               in
               labijs
               meis
               :
               
               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
               ,
               
               &
               os
               meum
               annunciabit
               laudem
               tuam
               :
               Open
               thou
               my
               lips
               O
               lord
               ,
               
               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
               :
               
               I
               am
               as
               a
               dumbe
               man
               that
               openeth
               not
               his
               mouth
               .
               
               
                 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
               :
               
               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
               :
               
               
                 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
               ,
               
               Salomon
               declared
               ,
               when
               he
               said
               :
               
                 Omnis
                 lab
                 or
                 hominis
                 in
                 ore
                 cius
                 :
                 All
                 the
                 labour
                 of
                 a
                 man
                 ,
                 is
                 for
                 his
                 month
                 .
              
            
          
           
             
               Claudio
               .
            
             
               What
               labour
               is
               it
               for
               a
               man
               to
               holde
               his
               peace
               ?
               Let
               him
               but
               keepe
               close
               his
               mouth
               ,
               
               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
               .
               
               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
               .
            
          
           
             
             
               Lodouico
               .
            
             
               But
               this
               closing
               of
               the
               mouth
               ,
               
               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
               ,
               
               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
                 ?
              
               
               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
               .
               
               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
                 ?
              
            
          
           
             
               Claudio
               .
            
             
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Both
               to
               the
               one
               and
               other
               may
               we
               most
               truly
               refer
               it
               ,
               
               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
               .
               
               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
             :
             
             If
             one
             were
             in
             heauen
             ,
             to
             consider
             the
             beauty
             of
             the
             starres
             ,
             the
             wandering
             order
             of
             the
             Planets
             ,
             the
             variable
             
             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
             ,
             
             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
             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
             ,
             
             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
             ,
             
             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
             ,
             
             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
               .
            
             
             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
             ,
             
             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.
             
          
           
             
               Claudio
               .
            
             
               Silence
               is
               no
               greater
               a
               gift
               of
               God
               ,
               
               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
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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.
                 
              
               
            
          
           
             
               Claudio
               .
            
             
               This
               saying
               ,
               that
               God
               onely
               hath
               the
               gouernement
               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
               ,
               
               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
               ,
               
               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
               .
               
               
                 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
               :
               
               
                 That
                 he
                 which
                 talkes
                 little
                 hath
                 need
                 of
                 a
                 little
                 reading
                 .
              
            
             
               As
               the
               vessell
               is
               knowne
               by
               the
               sound
               to
               be
               full
               or
               emptie
               :
               
               so
               by
               talking
               is
               a
               wise
               man
               and
               a
               foole
               discerned
               .
               
               
                 Aquae
                 Siloe
                 currunt
                 cum
                 silentio
              
               .
               
               Iob
               spake
               once
               ,
               and
               repented
               himselfe
               ;
               
                 Vuum
                 loquutus
                 sum
                 ,
                 quod
                 vtinam
                 non
                 dixissem
                 ,
                 &
                 alterum
                 ,
                 quib
                 us
                 vltrà
                 non
                 adam
                 .
                 
                 Manum
                 meam
                 ponam
                 super
                 os
                 meum
                 ,
              
               
               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
                 :
              
               
               
                 Vtinam
                 taceretis
                 ,
                 vt
                 putaremini
                 sapientes
                 .
              
               If
               then
               silence
               be
               so
               commodious
               for
               a
               foole
               ,
               
               to
               keepe
               his
               follie
               from
               discouerie
               :
               howe
               much
               more
               is
               it
               beneficiall
               for
               a
               wise
               man
               ?
            
          
           
             
               Lodouico
               .
            
             
               Taciturnitie
               is
               very
               necessarie
               in
               a
               foole
               ,
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               The
               foole
               holdes
               his
               peace
               ,
               
               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
               ,
               
               &
               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
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 for
                 a
                 man
                 shall
                 bee
                 knowne
                 by
                 his
                 children
                 .
              
               
               
               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
               ,
               
               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
               .
               
               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
               :
               
               
                 Fac
                 ori
                 tuo
                 ostium
                 &
                 seram
                 :
                 Make
                 a
                 door
                 and
                 a
                 bar
                 ,
                 and
                 a
                 bridle
                 for
                 thy
                 mouth
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               In
               such
               manner
               (
               belike
               )
               was
               silence
               figured
               by
               our
               elders
               .
               
               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
               ,
               
               
                 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.
               
            
          
           
             
               Claudio
               .
            
             
               A
               greater
               lye
               was
               that
               of
               the
               woman
               ,
               
               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
                 
                 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
               ,
               
               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
               ,
               
               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
               :
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               If
               they
               had
               bin
               silent
               ,
               much
               better
               had
               their
               condition
               beene
               ,
               and
               such
               a
               pernicious
               euill
               had
               neuer
               beene
               instructed
               to
               vs.
               
            
          
           
             
               Claudio
               .
            
             
               But
               if
               such
               harme
               doe
               ensue
               by
               the
               tongue
               ,
               wherefore
               did
               God
               then
               bestowe
               it
               vpon
               man
               ?
               
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               Because
               as
               much
               good
               as
               euill
               may
               come
               by
               the
               tongue
               ,
               according
               to
               the
               vse
               thereof
               :
               
               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
                 :
              
               
               
                 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
               :
               
               
                 Lingua
                 eorum
                 gladius
                 acutus
                 :
                 Their
                 tongue
                 is
                 a
                 sharpe
                 sworde
                 .
              
               The
               sword
               is
               a
               weapon
               offensiue
               and
               defensiue
               ,
               according
               to
               the
               vse
               :
               
               (
               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
               
               of
               discretion
               .
               
               
                 Quasi
                 vas
                 auri
                 solidum
                 ,
                 ornatum
                 omni
                 lapide
                 pretioso
                 .
              
               The
               foole
               is
               like
               a
               vessell
               too
               ,
               
               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
               .
               
               So
               spake
               the
               holy
               spirit
               hy
               
                 Salomon
                 :
                 Cor
                 fatui
                 quasi
                 vas
                 confractum
                 ,
                 &
                 omnem
                 sapientiam
                 non
                 tenebit
                 .
              
            
             
               The
               Prophet
               Dauid
               in
               one
               of
               his
               Psalmes
               ,
               calles
               the
               tongue
               
                 the
                 pen
                 of
                 a
                 ready
                 writer
                 .
              
               
               The
               penne
               is
               an
               instrument
               for
               writing
               ,
               which
               being
               put
               into
               the
               hand
               of
               a
               skilfull
               scribe
               ,
               makes
               a
               fayre
               character
               :
               but
               in
               the
               hand
               of
               a
               bad
               writer
               ,
               makes
               a
               letter
               loathsome
               to
               be
               lookt
               on
               .
               
               
                 Lingua
                 mea
                 calamus
                 scribae
                 velociter
                 scribentis
                 .
              
               With
               the
               pen
               may
               be
               written
               both
               good
               and
               euill
               :
               
               the
               holy
               ghost
               moouing
               the
               penne
               of
               our
               tongue
               ,
               it
               writes
               in
               the
               hearts
               of
               the
               faithfull
               ,
               the
               wordes
               of
               eternall
               life
               :
               but
               beeing
               guided
               by
               the
               hand
               of
               a
               wicked
               sinner
               ,
               it
               makes
               brutish
               letters
               ,
               of
               lying
               ,
               slaundering
               ,
               blaspheming
               and
               euill
               speaking
               .
            
             
               One
               friend
               hauing
               inuited
               another
               to
               sup
               with
               him
               ,
               he
               commanded
               his
               seruant
               ,
               
               that
               he
               shoulde
               goe
               buy
               the
               very
               best
               thing
               in
               the
               market
               ,
               to
               make
               his
               supper
               the
               more
               honorable
               .
               He
               went
               ,
               and
               according
               to
               the
               charge
               of
               his
               master
               ,
               he
               bought
               a
               tongue
               ,
               which
               beeing
               brought
               home
               to
               the
               house
               ,
               the
               master
               fell
               into
               choller
               ,
               and
               because
               hee
               had
               dallyed
               with
               him
               diuerse
               times
               so
               before
               ,
               hee
               sayde
               vnto
               him
               .
               
                 Thou
                 euer
                 doest
                 the
                 contrary
                 to
                 what
                 I
                 commaund
                 thee
                 ,
                 I
                 charged
                 thee
                 to
                 buy
                 the
                 best
                 thing
                 in
                 the
                 market
                 ,
                 and
                 see
                 ,
                 thou
                 hast
                 bought
                 the
                 woorst
                 ,
                 neuer
                 fulfilling
                 what
                 I
                 enioyne
                 thee
                 to
                 doe
                 :
                 therefore
                 since
                 thou
                 takest
                 a
                 delight
                 in
                 thwarting
                 mee
                 ,
                 goe
                 buy
                 the
                 woorst
                 thing
                 that
                 is
                 to
                 bee
                 solde
                 in
                 the
                 market
                 .
              
               The
               seruaunt
               went
               agayne
               ,
               and
               bought
               an
               other
               tongue
               ,
               whereat
               the
               master
               chafing
               much
               more
               ,
               the
               seruant
               said
               (
               and
               I
               thinke
               it
               was
               
                 Aesope
                 )
                 There
                 is
                 nothing
                 better
                 or
                 worse
                 in
                 the
                 whole
                 world
                 ,
              
               
               
                 then
                 the
                 tongue
                 ,
                 which
                 is
                 the
                 cause
                 both
                 of
                 much
                 good
                 ,
                 and
                 much
                 euill
                 :
              
               a
               sentence
               not
               so
               excellent
               as
               true
               ,
               and
               agreeable
               to
               that
               of
               the
               wise
               man
               ,
               
               
                 Vità
                 &
                 mors
                 in
                 manibus
                 linguae
                 .
              
            
             
               
                 Seeing
                 then
                 the
                 tongue
                 is
                 the
                 cause
                 of
                 much
                 good
                 ,
              
               
               
                 to
                 that
                 end
                 God
                 gaue
                 it
                 :
                 but
                 as
                 it
                 is
                 the
                 meane
                 of
                 many
                 euilles
                 ,
                 it
                 ought
                 to
                 bee
                 bridled
                 ,
                 and
                 talke
                 but
                 at
                 due
                 times
                 .
              
               Homo
               sapiens
               tacebit
               vsque
               ad
               tempus
               :
               
               lasciuus
               autem
               &
               imprudens
               non
               seruabit
               tempus
               :
               A
               wise
               man
               will
               hold
               his
               tongue
               till
               be
               see
               opportunity
               :
               but
               a
               foole
               and
               a
               trifler
               will
               regard
               
               no
               time
               .
               
               Multi
               ceciderunt
               in
               ore
               gladij
               ,
               sed
               non
               sic
               quasi
               interierunt
               per
               linguam
               suam
               :
               
               There
               be
               many
               that
               haue
               perished
               by
               the
               edge
               of
               the
               sword
               ,
               but
               not
               so
               many
               as
               haue
               fallen
               by
               the
               tongue
               .
               
                 And
                 so
                 discoursing
                 on
                 stil
                 of
                 the
                 wicked
                 tongue
                 ,
              
               
               that
               it
               hath
               broken
               downe
               strong
               cities
               ;
               ouerthrowne
               the
               houses
               of
               Princes
               ;
               driuen
               nation
               from
               nation
               ;
               depressed
               the
               strength
               of
               the
               people
               ,
               
                 and
                 telling
                 an
                 infinite
                 number
                 of
                 euilles
                 more
                 ,
                 at
                 last
                 he
                 sayth
                 for
                 a
                 conclusion
                 :
              
               Mors
               illius
               mors
               nequissima
               ,
               &
               vtilis
               potius
               infernus
               quam
               illa
               :
               The
               death
               thereof
               is
               an
               euill
               death
               ,
               hell
               were
               better
               then
               such
               a
               one
               .
               
                 Could
                 he
                 speake
                 worse
                 ,
                 what
                 a
                 wretched
                 thing
                 then
                 is
                 a
                 wicked
                 tongue
                 ?
              
               Flagelli
               plaga
               liuorem
               facit
               ,
               plaga
               autem
               linguae
               comminuit
               ossa
               :
               The
               stroke
               of
               the
               whip
               maketh
               markes
               in
               the
               flesh
               ,
               but
               the
               stroake
               of
               the
               tongue
               breaketh
               the
               boanes
               .
            
             
               As
               many
               other
               goodnesses
               do
               ensue
               ,
               by
               the
               tongue
               of
               a
               iust
               &
               prudent
               man
               ,
               
               whose
               sweetnesse
               cannot
               be
               declared
               .
               It
               is
               a
               heauēly
               thing
               to
               heare
               the
               delicate
               sound
               of
               musicall
               instruments
               :
               but
               much
               more
               delightsom
               is
               the
               harmony
               which
               a
               holy
               tongue
               makes
               .
               
                 Tibiae
                 &
                 psalterium
                 suauem
                 faciunt
                 melodiam
                 ,
                 &
                 super
                 vtraque
                 lingua
                 suais
                 .
                 The
                 pipe
                 and
                 the
                 psalterion
                 make
                 a
                 sweet
                 noyse
                 ,
              
               
               
                 but
                 a
                 pleasant
                 tongue
                 is
                 aboue
                 them
                 both
                 .
              
               
               For
               it
               prayseth
               God
               ,
               conuerteth
               soules
               ,
               curbs
               the
               deuil
               ,
               opens
               heauen
               ,
               shuts
               vp
               hell
               ,
               appeaseth
               the
               Iudge
               ,
               comforts
               the
               offendour
               ,
               admonisheth
               the
               sinner
               ,
               counselleth
               the
               doubtfull
               ,
               pacifieth
               the
               vnquiet
               ,
               satisfieth
               the
               afflicted
               ,
               correcteth
               (
               with
               loue
               )
               the
               falty
               ,
               encourageth
               the
               weake
               ,
               instructeth
               the
               ignorant
               ,
               extolleth
               vertue
               ,
               condemneth
               vice
               ,
               and
               performeth
               an
               hundred
               thousand
               other
               good
               offices
               .
               This
               tongue
               is
               silent
               ,
               &
               speakes
               in
               meet
               time
               ,
               &
               although
               at
               some
               season
               it
               appeareth
               to
               be
               dumb
               ,
               yet
               (
               another
               while
               )
               it
               declareth
               it selfe
               to
               be
               very
               eloquent
               .
               
                 Est
                 autem
                 tacens
                 ,
                 &
                 non
                 habēs
                 sensum
                 loquelae
                 :
                 &
                 est
                 tacens
                 ,
                 sciens
                 tempus
                 apti
                 temporis
                 :
                 Some
                 man
                 holdeth
                 his
                 tongue
                 ,
                 because
                 he
                 hath
                 not
                 to
                 answere
                 :
                 and
                 some
                 keep
                 silence
                 ,
                 waiting
                 a
                 time
                 conuenient
                 .
              
            
             
               Therefore
               it
               is
               good
               to
               speake
               ,
               and
               as
               good
               to
               be
               silent
               :
               hard
               is
               it
               to
               keep
               silence
               ,
               
               but
               much
               more
               hard
               to
               speake
               with
               wisedome
               .
               
                 For
                 the
                 tongue
                 being
                 the
                 Embassadour
                 of
                 the
                 hart
                 ,
                 it
                 is
                 most
                 certaine
                 ,
                 that
                 if
                 there
                 be
                 loue
                 in
                 the
                 hart
                 ,
                 the
                 tongue
                 will
                 manifest
                 loue
              
               (
               as
               Minas
               the
               Philosopher
               writeth
               )
               
                 If
                 there
                 be
                 hatred
              
               ,
               
               
                 it
                 wil
                 publish
                 disdaine
                 ,
                 if
                 sorrowe
                 ,
                 it
                 will
                 vtter
                 lamentations
                 .
              
               Which
               oftentimes
               is
               the
               cause
               of
               many
               euills
               ,
               because
               not
               all
               things
               concealed
               in
               the
               heart
               ,
               ought
               the
               tongue
               to
               discouer
               ,
               and
               therfore
               it
               is
               far
               better
               to
               be
               silent
               ,
               according
               as
               Ouid
               counselleth
               .
            
             
               
                 Eximia
                 est
                 virtus
                 praestare
                 silentia
                 rebus
                 .
              
               
               
                 Atque
                 grauis
                 est
                 culpa
                 tacenda
                 loqui
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Neuerthelesse
               Aristotle
               saith
               ,
               
               
                 That
                 it
                 is
                 far
                 more
                 difficult
                 to
                 hold
                 ones
                 peace
                 ,
                 then
                 to
                 speake
                 :
              
               wherupon
               ,
               being
               asked
               ,
               which
               of
               these
               two
               things
               seemed
               to
               him
               the
               hardest
               ,
               replyed
               ,
               
                 to
                 conceale
                 a
                 secret
              
               .
               As
               I
               was
               one
               day
               talking
               with
               Signior
               
                 Cipriano
                 Calphurnio
              
               an
               especiall
               friend
               of
               mine
               ,
               he
               made
               proffer
               of
               telling
               me
               a
               very
               great
               matter
               ,
               
               prouided
               that
               I
               would
               lock
               it
               vp
               hidden
               in
               my
               hart
               ,
               but
               I
               answered
               him
               according
               to
               Aristotles
               opinion
               .
               
                 Good
                 Sir
              
               (
               quoth
               I
               )
               
                 do
                 me
                 so
                 much
                 curtesie
                 ,
                 as
                 not
                 to
                 bind
                 me
                 to
                 that
                 ,
                 which
                 you
                 cannot
                 do
                 your self
                 :
                 you
                 cannot
                 keep
                 so
                 great
                 a
                 secret
                 concealed
                 ,
                 and
                 yet
                 wil
                 you
                 tie
                 me
                 to
                 strict
                 retaining
                 it
                 ?
              
            
          
           
             
               Lodouico
               .
            
             
               Aristotle
               saith
               ,
               
               
                 That
                 to
                 be
                 silent
                 ,
                 is
                 the
                 hardest
                 matter
                 ,
                 because
                 silence
                 is
                 the
                 ground
                 of
                 prudence
                 ,
                 and
                 prudence
                 is
                 an
                 beroycall
                 vertue
                 ,
                 not
                 to
                 be
                 imitated
                 of
                 all
                 ,
                 for
                 many
                 learned
                 men
                 haue
                 bin
                 imprudent
                 .
                 Plato
              
               writeth
               ,
               
               
                 That
                 a
                 man
                 cannot
                 be
                 wise
                 ,
                 except
                 he
                 be
                 able
                 to
                 retaine
                 a
                 secret
                 .
              
               And
               yet
               your
               Honor
               would
               not
               be
               bound
               to
               silence
               ,
               not
               because
               wisedome
               is
               contayned
               in
               euery
               part
               therof
               ,
               but
               in
               regard
               of
               the
               binding
               diuers
               other
               ,
               to
               keepe
               in
               silence
               a
               like
               secrecy
               ,
               which
               may
               prooue
               a
               matter
               very
               perillous
               .
               
               A
               man
               may
               perhappes
               (
               vnder
               deepe
               charge
               )
               manifest
               a
               secret
               to
               a
               friend
               of
               his
               ,
               and
               (
               with
               the
               like
               prouizo
               )
               reueale
               it
               to
               diuers
               other
               beside
               ,
               which
               passing
               in
               that
               order
               among
               so
               many
               ,
               may
               prooue
               in
               the
               end
               to
               fall
               out
               damageable
               :
               &
               then
               ,
               he
               not
               perfectly
               remembring
               to
               how
               many
               he
               told
               it
               ,
               may
               vniustly
               tax
               his
               very
               truest
               friend
               of
               vnfaithfulnesse
               .
               Therfore
               ,
               much
               better
               is
               it
               ,
               not
               to
               know
               another
               mans
               secrets
               ,
               then
               by
               knowing
               them
               ,
               to
               oppose
               himself
               to
               so
               manifest
               perill
               ,
               when
               as
               others
               being
               therewith
               likewise
               acquainted
               ,
               they
               may
               scape
               free
               ,
               and
               he
               onely
               be
               blamed
               .
            
             
               But
               silence
               is
               a
               thing
               so
               noble
               ,
               
               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
               ,
               
               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
               ,
               
               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
                 .
              
            
          
           
             Finis
             Cap.
             4.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Wherein
               is
               declared
               ,
               how
               God
               spake
               so
               little
               ,
               as
               he
               spake
               but
               once
               or
               twise
               onely
               :
               And
               how
               man
               ought
               to
               keep
               an
               eternall
               silence
               ,
               otherwise
               ,
               he
               that
               alwayes
               talketh
               ,
               sinneth
               .
               Who
               was
               the
               first
               that
               brake
               silence
               ,
               as
               well
               in
               heauen
               ,
               as
               in
               earth
               .
               How
               it
               is
               to
               be
               vnderstood
               ,
               that
               God
               onely
               is
               truth
               ,
               and
               euery
               man
               a
               lyar
               :
               considering
               that
               many
               haue
               spoken
               the
               truth
               ,
               as
               well
               Philosophers
               of
               the
               Gentiles
               ,
               as
               also
               many
               Christians
               :
               A
               discourse
               ful
               of
               learning
               ,
               &
               pleasing
               curiosities
               .
            
          
           
             Chap.
             5.
             
          
           
             
               CLAVDIO
               .
            
             
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               God
               is
               so
               abstinent
               of
               his
               speeche
               ,
               
               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
               ,
               
               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
                 .
              
               
               This
               is
               also
               confirmed
               by
               the
               authoritie
               of
               Iob
               ,
               who
               maintaining
               God
               to
               be
               a
               louer
               of
               silence
               ,
               
               sayth
               :
               
                 Semel
                 loquitur
                 Deus
                 ,
                 &
                 idipsum
                 sermo
                 non
                 repetit
              
               ;
               Can
               there
               be
               found
               any
               greater
               taciturnity
               then
               this
               ?
            
          
           
             
               Claudio
               .
            
             
               God
               speaketh
               very
               little
               ,
               if
               he
               neuer
               spake
               but
               once
               or
               twise
               .
               But
               ,
               
               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
                 .
              
               
               
                 Nouissimè
                 diebus
                 istis
                 loquutus
              
               
               
               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
               :
               
               
                 Passus
                 sub
                 Pontio
                 Pilato
              
               ,
               
               
                 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
              
               ,
               
               
                 in
                 ipso
                 vita
                 erat
              
               .
               Which
               more
               cleerely
               he
               replicateth
               in
               his
               wonderfull
               Apocalips
               ,
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               If
               they
               haue
               bin
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               As
               if
               your
               Honor
               knowes
               not
               ,
               
               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
               :
               
               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
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 &
                 docuit
                 omnia
              
               .
               Also
               himselfe
               sayd
               to
               his
               beloued
               disciples
               :
               
                 Omnia
                 qua
                 audiui
                 à
                 patre
                 meo
                 ,
              
               
               
                 nota
                 feci
                 vobis
              
               .
               So
               that
               whatsoeuer
               he
               
               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
              
               *
               
                 hymnus
                 Deus
                 in
                 Sion
              
               .
               As
               if
               he
               would
               haue
               said
               ,
               
               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.
              
               
            
          
           
             
               Claudio
               .
            
             
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               These
               wordes
               of
               mine
               ,
               are
               my
               silence
               ,
               and
               the
               word
               of
               God
               also
               :
               
               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
               :
               
               
                 Omnis
                 homo
                 mendax
                 :
                 Euery
                 man
                 is
                 a
                 lyer
                 ?
              
               And
               how
               greatly
               God
               dooth
               punish
               lying
               :
               
                 Perdes
                 omnes
                 qui
                 loquuntur
                 mendacium
              
               :
               
               
                 Thou
                 shalt
                 destroye
                 them
                 that
                 speake
                 lyes
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Why
               then
               belike
               I
               am
               a
               lyar
               .
               I
               thanke
               you
               for
               your
               kindnesse
               .
            
          
           
             
               Lodouico
               .
            
             
               Who
               makes
               any
               doubt
               of
               that
               ?
               are
               not
               you
               a
               man
               ?
            
          
           
             
               Claudio
               .
            
             
               I
               make
               no
               question
               that
               I
               am
               a
               man
               :
               but
               (
               by
               your
               leaue
               )
               I
               am
               no
               lyar
               .
            
          
           
             
               Lodouico
               .
            
             
               You
               are
               a
               lyar
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               I
               know
               very
               well
               that
               I
               am
               a
               man
               ,
               and
               yet
               no
               lyar
               ,
               because
               I
               haue
               alwayes
               delighted
               in
               the
               trueth
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               
               your
               owne
               excellencie
               .
               
               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
                 ,
              
               
               
                 simul
                 inutiles
                 facti
                 sunt
                 non
                 est
                 qui
                 faciat
                 bonum
                 ,
                 non
                 est
                 vsque
                 ad
                 vnum
                 .
              
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               Whence
               proceedeth
               it
               ,
               that
               al
               men
               were
               lyers
               ,
               and
               vnprofitable
               ?
            
          
           
             
               Lodouico
               .
            
             
               Because
               it
               pleased
               him
               to
               become
               both
               God
               and
               man
               ,
               
               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
               ,
               
               because
               they
               ceassed
               to
               bee
               the
               sonnes
               of
               men
               .
               Moreouer
               ,
               
               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
                 ,
              
               
               
                 God
                 is
                 truth
                 :
                 Est
                 autem
                 Deus
                 verax
                 ,
                 Then
                 are
                 they
                 truth
                 as
                 he
                 is
                 :
                 as
                 Gods
                 by
                 participation
                 ,
                 redeemed
                 by
                 grace
                 of
                 the
                 Sauiour
                 ,
              
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               :
               
               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
               
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               I
               answere
               ,
               
               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
               ,
               
               God
               himselfe
               :
               but
               for
               the
               rest
               ,
               by
               that
               which
               is
               to
               be
               expected
               (
               as
               of
               their
               owne
               nature
               )
               they
               are
               false
               and
               lyers
               .
               
               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
                 .
              
               
               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
               ,
               
               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
               .
               
               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
               .
               
               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
               :
               
               
                 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
               ,
               
               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
              
               ,
               
               
                 is
                 likewise
                 as
                 much
                 to
                 say
              
               (
               according
               to
               
                 Marcilius
                 Ficinus
              
               vpō
               
                 Plato
                 )
                 that
                 a
                 man
                 knowes
                 much
                 more
                 by
                 negation
                 ,
                 then
                 
                 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
               ,
               
               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
               cānot
               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
                 ,
              
               
               
                 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
               .
               
               
                 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
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               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
               
               much
               ,
               as
               you
               or
               they
               partake
               of
               the
               onelye
               trueth
               .
               Hee
               that
               will
               speake
               then
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               in
               disputing
               among
               so
               many
               sects
               of
               the
               
                 Cilicians
                 ,
                 Alexandreans
                 ,
                 Cyrenaicans
              
               ,
               and
               Asians
               :
               but
               in
               what
               sorte
               ?
               
                 Non
                 poterant
                 resistere
                 sapientiae
              
               ,
               
               
                 &
                 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
               ,
               
               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
                 .
              
               
            
             
               
                 Doe
                 you
                 thinke
              
               ,
               
               
                 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
               ,
               
               and
               not
               that
               they
               al
               should
               perish
               ?
               
                 Assuredly
                 no
              
               ;
               Non
               enim
               sciebat
               quid
               diceret
               ,
               
               
                 but
                 spake
                 euen
                 as
              
               Balaams
               
                 Asse
                 did
                 ,
                 that
                 vnderstood
                 not
                 him selfe
                 .
              
            
          
           
             
               Claudio
               .
            
             
               
                 And
                 did
              
               Balaam
               
                 vnderstand
                 him selfe
              
               ,
               
               
                 or
                 his
                 own
                 Prophecie
                 ,
                 when
                 he
                 foretold
                 of
                 Christ
                 :
              
               Orietur
               Stella
               ex
               Iacob
               ,
               &
               consurget
               virga
               de
               Israel
               ?
               
               There
               shall
               come
               a
               star
               of
               Iacob
               ,
               and
               a
               scepter
               shall
               arise
               of
               Israell
               ,
               &c.
               
            
          
           
             
               Lodouico
               .
            
             
               Assuredly
               ,
               
               
                 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
               ,
               
               &
               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
                 
                 sayd
                 to
              
               Dauid
               Dilata
               os
               tuum
               ,
               
               &
               implebo
               illud
               :
               Open
               thy
               mouth
               wide
               ,
               and
               I
               will
               fill
               it
               .
               
               
                 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
               ,
               
               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
                 :
              
               
               
                 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
               ,
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               
                 In
                 heauen
                 ,
                 it
                 was
              
               Lucifer
               ,
               
                 on
                 earth
                 ,
                 it
                 was
              
               Eua.
               
                 God
                 spake
                 with
                 his
                 omnipotent
                 voyce
                 ,
              
               
               
                 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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
              
               :
               
               Proiectus
               est
               Draco
               ille
               magnus
               serpens
               antiquus
               ,
               qui
               vocatur
               Diabolus
               :
               
               And
               the
               great
               Dragon
               ,
               that
               old
               Serpent
               ,
               called
               the
               Deuill
               ,
               and
               Satan
               was
               cast
               out
               .
            
             
               
                 The
                 second
                 that
                 brake
                 silence
              
               ,
               
               
                 but
                 on
                 earth
                 ,
                 was
              
               Eua
               ,
               
                 when
                 she
                 said
                 to
                 the
                 Serpent
                 :
              
               
               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
                 ?
              
            
          
           
             
               Claudio
               .
            
             
               Oh
               ,
               how
               much
               ouer-licentiously
               ,
               and
               with
               what
               indiscretion
               he
               spake
               ?
               
               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
               ,
               
               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
              
               .
            
          
           
             
               Lodouico
               .
            
             
               If
               she
               had
               rehearsed
               only
               that
               which
               God
               had
               commāded
               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
               ,
               
               for
               
                 Spiritus
                 &
                 vita
                 sunt
              
               .
               But
               when
               she
               spake
               of
               her selfe
               ,
               she
               spake
               very
               euill
               ,
               &
               brake
               silence
               ,
               whereupon
               she
               was
               punished
               very
               seuerely
               .
            
          
           
             
               Claudio
               .
            
             
               She
               would
               needs
               talke
               ,
               yet
               knew
               not
               with
               whom
               she
               talked
               ,
               not
               considering
               ,
               
               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
              
               ,
               
               
                 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
               ,
               
               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
                 .
              
               
               And
               hee
               brake
               silence
               ,
               
               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
                 .
              
               
               
                 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
               ?
            
          
           
             
               Lodouico
               .
            
             
               She
               made
               more
               account
               of
               a
               ianglers
               words
               ,
               couered
               
               with
               a
               little
               sweet
               taste
               of
               honor
               ,
               
               wearie
               of
               their
               present
               estate
               ,
               and
               coueting
               to
               be
               Gods
               and
               immortall
               ,
               then
               of
               the
               infallible
               trueth
               of
               God.
               
            
          
           
             
               Claudio
               .
            
             
               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
               :
               
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               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
               .
            
          
           
             Finis
             Cap.
             5.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               Declaring
               ,
               what
               custodie
               we
               ought
               to
               haue
               of
               our
               tongue
               ,
               to
               auoide
               errour
               in
               our
               speaking
               .
               Of
               the
               seuerall
               wayes
               ,
               where
               by
               the
               tongue
               passeth
               ,
               when
               we
               talke
               :
               which
               although
               they
               be
               foure
               in
               number
               ,
               yet
               one
               onely
               guarde
               is
               sufficient
               for
               them
               all
               .
            
          
           
             Chap.
             6.
             
          
           
             
               CLAVDIO
               .
            
             
               A
               very
               singular
               document
               doth
               the
               kingly
               Prophet
               Dauid
               giue
               vs
               ,
               
               vppon
               the
               custodye
               of
               the
               tongue
               ,
               and
               it
               is
               in
               his
               thirtie
               eighth
               Psalme
               :
               
                 Dixi
                 ,
                 custodiam
                 vias
                 meas
                 ,
                 vt
                 ●on
                 delinquam
                 in
                 lingua
                 mea
                 ,
              
               
               
                 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
               
               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
               .
               
               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
               .
               
               Wherefore
               ,
               to
               preuent
               fayling
               :
               
                 Obmutui
                 ,
                 &
                 humiliatus
                 sum
                 ,
                 &
                 silui
                 à
                 bonis
                 ,
                 &c
                 :
                 I
                 was
                 dumb
                 &
                 spake
                 nothing
                 ,
                 I
                 kept
                 silence
                 ,
                 euen
                 from
                 good
                 ,
                 &c.
                 
              
            
          
           
             
               Lodouico
               .
            
             
               What
               wayes
               are
               those
               ,
               which
               make
               such
               necessitie
               of
               beeing
               well
               kept
               by
               vs
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               I
               answer
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               can
               likewise
               commit
               no
               scape
               at
               all
               in
               deliuerie
               of
               his
               wordes
               ,
               therefore
               Dauid
               sayd
               :
               
                 Omnia
                 mandata
                 tua
                 veritas
                 :
                 All
                 thy
                 commandements
                 are
                 true
                 .
              
               
               Moreuer
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               as
               Caine
               did
               ,
               who
               was
               the
               first
               heretique
               ,
               &
               denied
               the
               diuine
               mercy
               :
               
               Or
               into
               blasphemy
               &
               murmuring
               ,
               as
               many
               sinners
               haue
               done
               ,
               and
               yet
               doe
               .
            
             
               Secondarily
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               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
               ;
               
               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
               ,
               
               who
               giuing
               the
               gouernment
               of
               a
               prouince
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
               ,
               
               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
               ,
               
               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
                 is
                 like
                 vnto
                 an
                 earthen
                 vessell
                 ,
                 wherein
                 follie
                 boyleth
                 ,
                 as
                 if
                 it
                 were
                 water
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               most
               certaine
               :
               
               
                 Os
                 fatuorum
                 ebullit
                 stulitiam
                 ,
                 The
                 mouth
                 of
                 a
                 foole
                 babbleth
                 out
                 foolishnesse
                 .
              
               
               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
               
               quite
               empty
               ,
               by
               the
               great
               power
               of
               heat
               (
               exhaled
               from
               the
               flaming
               fire
               )
               breaketh
               it selfe
               to
               many
               pieces
               .
            
             
               Euen
               so
               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
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               .
               
               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
               :
               
               
                 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
               ,
               
               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
               ,
               
               and
               their
               violence
               (
               at
               length
               )
               growes
               to
               bee
               as
               greate
               as
               any
               others
               .
            
          
           
             
               Claudio
               .
            
             
               In
               my
               iudgement
               ,
               
               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
               
               may
               bee
               as
               suddenly
               deuoured
               in
               a
               fierce
               flaming
               fire
               ,
               as
               if
               a
               longer
               time
               it
               lyeth
               (
               to
               like
               purpose
               )
               in
               a
               softer
               fire
               ,
               
               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
                 .
              
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               
                 As
                 the
                 terrestriall
                 vapours
                 do
                 not
                 ascend
                 to
                 the
                 Moons
                 heauen
                 :
              
               
               
                 euen
                 so
                 iniuries
                 and
                 angers
                 doe
                 not
                 arise
                 into
                 the
                 generous
                 breast
                 of
                 the
                 wise
                 .
              
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Seneca
               
                 telles
                 vs
                 ,
                 in
                 the
                 booke
                 which
                 he
                 wrote
                 of
                 anger
                 ,
              
               That
               anger
               is
               not
               good
               for
               any
               vertuous
               thing
               ,
               
               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
                 :
              
               
               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
               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
               .
               
               
                 And
                 I
                 thinke
                 ,
                 this
                 is
                 that
                 kinde
                 of
                 anger
                 ,
                 which
              
               Dauid
               
                 spake
                 of
                 ,
                 when
                 he
                 said
                 :
              
               Irascimini
               ,
               &
               nolite
               peccare
               :
               Be
               angry
               ,
               but
               sin
               not
               .
            
          
           
             
               Lodouico
               .
            
             
               And
               Seneca
               ,
               
               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
                 ,
                 
                 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
               ,
               
               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
              
               :
               
               
                 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
                 ,
              
               
               
                 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
               ,
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               only
               best
               meanes
               ,
               
               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
               ,
               
               wee
               must
               take
               our
               flight
               ,
               and
               keep
               vs
               far
               enough
               off
               from
               them
               .
               Dauid
               won
               honor
               to
               himself
               ,
               in
               flying
               from
               Absolon
               ,
               
               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
                 ,
              
               
               
                 dentes
                 peccatorum
                 contriuisti
                 .
                 
                 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
                 ,
              
               
               
                 thou
                 hast
                 broken
                 the
                 teeth
                 of
                 the
                 wicked
                 Saluation
                 belongeth
                 vnto
                 the
                 Lorde
                 ,
                 &c.
                 
              
               And
               the
               selfe
               same
               royall
               Prophet
               ,
               when
               (
               with
               a
               full
               tide
               of
               furie
               )
               he
               was
               assalted
               ;
               he
               presently
               made
               his
               recourse
               to
               silence
               ,
               for
               feare
               of
               falling
               ,
               as
               knowing
               ,
               that
               when
               a
               man
               speaks
               disorderly
               ,
               
               he
               is
               angry
               :
               
                 Turbatus
                 sum
                 ,
                 &
                 non
                 sum
                 loquutus
                 .
              
            
          
           
             
               Claudio
               .
            
             
               But
               Hannibal
               did
               far
               otherwise
               ,
               
               for
               when
               he
               saw
               a
               ditch
               filled
               with
               the
               bloud
               of
               men
               ,
               he
               sayd
               :
               
                 Oh
                 what
                 a
                 noble
                 spectacle
                 is
                 this
                 ?
              
               And
               ,
               of
               another
               Tyrant
               ,
               Seneca
               telleth
               vs
               in
               his
               book
               of
               anger
               ,
               &
               the
               fift
               chapter
               ,
               who
               hauing
               in
               one
               day
               slaine
               thirty
               men
               ,
               very
               proudly
               he
               walked
               vpon
               the
               dead
               carkasses
               ,
               and
               speaking
               very
               arrogantly
               in
               his
               owne
               language
               ,
               beeing
               the
               Greeke
               ,
               sayde
               :
               
                 Oh
                 what
                 a
                 thing
                 is
                 rule
                 ?
              
            
          
           
             
               Lodouico
               .
            
             
               But
               Dauid
               beeing
               a
               most
               hardie
               knight
               ,
               and
               an
               vnconquerable
               king
               ,
               because
               he
               would
               not
               fall
               into
               such
               a
               brutish
               sinne
               ,
               
               set
               a
               sure
               watch
               vpon
               his
               mouth
               :
               
                 Posui
                 ori
                 meo
                 custodiam
              
               .
            
          
           
             
               Claudio
               .
            
             
               But
               if
               the
               tongue
               haue
               these
               foure
               wayes
               ,
               
               according
               as
               hath
               been
               already
               declared
               ,
               namely
               ,
               of
               the
               vnderstanding
               ,
               of
               the
               wil
               ,
               the
               way
               of
               the
               powre
               concupiscible
               ,
               &
               the
               way
               of
               the
               powre
               irascible
               :
               why
               then
               ,
               (
               in
               reason
               )
               the
               guardes
               or
               defences
               for
               these
               wayes
               ,
               ought
               likewise
               to
               be
               foure
               ,
               otherwise
               ,
               how
               can
               one
               only
               defēce
               serue
               for
               so
               many
               wayes
               ?
            
          
           
             
               Lodouico
               .
            
             
               Let
               me
               tel
               you
               ,
               that
               these
               fowre
               wayes
               ,
               albeit
               they
               are
               (
               among
               themselues
               )
               diuers
               ,
               neuerthelesse
               they
               are
               all
               confined
               to
               one
               place
               onely
               ,
               
               which
               is
               the
               mouth
               ,
               the
               mansion
               of
               the
               tongue
               .
               Haue
               you
               neuer
               seene
               ,
               that
               for
               passage
               to
               one
               place
               there
               haue
               been
               fundry
               wayes
               ,
               which
               haue
               met
               altogether
               in
               one
               conclusion
               ?
               Euen
               so
               these
               fowre
               wayes
               are
               limited
               to
               one
               mouth
               ,
               for
               which
               ,
               one
               good
               guarde
               will
               be
               sufficient
               to
               keepe
               it
               .
               
                 Posui
                 ori
                 meo
                 custodiam
              
               .
               And
               this
               is
               no
               other
               then
               wisedome
               ,
               or
               ,
               as
               (
               we
               may
               otherwise
               tearme
               it
               )
               discretion
               ,
               which
               together
               ,
               
               with
               
                 Eustochia
                 ,
                 Eubillia
              
               and
               Sinesi
               ,
               do
               make
               a
               most
               secure
               guardance
               :
               the
               one
               coniecturing
               the
               best
               for
               vs
               ,
               the
               second
               counselling
               what
               wee
               haue
               to
               doe
               ,
               and
               the
               last
               iudging
               all
               to
               bee
               iust
               .
            
             
               Is
               not
               this
               a
               most
               safe
               stability
               ,
               instructing
               vs
               when
               we
               ought
               to
               speake
               ,
               how
               much
               we
               should
               speake
               ,
               and
               in
               what
               manner
               we
               are
               to
               speake
               ?
               what
               words
               we
               may
               vse
               ,
               to
               whom
               we
               are
               to
               speake
               them
               ,
               and
               
               the
               place
               beseeming
               vs
               to
               speake
               them
               in
               ?
               what
               a
               more
               faithful
               keeper
               can
               we
               desire
               then
               this
               ,
               
               to
               preserue
               vs
               from
               al
               idle
               wandring
               ,
               and
               freeing
               vs
               from
               all
               deceiuing
               ?
               well
               may
               hee
               bee
               called
               a
               most
               skilfull
               master
               in
               Rhetorique
               ,
               that
               teacheth
               how
               to
               speake
               aduisedly
               ,
               that
               is
               ;
               when
               we
               ought
               to
               speake
               ,
               and
               not
               alwaies
               ;
               how
               much
               ,
               and
               not
               ouer
               immeasurably
               abounding
               ,
               or
               foolishly
               too
               little
               ;
               in
               what
               manner
               ,
               and
               not
               irregularly
               :
               to
               whom
               ,
               and
               not
               to
               euery
               person
               ;
               where
               ,
               and
               not
               in
               euery
               place
               .
               They
               that
               in
               their
               speeche
               doe
               not
               obserue
               this
               rule
               ,
               of
               how
               much
               ,
               when
               ,
               the
               manner
               ,
               to
               whom
               ,
               &
               the
               place
               ,
               shal
               find
               themselues
               neuer
               free
               from
               error
               .
            
             
               Greate
               neede
               then
               is
               there
               of
               this
               guardian
               ;
               especially
               ,
               
                 Dum
                 consisteret
                 peccator
                 aduersum
                 me
              
               :
               while
               the
               wicked
               stand
               watching
               vs
               ,
               it
               behooues
               vs
               to
               speake
               within
               compasse
               ,
               and
               with
               discretion
               ,
               because
               they
               lend
               a
               listening
               eare
               to
               vs.
               
               Greate
               neede
               also
               hath
               wisedome
               ,
               to
               stand
               as
               a
               true
               faithfull
               watchman
               ,
               because
               euermore
               the
               deuill
               diligentlye
               waiteth
               to
               note
               all
               our
               imperfections
               :
               not
               ,
               whether
               wee
               speake
               like
               Ciceronians
               ,
               or
               no
               ,
               but
               whether
               wee
               breathe
               foorth
               into
               blasphemies
               ,
               murmurings
               ,
               or
               euill
               speakings
               .
            
             
               If
               a
               man
               talke
               among
               his
               friends
               only
               ,
               
               they
               will
               easily
               beare
               with
               any
               defect
               whatsoeuer
               :
               but
               being
               amidst
               his
               enemies
               ,
               especially
               such
               a
               one
               as
               the
               deuill
               is
               ,
               it
               behooues
               him
               to
               weigh
               euery
               word
               :
               
                 Dum
                 consisteret
                 peccator
              
               .
               
               if
               the
               iust
               man
               only
               heare
               him
               ,
               his
               watchman
               stil
               is
               in
               his
               company
               ,
               and
               is
               as
               vigilant
               for
               him
               as
               him selfe
               .
               If
               he
               speake
               well
               ,
               the
               iust
               man
               commends
               it
               ;
               if
               euil
               ,
               he
               excuses
               it
               ,
               or
               reprehends
               it
               with
               charitie
               ;
               if
               he
               speake
               of
               a
               doubtfull
               matter
               ,
               which
               may
               bee
               taken
               both
               in
               good
               and
               euill
               sort
               ,
               the
               iust
               man
               conceiues
               it
               in
               the
               best
               kind
               .
            
             
               But
               the
               deuill
               ,
               
               and
               the
               wicked
               man
               his
               disciple
               ,
               they
               stand
               alway
               to
               point
               our
               speeches
               ,
               interpreting
               them
               in
               the
               worst
               sense
               ,
               and
               taking
               all
               in
               euill
               part
               :
               If
               a
               man
               speake
               grauely
               ,
               and
               well
               ;
               the
               deuill
               sayes
               ,
               he
               doth
               it
               proudely
               ,
               and
               to
               make
               himself
               esteemed
               ,
               as
               one
               learned
               and
               wise
               .
               If
               he
               speake
               of
               meane
               and
               easie
               matters
               :
               hee
               interprets
               it
               presently
               ,
               that
               he
               is
               ignorant
               .
               If
               he
               giue
               any
               almes
               :
               he
               sayes
               hee
               does
               it
               in
               hypocrisie
               ,
               and
               to
               be
               accounted
               an
               especiall
               man.
               If
               he
               sing
               Psalmes
               ,
               as
               in
               prayse
               of
               his
               Lord
               and
               maker
               :
               he
               implyes
               ,
               that
               he
               hath
               time
               to
               do
               nothing
               else
               .
               If
               he
               be
               at
               his
               prayers
               :
               hee
               sayes
               ,
               it
               is
               only
               for
               ceremonie
               .
               If
               hee
               fast
               ,
               hee
               sayes
               ,
               it
               is
               because
               he
               would
               bee
               talkt
               of
               .
               If
               he
               eate
               but
               to
               suffice
               necessitie
               :
               he
               scandalls
               it
               foorthwith
               to
               be
               immoderate
               gourmandize
               .
               If
               he
               speake
               well
               :
               he
               blames
               
               him
               for
               it
               .
               If
               he
               speak
               ill
               ,
               he
               murmurs
               at
               it
               ▪
               and
               thrusts
               in
               a
               great
               deale
               of
               worse
               matter
               then
               euer
               the
               other
               thought
               on
               .
               If
               there
               be
               any
               case
               ,
               of
               doubt
               in
               question
               :
               he
               will
               be
               sure
               to
               support
               stil
               the
               badder
               side
               .
            
             
               So
               that
               we
               see
               ,
               
               how
               needful
               a
               good
               watchman
               is
               for
               the
               mouth
               ,
               &
               what
               counsell
               is
               to
               be
               taken
               with
               wisedome
               ,
               for
               whatsoeuer
               we
               say
               ,
               to
               the
               end
               ,
               we
               fal
               not
               by
               our
               speaking
               :
               otherwise
               ,
               we
               ought
               to
               keepe
               our selues
               silēt
               ,
               because
               he
               can
               set
               down
               nothing
               of
               silence
               ,
               as
               otherwise
               he
               may
               ,
               of
               the
               words
               vnaduisedly
               vttered
               by
               the
               tongue
               .
               The
               Prophet
               Dauid
               ,
               being
               filled
               with
               the
               holy
               Spirit
               ,
               called
               to
               all
               men
               ,
               &
               charitably
               exhorted
               them
               in
               this
               manner
               :
               
               
                 Quis
                 est
                 homo
                 qui
                 vult
                 vitam
                 ,
                 diligit
                 dies
                 videre
                 bonos
                 ?
                 Prohibe
                 linguam
                 tuā
                 a
                 malo
                 ,
                 &
                 labia
                 tua
                 ne
                 loquantur
                 dolum
                 .
                 What
                 man
                 is
                 he
                 that
                 desireth
                 life
                 ,
                 and
                 loueth
                 long
                 daies
                 for
                 to
                 see
                 good
                 ?
                 keepe
                 thy
                 tongue
                 from
                 euil
                 ,
                 and
                 thy
                 lips
                 that
                 they
                 speake
                 no
                 guile
                 .
              
            
          
           
             
               Claudio
               .
            
             
               According
               to
               your
               counsell
               then
               ,
               it
               is
               better
               for
               a
               man
               to
               hold
               his
               peace
               ,
               
               then
               oppose
               himselfe
               to
               so
               manifest
               perill
               ;
               in
               regard
               ,
               a
               man
               is
               neuer
               so
               good
               ,
               but
               something
               may
               be
               defectiue
               in
               one
               part
               or
               other
               .
               As
               for
               the
               talkeatiue
               person
               ,
               he
               desires
               nothing
               more
               ,
               then
               to
               compasse
               occasion
               of
               offending
               by
               his
               venemous
               tongue
               ,
               and
               immediatly
               he
               wil
               out
               with
               it
               ,
               if
               there
               be
               neuer
               so
               little
               cause
               for
               opening
               his
               mouth
               .
            
             
               We
               read
               in
               the
               book
               of
               Kings
               ,
               
               that
               in
               the
               last
               battaile
               which
               King
               Achab
               had
               against
               the
               king
               of
               Siria
               ,
               
               he
               was
               wounded
               with
               an
               arrow
               from
               an
               vnknown
               hand
               :
               now
               ,
               albeit
               Achab
               went
               very
               well
               armed
               into
               the
               battayle
               ,
               as
               was
               conuenient
               for
               a
               King
               to
               doe
               ,
               yet
               did
               this
               arrowe
               pearce
               him
               at
               an
               vnarmed
               part
               of
               his
               body
               ,
               and
               he
               dyed
               of
               it
               .
               In
               like
               manner
               ,
               although
               a
               man
               be
               round
               about
               armed
               with
               singular
               vertues
               ,
               
               yet
               ,
               if
               he
               leaue
               neuer
               so
               little
               a
               place
               discouered
               &
               vnarmed
               ,
               wherat
               a
               man
               ,
               of
               an
               euil
               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
               :
               
               
                 Exacuerunt
                 vt
                 gladium
                 linguas
                 suas
                 ,
                 intenderunt
                 arcum
                 rem
                 amaram
                 ,
                 vt
                 sagittent
                 in
                 occuliis
                 immaculatum
                 :
                 They
                 haue
                 whet
                 their
                 tongue
                 like
                 a
                 sword
                 ,
                 and
                 shot
                 for
                 their
                 arrowes
                 bitter
                 words
                 :
                 to
                 shoot
                 at
                 the
                 vpright
                 in
                 secret
                 ,
                 they
                 shoot
                 at
                 him
                 suddenly
                 &
                 feare
                 not
                 .
              
               
               Yet
               many
               times
               it
               comes
               to
               passe
               ,
               that
               they
               which
               vituperiously
               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
               .
               
               Hence
               grewe
               the
               Prouerbe
               ,
               
               that
               a
               lye
               hath
               but
               short
               legs
               ,
               and
               hereupon
               the
               woorthye
               Prophet
               sayde
               in
               the
               fore-recited
               Psalme
               :
               
               
                 Sagittae
                 paruulorum
                 factae
                 sunt
                 plagae
                 eorum
                 ,
                 &
                 infirmatae
                 sunt
                 contra
                 eos
                 linguae
                 eorum
                 .
                 They
                 shall
                 cause
                 theyr
                 owne
                 tongue
                 to
                 fall
                 vppon
                 them
                 ,
                 and
                 whosoeuer
                 shall
                 see
                 them
                 ,
                 shall
                 flye
                 away
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               A
               most
               cleere
               example
               of
               what
               you
               haue
               sayd
               ▪
               wee
               reade
               in
               the
               booke
               of
               Chronicles
               ,
               
               where
               is
               shewen
               ,
               that
               the
               most
               proude
               king
               Senacherib
               ,
               
               seeking
               to
               become
               Lorde
               of
               all
               Ezechias
               kingdomes
               ,
               and
               (
               to
               terrifie
               the
               people
               )
               sent
               certaine
               Embassadors
               to
               them
               ,
               who
               (
               in
               his
               name
               )
               spake
               such
               impertinent
               speeches
               ,
               and
               so
               full
               of
               pride
               against
               the
               omnipotent
               God
               of
               Israell
               ,
               as
               I
               beleeue
               the
               like
               are
               not
               to
               be
               read
               in
               all
               the
               holy
               Scriptures
               .
            
             
               
                 Therein
                 they
                 exalted
                 so
                 highly
                 his
                 strength
                 ,
                 blaspheming
                 the
                 power
                 of
                 the
                 almightfull
                 God
                 :
                 as
                 they
                 did
                 not
                 stick
                 to
                 affirme
                 ,
                 that
                 God
                 had
                 not
                 the
                 ability
                 to
                 deliuer
                 them
                 out
                 of
                 the
              
               Assyrians
               hands
               .
               Si
               enim
               nullus
               potuit
               Deus
               cunctarum
               gentium
               ,
               at
               que
               regionum
               liberare
               populum
               suum
               de
               manu
               mea
               ,
               &
               de
               manu
               patrum
               meorum
               ,
               consequenter
               nec
               Deus
               vester
               poterit
               eruere
               vos
               de
               hac
               manumea
               .
               Sed
               &
               alia
               multa
               locuti
               sunt
               serui
               eius
               contra
               Dominum
               Deum
               ,
               &
               contra
               Ezechiam
               seruum
               eius
               .
               Epistolas
               quoque
               scripsit
               plenas
               blasphemiae
               in
               Dominum
               Deum
               Israel
               ,
               &
               loquutus
               est
               aduersus
               eum
               .
               For
               none
               of
               all
               the
               Gods
               of
               any
               nation
               or
               kingdome
               ,
               was
               able
               to
               deliuer
               his
               people
               out
               of
               my
               hand
               ,
               and
               out
               of
               the
               hand
               of
               my
               fathers
               :
               how
               much
               lesse
               shall
               your
               God
               deliuer
               you
               out
               of
               my
               hand
               ?
               And
               his
               seruants
               spake
               yet
               more
               against
               the
               Lord
               God
               ,
               and
               against
               his
               seruant
               Ezechias
               .
               He
               wroté
               also
               letters
               ,
               blaspheming
               the
               Lord
               God
               of
               Israell
               ,
               and
               speaking
               against
               him
               .
            
             
               For
               which
               ,
               
               God
               ,
               as
               a
               iust
               rewarder
               ,
               without
               Senacheribs
               becomming
               Lord
               of
               any
               one
               citie
               ,
               or
               sleying
               any
               person
               ,
               sent
               an
               Angell
               ,
               and
               so
               smote
               the
               very
               nerue
               of
               Senacheribs
               armie
               ,
               that
               ,
               as
               saith
               the
               Prophet
               Esay
               ,
               (
               in
               whose
               time
               this
               slaughter
               was
               made
               )
               
                 Egressus
                 est
                 autem
                 Augelus
                 Domini
                 ,
                 &
                 percussit
                 in
                 castris
                 Assyriorum
                 centum
                 octoginta
                 quinque
                 millia
                 :
              
               
               
                 The
                 Angell
                 of
                 the
                 Lorde
                 went
                 out
                 ,
                 and
                 smote
                 in
                 the
                 campe
                 of
                 Ashur
                 ,
                 an
                 hundred
                 fourescore
                 and
                 fiue
                 thousand
                 .
              
            
             
               But
               that
               which
               rendereth
               more
               admiration
               ,
               
               is
               ,
               that
               Senacherib
               returning
               in
               an
               infamous
               flight
               to
               Niniuie
               ,
               and
               beeing
               sacrificing
               in
               the
               temple
               of
               his
               Idoll
               Nesroch
               :
               his
               owne
               sonnes
               Adramelech
               and
               Sarasar
               there
               murdered
               him
               .
               All
               this
               befell
               him
               ,
               not
               for
               what
               hee
               did
               
               in
               act
               ,
               but
               because
               his
               tongue
               talked
               so
               blasphemously
               .
               If
               hee
               had
               fought
               with
               his
               power
               ,
               and
               kept
               silent
               his
               infamous
               tongue
               :
               
               perhaps
               his
               punishment
               had
               not
               bin
               so
               seuere
               ,
               or
               his
               successe
               against
               the
               people
               of
               Israell
               had
               bin
               better
               ,
               as
               it
               fell
               out
               with
               many
               other
               :
               
                 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
               ,
               
               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
              
               .
               
               
                 Os
                 enim
                 tuum
                 loqutum
                 est
                 aduersum
                 te
                 ,
                 dicens
                 :
                 Ego
                 interfeci
                 Christum
                 Domini
                 :
                 Thy
                 blood
                 be
                 vpon
                 thine
                 owne
                 head
                 ,
                 for
                 thine
                 owne
                 mouth
                 hath
                 testified
                 against
                 thee
                 ,
                 saying
                 :
                 I
                 haue
                 slaine
                 the
                 Lords
                 annointed
                 .
              
            
             
               As
               if
               Dauid
               would
               haue
               sayd
               ;
               
               If
               thou
               do
               suffer
               the
               death
               ,
               which
               already
               thou
               hast
               bestowed
               vpon
               an
               other
               :
               doe
               not
               complaine
               of
               mee
               ,
               who
               (
               as
               a
               Iudge
               )
               commaunds
               death
               to
               be
               giuen
               thee
               .
               But
               exclaime
               vpon
               thy selfe
               ,
               that
               with
               thy
               sworde
               hast
               slaine
               the
               king
               of
               Israell
               ,
               whose
               very
               garment
               thou
               oughtest
               not
               to
               haue
               touched
               .
               And
               since
               with
               thy
               tongue
               thou
               makest
               vaunte
               of
               thy
               homicide
               ,
               therfore
               thou
               hast
               condemned
               thy selfe
               to
               death
               .
               
                 Infirmata
                 est
                 contra
                 eum
                 lingua
                 eius
                 :
              
               with
               thy
               sword
               ,
               thou
               slewest
               Saul
               ,
               and
               with
               thy
               liberall
               tongue
               ,
               thy selfe
               .
            
          
           
             
               Claudio
               .
            
             
               Let
               vs
               therfore
               set
               a
               watch
               before
               our
               mouth
               ,
               and
               let
               vs
               haue
               a
               great
               care
               of
               our
               ouer-slippery
               tongue
               ,
               
               for
               feare
               of
               incurring
               the
               like
               misaduenture
               :
               for
               ,
               to
               a
               generous
               spirit
               ,
               somtimes
               a
               bad
               word
               is
               much
               more
               iniurious
               ,
               then
               a
               wound
               receiued
               by
               a
               Launce
               .
            
          
           
             Finis
             Cap.
             6.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Declaring
               ,
               that
               to
               keepe
               our selues
               idle
               wandering
               in
               our
               talking
               ,
               it
               behooueth
               ,
               that
               our
               speeche
               should
               haue
               fiue
               conditions
               or
               qualities
               ,
               which
               the
               tongue
               it selfe
               hath
               ,
               namely
               :
               sweete
               ,
               Rose
               coloured
               ,
               sharpe
               flexible
               ,
               and
               close
               couched
               ,
               which
               are
               approoued
               by
               many
               authorities
               of
               Scripture
               ,
               as
               also
               witty
               saying
               of
               the
               Philosophers
               ,
               and
               naturall
               examples
               .
            
          
           
             Chap.
             7.
             
          
           
             
               LODOVICO
               .
            
             
               If
               Senacherib
               ,
               the
               young
               Amalekite
               ,
               and
               all
               such
               as
               haue
               endured
               like
               punishment
               ,
               wold
               haue
               set
               a
               sure
               guarde
               vppon
               theyr
               tongue
               :
               without
               doubt
               they
               had
               deliuered
               their
               soules
               from
               many
               anguishes
               ,
               whereinto
               (
               else
               )
               they
               had
               never
               falne
               .
               
               
                 Qui
                 custodit
                 os
                 suum
                 ,
                 &
                 linguam
                 suam
                 ,
                 Custodit
                 ab
                 angustus
                 aniuam
                 suam
                 :
                 He
                 that
                 keepeth
                 his
                 tōgue
                 and
                 his
                 mouth
                 ,
                 keepeth
                 his
                 soule
                 from
                 anguishes
                 ,
              
               sayth
               the
               wiseman
               .
            
             
               Plutarch
               telles
               vs
               ,
               
               
                 That
                 the
                 Lydians
                 ,
                 as
                 well
                 sentenced
                 them
                 with
                 death
                 ,
                 that
                 (
                 by
                 their
                 tongues
                 )
                 robd
                 men
                 of
                 their
                 good
                 fame
                 ,
                 as
                 him
                 that
                 tooke
                 away
                 the
                 life
                 of
                 any
                 Citizen
                 :
                 holding
                 the
                 guilt
                 of
                 infamie
                 to
                 be
                 as
                 great
                 as
                 the
                 abhorred
                 act
                 of
                 murder
                 :
              
               for
               ,
               to
               lay
               hand
               to
               the
               weapon
               vniustly
               ,
               is
               euen
               as
               much
               ,
               as
               to
               breed
               an
               vniust
               quarrel
               with
               the
               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
               ;
               
               sweete
               and
               Rose
               coloured
               ;
               sharpe
               in
               forme
               of
               a
               Launce
               ;
               flexible
               and
               voluble
               ,
               close
               kept
               ,
               walking
               but
               in
               a
               little
               roome
               .
               In
               like
               manner
               ,
               our
               talk
               ought
               to
               be
               soft
               ,
               by
               benignity
               ,
               Rose
               coloured
               ,
               as
               sweetned
               by
               honesty
               ,
               sharpned
               by
               seuerity
               ,
               pleasing
               
               by
               sagacity
               ,
               close
               kept
               by
               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
               :
               
               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
               :
               
               Men
               are
               bounde
               by
               wordes
               ,
               and
               beastes
               by
               cordes
               .
               And
               Salomon
               in
               his
               Prouerbes
               sayeth
               :
               
               
                 Lingua
                 mollis
                 du
                 itiem
                 confringit
              
               :
               for
               a
               sweete
               speeche
               suppresseth
               furie
               ,
               and
               extinguisheth
               the
               sparkes
               of
               anger
               in
               a
               harde
               and
               implacable
               mind
               .
            
          
           
             
               Claudio
               .
            
             
               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
               .
               
               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
                 :
              
               
               
                 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
               .
               
               
                 Verbū
                 dulce
                 multiplicat
                 amicos
                 ,
                 &
                 mitigat
                 inimicos
                 .
                 A
                 sweet
                 talke
                 multiplieth
                 friends
                 ,
                 &
                 pacifieth
                 them
                 that
                 be
                 at
                 variance
                 .
              
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               With
               this
               dulcitude
               of
               speeche
               ,
               there
               hath
               bin
               nothing
               (
               almost
               )
               left
               vnattempted
               :
               as
               may
               be
               seen
               in
               those
               two
               great
               Orators
               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
               :
               
               that
               after
               some
               smal
               recouery
               ,
               he
               said
               to
               Cicero
               in
               the
               publique
               presence
               ;
               
                 Cicero
                 I
                 commend
                 thee
                 ,
                 &
                 am
                 amazed
                 at
                 thee
                 .
              
            
             
             
               Xenocrates
               the
               Philosopher
               ,
               
               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
               .
               
               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
               they
               re
               owne
               liues
               ,
               vntill
               Ptolomeus
               prohibited
               him
               ,
               to
               discourse
               any
               more
               vppon
               that
               matter
               .
            
             
               Heereuppon
               the
               auncient
               Poets
               feigned
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
               :
               
               
                 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
                 .
              
            
             
             
               But
               what
               ensued
               of
               this
               ?
               
               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.
               
               
                 Quàm
                 dulcia
                 faucibus
                 meis
                 eloquia
                 tua
                 ,
                 super
                 mel
                 orimeo
                 .
              
            
          
           
             
               Claudio
               .
            
             
               What
               mightier
               maruaile
               ,
               
               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
               ,
               
               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
               ,
               
               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.
                 
              
            
          
           
             
               Lodouico
               .
            
             
               Great
               efficacy
               vndoubtedly
               was
               there
               in
               the
               sweet
               words
               of
               Christ
               ,
               
               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
               :
               
               
                 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
               ,
               
               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
               .
               
               For
               this
               ,
               were
               they
               accounted
               ,
               
                 Euen
                 as
                 simple
                 vessells
                 ,
                 prepared
                 to
                 containe
                 the
                 seed
                 of
                 the
                 diuine
                 word
                 ,
              
               
               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
               .
               
               
                 Quid
                 dulcius
                 melle
                 ?
                 what
                 is
                 sweeter
                 than
                 hony
                 ?
              
               quoth
               they
               that
               expounded
               the
               riddle
               of
               Sampson
               .
               
               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
                 ?
              
            
          
           
             
               Claudio
               .
            
             
               A
               very
               rare
               example
               of
               the
               sweetnesse
               of
               the
               diuine
               word
               ,
               
               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
               .
               
               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
               
               desperate
               hate
               ,
               
               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
               ,
               
               whereuppon
               arose
               the
               Prouerbe
               in
               Israel
               :
               
               
                 Num
                 est
                 Saul
                 inter
                 prophetas
                 ?
                 Is
                 Saul
                 also
                 among
                 the
                 Prophets
                 ?
              
            
             
               
                 Such
                 was
                 the
                 power
                 ,
                 preheminence
                 and
                 sweetnesse
                 of
                 the
                 word
                 of
                 God
                 ,
              
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               Oh
               miraculous
               sweetnesse
               of
               the
               word
               of
               God
               ,
               but
               let
               vs
               proceed
               in
               our
               order
               begun
               :
               our
               speech
               then
               must
               be
               sweet
               and
               soft
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               worlde
               can
               giue
               no
               other
               then
               it
               hath
               ,
               
               and
               because
               it
               is
               full
               of
               all
               vncleannesse
               ,
               vncleane
               likewise
               needs
               must
               our
               talke
               be
               .
               
               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
               :
               
               
                 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
               ?
               
               Awaite
               then
               the
               words
               proceeding
               from
               it
               :
               because
               the
               sicknesse
               of
               the
               soule
               appears
               ,
               by
               the
               course
               of
               speeche
               ,
               deliuered
               by
               the
               tongue
               .
            
             
             
               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
               ,
               
               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
               ,
               
               &
               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
                 .
              
               
               
                 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
               ;
               
               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
               ,
               
               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
                 ?
              
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               third
               qualitie
               or
               condition
               beseeming
               vs
               in
               our
               speeche
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 &
                 penetrabilior
                 omni
                 gladio
                 ancipiti
                 ,
                 &
                 pertingens
                 vsque
                 ad
                 diuisionem
                 animae
                 ac
                 spiritus
                 ,
                 compagum
                 quoque
                 ac
                 medullarum
                 ,
                 
                 &
                 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
               :
               
               
                 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.
               
            
          
           
             
               Claudio
               .
            
             
               
                 There
                 comes
                 now
                 to
                 my
                 remembraunce
                 ,
                 an
                 excellent
                 matter
                 ,
                 which
                 I
                 haue
                 read
                 in
                 the
                 first
                 booke
                 of
                 the
                 kings
                 of
                 Israell
                 ,
              
               
               
                 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
               ,
               
               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
               :
               
               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
               ,
               
               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
               
               
               
               
               
               slay
               ,
               and
               him
               that
               escapeth
               from
               the
               sword
               of
               Iehu
               ,
               shall
               Helyseus
               sley
               .
            
             
               In
               this
               we
               haue
               to
               note
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               speaking
               of
               the
               cōming
               of
               the
               Messias
               ,
               that
               in
               his
               time
               ,
               
                 Conflabunt
                 gladios
                 suos
                 in
                 vomeres
              
               ,
               
               
                 &
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               Two
               things
               (
               in
               my
               mind
               )
               would
               the
               holy
               ghost
               allude
               herby
               ,
               
               saying
               ,
               that
               in
               those
               times
               ,
               of
               swordes
               shall
               be
               made
               mattocks
               .
               
               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
                 :
              
               
               
                 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
               ,
               
               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
               ,
               
               &
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               or
               vayne
               rhetoricall
               ornament
               :
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
               :
               
               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
                 ,
              
               
               
                 &
                 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
               
               sayd
               ,
               
               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
              
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               An
               answere
               worthily
               beseeming
               such
               a
               Prince
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               In
               the
               fourth
               place
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
               ,
               
               slender
               and
               fine
               ,
               and
               is
               so
               medicinable
               withall
               ,
               as
               there
               is
               no
               sore
               or
               other
               harme
               happening
               
               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
               ,
               
               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
               :
               
               
                 Audiuimus
                 eos
                 loquentes
                 nostris
                 linguis
                 magnalia
                 Deiwe
                 heard
                 them
                 speake
                 in
                 our
                 tongues
                 ,
                 the
                 wonderfull
                 workes
                 of
                 God.
                 
              
            
             
               The
               Naturalistes
               doe
               tell
               vs
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               saying
               :
               
                 Gratias
                 ago
                 Deo
                 meo
                 ,
                 quoniam
                 omnibus
                 vobis
                 linguis
                 magis
                 loquor
                 :
                 I
                 thank
                 my
                 God
                 ,
                 I
                 speak
                 languages
                 more
                 then
                 you
                 all
                 .
              
            
          
           
             
             
               Claudio
               .
            
             
               I
               perceiue
               that
               our
               speeche
               ought
               to
               bee
               like
               a
               cleere
               christaline
               fountaine
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Let
               vs
               come
               now
               to
               the
               fift
               qualitie
               of
               the
               tongue
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               most
               prudent
               in
               their
               actions
               ,
               and
               shine
               fayrest
               in
               goodnesse
               :
               they
               ought
               to
               be
               sparing
               of
               their
               speech
               ,
               &
               very
               short
               of
               tongue
               ,
               
               as
               knowing
               very
               perfectly
               :
               that
               
                 In
                 multiloquio
                 non
                 deerit
                 peccatum
              
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               At
               any
               hand
               then
               the
               tongue
               must
               haue
               a
               strict
               bridle
               ,
               
               that
               it
               may
               bee
               kept
               within
               (
               as
               I
               thinke
               )
               like
               fire
               ,
               least
               it
               shoulde
               blaze
               abroade
               the
               flaming
               words
               of
               anger
               ,
               furie
               ,
               and
               disdaine
               :
               
               
                 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
               ,
               
               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
              
               ,
               
               
                 venenum
                 aspidum
                 sub
                 labiis
                 eorū
                 :
                 They
                 haue
                 
                 sharpned
                 theyr
                 tongues
                 like
                 serpents
                 :
                 Adders
                 poyson
                 is
                 vnder
                 their
                 lips
                 ,
              
               sayth
               Dauid
               .
               
               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
                 .
              
               
               
                 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
               ,
               
               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
               .
               
               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
               .
            
          
           
             Finis
             Cap.
             7.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Approouing
               ,
               that
               indiscretion
               in
               talke
               ,
               makes
               the
               wise
               man
               himselfe
               to
               be
               reputed
               as
               a
               foole
               ,
               and
               many
               haue
               incurred
               very
               great
               daungers
               ,
               by
               talking
               carelesly
               and
               vnaduisedly
               .
               Among
               all
               tongues
               ,
               the
               tongue
               of
               the
               flatterer
               is
               most
               perillous
               ,
               and
               ,
               by
               breathing
               foorth
               many
               euils
               ,
               it
               interdicteth
               the
               trueth
               ,
               especially
               among
               Noble
               personages
               ,
               in
               whose
               houses
               flatterers
               do
               most
               of
               all
               abound
               ,
               onely
               to
               enioy
               the
               goods
               which
               they
               possesse
               .
               This
               is
               confirmed
               by
               many
               liuely
               examples
               ,
               sundry
               probabilities
               out
               of
               holy
               Scripture
               ,
               and
               other
               similitudes
               :
               All
               which
               do
               plainly
               prooue
               ,
               how
               displeasing
               to
               God
               ,
               and
               hurtfull
               to
               men
               ,
               is
               this
               wicked
               vice
               of
               flattery
               ,
               that
               (
               like
               another
               Iudas
               )
               kils
               a
               man
               with
               kissing
               .
            
          
           
             Chap.
             8.
             
          
           
             
               LODOVICO
               .
            
             
               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
               .
               
               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.
               
               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
                 :
              
               
               
                 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
               :
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Such
               kind
               of
               men
               are
               apt
               to
               teach
               others
               good
               doctrin
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               If
               you
               would
               know
               the
               reason
               hereof
               ,
               it
               is
               thus
               ,
               when
               they
               reade
               to
               their
               Schollers
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               I
               remember
               a
               singular
               example
               to
               this
               purpose
               ,
               which
               I
               haue
               read
               of
               a
               certain
               king
               ,
               
               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
               ?
            
             
             
               The
               first
               answered
               ,
               
               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
               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
               ,
               
               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
               ,
               
               rather
               then
               any
               other
               ,
               who
               ought
               ,
               in
               dooing
               or
               saying
               to
               bee
               gouerned
               by
               wisedome
               ,
               to
               shunne
               the
               euill
               report
               ,
               
               of
               dooing
               somthing
               vnbeseeming
               the
               wreath
               royall
               :
               as
               one
               very
               well
               sayde
               :
               
                 Qui
                 bene
                 vult
                 fari
                 ,
                 oportet
                 meditari
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               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
               ,
               
               &
               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
               ,
               
               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
               .
               
               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
               ,
               
               then
               in
               his
               owne
               might
               :
               
                 Meditatus
                 sum
                 nocte
                 cum
                 corde
                 meo
                 ,
                 exercitab
                 am
                 ,
                 &
                 scopebam
                 spiritum
                 meum
                 .
              
               
               Signifying
               therby
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Quite
               contrary
               do
               they
               ,
               
               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
               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
               ,
               
               
                 Labor
                 labiorum
                 ipsorum
                 operiet
                 eos
                 :
                 Let
                 the
                 mischefe
                 of
                 their
                 own
                 lips
                 come
                 vpon
                 them
                 .
              
               
               And
               therfore
               I
               think
               the
               Latins
               called
               the
               lips
               
                 Labia
                 ;
                 à
                 labendo
                 ,
                 quia
                 per
                 labia
                 homo
                 labitur
                 in
                 praeceps
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Some
               hold
               ,
               that
               he
               would
               ,
               or
               else
               might
               haue
               sayd
               ;
               
                 Labor
                 labiorum
                 ipsorum
                 angustiabit
              
               ,
               
               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
                 .
              
               
               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
               .
            
          
           
             
             
               Claudio
               .
            
             
               Sampson
               was
               a
               man
               of
               woonderfull
               strength
               ,
               
               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
               .
               
               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
               :
               
               
                 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
               ,
               
               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
              
               :
               
               
                 Offer
                 the
                 sacrifices
                 of
                 righteousnesse
                 ,
                 &c.
                 
              
            
             
               This
               sacrifice
               of
               righteousnesse
               ,
               saith
               old
               Father
               Augustine
               ,
               
               is
               the
               very
               same
               ,
               where
               of
               king
               Dauid
               speaketh
               in
               another
               place
               :
               
                 Sacrificium
                 Deo
                 spiritus
                 contribulatus
              
               ,
               
               
                 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
                 .
              
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               flatterer
               should
               haue
               some
               reason
               ,
               
               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
               ,
               
               
                 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
               ,
               
               with
               the
               tongue
               ,
               all
               that
               is
               hidden
               and
               lockt
               vp
               in
               the
               heart
               ,
               but
               only
               those
               things
               ,
               wherof
               reasō
               
               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
               ,
               
               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
               ,
               
               or
               like
               a
               vane
               on
               a
               house
               top
               ,
               as
               the
               winde
               bloweth
               .
            
          
           
             
               Claudio
               .
            
             
               The
               Satyrick
               Poet
               ,
               Iuuenal
               ,
               paints
               him
               forth
               (
               to
               the
               life
               )
               in
               a
               Satyre
               of
               his
               .
            
             
               
                 Rides
                 ?
                 maiori
                 cachinno
                 concutitur
                 .
                 
              
               
                 Flet
                 ,
                 si
                 lachrimas
                 aspexit
                 amici
                 ;
              
               
                 Nec
                 dolet
                 :
                 iguiculum
                 ,
                 brumae
                 si
                 tempore
                 posc●s
                 ,
              
               
                 Accipit
                 endromidem
                 ;
                 si
                 dixeris
                 ,
                 aestuo
                 ,
                 sudat
                 .
              
               
                 Nocte
                 dieque
                 potest
                 alienum
                 sumere
                 vultum
                 ,
              
               
                 A'
                 facie
                 iacta●e
                 manus
                 ,
                 laudare
                 parat
                 us
                 .
              
            
             
               Plato
               in
               his
               Phedon
               ,
               
               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
               ,
               
               
                 To
                 a
                 Iuggler
                 ,
                 an
                 Enchaunter
                 ,
                 or
                 a
                 poysoner
                 ,
              
               
               
                 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
                 ,
              
               
               
                 keeping
                 one
                 thing
                 in
                 his
                 breast
                 ,
                 and
                 vttering
                 another
                 with
                 the
                 tongue
              
               The
               Grashopper
               bathed
               in
               oyle
               ,
               dyeth
               ,
               but
               afterward
               ,
               being
               washt
               with
               vinegar
               ,
               
               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
               ,
               
               &
               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
               ,
               
               quàm
               frrudulenta
               oscula
               odientis
               .
               The
               woundes
               of
               a
               louer
               are
               better
               then
               the
               false
               kisses
               of
               a●
               e●emie
               .
            
          
           
             
               Lodouico
               .
            
             
               Let
               euery
               such
               tongue
               be
               dumbe
               in
               a
               christian
               common
               wealth
               ,
               
               
                 Muta
                 fiant
                 labia
                 dolosa
                 ;
                 Let
                 the
                 lying
                 lips
                 be
                 made
                 dumb
                 ,
              
               
               which
               are
               like
               to
               the
               Lyon
               slayne
               by
               the
               
                 Nazarite
                 Sampson
              
               ,
               that
               had
               hony
               in
               the
               mouth
               ,
               
               and
               within
               the
               bowells
               was
               all
               full
               of
               vermine
               .
               
               Euen
               such
               are
               flatterers
               ,
               all
               honye
               in
               their
               mouthes
               ,
               but
               their
               inwards
               very
               verminous
               ,
               
               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
               ,
               
               as
               wee
               may
               reade
               in
               Leuitieus
               .
            
             
               In
               like
               manner
               ,
               
               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
               ,
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               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
               :
               
               
                 Non
                 indueris
                 vestimento
                 ,
                 quod
                 ex
                 lana
                 linoque
                 contextum
                 sit
                 ?
              
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               similitude
               is
               more
               conuenable
               for
               hypocrytes
               ,
               
               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
               
               impure
               and
               loathsome
               in
               their
               harts
               ,
               
               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
               :
               
               
                 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
               ,
               
               sayth
               :
               
                 Resonans
                 de
                 altissimi●
                 montibus
                 Eccho
                 :
                 The
                 sound
                 or
                 Eccho
                 that
                 answereth
                 againe
                 in
                 the
                 hollow
                 mountaine
                 .
              
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               &
               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
                 
                 quem
                 perdere
                 volunt
              
               ,
               
               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
               ,
               
               that
               haue
               their
               houses
               filled
               with
               flatterers
               ,
               are
               more
               beggers
               ,
               and
               barren
               of
               truth
               ,
               then
               of
               mony
               .
            
             
               A
               rare
               example
               ,
               
               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
                 .
              
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Great
               is
               the
               infelicity
               of
               Princes
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               the
               wise
               man
               of
               such
               a
               tongue
               :
               
               
                 Qui
                 enim
                 edunt
                 pau●m
                 illius
                 ,
                 falsa
                 lingua
                 sunt
                 :
                 They
                 that
                 eate
                 his
                 breade
                 ,
                 speake
                 euill
                 of
                 him
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Right
               well
               may
               they
               bee
               called
               false
               tongues
               ,
               because
               they
               haue
               no
               other
               then
               a
               feigned
               appearance
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               This
               accursed
               kinde
               of
               tongue
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 they
                 cannot
                 barke
              
               .
            
             
             
               Sen●●a
               writing
               most
               elegantly
               vpon
               this
               subiect
               ,
               
               fayeth
               in
               his
               Epistle
               
                 ad
                 liber
                 .
                 suum
                 .
                 Monstrabo
                 cuius
                 rei
                 inopia
                 ,
                 laborant
                 magna
                 fastigia
                 ,
                 &
                 quid
                 omnia
                 possidentibus
                 desit
                 ;
                 ille
                 scilicet
                 qui
                 veritatem
                 dicat
                 .
              
               
               And
               in
               the
               second
               Epistle
               he
               iustifieth
               the
               same
               :
               
                 Incredibile
                 est
                 multis
                 ,
                 quàm
                 magnos
                 viros
                 dulcedo
                 orationis
                 abducat
              
               Cookes
               are
               likewise
               resembled
               to
               flatterers
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               or
               the
               Lampe
               without
               oyle
               ,
               so
               flatterers
               cannot
               liue
               ,
               but
               where
               substance
               and
               wealth
               is
               .
            
          
           
             
               Claudio
               .
            
             
               Our
               breath
               is
               hot
               or
               cold
               ,
               
               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
                 ,
              
               
               
                 linguis
                 suis
                 dolosè
                 agebant
                 :
                 Their
                 throate
                 is
                 an
                 open
                 sepulcher
                 ,
                 with
                 their
                 tongues
                 they
                 haue
                 deceiued
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               To
               this
               kinde
               of
               deceiuing
               ,
               I
               thinke
               the
               wise
               man
               made
               his
               allusion
               ,
               
               when
               hee
               sayde
               ,
               that
               wee
               ought
               not
               iudge
               the
               wine
               ,
               according
               to
               the
               pleasing
               sweetenesse
               thereof
               :
               because
               in
               drinking
               ,
               it
               may
               rellishe
               sweete
               to
               the
               taste
               ,
               but
               in
               the
               ende
               ,
               bite
               like
               a
               Serpent
               ,
               and
               cast
               his
               deadlye
               poyson
               abroade
               ,
               like
               vnto
               a
               Cockatrice
               ,
               therefore
               wee
               saye
               :
               
                 Dulcia
                 sunt
                 amica
                 natur●
              
               ,
               and
               hence
               it
               comes
               ,
               that
               a
               man
               beeing
               a
               friend
               to
               sweet
               things
               ,
               happens
               to
               be
               stifled
               by
               them
               .
               
               
                 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
               ,
               
               become
               also
               by
               them
               stuffed
               and
               filled
               full
               of
               pride
               ,
               like
               bladders
               bigge
               swolne
               with
               wind
               ,
               and
               no
               other
               substance
               at
               all
               in
               them
               .
               Whose
               ending
               (
               commonly
               )
               is
               like
               that
               of
               Acteons
               ,
               
               beeing
               eaten
               vp
               by
               the
               dogges
               which
               himselfe
               had
               nourished
               .
               VVherefore
               the
               Prophet
               Esay
               ,
               foreseeing
               this
               euill
               ,
               and
               that
               by
               such
               like
               beguilings
               of
               the
               tongue
               ,
               
               many
               do
               suffer
               thē●elues
               to
               be
               deceiued
               ,
               thus
               spake
               .
               
                 Popule
                 ●eus
                 ,
                 qui
                 te
                 beatum
                 dicunt
                 ,
              
               
               
                 ipsi
                 te
                 de●●piunt
                 .
                 O
                 my
                 people
                 ,
                 they
                 that
                 terme
                 you
                 happy
                 ,
                 do
                 deceiue
                 you
                 .
              
            
          
           
             
               Claudio
               .
            
             
               I
               am
               (
               my
               Lord
               )
               of
               your
               opinion
               ,
               that
               the
               sweete
               deceiptes
               of
               such
               ,
               do
               induce
               to
               much
               euill
               :
               &
               by
               their
               pleasing
               ,
               do
               foster
               vp
               many
               vices
               .
               
               Antisthenes
               ,
               Prince
               of
               the
               Cynick
               sect
               ,
               
                 Iudged
                 it
                 lesse
                 harme
                 to
                 light
                 into
                 power
                 of
                 Rauens
                 ,
                 then
                 into
                 the
                 hands
                 of
                 flatterers
                 .
              
               And
               another
               Philosopher
               ,
               quarrelling
               with
               one
               about
               words
               ,
               many
               vnseemely
               speeches
               (
               threatning
               death
               )
               passed
               between
               them
               .
               
               Quoth
               one
               of
               them
               :
               
                 Perhpas
                 I
                 may
                 line
                 to
                 see
                 thee
                 hangd
                 ,
                 and
                 then
                 the
                 Rauons
                 .
                 to
                 come
                 peck
                 aut
                 thine
                 ayes
              
               ;
               whereto
               the
               other
               answered
               .
               
                 Perhpas
                 I
                 may
                 liue
                 to
                 see
                 thee
                 fall
                 among
                 flatterers
                 ,
                 for
                 Rauens
                 peck
                 out
                 the
                 eyes
                 but
                 of
                 the
                 dead
                 onely
                 ,
                 whereas
                 flatterers
                 dig
                 them
                 forth
                 while
                 we
                 are
                 li●ing
                 .
              
               Wherefore
               ,
               they
               that
               giue
               maintenance
               to
               such
               counterfaite
               tongues
               ,
               
               are
               euen
               like
               vnto
               blind
               men
               ,
               who
               very
               well
               heare
               what
               is
               sayde
               vnto
               them
               ,
               but
               cannot
               behold
               any
               thing
               done
               .
               So
               are
               the
               flutterers
               heard
               &
               their
               blandishments
               fly
               liberally
               in
               mens
               faces
               :
               but
               fight
               of
               their
               dealing
               is
               bereft
               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
               :
               
               and
               another
               time
               ,
               a
               well
               coucht
               snare
               .
               Constantine
               called
               the
               flatterer
               ,
               a
               Moth.
               Horace
               the
               Lirick
               Poet
               ;
               giues
               him
               the
               name
               of
               a
               Fox
               .
               
                 Aeneas
                 Siluius
              
               reporteth
               ,
               that
               Sigisnound
               the
               Emperor
               ,
               soothing
               a
               flatterer
               vp
               in
               his
               follie
               ,
               
               and
               vsing
               familiar
               gestures
               with
               him
               ,
               at
               last
               lifted
               vp
               his
               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
                 .
              
               
               And
               in
               sooth
               ,
               it
               may
               be
               very
               aptly
               so
               tearmed
               ,
               because
               nothing
               bites
               the
               soule
               more
               ,
               in
               feeding
               it
               with
               the
               vaine
               breath
               of
               idle
               vices
               .
            
             
               The
               flatterers
               tongue
               dealeth
               ,
               
               as
               a
               mother
               is
               wont
               to
               do
               with
               her
               young
               son
               ,
               who
               crying
               ,
               because
               she
               gaue
               him
               a
               blow
               for
               falling
               ,
               she
               then
               payes
               him
               another
               ,
               in
               a
               kind
               perswasion
               ,
               that
               she
               did
               it
               to
               no
               other
               end
               ,
               but
               because
               he
               should
               looke
               ere
               he
               leapt
               .
               So
               the
               flatterer
               ,
               hauing
               made
               a
               yong
               nouice
               of
               his
               eare-tyed
               fondling
               ,
               
               and
               so
               shrunke
               him
               ,
               that
               he
               is
               scant
               able
               to
               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
               
               vices
               to
               him
               ,
               
               as
               if
               they
               had
               been
               vertues
               ,
               that
               he
               led
               him
               in
               infamous
               courses
               ,
               which
               true
               friends
               would
               haue
               checkt
               him
               for
               ,
               and
               now
               as
               the
               flatterer
               ceasseth
               ,
               euen
               so
               his
               former
               shame
               and
               follye
               ceasseth
               .
            
          
           
             
               Lodouico
               .
            
             
               These
               latter
               words
               of
               yours
               ,
               make
               me
               call
               to
               minde
               an
               excellent
               example
               ,
               
               which
               we
               read
               in
               holy
               Genesis
               ,
               of
               Noahs
               posterity
               ,
               who
               sayde
               one
               to
               another
               :
               
                 Venite
                 ,
                 faciamus
                 nobis
                 Turrim
                 ,
                 cuius
                 culmen
                 pertingat
                 ad
                 Coelum
                 .
              
               But
               they
               could
               not
               finish
               their
               labour
               begunne
               ,
               
               for
               God
               confused
               their
               tongues
               in
               such
               manner
               ,
               as
               one
               vnderstoode
               not
               what
               another
               sayde
               .
               VVhereby
               ensued
               ,
               that
               when
               the
               murmurer
               asked
               for
               Lyme
               aboue
               ,
               they
               beneath
               wold
               bring
               him
               vp
               stones
               ,
               and
               when
               as
               hee
               did
               call
               for
               stones
               ,
               then
               hee
               should
               bee
               sure
               to
               haue
               water
               .
               Heereuppon
               they
               were
               enforced
               to
               giue
               ouer
               worke
               ,
               which
               before
               continued
               in
               progression
               ,
               so
               long
               as
               they
               beneathe
               coulde
               supplye
               theyr
               demaundes
               aboue
               .
            
             
               The
               infamous
               Tower
               of
               sinne
               ,
               
               pride
               and
               vayne
               glorie
               ,
               wretched
               worldly
               men
               builded
               vp
               ,
               against
               God
               ,
               to
               make
               their
               names
               glorious
               on
               the
               face
               of
               the
               earth
               :
               and
               so
               long
               it
               lasted
               ,
               and
               so
               high
               ascended
               ,
               as
               ,
               while
               their
               seruants
               and
               flatterers
               could
               minister
               matter
               to
               them
               ,
               extolling
               what
               they
               did
               ,
               soothing
               their
               conceite
               ,
               and
               magnifying
               their
               vaine
               actions
               ,
               the
               onely
               stuffe
               and
               furnishment
               ,
               to
               build
               vaine
               glories
               towers
               withal
               .
               Whereas
               ,
               if
               their
               sinnes
               had
               beene
               reprooued
               ,
               their
               mightie
               follie
               and
               insolence
               checked
               :
               the
               worke
               had
               beene
               left
               off
               ,
               and
               the
               weight
               of
               their
               offences
               better
               remembred
               .
            
             
               Philopoemines
               rehearseth
               ,
               
               that
               a
               Trumpet
               of
               the
               contrarye
               Armic
               ,
               beeing
               taken
               in
               the
               battayle
               ,
               the
               Generall
               gaue
               commaund
               that
               hee
               shoulde
               bee
               slaine
               :
               to
               whome
               the
               Trumpet
               answered
               ?
               
                 Wherefore
                 should
                 I
                 be
                 slaine
                 ,
                 that
                 neuer
                 vnsheathed
                 my
                 sword
                 against
                 any
                 man
                 in
                 the
                 field
                 ?
              
               Whereto
               the
               Generall
               replyed
               .
               
                 Albeit
                 with
                 thy
                 weapon
                 thou
                 hast
                 not
                 kild
                 any
                 man
                 ,
                 yet
                 with
                 thy
                 mouth
                 thou
                 hast
                 giuen
                 death
                 to
                 many
                 ,
                 prouoking
                 on
                 the
                 violent
                 furie
                 of
                 the
                 battatle
                 ,
                 by
                 the
                 sound
                 of
                 thy
                 trumpet
                 sent
                 from
                 thy
                 mouth
                 .
              
               
               Euen
               so
               doe
               flatterers
               murther
               more
               ,
               by
               false
               extolling
               and
               supporting
               their
               vices
               ,
               then
               are
               slayne
               in
               a
               field
               of
               enemies
               ,
               by
               the
               hands
               of
               valiant
               souldiers
               ;
               which
               made
               the
               Prophet
               Ieremie
               saye
               :
               
               
                 Venite
                 ,
                 percutiamus
                 cum
                 lingua
              
               .
            
          
           
             
               Claudio
               .
            
             
               It
               is
               most
               true
               ,
               that
               much
               (
               beeing
               gotten
               by
               the
               false
               tongue
               .
               )
               makes
               more
               errors
               escape
               ,
               then
               else
               would
               haue
               bin
               
               committed
               .
               Seneca
               decalareth
               ,
               that
               euery
               time
               Xenocrates
               sounded
               his
               Trumpet
               ,
               
               Alexander
               the
               greate
               ,
               hearing
               it
               ,
               would
               draw
               foorth
               his
               sword
               ,
               although
               he
               was
               not
               in
               war
               ,
               yet
               euen
               as
               if
               he
               had
               been
               in
               the
               battaile
               fighting
               .
               The
               dancing
               instructer
               ,
               or
               teacher
               of
               dancing
               ,
               no
               sooner
               heareth
               the
               Lute
               or
               the
               Violen
               ,
               but
               his
               feet
               begin
               to
               moue
               presently
               :
               
               &
               so
               soone
               as
               the
               flatterer
               lets
               his
               lying
               tongue
               walke
               ,
               it
               puffes
               vp
               proud
               minds
               immediatly
               ,
               which
               conceite
               of
               their
               own
               vain
               glory
               .
            
             
               VVhen
               Ieroboam
               
                 made
                 the
                 golden
                 Calues
              
               ,
               
               
                 and
                 the
                 people
                 honoured
                 them
                 as
                 so
                 many
                 Gods
                 :
                 there
                 wanted
                 no
                 pray●ers
                 of
                 his
                 workemanshippe
                 ,
                 cup-quaffers
                 ,
                 singers
                 ,
                 dauncers
                 and
                 feasters
                 .
              
               
               
                 So
                 when
              
               Aaron
               
                 erected
                 the
                 golden
                 Calfe
                 ,
                 in
                 the
                 plaine
                 by
                 the
                 steepe
                 mounte
              
               Sinai
               :
               
                 mayne
                 commended
                 this
                 ill
                 acte
                 of
              
               Aarons
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               speaking
               of
               such
               flatterers
               :
               
                 In
                 malitia
                 sua
                 laetificauerunt
                 Regem
                 .
                 They
                 make
                 the
                 king
                 glad
                 with
                 their
                 wickednesse
                 .
              
               
            
             
               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
               
               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
               ,
               
               is
               the
               tongue
               of
               a
               flatterer
               :
               inueigling
               by
               entising
               ,
               poysoning
               by
               smoothe
               perswading
               ,
               and
               (
               like
               to
               a
               second
               Iudas
               )
               killing
               men
               by
               kissing
               .
            
          
           
             Finis
             Cap.
             8.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               Discoursing
               of
               the
               leasing
               and
               lying
               tongue
               ,
               what
               an
               infamous
               sinne
               a
               lye
               is
               ,
               and
               how
               highly
               God
               is
               pleased
               with
               trueth
               :
               of
               whose
               excellencie
               and
               beauty
               ,
               ariseth
               a
               profitable
               short
               discourse
               ,
               concluding
               ,
               that
               a
               strict
               silence
               is
               more
               commendable
               ,
               then
               telling
               of
               lyes
               .
               which
               are
               a
               greatly
               displeasing
               to
               God
               ,
               because
               he
               is
               the
               truth
               himselfe
               .
               Also
               approouing
               ,
               that
               lying
               is
               so
               brutish
               and
               damnable
               ,
               a●
               no
               one
               can
               so
               much
               as
               thinke
               thereon
               ,
               without
               a
               purpose
               ,
               to
               deface
               some
               part
               of
               trueth
               .
            
          
           
             Chap.
             9.
             
          
           
             
               LODOVICO
               .
            
             
               Flatterie
               (
               for
               certaintye
               )
               is
               a
               most
               vile
               sinne
               ,
               
               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
               ,
               
               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
               ,
               
               
                 Verit
                 as
                 odium
                 parit
              
               .
               From
               hence
               afterward
               ensued
               ;
               that
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               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
               .
               
               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
               :
               
               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
                 .
              
               
               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
               ,
               
               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
               .
               
               
                 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
              
               ,
               
               
                 that
                 loue
                 flatteries
                 ,
                 and
                 become
                 refusers
                 of
                 holy
                 correction
                 ,
                 Saint
              
               Paul
               
                 foretold
                 ,
                 when
                 he
                 wrote
                 vnto
              
               Timothy
               .
               Erit
               enim
               tempus
               ,
               
               cùm
               sanam
               doctrinam
               non
               sustinebunt
               .
               Sed
               ad
               sua
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               A
               monstrous
               birth
               ,
               of
               so
               faire
               and
               noble
               a
               mother
               ,
               was
               it
               for
               trueth
               to
               beget
               hatred
               .
            
          
           
             
               Lodouico
               .
            
             
               A
               thousand
               examples
               doe
               giue
               faithfull
               witnesse
               ,
               of
               this
               infamous
               child
               birth
               .
               
               Saul
               grew
               into
               hatred
               against
               Ionathan
               his
               owne
               Son
               ,
               
               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
               ,
               
               because
               he
               tould
               him
               the
               truth
               ,
               and
               could
               not
               curse
               the
               people
               of
               
                 Israel
                 .
                 Achior
              
               the
               Ammonite
               was
               hated
               of
               Holofernes
               ,
               
               Prince
               of
               king
               Nabuchadnezzers
               army
               ,
               &
               caused
               him
               to
               be
               strictly
               bound
               to
               a
               tree
               ,
               because
               he
               told
               the
               trueth
               ,
               
               in
               speaking
               of
               the
               Hebrew
               people
               .
            
             
               For
               speaking
               the
               trueth
               ,
               
               Ionathas
               the
               Sonne
               of
               Gedeon
               was
               murthered
               by
               Abimilech
               ,
               reproouing
               him
               but
               iustly
               .
               Ieremie
               ,
               reprehending
               king
               Asa
               ,
               
               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
               ,
               
               was
               cast
               into
               the
               den
               of
               Lyons
               .
               All
               the
               holy
               Martyrs
               were
               slaine
               by
               wicked
               Tyrants
               ,
               
               and
               other
               iust
               men
               most
               cruelly
               persecuted
               ,
               for
               no
               other
               cause
               ,
               but
               for
               openly
               speaking
               and
               iustifying
               the
               trueth
               .
               
            
             
               I
               haue
               read
               of
               a
               vertuous
               religious
               man
               ,
               
               &
               according
               to
               some
               writers
               ,
               
               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
               ,
               
               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.
              
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ?
               
               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
                 .
              
               
               Ego
               sum
               veritas
               :
               I
               am
               the
               truth
               .
               Ego
               in
               hoc
               natus
               sum
               ,
               &
               ad
               hoc
               veni
               in
               mundum
               ,
               
               vt
               testimonium
               perhibeam
               verit
               ati
               .
               For
               this
               cause
               am
               I
               borne
               ,
               
               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
                 .
              
               
               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
               :
               
               His
               truth
               shall
               be
               thy
               shield
               and
               buckler
               .
            
             
               
                 When
                 Christ
                 ascended
                 into
                 heauen
                 ,
                 he
                 promised
                 nothing
                 else
                 to
                 his
                 disciples
                 ,
              
               
               
                 but
                 the
                 spirit
                 of
                 trueth
              
               .
               Expedit
               vobis
               vt
               ego
               vadam
               .
               Si
               autem
               abiero
               ,
               
               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
                 .
              
               
               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
                 :
              
               
               Adorabunt
               patrē
               in
               spiritu
               &
               veritate
               :
               They
               shal
               worship
               the
               Father
               in
               spirit
               and
               truth
               .
               
               
                 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
               ,
               
               hominem
               ,
               qui
               veritatem
               vobis
               loquutus
               sum
               :
               you
               goe
               about
               to
               kill
               me
               ,
               a
               man
               that
               
               haue
               told
               you
               the
               truth
               .
               
               
                 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
               ,
               
               &
               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
                 ,
              
               
               
                 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
               ?
               
               There
               is
               no
               trueth
               in
               their
               mouth
               ,
               within
               they
               are
               very
               corruption
               .
               O
               ye
               sons
               of
               men
               ,
               
               how
               long
               will
               you
               turne
               my
               glory
               into
               shame
               ,
               louing
               vanity
               ,
               
               and
               seeking
               lyes
               ?
               
                 If
                 God
                 do
                 sweare
                 ,
                 he
                 sweares
                 the
                 trueth
                 :
              
               Iurauit
               Dominus
               Dauid
               veritatem
               ,
               
               &
               non
               frustrabitur
               eum
               .
               The
               Lord
               hath
               sworne
               in
               trueth
               vnto
               Dauid
               ,
               
               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
               .
               
            
             
               
                 If
                 he
                 giue
                 heauen
                 to
                 vs
                 mortalles
                 ,
              
               
               
                 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
               .
               
               
                 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
               ,
               
               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
               ,
               
               
                 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
              
               ,
               
               
                 speaking
                 of
                 the
                 trueth
                 ,
                 sayth
                 .
              
               It
               is
               a
               
               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
                 ,
              
               
               
                 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
               .
               
               Thou
               shalt
               destroye
               all
               them
               that
               speake
               lyes
               .
            
          
           
             
               Lodouico
               .
            
             
               
                 And
                 woorthily
                 too
              
               ,
               
               
                 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
               ,
               
               the
               true
               conceipte
               of
               his
               minde
               ,
               
                 as
                 the
                 Philosopher
                 affirmeth
                 in
                 the
                 first
                 chapter
                 of
                 his
              
               Periermenia
               .
               
               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
                 ,
              
               
               
                 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.
               
               Mendacium
               grauis
               simum
               est
               ,
               in
               quantum
               est
               privatiuum
               ordinis
               secūdum
               mores
               ,
               ad
               optimum
               finem
               ,
               qui
               est
               veritas
               .
               And
               Tully
               
                 making
                 of
                 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
                 .
              
               
               Therfore
               
                 (
                 saith
                 Saint
              
               Ambrose
               ,
               )
               Brethren
               ,
               keep
               your selues
               from
               lying
               ,
               because
               all
               such
               as
               loue
               lyes
               ,
               are
               children
               of
               the
               deuill
               ,
               
               Christ
               
                 (
                 sayeth
              
               Chrisostome
               ,
               
                 vppon
                 Saint
              
               Matthewe
               )
               is
               such
               a
               louer
               of
               the
               trueth
               ,
               as
               hee
               will
               make
               no
               acceptaunce
               of
               a
               lyer
               .
            
          
           
             
               Claudio
               .
            
             
               If
               by
               the
               fairenesse
               of
               the
               light
               ,
               
               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
               ,
               
               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
               
               selfe
               into
               an
               Angell
               of
               light
               ,
               when
               hee
               woulde
               fasten
               a
               beleefe
               of
               lyes
               in
               men
               .
               
               
                 Ipse
                 enim
                 Sathanas
                 transfigurat
                 se
                 in
                 Angelum
                 lucis
                 .
                 For
                 Sathan
                 himselfe
                 is
                 transformed
                 into
                 an
                 Angell
                 of
                 light
                 .
              
            
             
               Moreouer
               ,
               
               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
                 .
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               A
               lye
               is
               so
               offensiue
               to
               the
               Lord
               ,
               
               
                 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
               ,
               
               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
                 :
              
               
               
                 illae
                 
                 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
                 .
              
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               and
               lying
               is
               corrected
               by
               lying
               .
            
             
               So
               sayeth
               the
               Propet
               
                 Dauid
                 :
                 Mendaces
                 filii
                 hominum
                 in
                 stateris
                 ,
              
               
               
                 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
                 .
              
               
               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
               ,
               
               at
               one
               stroke
               ,
               three
               are
               seuerally
               wounded
               .
               Now
               what
               woulde
               you
               haue
               God
               do
               with
               this
               lying
               tongue
               ?
               
                 Pordes
                 omnes
                 qui
                 
                 loquuntur
                 mendacium
                 .
              
            
             
               Therefore
               was
               it
               
                 (
                 sayeth
                 Saint
              
               Augustine
               ,
               
               
                 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
               .
               
               Eiecit
               omnes
               vendentes
               &
               ementes
               de
               templo
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               :
               
               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
               ,
               
               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
              
               ,
               
               &
               by
               Iacob
               ,
               
               
                 Aceruus
                 testimonij
                 .
                 Abraham
              
               buying
               a
               field
               of
               ground
               his
               word
               only
               serued
               ,
               
               instead
               of
               a
               most
               firme
               bargain
               and
               contract
               .
            
             
               Of
               this
               faithfulnesse
               in
               men
               ,
               it
               ensued
               that
               God
               giuing
               the
               lawe
               of
               circumcision
               ,
               
               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
               :
               
               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
               
               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
               ,
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               
                 I
                 remember
                 ,
                 and
                 very
                 pertinent
                 to
                 this
                 purpose
                 ,
                 that
                 the
              
               Aegyptians
               
                 made
                 such
                 strict
                 account
                 of
                 their
                 word
                 ,
                 as
                 for
                 maintenance
                 thereof
                 ,
              
               
               
                 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
                 ,
              
               
               
                 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
               .
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               he
               doeth
               but
               ratifie
               it
               with
               
               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
               ,
               
               (
               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
                 :
              
               
               
                 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
               :
               
               euen
               so
               there
               can
               be
               no
               standing
               together
               of
               God
               the
               highest
               truth
               ,
               &
               wretched
               lying
               man
               ,
               acccording
               as
               himself
               saith
               ,
               
               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
               ,
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               The
               face
               of
               trueth
               is
               so
               sweete
               and
               amiable
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               .
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               I
               remember
               the
               yong
               mans
               glorious
               victory
               ,
               against
               his
               other
               companions
               :
               but
               I
               haue
               forgotten
               the
               māner
               ,
               &
               what
               were
               his
               words
               to
               them
               .
            
          
           
             
               Claudio
               .
            
             
               Among
               the
               infinite
               multitude
               of
               most
               noble
               Courtiers
               ,
               
               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
               ,
               
               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
               ,
               
               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
              
               ,
               
               but
               the
               third
               ,
               whose
               name
               was
               Zerobabell
               ,
               he
               wrote
               ,
               
               
                 that
                 women
                 were
                 strongest
                 ,
                 but
                 yet
                 trueth
                 ouercommeth
                 all
                 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
               ,
               
               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
               second
               followed
               in
               this
               manner
               ,
               Men
               doe
               possesse
               
               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
               .
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
               .
            
          
           
             
             
               Lodouico
               .
            
             
               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
               ,
               
               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
               :
               
               
                 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
                 .
              
               
               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
              
               .
            
          
           
             Finis
             Cap.
             9.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Wherein
               ,
               according
               to
               the
               course
               hitherto
               continued
               ,
               they
               now
               discourse
               on
               the
               seuerall
               tongues
               of
               the
               detractor
               and
               murmurer
               ,
               and
               vpon
               what
               occasion
               ,
               the
               Deuill
               (
               hauing
               a
               great
               delight
               to
               lye
               ,
               and
               accuse
               vs
               )
               was
               sayd
               to
               be
               dumbe
               .
               Herein
               likewise
               are
               handled
               ,
               many
               deceipts
               of
               the
               Deuill
               ,
               many
               mysteries
               of
               confessing
               our
               sinnes
               vnto
               God
               :
               And
               how
               one
               angellis
               sayd
               to
               speake
               vnto
               another
               ,
               without
               sight
               of
               eche
               other
               ;
               A
               discourse
               very
               curious
               ,
               learned
               and
               profitable
               .
            
          
           
             Chap.
             10.
             
          
           
             
               CLAVDIO
               .
            
             
               Hell
               is
               better
               ,
               then
               an
               euill
               tongue
               ,
               sayth
               the
               holy
               ghost
               ,
               by
               the
               mouth
               of
               Salomon
               .
               
               
                 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
                 .
              
               
               
                 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
               ?
            
          
           
             
               Lodouico
               .
            
             
               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
               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
               )
               
               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
               ,
               
               which
               ceasseth
               not
               to
               accuse
               vs
               before
               God
               ,
               according
               as
               Saint
               Iohn
               sayth
               .
               
                 Proiectus
                 est
                 accusator
                 fratrum
                 nostrorum
              
               ,
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
                 .
              
               
               How
               could
               so
               great
               a
               talker
               ,
               an
               accuser
               ,
               a
               detractour
               &
               a
               defamer
               ,
               hold
               his
               peace
               ,
               and
               obserue
               silence
               ?
            
          
           
             
               Lodouico
               .
            
             
               You
               haue
               brought
               an
               important
               matter
               into
               the
               field
               ,
               consisting
               of
               greater
               difficultie
               ,
               
               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
                 ,
              
               
               
                 and
                 speaking
                 with
                 a
                 double
                 hart
                 :
              
               there
               is
               the
               first
               tongue
               ,
               
               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
               ,
               
               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
               ,
               
               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
                 .
              
               
               
                 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
               ,
               
               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
                 
                 of
                 minde
                 )
                 to
                 builde
                 that
                 infamous
                 Towre
                 ,
                 
                 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
                 .
              
               
               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
                 ,
              
               
               Lingua
               tertia
               multos
               commouit
               ,
               &
               dispersit
               illos
               de
               gente
               in
               gentem
               .
            
             
               
                 My
                 Lord
              
               Iacono
               da
               voragine
               ,
               
               
                 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
               ,
               
               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
              
               ,
               
               
                 because
                 it
                 deceiueth
              
               :
               Popule
               meus
               ,
               qui
               te
               beatum
               dicunt
               ,
               ipsi
               te
               decipiunt
               ,
               
               O
               my
               people
               ,
               they
               that
               lead
               thee
               ,
               cause
               thee
               to
               erre
               .
               
                 The
                 secōd
                 ,
                 because
                 it
                 defameth
                 :
              
               Sepi
               aures
               tuas
               spinis
               ,
               &
               linguam
               nequam
               noli
               audire
               ,
               
               &
               ori
               tuo
               facito
               ostia
               ,
               &
               seras
               auribus
               tuis
               .
               Hedge
               thy
               possession
               with
               thornes
               ,
               and
               make
               doors
               and
               bars
               for
               thy
               mouth
               .
               
                 The
                 third
              
               ,
               
               
                 because
                 it
                 conturbeth
              
               :
               
               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
               ,
               
               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
               cōplotted
               ,
               if
               he
               could
               put
               it
               in
               execution
               ,
               he
               would
               willingly
               do
               it
               .
            
             
             
               By
               the
               second
               kind
               of
               discoursing
               ,
               
               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
               ,
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               I
               denye
               not
               ,
               that
               the
               diuel
               speakes
               sometime
               with
               God
               ,
               
               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
               ;
               
               
                 vade
                 Sathana
                 ,
                 non
                 tentabis
                 ,
                 &c.
              
               and
               of
               the
               others
               ,
               saith
               Saint
               Iohn
               ;
               
               
                 protectus
                 est
                 Draco
                 ,
                 ille
                 magnus
                 serpens
                 antiquus
                 ,
                 &c.
                 
              
               Behold
               then
               how
               the
               diuell
               ,
               although
               he
               worke
               many
               thinges
               against
               God
               and
               his
               Angels
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               
                 I
                 am
                 satisfied
                 ,
                 and
                 am
                 perswaded
                 ,
                 that
                 Christ
                 spake
                 of
                 these
                 three
                 kindes
                 of
                 talking
                 ,
                 when
                 he
                 made
                 this
                 difference
                 :
              
               inter
               reum
               iudicio
               ,
               
               reum
               consilio
               ,
               &
               reum
               gehennae
               ignis
               :
               guilt
               of
               iudgement
               ,
               guilt
               of
               a
               Councel
               ,
               
               and
               guilt
               of
               hell
               fire
               .
               
                 Vpon
                 which
                 words
                 venerable
              
               Beda
               
                 discoursing
                 ,
                 sayth
              
               .
               In
               primo
               est
               vnum
               ,
               s
               .
               ira
               sola
               ;
               in
               secundo
               sunt
               
               duo
               ,
               
               s
               .
               ira
               &
               vox
               ;
               iram
               significans
               ;
               in
               tertio
               sunt
               tria
               ,
               s
               .
               ira
               ,
               vox
               ,
               &
               in
               voce
               vituperationis
               expressio
               ,
               &c.
               
                 according
                 to
                 his
                 begunne
                 discourse
              
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               Angell
               speaketh
               with
               God
               ,
               
               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
               .
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               One
               Angell
               conferreth
               with
               another
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               thereof
               ,
               although
               there
               bee
               a
               thousand
               Angels
               together
               .
               Nor
               can
               wee
               in
               this
               manner
               tearme
               the
               diuell
               to
               bee
               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
               :
               
               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
               ,
               
               &
               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
               ,
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               All
               these
               reasons
               are
               faire
               ,
               woorthy
               and
               quaint
               enough
               ;
               but
               yet
               it
               seemes
               to
               me
               a
               very
               great
               matter
               ,
               that
               the
               father
               of
               lyes
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               A
               thousand
               other
               reasons
               there
               are
               ,
               wherefore
               the
               diuell
               should
               be
               called
               dumbe
               ,
               and
               euery
               one
               far
               better
               then
               other
               :
               but
               I
               suppose
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Your
               talke
               is
               so
               sweete
               ,
               your
               discourse
               so
               ingenious
               ,
               and
               my
               desire
               so
               insatiable
               ,
               (
               not
               that
               I
               couet
               to
               heare
               matter
               of
               noueltie
               ,
               
               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
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Sometimes
               ,
               
               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
               ,
               
               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
               .
               
               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
               .
               
               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
               ,
               
               
                 scimus
                 quia
                 rectè
                 dicis
                 &
                 doces
                 ,
                 &
                 non
                 accipis
                 personam
                 ,
                 sed
                 viam
                 Dei
                 in
                 veritate
                 doces
                 :
              
               
               
                 Master
                 ,
                 we
                 know
                 that
                 thou
                 sayest
                 and
                 teachest
                 right
                 ,
                 neither
                 dost
                 thou
                 accept
                 mans
                 person
                 ,
                 but
                 teachest
                 the
                 way
                 of
                 God
                 truely
                 .
              
               
               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
                 ,
              
               
               
                 dicens
                 :
                 Obmutesce
                 .
                 Iesus
                 rebuked
                 him
                 saying
                 :
                 Hold
                 thy
                 peace
                 .
              
            
             
             
               
                 Yet
                 better
                 .
                 Christ
                 is
                 called
                 the
                 wisedome
                 of
                 the
                 eternall
                 father
                 .
              
               Nos
               autem
               praedicamus
               Christum
               crucifixum
               ,
               
               Iudaeis
               quidem
               scandaelum
               ,
               Gentibus
               autem
               stultitiā
               .
               Ipsis
               autem
               vocatis
               Iudaeis
               atque
               Graecis
               ,
               Christum
               Dei
               virtutem
               ,
               &
               Dei
               sapientiam
               .
               We
               preache
               Christ
               crucified
               ,
               vnto
               the
               Iewes
               euen
               a
               stumbling
               block
               ,
               
               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
                 ,
              
               
               
                 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
                 ,
              
               
               
                 he
                 is
                 dumbe
              
               :
               Et
               illud
               erat
               mutum
               .
               Et
               increpans
               non
               sinebat
               ea
               loqui
               .
               
               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
               ,
               
               ex
               propriis
               loquitur
               :
               When
               he
               speaketh
               a
               lye
               ,
               then
               he
               speaketh
               of
               his
               owne
               ,
               &c.
               
            
             
               Better
               yet
               .
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
                 ?
              
               
               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
               .
            
             
             
               But
               what
               greater
               beast
               is
               there
               then
               the
               deuill
               ,
               who
               is
               called
               by
               Saint
               Bernard
               :
               
               
                 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
               :
               
               
                 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
               .
               
               
                 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
               .
               
               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
                 :
              
               
               
                 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
               .
               
               
                 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
              
               .
            
          
           
             
               Claudio
               .
            
             
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               We
               may
               say
               that
               he
               is
               called
               dumb
               ,
               
               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
               ,
               
               
                 Et
                 illud
                 erat
                 mutum
              
               ;
               was
               not
               onely
               dumb
               ,
               but
               blind
               &
               deafe
               likewise
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               and
               ioyning
               it
               to
               the
               Romane
               Empire
               .
               Or
               ,
               in
               such
               manner
               as
               
                 Titus
                 Manlius
              
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               An
               honest
               stranger
               ,
               
               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
               ,
               
               with
               an
               hundred
               thousand
               foote
               Souldiers
               ,
               and
               twenty
               two
               thousand
               horsemen
               :
               he
               damd
               vp
               all
               the
               passes
               ,
               quite
               chaunged
               the
               water
               courses
               ,
               so
               that
               in
               the
               space
               of
               twentie
               dayes
               ,
               they
               had
               not
               in
               the
               citie
               one
               droppe
               of
               water
               .
               Theyr
               case
               beeing
               thus
               desperate
               ,
               they
               resolued
               to
               giue
               vp
               themselues
               ,
               (
               as
               a
               preye
               )
               into
               the
               Armies
               power
               ,
               and
               had
               doone
               so
               ,
               but
               that
               (
               by
               a
               supernaturall
               helpe
               )
               God
               sent
               them
               succour
               .
            
             
             
               So
               dealt
               the
               deuill
               with
               this
               poore
               man
               ,
               
               Damming
               vp
               the
               torrent
               of
               speech
               or
               eloquence
               ,
               closing
               vp
               the
               way-gate
               of
               hearing
               ,
               and
               robbing
               him
               of
               the
               cheerfull
               benefite
               of
               sight
               :
               that
               then
               drouping
               down
               into
               despaire
               ,
               he
               might
               (
               by
               none
               of
               those
               organes
               )
               expect
               any
               succour
               .
               That
               so
               hauing
               ,
               by
               no
               way
               of
               the
               sences
               ,
               any
               entrance
               left
               for
               helpe
               ,
               he
               seeing
               no
               man
               else
               to
               do
               good
               ,
               that
               (
               by
               their
               example
               )
               hee
               might
               conuert
               ;
               he
               hearing
               no
               preaching
               against
               sinne
               ,
               that
               his
               heart
               thereby
               might
               take
               a
               loathing
               of
               it
               ,
               and
               he
               ,
               speaking
               not
               one
               word
               with
               his
               tongue
               ,
               least
               by
               true
               contrition
               ,
               and
               consession
               of
               his
               sins
               to
               God
               ,
               he
               might
               call
               and
               crye
               to
               him
               for
               help
               in
               this
               extremity
               ,
               might
               despaire
               and
               dye
               .
            
             
               Herein
               ,
               
               the
               deuill
               obserued
               the
               rule
               of
               him
               ,
               who
               entring
               into
               a
               chamber
               to
               sleepe
               ,
               commaundeth
               those
               of
               the
               house
               ,
               to
               keepe
               strict
               silence
               ,
               shut
               vp
               the
               windowes
               ,
               lock
               vp
               the
               doores
               ,
               to
               the
               end
               ,
               that
               not
               onely
               any
               noise
               might
               offend
               him
               ,
               but
               also
               ,
               that
               the
               least
               glimse
               of
               light
               should
               not
               be
               discerned
               .
               
               So
               did
               the
               diuell
               with
               this
               poore
               man
               ,
               he
               impeached
               euery
               sense
               ,
               that
               could
               yeeld
               him
               any
               seruice
               toward
               helpe
               or
               health
               ,
               that
               the
               body
               being
               so
               shut
               vp
               in
               obscurity
               ,
               the
               soule
               it selfe
               might
               also
               dwell
               in
               darknesse
               ,
               neuer
               more
               to
               look
               on
               the
               light
               of
               celestiall
               grace
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               deuill
               is
               an
               enemy
               to
               euery
               good
               worke
               ,
               
               and
               therefore
               he
               makes
               vs
               dumbe
               ,
               when
               we
               would
               enter
               into
               the
               closet
               of
               our
               heart
               ,
               and
               lay
               open
               to
               God
               (
               by
               true
               confession
               )
               the
               multitude
               of
               our
               sinnes
               .
               And
               this
               he
               dooth
               ,
               because
               we
               should
               not
               vnfold
               our
               infirmity
               ,
               to
               the
               true
               physition
               of
               our
               soules
               ,
               therefore
               he
               then
               striueth
               most
               to
               make
               vs
               dumb
               ,
               when
               silence
               ought
               most
               of
               all
               to
               bee
               broken
               .
            
             
               Little
               cares
               the
               Iaoler
               ,
               
               or
               (
               as
               we
               may
               rather
               say
               )
               the
               prison
               keeper
               ,
               if
               his
               prisoners
               walke
               about
               the
               house
               at
               liberty
               ,
               without
               fetters
               on
               their
               feete
               ,
               or
               manicles
               on
               their
               handes
               ,
               when
               the
               prison
               gate
               is
               safe
               shut
               ,
               vp
               ,
               and
               himselfe
               keepes
               the
               keye
               thereof
               .
               Euen
               so
               ,
               little
               cares
               the
               deuill
               ,
               if
               the
               miserable
               sinner
               haue
               his
               hands
               at
               liberty
               ,
               to
               giue
               almes
               ,
               or
               doe
               any
               other
               good
               deede
               ,
               if
               his
               feet
               also
               be
               vnbound
               ,
               to
               visit
               the
               sick
               ,
               the
               imprisoned
               ,
               or
               to
               goe
               where
               any
               other
               neede
               is
               required
               :
               
               so
               that
               the
               doore
               of
               the
               mouth
               be
               fast
               lockt
               vp
               ,
               whereby
               he
               might
               call
               to
               his
               Lorde
               and
               maker
               ,
               to
               tell
               him
               the
               weight
               and
               burthen
               of
               his
               sinne
               ,
               that
               lyes
               very
               heauily
               vpon
               his
               soule
               ,
               therefore
               it
               may
               be
               very
               well
               sayd
               :
               
                 Et
                 illud
                 erat
                 mutum
              
               .
               I
               thinke
               the
               Prophet
               Esay
               meant
               as
               much
               ,
               
               when
               he
               sayd
               :
               
                 Solue
                 vincula
                 colli
                 tui
                 ,
                 captiua
                 filia
                 Sion
                 :
                 vntye
                 ,
                 or
                 take
                 from
                 thy
                 neck
                 ,
                 the
                 snare
                 that
                 holds
                 thee
                 captiue
                 ,
                 Oh
                 
                 daughter
                 Sion
                 ,
              
               that
               is
               to
               saye
               ,
               the
               sinfull
               soule
               to
               forsake
               her
               sins
               .
            
             
               Among
               al
               the
               chaines
               or
               snares
               for
               thraldome
               ,
               
               that
               which
               is
               fastened
               about
               the
               neck
               ,
               is
               the
               very
               worst
               of
               all
               other
               ,
               because
               ,
               by
               the
               least
               twitch
               of
               restraint
               ,
               a
               man
               therby
               may
               be
               strangled
               &
               dead
               .
               Although
               the
               theef
               in
               the
               prison
               ,
               haue
               his
               hāds
               &
               feet
               shackled
               ,
               yet
               notwithstāding
               ,
               he
               hath
               some
               hope
               of
               life
               ,
               either
               by
               fauour
               of
               friends
               ,
               or
               by
               a
               great
               sum
               of
               mony
               ,
               or
               else
               by
               flight
               .
               But
               when
               he
               sees
               the
               hangman
               ,
               to
               fasten
               a
               cord
               or
               chaine
               about
               his
               neck
               ,
               he
               takes
               himself
               to
               be
               quite
               dispatcht
               ,
               and
               no
               longer
               hope
               of
               life
               then
               remaineth
               .
               In
               like
               manner
               ,
               the
               wretched
               sinner
               ,
               
               though
               his
               hands
               and
               feete
               be
               restrained
               from
               any
               good
               acte
               ,
               yet
               it
               hurteth
               him
               not
               so
               much
               ,
               as
               to
               lose
               the
               libertye
               of
               his
               speeche
               ,
               to
               haue
               his
               throate
               and
               windpipes
               passage
               stopt
               .
            
             
               For
               ,
               if
               he
               haue
               but
               the
               freedome
               of
               his
               tongue
               ,
               there
               is
               sound
               hope
               of
               inward
               health
               ,
               for
               that
               organe
               will
               yet
               intreate
               for
               him
               ,
               speaking
               sincerely
               ,
               simply
               ,
               humbly
               ,
               purely
               ,
               faithfully
               ,
               nakedly
               ,
               mournefully
               ,
               discreetly
               ,
               freely
               ,
               strongly
               ,
               incessantly
               ,
               shamefastly
               and
               obediently
               ,
               he
               may
               haue
               remedy
               for
               all
               euilles
               whatsoeuer
               ,
               by
               this
               happy
               meanes
               of
               calling
               to
               God
               ,
               before
               his
               case
               be
               vtterly
               dispatcht
               .
               Therefore
               the
               diuel
               (
               more
               then
               by
               any
               other
               restraint
               )
               watcheth
               to
               stifle
               vs
               with
               this
               dumb
               coller
               ,
               
               for
               then
               he
               counts
               himself
               sure
               of
               his
               prey
               ,
               neuer
               doubting
               the
               perdition
               of
               the
               poore
               sinners
               soule
               ,
               in
               which
               respect
               we
               may
               wel
               say
               ;
               
                 Et
                 illud
                 erat
                 mutum
              
               .
            
          
           
             
               Claudio
               .
            
             
               The
               very
               engine
               and
               snare
               of
               the
               woolfe
               ,
               who
               ,
               the
               first
               thing
               he
               doth
               with
               his
               prey
               ,
               
               fastens
               his
               teeth
               surely
               to
               the
               throat
               of
               the
               beast
               ,
               to
               the
               end
               he
               should
               not
               cry
               :
               for
               by
               crying
               ,
               the
               watchfull
               dogs
               (
               being
               neer
               hand
               as
               keepers
               )
               might
               recouer
               the
               poor
               beast
               out
               of
               his
               teeth
               .
               So
               deales
               the
               infernal
               woolfe
               ,
               with
               poore
               ,
               iust
               ,
               innocent
               sheep
               or
               lambs
               ,
               
               for
               so
               are
               they
               called
               by
               Christ
               himself
               in
               the
               Gospel
               ,
               for
               many
               respects
               :
               
                 Statuet
                 quidem
                 oues
                 a
                 dextris
                 suis
                 :
                 He
                 shall
                 set
                 the
                 sheep
                 on
                 his
                 right
                 hand
                 .
              
            
             
               The
               first
               thing
               he
               dooth
               ,
               
               he
               seeks
               to
               strangle
               them
               by
               the
               throat
               ,
               to
               the
               end
               ,
               they
               should
               not
               crye
               out
               ,
               to
               the
               careful
               watchmen
               of
               their
               soules
               ,
               
               the
               Preachers
               and
               dispensers
               of
               god
               his
               sacred
               blessings
               ,
               (
               who
               haue
               the
               furniture
               for
               their
               soules
               safety
               in
               their
               keeping
               ,
               and
               watch
               daye
               and
               night
               ,
               for
               defence
               of
               theyr
               flockes
               ,
               )
               leaste
               by
               theyr
               prayers
               ,
               preachings
               and
               deuoute
               exhortations
               ,
               they
               shoulde
               regaine
               them
               ,
               from
               the
               deuouring
               teethe
               of
               this
               infernall
               wolfe
               .
            
             
             
               For
               he
               cares
               not
               ,
               though
               they
               shew
               some
               fewe
               fruites
               of
               faith
               ,
               as
               giuing
               almes
               to
               the
               poore
               ,
               hospitality
               to
               the
               harbourlesse
               ,
               and
               praying
               for
               the
               oppressed
               :
               
               but
               (
               by
               no
               meanes
               )
               must
               they
               call
               to
               God
               and
               his
               ministers
               ,
               to
               lay
               open
               the
               foule
               deformities
               of
               their
               sinnes
               ,
               to
               reueale
               the
               true
               compunction
               of
               their
               heartes
               ,
               but
               smother
               all
               in
               silence
               ,
               stifle
               one
               penitente
               thought
               ,
               with
               a
               thousand
               preparations
               to
               deedes
               farre
               worse
               and
               worse
               ,
               and
               (
               as
               apte
               for
               his
               purpose
               )
               hee
               hath
               fiue
               seuerall
               sharpe
               teethe
               ,
               
               wherewith
               hee
               gripes
               them
               .
            
             
               The
               first
               ,
               is
               shame
               ,
               for
               when
               a
               man
               sinneth
               ,
               the
               deuil
               depriues
               him
               of
               all
               blushing
               ,
               
               and
               euery
               good
               or
               manly
               respect
               ,
               till
               he
               comes
               into
               the
               Church
               ,
               and
               then
               he
               restores
               it
               him
               againe
               ,
               and
               his
               comely
               blushing
               colour
               may
               be
               perceiued
               ,
               euen
               with
               intire
               remembraunce
               of
               his
               heauy
               transgressions
               .
               But
               what
               dooth
               he
               vpon
               this
               ?
               when
               he
               ●ees
               the
               poore
               sinner
               ready
               to
               talke
               with
               God
               ,
               and
               to
               vnlade
               the
               fraight
               of
               his
               ouerburthened
               conscience
               :
               euen
               then
               he
               intricates
               his
               mind
               with
               a
               thousand
               strange
               thoughts
               ,
               &
               rounds
               him
               in
               the
               eare
               with
               some
               silent
               suggestions
               ,
               as
               thus
               .
            
             
               If
               thou
               disclose
               thy
               secret
               sinnes
               to
               God
               ,
               
               or
               shewe
               thy selfe
               to
               be
               ashamed
               of
               them
               ,
               and
               intendest
               a
               perfect
               course
               of
               repentance
               :
               why
               ,
               others
               being
               by
               ,
               and
               seeing
               thee
               ,
               they
               will
               throwe
               the
               Publicanes
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               
                 This
                 toothe
                 is
                 to
                 bee
                 broken
                 in
                 his
                 mouth
                 ,
              
               
               
                 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
               .
               
               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
               ,
               
               espied
               a
               yong
               mā
               ,
               who
               stood
               ready
               to
               step
               forth
               of
               an
               harlots
               house
               ,
               but
               so
               soone
               as
               he
               saw
               Socrates
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               second
               tooth
               ,
               
               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
               ;
               
               I
               am
               not
               able
               to
               fast
               ,
               or
               forbeare
               what
               my
               appetite
               desireth
               ,
               what
               repentaunce
               then
               is
               likely
               to
               ensue
               vpon
               this
               nice
               nature
               ?
            
          
           
             
               Lodouico
               .
            
             
               This
               tooth
               is
               to
               be
               broken
               ,
               and
               that
               very
               easilie
               ,
               by
               due
               consideration
               of
               the
               paines
               eternall
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               third
               tooth
               ,
               is
               the
               vaine
               hope
               of
               long
               life
               ,
               vrging
               the
               sinner
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               If
               we
               would
               breake
               this
               toothe
               with
               small
               trauaile
               ,
               let
               vs
               then
               consider
               ,
               
               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
               ,
               
               and
               voide
               of
               ●aking
               :
               euen
               so
               is
               man
               in
               the
               hand
               of
               death
               ,
               caught
               when
               he
               most
               hopeth
               of
               long
               life
               .
               
               According
               as
               the
               wise
               man
               sayth
               .
               
               
                 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
               
               without
               any
               meanes
               of
               escape
               is
               she
               taken
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               fourth
               tooth
               ,
               
               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
               .
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               tooth
               must
               needs
               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
               ,
               
               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
               ,
               
               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
               .
               
            
          
           
             
               Claudio
               .
            
             
               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
               ;
               
               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
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               tooth
               may
               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
               ,
               
               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
               ,
               
               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
               ,
               
               as
               Dauid
               sayth
               ,
               
                 Infixus
                 sum
                 in
                 limo
                 profundi
                 ;
                 I
                 stick
                 fast
                 in
                 the
                 deep
                 mire
                 ,
              
               
               &
               god
               ,
               in
               meer
               compassion
               ,
               casts
               forth
               the
               cord
               of
               his
               mercy
               ,
               
               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
               ,
               
               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
               ,
               
               nor
               be
               stricken
               dumbe
               by
               him
               :
               but
               breaking
               his
               hellish
               teeth
               ,
               crye
               out
               with
               the
               Prophet
               Dauid
               ,
               that
               we
               may
               be
               heard
               :
               
               
                 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
              
               .
            
          
           
             Finis
             Cap.
             10.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Continuing
               on
               still
               the
               same
               matter
               and
               discourse
               ,
               with
               diuers
               other
               excellent
               reproofes
               of
               this
               mighty
               sinne
               of
               vnwillingnesse
               to
               repent
               ,
               and
               easing
               our
               consciences
               of
               the
               heauy
               burden
               of
               sin
               ,
               wherein
               no
               silence
               is
               to
               be
               kept
               .
               And
               that
               the
               detractors
               tongue
               is
               like
               the
               Serpents
               :
               Also
               ,
               how
               we
               ought
               sometimes
               to
               crye
               out
               ,
               and
               sometimes
               to
               hold
               our
               peace
               .
            
          
           
             Chap.
             11.
             
          
           
             
               CLAVDIO
               .
            
             
               God
               commaunded
               in
               Deuteronomy
               ,
               
               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
                 :
              
               
               
                 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
              
               ,
               
               
                 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
               
               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
                 ,
              
               
               
                 non
                 est
                 quisuscitet
                 eam
                 :
                 The
                 virgin
                 Israel
                 is
                 left
                 vpon
                 her
                 land
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               that
               nourisheth
               melanchollie
               in
               his
               hart
               ,
               whereby
               he
               pines
               and
               droupes
               away
               ,
               euen
               til
               death
               make
               seazure
               on
               him
               ,
               
               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
               ?
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               or
               contrite
               confessing
               our
               transgressions
               to
               God
               :
               but
               rather
               a
               deuillish
               exaltation
               ,
               and
               vaine-glorious
               iustification
               of
               our selues
               .
               For
               humble
               confession
               
               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
               :
               
               
                 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
               ,
               
               to
               wit
               ,
               my
               vertue
               became
               weakned
               ,
               while
               I
               continued
               crying
               all
               the
               day
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               :
               
               
                 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
               ?
            
          
           
             
               Claudio
               .
            
             
               Dauid
               
                 speaketh
                 of
                 such
                 sinners
                 ,
                 as
                 already
                 I
                 haue
                 spoken
                 of
                 to
                 you
                 ,
              
               
               
                 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
               .
               
               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
               ,
               
               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
               ,
               
               and
               silently
               keep
               their
               sins
               in
               their
               own
               bosoms
               ;
               get
               a
               consumption
               in
               their
               
               bones
               .
               
                 Inueterauerunt
                 ossa
                 mea
                 ,
                 quoniam
                 tacui
                 dum
                 clamarem
                 tota
                 die
                 .
              
               
               The
               bones
               doe
               signifie
               our
               vertues
               ,
               for
               ,
               as
               bones
               doe
               supporte
               the
               bodie
               ,
               
               so
               doe
               vertues
               vpholde
               the
               soule
               :
               
                 Omnia
                 ossa
                 mea
                 dicent
                 :
                 Dòmine
                 ,
                 quis
                 similis
                 tibi
                 ?
                 All
                 my
                 bones
                 shall
                 say
                 :
                 Lord
                 ,
              
               
               
                 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
               ,
               
               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
               .
               
               
                 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
               ,
               
               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
               ,
               
               of
               the
               adulterer
               ,
               the
               mankiller
               ,
               the
               couetous
               vsurer
               ,
               
               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
               :
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               .
               
               
                 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
               ,
               
               then
               by
               breaking
               silence
               with
               Dauid
               ,
               and
               crying
               to
               the
               Lord
               ,
               that
               hee
               would
               take
               compassion
               on
               our
               sinfull
               soules
               .
               
               Therefore
               sayth
               Saint
               
                 Augustine
                 .
                 Si
                 tegis
                 peccata
                 tua
                 ,
                 Deus
                 detegit
                 :
                 si
                 detegis
                 ,
                 Deus
                 tegit
                 illa
                 ,
                 pallio
                 gratiae
                 ,
                 &
                 misericordiae
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Hereupon
               (
               it
               may
               be
               )
               was
               it
               ,
               
               that
               the
               Prophet
               Osea
               sayd
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               and
               to
               me
               my
               wife
               is
               dead
               at
               euening
               ,
               it
               may
               bee
               therefore
               (
               perhaps
               )
               my
               wife
               dyed
               
               by
               night
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Why
               then
               I
               perceiue
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ?
               
               
                 Quasi
                 romphaea
                 bis
                 acuta
                 omnis
                 iniquitas
                 plagae
                 illius
                 non
                 est
                 sanitas
                 .
                 All
                 iniquitie
                 is
                 as
                 a
                 two
                 edged
                 sword
                 ,
              
               
               
                 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
               ?
               
               
                 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
                 .
              
               
               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
                 ,
              
               
               
                 subitò
                 pelles
                 meae
                 .
                 Destruction
                 
                 vpon
                 destruction
                 is
                 cried
                 ,
                 for
                 the
                 whole
                 land
                 is
                 wasted
                 ,
                 suddenly
                 are
                 my
                 tents
                 destroyed
                 ,
                 and
                 my
                 curtaines
                 in
                 a
                 moment
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               They
               also
               that
               are
               mindfull
               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
              
               ,
               
               
                 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
               ,
               
               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
               ,
               
               as
               we
               haue
               said
               before
               ,
               &
               therfore
               ,
               by
               our
               crying
               out
               in
               this
               manner
               ,
               we
               breake
               not
               silence
               ;
               for
               such
               a
               silence
               shal
               be
               with
               god
               ,
               
               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
              
               ,
               
               
                 &
                 illud
                 erat
                 mutum
                 :
                 &
                 cùm
                 eiecisset
                 Demonium
                 ,
                 loquutus
                 est
                 mutus
                 .
                 Iesus
                 cast
                 out
                 a
                 diuel
                 which
                 was
                 dumb
                 ,
                 &
                 when
                 the
                 diuel
                 was
                 gon
                 out
                 ,
              
               
               
                 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
               ,
               
               Christ
               immediatly
               made
               thē
               silent
               ,
               because
               ,
               the
               praise
               of
               a
               defamer
               is
               but
               meer
               infamy
               .
               Such
               is
               that
               of
               the
               diuel
               ,
               
               therefore
               ;
               
                 Increpans
                 ,
                 non
                 sinebat
                 ea
                 loqui
                 ,
              
               and
               the
               reason
               hereof
               is
               alleaged
               by
               Salomon
               :
               
               
                 Non
                 est
                 speciosa
                 laus
                 in
                 ore
                 peccatoris
                 .
              
            
          
           
             
               Claudio
               .
            
             
               The
               silence
               then
               that
               is
               acceptable
               to
               god
               ,
               
               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
                 ,
              
               
               
                 &
                 get
                 thee
                 into
                 darknesse
                 ,
                 Oh
                 daughter
                 of
                 the
                 Chaeldeas
                 ,
                 for
                 thou
                 shalt
                 no
                 more
                 be
                 called
                 the
                 Lady
                 of
                 kingdomes
                 .
              
               
               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
                 
                 te
                 mihi
                 in
                 fide
              
               ;
               
               
                 I
                 wil
                 mary
                 thee
                 vnto
                 me
                 in
                 faithfulnesse
                 :
                 )
              
               is
               now
               become
               the
               harlot
               of
               the
               diuel
               ?
               
               
                 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
               ,
               
               for
               obtaining
               remission
               at
               the
               hands
               of
               god
               :
               to
               sit
               downe
               ,
               to
               be
               silent
               ,
               &
               enter
               into
               darknesse
               .
            
             
               Sit
               downe
               ,
               
               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
               .
               
               
                 Sedebit
                 solitarius
                 ,
                 &
                 tacebit
                 ,
                 &
                 leuabit
                 se
                 super
                 se
                 .
              
               There
               is
               nothing
               that
               more
               exalteth
               our
               spirit
               to
               contemplation
               of
               celestiall
               things
               ,
               
               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
               ,
               
               except
               as
               despising
               it
               ,
               
               for
               ,
               much
               more
               is
               the
               hart
               mooued
               to
               compunction
               ,
               by
               such
               a
               contemplatiue
               silence
               ,
               then
               by
               a
               tedious
               talkatiue
               protestation
               ,
               
               therefore
               saith
               
                 Ezechiel
                 ;
                 Ingemisce
                 tacens
                 in
                 conturbatione
                 spiritus
                 .
              
               
               
                 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
               .
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               :
               
               wherupon
               it
               is
               written
               ,
               that
               the
               Patriark
               Iacob
               stood
               silently
               considering
               ,
               on
               the
               mysterious
               words
               of
               his
               son
               
                 Ioseph
                 :
                 Pater
                 verò
                 rem
                 tacitus
                 considerabat
                 .
              
               
               And
               Daniel
               ,
               
               at
               the
               apparition
               of
               the
               Angell
               that
               spake
               vnto
               him
               ,
               was
               silent
               ,
               &
               with
               humble
               lookes
               beheld
               the
               earth
               :
               
                 Deieci
                 vultum
                 meum
                 ad
                 terram
              
               ,
               
               
                 &
                 tacut
                 :
                 I
                 set
                 my
                 face
                 toward
                 the
                 ground
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               &
               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
               .
               
               It
               is
               also
               forked
               ,
               by
               being
               sharpe
               subtile
               and
               swift
               to
               infamy
               ,
               and
               by
               defaming
               ,
               hurteth
               both
               the
               defamed
               ,
               
               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
                 .
              
            
          
           
             Finis
             Cap.
             11.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Discoursing
               on
               the
               murmuring
               and
               detracting
               tongue
               ,
               and
               how
               fitly
               it
               should
               be
               bound
               to
               eternall
               silence
               ;
               for
               the
               praise
               thereof
               is
               shame
               ,
               and
               the
               honour
               ,
               most
               hatefull
               .
               Also
               ,
               that
               the
               detractor
               is
               not
               onely
               abhominable
               ,
               but
               is
               meerly
               abhomination
               it selfe
               :
               for
               whatsoeuer
               he
               sees
               ,
               he
               makes
               a
               most
               vile
               interpretation
               thereof
               .
            
          
           
             Chap.
             12.
             
          
           
             
               LODOVICO
               .
            
             
               There
               is
               a
               certain
               little
               broad
               kind
               of
               creature
               ,
               
               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
               ,
               
               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
               
               intention
               ,
               euen
               as
               if
               they
               were
               of
               those
               Pharisies
               ,
               which
               murmured
               against
               Christ
               ,
               because
               he
               exhorted
               to
               repentance
               ,
               receiued
               sinners
               ,
               
               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
                 .
              
               
            
          
           
             
               Claudio
               .
            
             
               A
               very
               deuilish
               tongue
               .
               They
               murmured
               ,
               that
               the
               Physitian
               was
               come
               to
               visite
               the
               sick
               ;
               
               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
               :
               
               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
               ,
               
               to
               heare
               his
               admired
               wisedom
               ;
               speaking
               of
               the
               wicked
               ,
               as
               fitting
               this
               purpose
               ,
               vsed
               these
               words
               .
               
                 Oculus
                 mali
                 ad
                 malum
              
               .
               
               And
               in
               another
               place
               ,
               vnder
               other
               wordes
               ,
               he
               also
               affirmeth
               ;
               
               
                 Lucerna
                 impiorum
                 peccatum
              
               ,
               which
               is
               as
               much
               to
               say
               ,
               as
               ,
               whatsoeuer
               the
               wicked
               seeth
               ,
               is
               sin
               ,
               or
               ,
               the
               sight
               of
               the
               vngodly
               ,
               is
               sin
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ?
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               My
               good
               Lord
               ,
               the
               wise
               man
               (
               in
               mine
               opinion
               )
               cold
               not
               deuise
               to
               haue
               spoken
               better
               ,
               and
               Aristotle
               approoues
               this
               sentence
               very
               sufficiently
               ,
               
               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
               
               other
               nature
               .
            
             
               Wee
               may
               example
               the
               same
               by
               our
               intelligence
               or
               vnderstanding
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
               .
               
            
             
               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
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               I
               remember
               an
               excellent
               example
               to
               this
               effect
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               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
                 
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               Meer
               doggish
               tongues
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Very
               woorthilie
               doeth
               God
               send
               a
               cruell
               messenger
               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
               ,
               
               that
               Zoilus
               beeing
               asked
               ,
               what
               was
               the
               reason
               hee
               spake
               
               euill
               of
               euery
               one
               ,
               returned
               this
               answer
               :
               
                 I
                 speake
                 ill
                 ,
                 because
                 I
                 can
                 do
                 no
                 ill
                 .
              
               
               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
               .
            
             
               
                 Ingenium
                 magni
                 liuor
                 detractat
                 Homeri
                 ;
              
               
                 Quisquis
                 es
                 ,
                 ex
                 illo
                 ,
                 Zoile
                 nomen
                 habes
                 .
              
            
             
               La●rtius
               declareth
               in
               his
               second
               booke
               ,
               that
               Socrates
               being
               made
               acquainted
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Of
               the
               same
               opinion
               was
               Seneca
               ,
               in
               writing
               thus
               .
               
                 Malè
                 de
                 te
                 loquuntur
                 homines
              
               ,
               
               
                 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.
                 
              
               
               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
               ,
               
               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
                 
                 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
               ,
               
               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
               ,
               
               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.
               
            
          
           
             
               Lodouico
               .
            
             
               Moreouer
               ,
               
               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
               :
               
               
                 Et
                 increpans
                 non
                 sinebat
                 ea
                 loqui
                 ,
                 quia
                 sciebant
                 illum
                 esse
                 Christum
                 .
              
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               answered
               .
               
                 Alas
                 ,
                 what
                 euill
                 haue
                 I
                 doon
                 ?
              
               As
               knowing
               ,
               that
               the
               wicked
               extol
               vices
               only
               ,
               and
               throw
               what
               scandale
               they
               can
               vpon
               vertue
               .
            
          
           
             
               Claudio
               .
            
             
               As
               fitting
               this
               purpose
               ,
               
               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
                 
                 euill
                 .
              
               The
               selfe
               same
               is
               affirmed
               by
               the
               father
               of
               Latine
               eloquence
               ,
               Cicero
               ,
               
               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
               ,
               
               that
               nothing
               can
               be
               hurtfull
               to
               a
               good-follower
               .
               
                 Quis
                 est
                 qui
                 vobis
                 noceat
                 ,
                 si
                 boni
                 aemulatores
                 fueritis
                 ?
              
               
               
                 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
               ,
               
               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
               ,
               
               or
               speake
               euill
               of
               vs
               :
               
                 Domine
                 memorabor
                 iustitiae
                 tuae
                 solius
              
               ,
               and
               this
               is
               sufficient
               .
            
          
           
             
               Lodouico
               .
            
             
               These
               talkeatiue
               murmuers
               are
               not
               much
               vnlike
               to
               diuelles
               ,
               
               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
               .
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               So
               odious
               to
               God
               are
               these
               detractors
               ,
               as
               Salomon
               being
               not
               contented
               to
               tearme
               them
               abhominable
               ,
               
               doth
               call
               them
               also
               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
               
               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
               .
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
                 
                 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
              
               .
               
               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
               :
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               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
                 .
              
            
          
           
             Finis
             Cap.
             12.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Murmuring
               is
               an
               infectious
               sinne
               ,
               worse
               then
               any
               other
               disease
               ,
               and
               easie
               to
               be
               taken
               ,
               therefore
               it
               behooueth
               vs
               to
               flye
               the
               company
               of
               talkeatiue
               detractors
               ,
               because
               they
               are
               the
               originall
               of
               many
               euilles
               .
               Whence
               it
               is
               that
               murmuring
               first
               ariseth
               .
               VVhat
               punishment
               God
               hath
               inflicted
               on
               murmurers
               :
               who
               haue
               leapt
               out
               of
               themselues
               (
               as
               it
               were
               )
               to
               fasten
               hold
               on
               other
               mens
               imperfections
               ,
               and
               stealing
               much
               lesse
               then
               they
               looked
               for
               ,
               at
               last
               vtterly
               lost
               all
               .
               How
               they
               haue
               ioyned
               the
               tongue
               with
               the
               eare
               ;
               how
               they
               haue
               deceiued
               themselues
               ouer-much
               in
               iudgement
               ,
               by
               their
               owne
               dangerous
               facility
               in
               speaking
               euill
               of
               all
               men
               ,
               to
               which
               God
               will
               giue
               (
               as
               a
               chastisement
               )
               a
               perpetuall
               silence
               .
               With
               an
               exhortation
               of
               the
               holy
               ghost
               ,
               not
               to
               defame
               ,
               but
               to
               refraine
               speaking
               euill
               of
               our
               neighbor
               .
            
          
           
             Chap.
             13.
             
          
           
             
               CLAVDIO
               .
            
             
               We
               neede
               make
               no
               doubt
               ,
               but
               that
               it
               is
               much
               better
               to
               keep
               our selues
               far
               off
               ,
               
               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
               :
               
               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
               
               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
               :
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Cla.
               
            
             
               It
               is
               such
               a
               pernicious
               thing
               ,
               I
               meane
               this
               hellish
               vice
               of
               murmuring
               ,
               
               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
                 ,
              
               
               
                 &
                 of
                 one
                 deceitful
                 mā
                 ,
                 is
                 bloud
                 encreased
                 .
              
               As
               of
               one
               spark
               a
               great
               flame
               is
               kindled
               ,
               
               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
               ,
               
               &
               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
               .
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               accursed
               sin
               ariseth
               of
               ouermuch
               readinesse
               ,
               in
               prying
               into
               other
               mens
               errors
               &
               escapes
               ,
               without
               one
               looke
               into
               our
               owne
               imperfections
               .
               
               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
               ,
               
               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
               ,
               
               when
               it
               ariseth
               tempestuouslie
               out
               of
               his
               owne
               
               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
               ,
               
               &
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               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
               ,
               
               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
               .
               
               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
              
               :
               
               
                 They
                 returned
                 not
                 ,
                 but
                 euery
                 one
                 went
                 straight
                 forward
                 .
              
            
          
           
             
               Claudio
               .
            
             
               To
               what
               purpose
               doe
               you
               produce
               a
               thing
               so
               manifest
               ?
               They
               that
               be
               not
               backward-legd
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               He
               sayd
               very
               well
               ,
               and
               without
               any
               dissimilitude
               at
               all
               :
               
                 vnumquodque
                 ante
                 faciem
                 suam
                 ambulabat
              
               .
               
               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
                 :
              
               
               
                 It
                 is
                 a
                 pastime
                 to
                 a
                 foole
                 to
                 doe
                 wickedly
                 .
              
            
             
               The
               Prophet
               speaking
               ,
               
               that
               euery
               one
               of
               the
               beasts
               wēt
               with
               his
               face
               
               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
              
               ,
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
                 .
              
               
               
                 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
               ,
               
               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
              
               ,
               
               
                 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
               ,
               
               wil
               handle
               good
               men
               .
               Therefore
               in
               deuout
               prayer
               sayd
               Dauid
               to
               God
               :
               
                 Redime
                 a
                 calumniis
                 hominum
                 ,
                 vt
                 custodiā
                 mandata
                 tua
                 .
              
               
               
                 O
                 deliuer
                 me
                 from
                 the
                 slanders
                 of
                 men
                 ,
                 and
                 I
                 will
                 keepe
                 thy
                 precepts
                 .
              
            
             
               Slaues
               are
               redeemed
               or
               deliuered
               ,
               and
               because
               that
               detractors
               are
               
               worse
               then
               tirants
               ,
               
               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
               .
               
               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
               ,
               
               being
               oppressed
               with
               his
               proude
               hearts
               anguish
               ,
               threw
               him selfe
               downe
               vpon
               the
               bed
               of
               Queene
               Hester
               ,
               
               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
               ,
               
               Laban
               imagined
               that
               Iaacob
               had
               stolne
               his
               Idols
               :
               
               but
               vpon
               search
               afterward
               ,
               hee
               found
               no
               such
               matter
               .
               
               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
               .
               
               Eli
               the
               Priest
               seeing
               the
               lips
               of
               Hannah
               to
               mooue
               in
               the
               Temple
               ,
               
               and
               yet
               not
               answere
               him
               in
               all
               her
               long
               prayer
               :
               
               supposed
               her
               to
               bee
               drunke
               ,
               when
               as
               she
               was
               rapt
               vp
               in
               diuine
               meditation
               .
            
             
               The
               disciples
               of
               our
               Sauiour
               durst
               not
               conuerse
               with
               Paul
               ,
               
               as
               thinking
               him
               not
               to
               bee
               conuerted
               ,
               
               but
               that
               he
               continued
               still
               a
               cruell
               persecutour
               of
               the
               Christians
               ,
               yet
               was
               he
               already
               made
               by
               Christ
               a
               vessell
               of
               election
               .
               
               Ieremy
               going
               foorth
               of
               Ierusalem
               by
               the
               gate
               of
               Beniamin
               ,
               the
               keeper
               thought
               that
               he
               would
               haue
               fled
               to
               the
               Chaldeans
               :
               
               but
               the
               keeper
               was
               deceiued
               in
               Ieremie
               ,
               for
               he
               meant
               to
               goe
               and
               diuide
               a
               portion
               of
               ground
               in
               the
               land
               of
               Beniamin
               .
               
               The
               Apostles
               ,
               hauing
               receiued
               the
               grace
               of
               the
               holy
               ghost
               ,
               spake
               to
               the
               admiration
               of
               all
               ,
               
               in
               variable
               languages
               :
               but
               the
               Iewes
               thought
               them
               to
               be
               drunke
               with
               new
               wine
               ,
               wherin
               they
               were
               deceiued
               ,
               for
               they
               were
               not
               full
               of
               
               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
               
               heard
               ,
               
               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
                 ,
              
               
               
                 &
                 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
                 :
              
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               These
               men
               (
               perhaps
               )
               haue
               tyed
               their
               tongues
               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
               ,
               
               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
               ,
               
               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
               ,
               
               the
               sentence
               can
               neuer
               be
               free
               from
               error
               .
            
             
               And
               these
               men
               (
               I
               thinke
               )
               are
               those
               stammerers
               or
               corrupt
               speakers
               ,
               
               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
                 .
              
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               These
               busie
               ianglers
               ,
               which
               vtter
               all
               that
               they
               heare
               ,
               and
               
               care
               not
               whom
               they
               slaunder
               ,
               
               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
               ,
               
               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
               :
               
               
                 Audistis
                 verbum
                 aduersus
                 proximum
                 ?
                 commoriatur
                 in
                 te
                 ,
              
               
               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
               tell-tale
               ,
               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
               ,
               
               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
               .
            
          
           
             Finis
             Chap.
             13.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               There
               is
               not
               any
               thing
               more
               vneasie
               or
               insupportable
               ,
               neyther
               lesse
               deseruing
               loue
               ,
               then
               the
               tongue
               of
               the
               slaunderer
               and
               deprauer
               .
               And
               more
               easilie
               the
               Aegyptians
               might
               suffer
               the
               plague
               of
               Frogges
               ,
               then
               we
               can
               indure
               the
               defamers
               tongue
               .
               What
               the
               cause
               was
               ,
               why
               God
               sent
               such
               a
               punishment
               vpon
               the
               Aegyptians
               ,
               by
               creatures
               so
               vile
               ,
               &
               vnapt
               to
               offend
               .
               How
               difficult
               a
               thing
               it
               is
               to
               heale
               the
               plague
               of
               the
               tongue
               ,
               declaring
               and
               approouing
               ,
               that
               God
               onely
               must
               heale
               it
               :
               as
               he
               healed
               Aegypt
               ,
               purifyed
               the
               lips
               of
               Esay
               ,
               and
               restored
               speech
               to
               the
               dumbe
               .
               The
               murmurer
               is
               woorse
               then
               a
               theefe
               ,
               and
               is
               figured
               in
               the
               rauenous
               birdes
               ,
               reiected
               in
               the
               diuine
               sacrifices
               .
            
          
           
             Chap.
             14.
             
          
           
             
               LODOVICO
               .
            
             
               Diogenes
               ,
               the
               Cinicke
               affirmeth
               :
               
                 That
                 there
                 is
                 not
                 any
                 thing
                 more
                 laborious
                 ,
                 then
                 to
                 traffique
                 with
                 bad
                 men
                 ,
                 nor
                 any
                 thing
                 more
                 comfortable
                 ,
              
               
               
                 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
               ,
               
               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
               ,
               
               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
               
               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
               .
               
               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
               ,
               
               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
               .
               
               Their
               land
               brought
               foorth
               frogs
               ,
               euen
               in
               their
               kings
               chambers
               .
            
          
           
             
               Claudio
               .
            
             
               It
               is
               a
               matter
               much
               in
               vse
               among
               noble
               men
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               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
               .
               
            
             
               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
               ,
               
               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
               
               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
               ,
               
               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
              
               .
               
               
                 The
                 rule
                 of
                 the
                 tongue
                 is
                 of
                 the
                 Lord.
                 
              
            
          
           
             
               Lodouico
               .
            
             
               
                 This
                 difficultie
                 is
                 sfficiently
                 discouered
                 in
                 the
                 Prophet
              
               Esay
               ,
               
               
                 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
                 .
              
               
               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
               ,
               
               &
               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
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               
                 What
                 say
                 you
                 ,
                 a
                 Seraphim
                 ?
                 Doe
                 wee
                 not
                 read
                 ,
                 that
              
               Erat
               Iesus
               eiiciens
               Daemonium
               ,
               
               &
               illud
               erat
               mutum
               ?
               Iesus
               cast
               foorth
               a
               deuill
               ,
               
               and
               he
               was
               dumbe
               ?
               
                 And
                 in
              
               Mathew
               also
               :
               Oblatus
               est
               ei
               Daemoniū
               habēs
               ,
               caecus
               &
               mutus
               ,
               &
               curauit
               eum
               ,
               itae
               vt
               loqueretur
               &
               videret
               .
               
               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
               .
               
               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
                 ,
              
               
               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
                 ?
              
            
          
           
             
               Lodouico
               .
            
             
               If
               my
               memory
               doth
               not
               deceiue
               me
               ,
               
               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
               
               onely
               tels
               vs
               ,
               that
               hee
               was
               dumbe
               ,
               and
               that
               Christ
               healed
               him
               ,
               making
               no
               mention
               at
               all
               eyther
               of
               deafenesse
               or
               blindnes
               .
               
               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
               :
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ?
            
          
           
             
               Lodouico
               .
            
             
               Assuredly
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               If
               those
               men
               that
               be
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Who
               knowes
               (
               my
               Lord
               )
               if
               that
               God
               ,
               
               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
               ,
               
               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
               ,
               
               whether
               he
               aymed
               at
               these
               kinde
               of
               bad
               men
               or
               no
               ?
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Your
               opinion
               ,
               
               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
                 ,
              
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               Yet
               we
               haue
               to
               consider
               one
               thing
               more
               in
               the
               detractour
               ,
               
               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
               ,
               
               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
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               
                 Christ
                 our
                 redeemer
                 will
                 deliuer
                 vs
                 from
                 the
                 feare
                 of
                 such
                 detractours
                 ,
                 as
                 appeareth
                 by
                 the
                 gracious
                 promise
                 made
                 
                 to
                 the
                 patient
                 sufferers
                 :
              
               
               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
                 .
              
               
               Audite
               me
               qui
               scitis
               iustitiam
               ,
               populus
               meus
               lex
               meae
               in
               corde
               ,
               nolite
               timere
               opprobrium
               hominum
               ,
               &
               blasphemias
               eorum
               non
               metuatis
               .
               Sicut
               enim
               vestimentum
               ,
               sic
               comedet
               eos
               vermis
               :
               &
               sicut
               lanam
               ,
               sic
               deuorabit
               eos
               tinea
               :
               salus
               autem
               mea
               in
               sempiternum
               erit
               .
               
               Harken
               vnto
               me
               ,
               yee
               that
               know
               righteousnesse
               ,
               the
               people
               in
               whose
               heart
               is
               my
               law
               .
               Feare
               ye
               not
               the
               reproach
               of
               men
               ,
               neither
               bee
               yee
               affraide
               of
               their
               rebukes
               .
               For
               the
               moth
               shall
               eate
               them
               vp
               like
               a
               garment
               ,
               &
               the
               wormes
               shall
               eate
               them
               like
               wooll
               :
               but
               my
               righteousnesse
               shal
               bee
               for
               euer
               ,
               &
               my
               saluation
               from
               generation
               to
               generation
               .
               
                 Oh
                 perpetuall
                 consolation
                 to
                 poore
                 defamed
                 men
                 ,
                 the
                 firmest
                 hope
                 that
                 slaundered
                 soules
                 can
                 haue
                 .
                 Therefore
                 Saint
              
               Ierome
               
                 in
                 an
                 Epistle
                 of
                 his
              
               ,
               
               
                 gaue
                 great
                 thankes
                 to
                 God
              
               ,
               That
               hee
               had
               made
               him
               worthie
               to
               bee
               hated
               of
               the
               world
               ,
               and
               falslie
               slaundered
               .
               Gratias
               ago
               Deo
               meo
               ,
               quia
               dignus
               sum
               quem
               mundus
               oderit
               .
            
          
           
             
               Lodouico
               .
            
             
               Wee
               ought
               not
               onely
               ,
               to
               make
               no
               account
               of
               talkatiue
               babblers
               ,
               because
               they
               cannot
               hurt
               vs
               ,
               and
               very
               gladly
               should
               we
               suffer
               them
               ,
               
               in
               hope
               of
               the
               promised
               reward
               :
               but
               also
               to
               weigh
               them
               as
               nothing
               ,
               in
               regard
               it
               often
               happeneth
               ,
               that
               by
               the
               imposition
               of
               a
               slaunderous
               calumnie
               ,
               the
               truth
               it selfe
               is
               brought
               to
               light
               .
               Which
               makes
               me
               to
               conceiue
               ,
               why
               Dauid
               likened
               the
               detractours
               tongue
               to
               an
               arrowe
               :
               
               
                 Filii
                 hominum
                 ,
                 dentes
                 ●orum
                 arma
                 ,
                 &
                 sagittae
                 ,
                 &
                 lingua
                 eorum
                 gladius
                 acutus
                 :
                 The
                 children
                 of
                 men
                 ,
                 whose
                 teeth
                 are
                 speares
                 and
                 arrowes
                 ,
                 and
                 their
                 tongue
                 a
                 sharpe
                 swoord
                 .
              
            
             
               
                 The
                 arrow
              
               (
               sayth
               Saint
               Ierome
               to
               a
               friend
               of
               his
               )
               
                 if
                 it
                 bee
                 shot
                 against
                 an
                 hard
                 stone
                 ,
              
               
               
                 it
                 sometimes
                 rebates
                 the
                 point
                 ,
                 or
                 breakes
                 ,
                 or
                 if
                 it
                 rebound
                 backe
                 ,
                 it
                 woundeth
                 the
                 archer
                 that
                 sent
                 it
                 from
                 his
                 bowe
                 .
              
               So
               ,
               the
               arrowe
               of
               detraction
               ,
               being
               let
               loose
               against
               a
               iust
               man
               ,
               who
               is
               as
               the
               solide
               rocke
               of
               constancy
               :
               it
               returnes
               back
               vpon
               the
               vniust
               defamer
               ,
               and
               offends
               his
               owne
               proper
               author
               ,
               euen
               like
               vnto
               an
               other
               Perillus.
               
            
             
               
                 And
                 this
                 is
                 also
                 veryfied
                 by
                 the
                 saying
                 of
                 the
                 holy
                 ghost
                 ,
                 from
              
               Salomon
               .
               
               Qui
               mittit
               in
               altum
               lapidem
               ,
               recidet
               in
               caput
               eius
               ,
               &
               plaga
               dolosa
               dolosi
               diuidet
               vulnera
               .
               Et
               qui
               foueam
               fodit
               ,
               incidet
               in
               eam
               ,
               &
               qui
               statuit
               lapidem
               proximo
               suo
               ,
               offendet
               in
               eo
               .
               Et
               qui
               laqueum
               alii
               ponit
               ,
               peribit
               in
               illo
               .
               Facienti
               ne
               quissimum
               consilium
               ,
               
               supra
               ipsum
               deuoluetur
               ,
               &
               non
               agnoscet
               vnde
               adueniet
               illi
               .
               Whoso
               casteth
               a
               stone
               on
               hye
               ,
               casteth
               it
               vpon
               his
               owne
               head
               ,
               and
               he
               that
               smiteth
               with
               guile
               ,
               maketh
               a
               great
               wound
               .
               Whoso
               diggeth
               a
               pit
               ,
               shall
               fall
               therein
               ,
               and
               he
               that
               layeth
               a
               stone
               in
               his
               neighbours
               way
               ,
               shall
               stumble
               theron
               .
               And
               he
               that
               layeth
               a
               snare
               for
               another
               shall
               be
               taken
               in
               it
               himselfe
               .
               He
               that
               worketh
               euill
               ,
               shal
               be
               wrapped
               in
               euils
               ,
               and
               shall
               not
               know
               from
               whence
               they
               come
               vnto
               him
               .
            
             
               Nay
               ,
               yet
               there
               is
               a
               worse
               matter
               for
               these
               detractours
               ,
               because
               it
               followeth
               :
               
               
                 Laqueo
                 peribunt
                 ,
                 qui
                 oblectantur
                 casu
                 iustorum
                 ,
                 dolor
                 autem
                 consumet
                 illos
                 ,
                 antequam
                 moriantur
                 :
                 They
                 that
                 reioyce
                 at
                 the
                 fall
                 of
                 the
                 righteous
                 ,
                 shall
                 be
                 taken
                 in
                 the
                 snare
                 ,
                 and
                 anguish
                 shall
                 consume
                 them
                 before
                 they
                 dye
                 .
              
               Let
               these
               wicked
               tongues
               then
               bee
               mute
               ,
               for
               lessening
               &
               abridging
               their
               owne
               harmes
               ,
               before
               such
               iudgements
               fall
               vpon
               them
               ,
               from
               the
               omnipotent
               hand
               of
               God
               So
               shall
               they
               bee
               sure
               to
               escape
               offending
               their
               neighbours
               ,
               with
               the
               poysoned
               arrow
               of
               their
               tongues
               ,
               and
               likewise
               be
               free
               from
               such
               dreadfull
               punishments
               .
            
          
           
             
               Claudio
               .
            
             
               It
               may
               be
               (
               my
               Lord
               )
               these
               biting
               tongues
               striue
               to
               imitate
               Camelles
               ,
               
               who
               (
               as
               Plinie
               reporteth
               in
               his
               naturall
               historie
               ,
               the
               eyght
               booke
               and
               eighteene
               Chapter
               )
               when
               they
               would
               drinke
               ,
               beholding
               (
               as
               in
               a
               perfect
               glasse
               )
               in
               the
               cleare
               water
               before
               them
               ,
               the
               brutish
               shape
               of
               their
               own
               huge
               bodies
               :
               
               by
               the
               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
               ,
               
               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
               ,
               
               either
               to
               visite
               some
               noble
               man
               ,
               or
               to
               follow
               a
               suite
               of
               great
               importance
               ,
               their
               attending
               seruantes
               of
               base
               degree
               ,
               
               such
               as
               the
               horse-keeper
               or
               foote-boy
               ,
               
               hauing
               waited
               some
               while
               for
               his
               master
               :
               at
               length
               ,
               wearied
               with
               attending
               ,
               and
               willing
               rather
               to
               be
               badly
               imployed
               ,
               then
               so
               to
               stand
               idle
               ,
               knowing
               nothing
               else
               then
               to
               doe
               ,
               with
               an
               extinguisht
               torch
               ,
               or
               a
               coale
               ,
               he
               findes
               him selfe
               work
               vpon
               the
               white
               wall
               ,
               drawing
               a
               thousand
               foolish
               gaudes
               ,
               and
               diuers
               times
               sets
               downe
               dishonest
               lynes
               or
               sentences
               ,
               or
               such
               noates
               as
               him selfe
               may
               well
               be
               ashamed
               of
               .
               The
               like
               also
               some
               times
               wee
               see
               in
               prisons
               ,
               by
               men
               restrained
               of
               their
               libertie
               ,
               seeking
               to
               shunne
               idlenesse
               ,
               with
               such
               a
               bad
               and
               vndecent
               exercise
               .
            
             
               Not
               much
               vnlike
               to
               these
               men
               ,
               
               are
               they
               of
               euill
               tongue
               ,
               who
               hauing
               nothing
               else
               to
               say
               ,
               nor
               knowing
               otherwise
               how
               to
               busie
               their
               braines
               :
               doe
               take
               the
               foule
               coale
               of
               infamy
               ,
               and
               therewith
               deface
               the
               white
               wall
               of
               others
               good
               fame
               .
               But
               first
               of
               all
               ,
               they
               deforme
               themselues
               with
               deadly
               iniquitie
               ,
               before
               they
               can
               stir
               their
               tongues
               bad
               pensill
               ,
               
               to
               set
               downe
               other
               mens
               imperfections
               .
               
                 Linguis
                 suis
                 dolose
                 agebant
                 :
                 iudica
                 illos
                 Deus
                 .
              
               God
               keepe
               vs
               from
               such
               wicked
               tongues
               ,
               and
               impose
               vpon
               them
               (
               in
               his
               diuine
               goodnesse
               )
               a
               perpetuall
               silence
               .
            
          
           
             Finis
             Chap.
             14.
             
          
           
           
           
           
        
         
           
           
             
               The
               Argument
               .
            
             
               Discoursing
               of
               the
               double
               tongue
               ,
               to
               wit
               ,
               that
               of
               the
               hypocrite
               and
               false
               man
               ,
               who
               hath
               one
               thing
               in
               his
               mouth
               ,
               and
               another
               in
               his
               heart
               :
               Whereby
               he
               makes
               himselfe
               hatefull
               to
               God
               ,
               to
               the
               very
               deuils
               ,
               and
               also
               to
               men
               .
               Of
               an
               hypocrite
               ,
               what
               thing
               it
               is
               ,
               how
               hardly
               he
               is
               to
               be
               knowen
               of
               men
               ,
               and
               of
               deuils
               :
               being
               compared
               to
               the
               Comedian
               ;
               the
               gallant
               dogge
               ,
               that
               hath
               a
               smooth
               quick
               tongue
               ;
               and
               to
               the
               vapour
               exhaled
               by
               the
               Sunne
               vp
               into
               the
               ayre
               .
               The
               hypocrite
               hath
               his
               mouth
               in
               heauen
               ,
               and
               his
               tongue
               on
               earth
               .
               And
               he
               is
               also
               compared
               to
               the
               swoord
               of
               Holofernes
               ,
               of
               Saul
               ,
               and
               of
               Goliah
               .
               &c.
               
            
          
           
             Chap.
             15.
             
          
           
             
               LODOVICO
               .
            
             
               But
               what
               shall
               wee
               say
               of
               such
               double
               men
               ,
               
               as
               haue
               one
               thing
               in
               their
               heart
               ,
               and
               yet
               sound
               another
               with
               their
               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
               ,
               
               as
               the
               wise
               man
               sayth
               .
               
                 Non
                 ventiles
                 te
                 in
                 omnem
                 ventum
                 ,
                 et
                 non
                 eas
                 in
                 omnem
                 viam
                 .
                 Sic
                 enim
                 omnis
                 peccator
                 probatur
                 in
                 duplici
                 lingua
                 .
                 Be
                 not
                 carryed
                 about
                 with
                 euery
                 winde
                 ,
                 and
                 goe
                 not
                 into
                 euery
                 way
                 :
                 for
                 so
                 doth
                 the
                 sinner
                 that
                 hath
                 a
                 double
                 tongue
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Aristotle
               also
               confesseth
               the
               same
               ,
               
               and
               giues
               the
               reason
               therof
               .
               Because
               (
               saith
               he
               )
               
                 none
                 can
                 comment
                 more
                 on
                 colours
                 then
                 the
                 woman
                 which
                 is
                 addicted
                 to
                 paint
                 her self
                 :
                 yet
                 it
                 lasts
                 but
                 a
                 little
                 while
                 ,
                 
                 resembling
                 a
                 vaine
                 flourish
                 of
                 life
                 ,
                 which
                 at
                 last
                 is
                 discouered
                 ,
                 by
                 the
                 wiles
                 ,
                 cunning
                 sleights
                 ,
                 and
                 fraudulent
                 stratagems
                 thereof
                 .
                 Nemo
                 potest
                 diù
                 fictam
                 ducere
                 personam
                 .
              
               
               But
               what
               is
               the
               conclusion
               ?
               the
               woolfe
               eates
               vp
               the
               sheepe
               ,
               though
               hee
               come
               to
               him
               in
               a
               lambes
               cloathing
               ,
               and
               the
               foxe
               will
               deuour
               the
               pullen
               ,
               though
               in
               outward
               shewe
               he
               seemes
               not
               to
               care
               for
               them
               :
               euery
               one
               turneth
               to
               his
               owne
               naturall
               instinct
               ,
               therefore
               
                 Dissimilium
                 infida
                 societas
              
               .
               When
               we
               haue
               talked
               all
               that
               we
               can
               doe
               ,
               yet
               at
               the
               last
               our
               own
               deedes
               will
               accuse
               vs.
               
            
             
               When
               our
               Sauiour
               raysed
               the
               Rulers
               daughter
               of
               the
               Synagogue
               ,
               
               he
               tooke
               her
               by
               the
               hand
               ;
               
               
                 Tenens
                 manum
                 puellae
              
               ,
               and
               then
               sayd
               :
               
                 Tabitha
                 kumi
                 ;
                 Quod
                 est
                 interpretatum
                 ;
                 Puella
                 (
                 tibi
                 dico
                 )
                 surge
                 ;
                 Which
                 by
                 interpretation
                 is
                 ;
                 Maiden
                 ,
                 I
                 say
                 vnto
                 thee
                 ,
                 arise
                 .
              
               As
               if
               hee
               would
               allude
               thereby
               ,
               that
               he
               would
               haue
               vs
               ready
               to
               doe
               good
               workes
               ,
               signified
               onely
               by
               the
               hand
               .
               But
               the
               hypocrite
               puts
               out
               his
               gloue
               onely
               ,
               which
               hath
               a
               false
               resemblance
               to
               the
               hand
               ,
               and
               so
               the
               workes
               of
               hypocrits
               shall
               passe
               without
               any
               eternall
               reward
               .
               So
               the
               man
               is
               sure
               to
               be
               knowne
               by
               his
               works
               ,
               as
               the
               tongue
               when
               it
               lyes
               ,
               euen
               as
               the
               double
               man
               ,
               that
               speaks
               one
               thing
               ,
               &
               does
               another
               .
            
          
           
             
               Lodouico
               .
            
             
               But
               by
               your
               patience
               ,
               
               my
               Lord
               ,
               I
               take
               it
               not
               so
               easie
               a
               matter
               ,
               to
               know
               an
               hypocrite
               or
               a
               double
               hearted
               man
               ,
               as
               thus
               in
               slight
               words
               you
               seeme
               to
               passe
               it
               ouer
               .
               For
               ,
               if
               man
               him selfe
               ,
               no
               ,
               nor
               the
               Angels
               ,
               but
               onely
               God
               alone
               knowes
               the
               inward
               of
               the
               heart
               ;
               
                 Deus
                 autem
                 intuetur
                 cor
              
               ,
               how
               can
               your
               speeches
               holde
               ?
               The
               hypocrite
               speaking
               holy
               words
               ,
               and
               doing
               deeds
               correspondent
               to
               those
               words
               ,
               may
               want
               onely
               the
               Christian
               perfection
               of
               a
               good
               intent
               .
               because
               vertue
               consisteth
               not
               in
               the
               verbe
               ,
               
               but
               in
               the
               aduerbe
               ,
               that
               is
               to
               say
               ,
               not
               in
               lip-labour
               ,
               praying
               ,
               giuing
               almes
               ,
               fasting
               ,
               pardoning
               offences
               outwardly
               ,
               punishing
               the
               body
               ,
               ceremonious
               visitation
               of
               prysons
               ,
               or
               the
               sicke
               ,
               and
               such
               like
               ,
               but
               in
               doing
               al
               the
               said
               deeds
               ,
               truely
               ,
               well
               ,
               iustly
               and
               really
               to
               the
               glory
               of
               God.
               
            
             
               We
               not
               knowing
               the
               inside
               of
               the
               heart
               ,
               
               nor
               the
               intention
               of
               the
               worke
               ,
               but
               hearing
               onely
               godly
               speeches
               ,
               and
               seeing
               deeds
               done
               according
               to
               such
               words
               ,
               it
               appeares
               to
               me
               impossible
               (
               which
               is
               more
               then
               difficult
               )
               to
               know
               whether
               the
               tongue
               be
               double
               or
               pure
               .
            
             
               And
               to
               go
               on
               yet
               a
               little
               further
               ,
               
               by
               more
               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
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               Your
               argument
               (
               at
               the
               first
               sight
               )
               seemes
               to
               be
               a
               matter
               vnanswerable
               :
               but
               whosoeuer
               considers
               the
               opinion
               of
               Aristotle
               ,
               and
               (
               with
               the
               eye
               of
               ehe
               minde
               )
               contemplates
               the
               instabilitie
               of
               mans
               life
               ;
               
               
                 which
                 can
                 not
                 long
                 time
                 perseuer
                 in
                 one
                 and
                 the
                 same
                 condition
                 :
              
               shall
               finde
               it
               not
               so
               intricate
               a
               case
               as
               you
               make
               it
               ,
               to
               discouer
               the
               dissembling
               of
               an
               hipocrite
               .
               And
               your selfe
               ,
               in
               confessing
               ,
               (
               that
               he
               is
               odious
               to
               men
               )
               do
               differ
               not
               a
               iot
               from
               Aristotles
               iudgement
               ,
               
               which
               is
               :
               
                 That
                 man
                 cannot
                 long
                 time
                 continue
                 in
                 a
                 feyned
                 life
                 ,
                 but
                 in
                 the
                 end
                 his
                 corrupt
                 rottennesse
                 will
                 be
                 made
                 manifest
                 .
              
               It
               euidentlie
               appeareth
               ,
               that
               the
               hypocrite
               ,
               in
               counterfeyting
               a
               religious
               kind
               of
               life
               ,
               vntil
               he
               may
               reach
               to
               his
               own
               intent
               ,
               the
               same
               being
               once
               obtained
               ,
               he
               then
               returneth
               to
               his
               former
               ordinatie
               life
               againe
               .
            
             
               The
               Prince
               of
               the
               Tribunes
               to
               the
               most
               cruell
               king
               Antiochus
               ,
               
               dissembling
               a
               peace
               in
               goodly
               protestation
               of
               words
               :
               caused
               the
               most
               bloudy
               massacre
               in
               Ierusalem
               ,
               as
               made
               euery
               one
               (
               in
               meere
               compassion
               )
               that
               either
               heard
               or
               read
               of
               this
               cruell
               example
               ,
               to
               shed
               fountaines
               of
               teares
               .
               So
               deales
               the
               double
               tongue
               and
               hipocriticall
               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
               .
               
            
             
               The
               like
               by
               enuy
               did
               he
               to
               the
               Prince
               Amasa
               ,
               
               with
               whom
               counterfeiting
               as
               a
               great
               friend
               ,
               meeting
               him
               vpon
               the
               way
               in
               the
               open
               field
               ,
               and
               friendly
               saluting
               him
               ,
               saying
               :
               
                 Salue
                 mi
                 frater
                 ,
                 Art
                 thou
                 in
                 health
                 my
                 brother
                 ?
              
               
               Then
               taking
               him
               by
               the
               beard
               with
               the
               right
               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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               This
               doublenesse
               of
               tongue
               which
               now
               you
               speake
               off
               ,
               
               it
               is
               most
               true
               ,
               that
               it
               lasteth
               but
               for
               little
               time
               ,
               because
               it
               is
               the
               effect
               of
               anger
               ,
               which
               being
               once
               set
               on
               working
               ,
               suddenly
               breaketh
               foorth
               to
               his
               effect
               ,
               and
               then
               it
               can
               no
               long
               while
               endure
               :
               as
               your
               examples
               alreadie
               alleaged
               doe
               very
               well
               testifye
               ,
               for
               it
               is
               the
               propertie
               of
               anger
               ,
               to
               pursue
               (
               so
               speedily
               as
               it
               can
               )
               the
               hated
               conceipt
               .
               
               But
               in
               an
               hypocriticall
               man
               ,
               
               who
               may
               neuerthelesse
               be
               without
               disdaine
               or
               fury
               ,
               the
               rehearsed
               examples
               are
               not
               verified
               ,
               because
               not
               all
               those
               ,
               that
               keepe
               one
               thing
               in
               the
               breast
               ,
               &
               deliuer
               another
               with
               the
               tongue
               ,
               are
               to
               be
               called
               hypocrites
               .
            
             
               
                 But
                 they
                 are
                 truely
                 and
                 properly
                 hypocrites
                 ,
              
               
               
                 who
                 feigne
                 a
                 Saint-like
                 behauiour
                 ,
                 and
                 vtter
                 honest
                 words
                 ,
                 yet
                 in
                 any
                 vertuous
                 action
                 ,
                 are
                 (
                 notwithstanding
                 )
                 inwardly
                 such
                 diuels
                 ,
                 as
                 they
                 are
                 without
                 piety
                 and
                 any
                 religion
                 at
                 all
                 .
                 As
                 were
                 the
                 Scribes
                 and
                 Pharisies
                 ,
                 of
                 whome
                 our
                 sauiour
                 speaking
                 ,
              
               
               sayth
               :
               vae
               vobis
               hypocritae
               ,
               bene
               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
               ,
               
               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
              
               ,
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               .
               
               
                 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
               .
               
               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
               ,
               
               that
               is
               ,
               imitation
               :
               to
               imitate
               the
               gesture
               ,
               voyce
               ,
               words
               and
               action
               of
               som
               person
               ,
               that
               the
               subiect
               (
               whereof
               the
               Orator
               speakes
               )
               maketh
               relation
               vnto
               .
               
               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
               ,
               
               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
               ;
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               :
               
               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
                 ,
              
               
               
                 &
                 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
               ,
               
               that
               stage-players
               shall
               be
               sayd
               to
               be
               hypocrites
               ,
               we
               may
               then
               with
               as
               much
               reason
               say
               ,
               that
               such
               behauior
               as
               
               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
               ;
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               O
               tongue
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               Wherupon
               ,
               Iob
               that
               great
               Prince
               of
               the
               East
               said
               :
               
                 Gaudium
                 hypocritae
                 ad
                 instar
                 pūcti
                 :
                 The
                 ioy
                 of
                 hypocrites
                 is
                 but
                 a
                 momēt
                 .
              
               
               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
               ,
               
               is
               nothing
               else
               ,
               but
               to
               talk
               ouer
               liberally
               of
               heauēly
               things
               :
               wheron
               grew
               the
               old
               Adage
               
                 Noli
                 ponere
                 os
                 in
                 coelū
              
               ,
               
               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
               .
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Let
               vs
               then
               say
               of
               these
               trewantly
               tongues
               ,
               
               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
               
               wonderfull
               sanctity
               with
               their
               tongues
               ,
               which
               to
               the
               ignorant
               and
               simple
               ,
               makes
               them
               to
               seeme
               like
               glorious
               stars
               of
               the
               firmament
               :
               wheras
               indeed
               ,
               they
               are
               but
               meer
               flashes
               of
               the
               diuel
               their
               father
               .
               Of
               whom
               it
               is
               written
               .
               
               
                 Quomodo
                 cecidisti
                 de
                 coelo
                 Lucifer
                 ,
                 qui
                 manè
                 oriebaris
                 ?
                 How
                 art
                 thou
                 fallen
                 from
                 heauen
                 O
                 Lucifer
                 ,
                 Sonne
                 of
                 the
                 morning
                 ?
              
            
             
               Euen
               so
               may
               we
               say
               to
               these
               saint-like
               tongues
               ,
               and
               diuels
               in
               hart
               ,
               when
               ,
               in
               the
               iudgement
               they
               shal
               fall
               like
               vapours
               ,
               into
               the
               infernall
               depth
               :
               How
               happens
               this
               ,
               poor
               wretches
               ?
               you
               that
               appeared
               like
               shining
               lampes
               in
               heauen
               ,
               that
               thus
               like
               thin
               vapours
               you
               are
               miserably
               faln
               to
               the
               earth
               ?
               And
               what
               shall
               the
               wicked
               answer
               again
               ?
               
                 Qui
                 vertit
                 linguam
                 suam
              
               ,
               
               
                 incidet
                 in
                 malum
                 .
                 A
                 naughty
                 tongue
                 shal
                 fal
                 into
                 euil
                 .
              
               Euen
               as
               if
               he
               wold
               say
               ,
               they
               that
               speak
               doubly
               ,
               as
               false
               hypocrites
               do
               ,
               fall
               into
               euil
               ,
               that
               is
               ,
               into
               hell
               ,
               or
               hell
               fire
               .
            
          
           
             
               Claudio
               .
            
             
               Wherfore
               should
               falling
               into
               euil
               ,
               signifie
               falling
               into
               hell
               ,
               or
               hel
               fire
               ?
               what
               ,
               are
               there
               no
               other
               euils
               ,
               but
               those
               of
               hell
               ,
               and
               hell
               fire
               ?
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               an
               vniuersall
               rule
               ,
               
               not
               onely
               in
               Philosophy
               ,
               but
               also
               in
               diuinity
               ,
               that
               when
               we
               find
               any
               voyce
               simply
               ,
               without
               any
               adiūct
               ,
               it
               is
               takē
               for
               the
               principal
               signified
               by
               that
               same
               voyce
               ,
               according
               to
               the
               very
               analogy
               :
               
                 vox
                 simpliciter
                 prolata
                 ,
                 debet
                 accipi
                 pro
                 suo
                 potiori
                 significato
                 .
              
               The
               wise
               man
               then
               saying
               ,
               that
               the
               double
               tongu'd
               man
               shall
               fall
               into
               euill
               ,
               adioyning
               no
               other
               words
               thereunto
               :
               teacheth
               vs
               to
               vnderstand
               &
               looke
               into
               the
               thing
               what
               it
               is
               ,
               that
               is
               called
               the
               true
               euill
               indeede
               ,
               because
               ,
               whatsoeuer
               of
               it selfe
               is
               absolutelye
               euill
               ,
               is
               vtterly
               repugnaunt
               to
               the
               truest
               good
               .
            
             
               There
               is
               nothing
               that
               hinders
               so
               much
               the
               fruition
               of
               the
               cheefest
               good
               ,
               
               and
               stretcheth
               to
               the
               paine
               of
               punishment
               ,
               as
               the
               damnable
               euill
               of
               hell
               doth
               ,
               which
               is
               the
               castigation
               of
               the
               true
               euill
               committed
               in
               fact
               ,
               &
               that
               is
               it
               ,
               which
               truely
               depriueth
               vs
               of
               the
               truest
               good
               ,
               euen
               of
               God
               himselfe
               .
               
                 Incidet
                 in
                 malum
                 ,
                 id
                 est
                 in
                 infernum
                 ,
                 qui
                 vertit
                 linguam
                 suam
                 .
              
               And
               of
               the
               Princes
               infernall
               we
               may
               say
               ,
               that
               euen
               they
               also
               (
               by
               their
               euill
               tongues
               )
               fell
               into
               the
               bottomlesse
               deep
               ;
               
               according
               as
               Ose
               ,
               prophecying
               of
               them
               before
               ,
               said
               .
               
                 Cadent
                 in
                 gladio
                 principes
                 eorum
                 ,
                 à
                 furore
                 linguae
                 suae
                 .
                 Their
                 Princes
                 fall
                 by
                 the
                 sword
                 ,
                 for
                 the
                 rage
                 of
                 their
                 tongues
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Why
               then
               me
               thinkes
               the
               Prophet
               Dauid
               said
               wel
               ,
               in
               speaking
               of
               this
               wicked
               tongue
               ,
               and
               comparing
               it
               to
               a
               sword
               :
               
               
                 Et
                 lingua
                 eorum
                 gladius
                 acutus
              
               .
               And
               ,
               as
               oftentimes
               it
               happeneth
               ,
               that
               
               a
               man
               (
               by
               mischance
               )
               hurts
               himselfe
               with
               his
               owne
               weapon
               :
               
               the
               like
               doe
               these
               men
               with
               their
               owne
               tongues
               ,
               euen
               confound
               themselues
               ,
               and
               become
               woorthy
               of
               eternall
               horror
               .
               So
               that
               we
               may
               say
               of
               them
               ,
               as
               of
               Saul
               ,
               who
               was
               murthered
               by
               his
               own
               proper
               weapon
               :
               and
               Dauid
               did
               cut
               off
               the
               head
               of
               Goliah
               ,
               with
               his
               owne
               sword
               .
               The
               like
               dealt
               the
               chaste
               matrō
               Iudith
               with
               Holofernes
               ,
               smit
               off
               his
               head
               with
               his
               owne
               weapon
               .
            
          
           
             Finis
             Cap.
             15.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               The
               hypocrite
               ,
               because
               he
               hath
               holy
               words
               onely
               ,
               without
               deeds
               ,
               is
               compared
               to
               the
               glow-worme
               :
               to
               the
               statue
               which
               Nebuchadnezzer
               saw
               in
               his
               dreame
               ,
               that
               had
               a
               head
               of
               gold
               only
               :
               he
               hath
               his
               left
               hand
               about
               God
               ,
               and
               his
               right
               vnder
               his
               head
               .
               He
               hath
               more
               faces
               then
               one
               ,
               disfiguring
               it
               to
               appear
               only
               ,
               but
               not
               to
               be
               good
               indeed
               :
               he
               goes
               foorth
               of
               his
               owne
               confines
               ;
               he
               suffers
               himselfe
               to
               be
               guided
               in
               his
               actions
               ,
               like
               vnto
               a
               brute
               beast
               :
               with
               his
               best
               vertue
               he
               buieth
               slēder
               rewards
               ,
               and
               hangs
               his
               praise
               vpon
               other
               mens
               lips
               .
               He
               is
               like
               to
               the
               brood
               hen
               ,
               that
               cals
               her
               young
               ones
               to
               eat
               ,
               and
               almost
               starues
               her selfe
               to
               death
               :
               like
               to
               the
               theefe
               ,
               that
               shooes
               a
               horse
               backward
               ,
               to
               deceiue
               the
               pursuer
               ;
               with
               many
               other
               worthy
               comparisons
               against
               the
               double
               hypocriticall
               tongue
               .
            
          
           
             Chap.
             16.
             
          
           
             
               LODOVICO
               .
            
             
               Now
               ,
               
               what
               might
               I
               say
               ,
               if
               mē
               were
               inwardly
               so
               good
               ,
               as
               they
               are
               inwardly
               naught
               ,
               deseruing
               eternall
               death
               ,
               and
               onely
               by
               their
               false
               tongues
               ?
               May
               they
               not
               rightly
               be
               compared
               to
               the
               glow-worme
               ?
               a
               thing
               which
               is
               of
               no
               bignesse
               ,
               and
               which
               in
               the
               summer
               time
               when
               it
               flyes
               in
               the
               darke
               ,
               seemes
               as
               if
               it
               were
               ail
               fire
               in
               appearaunce
               to
               vs
               ,
               and
               yet
               by
               daye
               it
               
               doth
               deliuer
               no
               light
               at
               all
               .
               So
               may
               we
               very
               well
               say
               of
               the
               hypocrit
               ,
               that
               in
               the
               dark
               season
               of
               this
               present
               life
               (
               when
               we
               can
               discerne
               no
               hidden
               things
               ,
               but
               by
               faith
               onely
               ,
               he
               then
               appeares
               to
               be
               kindled
               (
               as
               it
               were
               )
               with
               celestiall
               fire
               .
               But
               in
               the
               bright
               day
               of
               eternity
               ,
               when
               euery
               thing
               shall
               be
               clearely
               discouered
               ,
               then
               it
               will
               be
               euidently
               seen
               ,
               how
               much
               he
               was
               depriued
               of
               charity
               ,
               how
               empty
               of
               al
               heauēly
               loue
               ,
               and
               how
               that
               all
               his
               goodly
               words
               ,
               were
               vtterly
               voyde
               of
               true
               effects
               .
               Also
               ,
               how
               much
               he
               spake
               only
               by
               speaking
               to
               appeare
               ,
               and
               not
               indeed
               to
               be
               holy
               like
               to
               false
               imaginations
               ,
               hauing
               no
               reall
               essence
               ,
               &
               to
               no
               other
               end
               but
               only
               ,
               that
               he
               might
               be
               esteemed
               ,
               reuerenced
               &
               honored
               of
               men
               .
               Hence
               commeth
               it
               ,
               that
               it
               was
               said
               of
               such
               men
               ,
               
               
                 Receperūt
                 mercedem
                 suā
                 ;
                 They
                 haue
                 their
                 reward
                 ,
              
               not
               that
               which
               god
               in
               his
               goodnes
               wold
               haue
               bestowē
               on
               thē
               :
               but
               rather
               that
               vanity
               is
               enough
               for
               them
               ,
               &
               therfore
               vanity
               is
               their
               reward
               ,
               themselues
               being
               indeed
               nothing
               else
               ,
               but
               a
               little
               vain-glory
               .
            
          
           
             
               Claudio
               .
            
             
               Miserable
               men
               ,
               
               they
               might
               as
               easily
               haue
               laboured
               for
               the
               true
               reward
               ,
               the
               certain
               assurance
               of
               eternall
               glory
               :
               but
               like
               giddy
               headed
               fools
               ,
               forsaking
               a
               certainty
               ,
               they
               stroue
               for
               a
               little
               smoake
               of
               worldly
               honor
               ,
               which
               quickly
               was
               caried
               away
               with
               the
               winde
               .
               
               But
               the
               holy
               &
               deuout
               soule
               ,
               the
               spouse
               of
               Iesus
               Christ
               ,
               she
               is
               of
               another
               mind
               of
               whom
               it
               is
               written
               .
               That
               she
               hath
               the
               left
               hand
               of
               her
               spouse
               vnder
               her
               head
               ,
               &
               his
               right
               hand
               doth
               sweetly
               embrace
               her
               .
               
               
                 Laeua
                 eius
                 sub
                 capite
                 meo
                 ,
                 &
                 dextera
                 illius
                 amplexabitur
                 me
                 .
                 His
                 left
                 hād
                 is
                 vnder
                 mine
                 head
                 ,
                 and
                 his
                 right
                 hand
                 doth
                 imbrace
                 me
                 .
              
            
             
               The
               right
               hand
               of
               God
               ,
               
               is
               the
               glory
               of
               Paradise
               ,
               wherupon
               the
               euerliuing
               father
               sayd
               to
               the
               Son
               :
               
                 Dixit
                 Dominus
                 Domino
                 meo
                 ,
                 sede
                 à
                 dextris
                 meis
                 :
                 The
                 Lord
                 said
                 vnto
                 my
                 lord
                 :
                 Sit
                 thou
                 at
                 my
                 righthand
                 .
              
               And
               it
               is
               called
               the
               right
               hand
               ,
               
               because
               it
               is
               free
               frō
               al
               sinister
               things
               whatsoeuer
               .
               
               The
               left
               hand
               is
               the
               glory
               of
               this
               fraile
               life
               ,
               and
               the
               honors
               which
               this
               present
               world
               doth
               affoord
               .
            
             
               The
               holy
               spouse
               puts
               her
               husbands
               left
               hand
               vnder
               her
               head
               ,
               as
               one
               vtterly
               carelesse
               of
               this
               worlds
               vaine
               honors
               ;
               desiring
               only
               to
               be
               imbraced
               with
               his
               right
               hand
               ,
               
               that
               is
               ,
               to
               be
               circled
               &
               engirt
               with
               his
               neuer
               fayling
               glory
               .
               
               
                 Cum
                 gloria
                 suscepistime
                 ;
                 Thou
                 hast
                 receiued
                 me
                 to
                 glory
                 .
              
               
               
                 Gloria
                 mea
                 ,
                 &
                 exaltans
                 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
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               
                 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
               ,
               
               for
               the
               hypocrites
               affections
               are
               
               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
               .
               
               
                 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
                 ,
              
               
               
                 brusing
                 all
                 into
                 small
                 dust
                 ,
                 and
                 dissoluing
                 all
                 his
                 vaine
                 thoughts
                 into
                 nothing
                 .
              
               Tunc
               contrita
               sunt
               pariter
               ferrum
               ,
               testa
               ,
               aes
               ,
               argentum
               &
               aurum
               ,
               
               &
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Deseruedly
               doe
               hypocrite
               ;
               want
               a
               right
               intention
               ,
               and
               hauing
               a
               vaine
               respect
               in
               all
               their
               actions
               ,
               our
               Sauiour
               spake
               very
               well
               of
               them
               ,
               
               when
               he
               sayd
               .
               
                 Nolite
                 fieri
                 sicut
                 hypocritae
                 tristes
                 ,
                 exterminant
                 enim
                 facies
                 suas
                 ,
              
               
               
                 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
               ,
               
               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
               .
               
               
                 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
              
               .
               
               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
               
               we
               may
               read
               of
               S.
               Stephen
               the
               glorious
               martyr
               :
               
               
                 intuebātur
                 faciem
                 eius
                 ,
                 tanquam
                 faciem
                 Angeli
                 :
                 They
                 saw
                 his
                 face
                 ,
                 as
                 it
                 had
                 bin
                 the
                 face
                 of
                 an
                 Angell
                 .
              
            
             
               The
               hypocrite
               hath
               many
               faces
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               What
               are
               those
               limits
               or
               confines
               ,
               which
               hypocrites
               do
               vse
               to
               outgoe
               or
               passe
               ?
            
          
           
             
               Claudio
               .
            
             
               The
               confines
               or
               boundes
               of
               the
               vniuersall
               world
               ,
               
               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
              
               ;
               
               
                 They
                 haue
                 their
                 reward
              
               .
               And
               that
               on
               earth
               ,
               because
               in
               a
               moment
               it
               vanished
               and
               left
               them
               ;
               
                 Spes
                 hypocritae
                 peribit
              
               ;
               
               
                 The
                 hope
                 of
                 hypocrites
                 shall
                 perish
                 .
              
            
             
               Hatefull
               they
               are
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Do
               you
               not
               know
               (
               my
               Lord
               )
               that
               this
               difference
               is
               betweene
               men
               ,
               
               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
               ?
            
             
             
               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
               ,
               
               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
               :
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               He
               committes
               an
               intollerable
               follie
               ,
               that
               by
               vertue
               seekes
               to
               purchase
               the
               fauours
               of
               men
               ,
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               
                 It
                 is
                 so
                 vndoubtedly
              
               ,
               
               
                 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
               cānot
               be
               imagined
               a
               greater
               .
               
               
                 He
                 that
                 is
                 desirous
                 of
                 eternall
                 commendation
                 ,
                 must
                 not
                 seeke
                 that
                 which
                 comes
                 from
                 men
                 ,
                 but
                 from
                 the
                 searcher
                 and
                 examiner
                 of
                 all
                 harts
                 :
              
               
               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
               .
               
               For
               when
               it
               is
               referred
               to
               another
               mans
               liberty
               it
               is
               no
               longer
               in
               thine
               own
               power
               ,
               but
               in
               the
               others
               ,
               either
               to
               cōmend
               ,
               or
               to
               condemn
               thee
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               is
               compared
               to
               the
               weeuel
               ,
               
               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
                 ,
              
               
               a
               price
               so
               vile
               ,
               as
               worse
               is
               not
               to
               be
               thought
               on
               .
            
             
               A
               foole
               may
               that
               merchant
               well
               be
               called
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               but
               yet
               were
               themselues
               the
               formost
               in
               fight
               .
               In
               like
               manner
               ,
               with
               greatest
               heart
               and
               spirit
               did
               the
               Princes
               ,
               
               
                 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
               
               immooueable
               ,
               because
               after
               the
               manner
               of
               the
               Pharisies
               ,
               
                 Dicunt
                 &
                 non
                 faciunt
              
               ,
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               I
               remember
               ,
               and
               very
               well
               fitting
               to
               our
               purpose
               ,
               a
               notable
               mysticall
               note
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
                 .
              
               
               But
               their
               handes
               ,
               that
               is
               ,
               theyr
               
               workes
               ,
               they
               are
               of
               Esau
               ,
               in
               whom
               the
               wicked
               and
               reprobate
               are
               figured
               .
            
             
               They
               seeme
               as
               if
               they
               soared
               vp
               to
               heauen
               ,
               
               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
               ,
               
               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
               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
               .
            
          
           
             Finis
             Cap.
             16.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               The
               tongue
               of
               the
               hypocrite
               ,
               when
               it
               teacheth
               or
               enstructeth
               ,
               is
               like
               many
               branches
               ,
               seuerally
               grafted
               vpon
               one
               stock
               :
               or
               ,
               as
               when
               vpon
               thornes
               there
               hangeth
               grapes
               :
               or
               like
               the
               foolish
               virgines
               ,
               that
               had
               euery
               thing
               answerable
               to
               the
               wise
               ,
               but
               yet
               staied
               without
               ;
               wheron
               ,
               a
               notable
               doubt
               is
               resolued
               .
               It
               is
               also
               compared
               to
               the
               Estridge
               ,
               whose
               wings
               do
               resemble
               the
               Haukes
               in
               colour
               ,
               but
               yet
               are
               not
               able
               to
               beare
               her
               body
               aloft
               :
               Or
               like
               to
               the
               vayne
               woman
               ,
               who
               because
               she
               would
               seeme
               faire
               ,
               paints
               her selfe
               .
               How
               much
               it
               bebooues
               vs
               to
               be
               ready
               ,
               in
               subduing
               the
               appetite
               of
               vaine-glory
               ,
               which
               is
               discouered
               most
               ,
               in
               striuing
               to
               speake
               fine
               and
               curiously
               .
            
          
           
             Chap.
             17.
             
          
           
             
               LODOVICO
               .
            
             
               If
               the
               works
               of
               hypocrites
               are
               contrary
               to
               the
               doctrin
               which
               they
               teache
               ,
               or
               if
               not
               contrary
               ,
               yet
               at
               the
               least
               strange
               and
               diuers
               :
               
               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
               ,
               
               
               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
               :
               
               
                 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
               ,
               
               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
                 ▪
              
               
               
                 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
               :
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               How
               can
               this
               be
               ?
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               question
               is
               answered
               ,
               and
               it
               is
               the
               answere
               of
               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
               ,
               
               and
               heares
               not
               .
               
                 Alienum
                 autem
                 non
                 sequuntur
                 ,
                 quia
                 non
                 nouerūt
                 vocem
                 alienorum
                 :
              
               therfore
               it
               is
               said
               ;
               
                 Secundum
                 autem
                 opera
                 eorum
                 facere
                 nolite
                 .
              
               
               The
               second
               is
               the
               voyce
               of
               Christ
               ,
               
               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
               ,
               
               then
               are
               they
               not
               hearde
               ,
               
               nor
               listened
               to
               by
               the
               flock
               .
            
          
           
             
               Claudio
               .
            
             
               But
               by
               your
               Lordshippes
               good
               fauour
               ,
               heere
               I
               will
               vse
               the
               words
               of
               Christ
               himselfe
               :
               
               
                 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
               ?
            
          
           
             
               Lodouico
               .
            
             
               Yet
               my
               Lorde
               it
               is
               so
               .
               
               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
               ,
               
               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
               ;
               
               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
               ,
               
               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
               ,
               
               and
               fiue
               are
               called
               wise
               .
               Fiue
               had
               admittaunce
               into
               the
               pallace
               of
               the
               wedding
               ,
               and
               to
               fiue
               the
               gate
               is
               shutte
               against
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
             
               Claudio
               .
            
             
               Whence
               comes
               (
               my
               good
               Lord
               )
               this
               difference
               of
               eythers
               end
               ?
            
          
           
             
               Lodouico
               .
            
             
               It
               comes
               (
               as
               I
               take
               it
               )
               by
               the
               variable
               intention
               of
               the
               workers
               .
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               What
               is
               that
               testimonie
               of
               our
               conscience
               ?
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               that
               ,
               
               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
                 .
              
               
               
                 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
                 .
              
               
               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
              
               ,
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Why
               then
               ,
               
               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
                 
                 Peacockes
                 ,
              
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               soldiours
               of
               Gedeon
               ,
               
               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
               ,
               
               
                 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
               ,
               
               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
               .
               
               
                 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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
                 .
              
               
               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
               ,
               
               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
               .
               
               
                 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
               ,
               
               according
               as
               S.
               Ambrose
               saith
               :
               
                 Intentio
                 tua
                 ,
                 operi
                 tuo
                 ,
                 nomen
                 imponit
                 .
                 Thy
                 irtent
                 doth
                 giue
                 the
                 name
                 to
                 thy
                 worke
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               a
               great
               fault
               in
               that
               vaine
               woman
               ,
               
               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
               ,
               
               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
                 .
              
               
               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
               .
               
               
                 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
               ,
               
               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
                 .
              
               
               
                 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
               ,
               
               with
               one
               hand
               wee
               ought
               to
               doe
               good
               workes
               ;
               and
               with
               the
               other
               to
               beate
               away
               the
               temptations
               of
               vaine-glorie
               ,
               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
               .
            
          
           
             Finis
             Chap.
             17.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Wherein
               those
               are
               reprooued
               ,
               that
               are
               good
               onely
               of
               their
               tongue
               ,
               but
               wicked
               in
               their
               deedes
               .
               Resembling
               the
               poore
               man
               ,
               who
               would
               faine
               take
               a
               rich
               wife
               ,
               but
               (
               in
               regard
               of
               his
               pouertie
               )
               none
               in
               his
               owne
               country
               will
               accept
               of
               him
               :
               Wherefore
               ,
               cloathing
               him selfe
               in
               strange
               garments
               ,
               hee
               trauailes
               to
               speede
               where
               he
               is
               not
               knowen
               .
               Such
               men
               are
               compared
               to
               builders
               ,
               that
               lay
               vnwrought
               stones
               in
               the
               foundation
               ,
               but
               aloft
               to
               the
               eye
               ,
               they
               place
               curious
               stones
               of
               richer
               labour
               .
               They
               are
               also
               like
               to
               Pyrates
               on
               the
               Seas
               ,
               with
               lying
               banners
               :
               like
               to
               the
               Sichemites
               :
               like
               to
               Ioseps
               cloake
               :
               like
               to
               the
               wife
               of
               Putiphar
               :
               and
               like
               to
               the
               aprons
               of
               figge
               leaues
               ,
               which
               Adam
               and
               Eue
               made
               for
               themselues
               .
               They
               are
               like
               to
               Ahaz
               the
               king
               :
               like
               to
               the
               Dolphine
               :
               like
               to
               the
               Physitian
               ,
               that
               cures
               others
               ,
               yet
               helpes
               not
               himselfe
               .
               They
               are
               like
               the
               white
               wall
               shewen
               to
               Ezekiel
               :
               they
               are
               good
               for
               others
               ,
               and
               hurtfull
               to
               them selues
               :
               Here
               is
               some
               speeche
               vsed
               ,
               of
               the
               great
               paines
               threatened
               to
               such
               ,
               as
               also
               of
               the
               reprehension
               ,
               which
               God
               in
               his
               iudgement
               will
               giue
               them
               :
               A
               subiect
               ,
               by
               how
               much
               the
               more
               curious
               ,
               by
               so
               much
               it
               is
               the
               more
               true
               and
               profitable
               .
            
          
           
             Chap.
             18.
             
          
           
             
               CLAVDIO
               .
            
             
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Such
               people
               may
               bee
               iustly
               compared
               to
               a
               certaine
               poore
               man
               ,
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               .
               
               
                 Erubescant
                 impii
                 ,
                 &
                 deducantur
                 in
                 infernum
                 ,
                 muta
                 fiant
                 labia
                 dolosa
                 .
              
            
          
           
             
               Claudio
               .
            
             
               This
               sort
               of
               hypocrits
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 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
               
               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
               ,
               
               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
               :
               
               
                 Vocauit
                 Deus
                 firmamentum
                 coelum
                 :
                 God
                 called
                 the
                 firmament
                 ,
                 heauen
                 .
              
            
             
               The
               like
               did
               he
               when
               he
               framed
               the
               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
               ,
               
               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
               ,
               
               and
               therefore
               his
               building
               falles
               soone
               to
               the
               earth
               .
               
               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
              
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               hypocrite
               dealeth
               like
               the
               Pyrate
               ,
               
               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
               ,
               
               but
               in
               his
               deeds
               is
               all
               deuill
               .
            
             
               The
               Painter
               busieth
               him selfe
               greatly
               to
               set
               downe
               the
               shape
               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
               ,
               
               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
               ,
               
               who
               circumcised
               them selues
               ,
               according
               to
               the
               manner
               of
               the
               Hebrews
               ,
               onely
               to
               inherit
               their
               goods
               and
               possessions
               .
               
               
                 Si
                 circuncidamus
                 masculos
                 nostros
                 ,
                 ritum
                 gentis
                 imitantes
                 ,
                 substantia
                 eorum
                 ,
                 &
                 pecora
                 ,
                 &
                 cuncta
                 quae
                 possident
                 ,
                 nostra
                 erunt
                 .
                 If
                 all
                 the
                 men
                 children
                 among
                 vs
                 bee
                 circumcised
                 ,
              
               
               
                 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
               ,
               
               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
               
               pride
               :
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               This
               kinde
               of
               ambitious
               hypocrits
               ,
               are
               yet
               more
               supportable
               then
               the
               other
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               neuerthelesse
               ,
               they
               did
               all
               onely
               to
               robbe
               Christ
               of
               his
               honor
               .
            
             
               Of
               this
               temper
               also
               was
               King
               Ahaz
               ,
               
               to
               whom
               (
               as
               Esay
               sayth
               )
               God
               spake
               ,
               that
               he
               should
               aske
               a
               signe
               of
               his
               redemption
               from
               him
               ,
               
               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
               ,
               
               which
               was
               giuen
               to
               the
               people
               of
               
                 Israell
                 ,
                 Non
                 tentabis
                 Domiaum
                 Deum
                 tuum
              
               ;
               
               
                 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
               
               idolater
               ,
               despised
               ,
               that
               the
               diuine
               power
               should
               haue
               any
               honor
               at
               all
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               is
               a
               most
               detestable
               kinde
               of
               hypocrisie
               ,
               
               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
               ,
               
               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
               ;
               
               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
               ;
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               glory
               of
               our
               soule
               consisteth
               not
               in
               the
               garment
               ,
               
               but
               in
               the
               heart
               ,
               according
               as
               the
               father
               of
               Salomon
               (
               speaking
               of
               the
               spouse
               )
               sayth
               :
               
               
                 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
                 ,
              
               
               
                 and
                 afterward
                 the
                 other
                 members
              
               .
               But
               hypocrites
               
                 (
                 sayth
                 Saint
              
               Gregorie
               )
               are
               Artistes
               ,
               who
               caring
               nothing
               at
               all
               for
               the
               inward
               parte
               ,
               
               bestowe
               all
               their
               industrie
               for
               embellishinge
               the
               outwarde
               ,
               couetinge
               rather
               to
               imitate
               arte
               then
               
               nature
               .
            
             
               These
               retainers
               of
               the
               garment
               onely
               ,
               
               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
               .
               
               
                 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
               ,
               
               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
              
               ,
               
               
                 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
               ,
               
               &
               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
               ,
               
               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
               :
               
               
                 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
                 ,
              
               
               
                 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
               ?
               
               Tu
               verò
               odisti
               disciplinam
               ,
               &
               proiecisti
               sermones
               meos
               retrorsum
               .
               &c.
               Why
               dost
               thou
               preach
               my
               laws
               ,
               and
               takest
               my
               couenant
               in
               thy
               mouth
               ?
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               In
               such
               a
               one
               is
               verified
               that
               prophecie
               of
               
                 Micheas
                 .
                 Tu
                 seminabis
              
               ,
               
               
                 &
                 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
              
               ;
               
               
                 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
               ,
               
               therefore
               they
               shall
               also
               remaine
               depriued
               of
               the
               diuine
               mercy
               .
            
             
               
                 They
                 gather
                 the
                 grapes
                 ,
                 as
                 declaring
                 to
                 haue
                 great
                 charitie
                 by
                 
                 their
                 feruēcy
                 in
                 speech
                 :
              
               
               
                 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
               .
               
               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
               ;
               
               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
               ,
               
               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
               .
            
          
           
             
             
               Lodouico
               .
            
             
               Oh
               lying
               tongue
               ,
               oh
               fraudulent
               tongue
               ,
               oh
               most
               treacherous
               and
               betraying
               tongue
               .
               
               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
               :
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Hypocrisie
               is
               a
               sinne
               against
               nature
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               So
               doe
               bankerupt
               merchants
               ,
               
               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
               ,
               
               ful
               of
               all
               gay
               and
               goodly
               words
               ,
               but
               their
               hearts
               are
               vtterly
               empty
               of
               any
               vertue
               .
               
            
             
               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
               .
            
          
           
             
               Claudio
               .
            
             
               They
               want
               no
               wickednes
               ,
               yet
               liue
               as
               ceremonious
               examples
               ,
               
               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
               .
            
          
           
             Finis
             Chap.
             17.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Wherein
               is
               declared
               ,
               that
               the
               sinne
               of
               blasphemy
               is
               most
               great
               and
               greeuous
               ,
               insomuch
               that
               it
               exceedeth
               euery
               other
               sin
               ,
               euen
               those
               of
               the
               Infidelles
               ,
               and
               of
               the
               Iewes
               ,
               who
               crucified
               our
               Lord
               and
               Sauiour
               .
               It
               is
               aggrau●ed
               by
               many
               circumstāces
               ,
               and
               hath
               no
               apparant
               excuse
               ,
               as
               diuers
               other
               sinnes
               may
               seeme
               to
               haue
               .
               It
               is
               a
               sinne
               eternall
               ,
               in
               regard
               of
               the
               exercise
               thereof
               ;
               because
               among
               all
               sins
               ,
               blasphemy
               only
               remaineth
               with
               the
               damned
               ,
               euen
               as
               charity
               dooth
               among
               the
               blessed
               ,
               and
               is
               punished
               with
               euery
               part
               of
               the
               law
               .
               It
               is
               the
               sin
               of
               vnthankefulnesse
               ,
               the
               punishment
               whereof
               sometime
               beginneth
               in
               this
               world
               ,
               and
               yet
               is
               neuer
               finished
               .
               It
               is
               a
               manifest
               signe
               of
               damnation
               ,
               and
               a
               sin
               so
               abhominable
               ,
               as
               the
               holy
               Scripture
               somtime
               forbeareth
               to
               name
               it
               ,
               among
               the
               rehearsall
               of
               other
               grieuous
               offences
               .
               A
               discourse
               very
               profitable
               ,
               ingenious
               ,
               necessary
               and
               woorthy
               to
               be
               noted
               ,
               for
               feare
               of
               falling
               into
               a
               sin
               so
               horrible
               and
               detestable
               .
            
          
           
             Chap.
             19.
             
          
           
             
               LODOVICO
               .
            
             
               
                 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
                 :
              
               
               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
               ,
               
               or
               appertaining
               to
               the
               selfe
               same
               kind
               .
            
          
           
             
               Claudio
               .
            
             
               How
               can
               it
               be
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               I
               will
               answere
               you
               with
               a
               distinction
               ,
               necessarie
               for
               the
               clearing
               of
               such
               a
               doubt
               ,
               
               to
               weete
               .
               That
               in
               three
               seuerall
               manners
               we
               may
               derogate
               from
               the
               diuine
               and
               supre●me
               goodnesse
               .
            
             
               First
               with
               the
               vnderstanding
               only
               ,
               
               that
               is
               ,
               in
               imagining
               a
               false
               conceit
               against
               God.
               
            
             
               Secondly
               ,
               
               by
               adioyning
               to
               that
               former
               false
               conceiued
               opinion
               ,
               the
               detestation
               of
               the
               will.
               
            
             
               Thirdly
               ,
               
               (
               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
               ,
               
               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
               
               it selfe
               against
               the
               confession
               of
               faith
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               not
               to
               be
               doubted
               ,
               
               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
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
                 .
              
               
               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
               
               his
               own
               vomit
               :
               and
               ,
               the
               Sowe
               that
               was
               washed
               ,
               to
               the
               wallowing
               in
               the
               myre
               .
            
          
           
             
               Claudio
               .
            
             
               What
               an
               enormous
               sin
               is
               this
               ?
               what
               vice
               more
               diabolicall
               ,
               exceeding
               all
               other
               misdeeds
               ,
               how
               great
               soeuer
               ?
               It
               outgoeth
               the
               sin
               of
               the
               Paganes
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               By
               your
               leaue
               (
               my
               Lord
               )
               if
               then
               to
               name
               the
               parts
               of
               Christ
               ,
               
               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
               ,
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               I
               answer
               ,
               
               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
               ,
               
               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
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               You
               haue
               begun
               well
               ,
               proceed
               I
               pray
               you
               .
            
          
           
             
               Claudio
               .
            
             
               The
               sin
               of
               blasphemy
               is
               worse
               then
               that
               of
               murther
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               But
               vnder
               your
               fauour
               ,
               my
               good
               lord
               ,
               I
               am
               of
               a
               contrary
               opinion
               with
               S.
               Augustine
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               If
               we
               shall
               consider
               homicide
               and
               blasphemy
               ,
               
               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
               :
               
               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
               ,
               
               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
               ,
               
               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
               .
            
             
             
               
                 It
                 is
                 worse
                 also
                 then
                 the
                 sin
                 of
                 the
                 Iewes
                 ,
              
               
               
                 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
               ,
               
               then
               they
               that
               crucified
               him
               walking
               on
               the
               earth
               .
            
             
               
                 The
                 reason
                 hereof
                 is
                 deliuered
                 by
                 Saint
                 Paul
                 :
              
               
               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
                 .
              
               
               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
               :
               
               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
               ,
               
               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
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               This
               greeuous
               sinne
               is
               yet
               further
               aggrauated
               ,
               because
               there
               is
               no
               one
               thing
               whatsoeuer
               ,
               
               that
               can
               mooue
               a
               man
               to
               blaspheme
               God
               :
               but
               there
               are
               many
               and
               infinite
               ,
               whereby
               to
               giue
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               As
               it
               is
               the
               most
               shamefull
               sinne
               ,
               and
               furthest
               
               from
               any
               excuse
               :
               so
               must
               you
               then
               also
               of
               necessitie
               confesse
               ,
               that
               it
               deserueth
               greater
               punishmente
               ,
               then
               any
               of
               the
               other
               sinnes
               .
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               not
               be
               doubted
               ,
               
               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
               ,
               
               one
               is
               ,
               
                 that
                 they
                 gnawed
                 their
                 teeth
                 for
                 sorrowe
                 .
                 Et
                 commanducauerunt
                 linguas
                 suas
                 prae
                 dolore
                 ,
              
               
               &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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Doth
               blasphemy
               then
               endure
               for
               euer
               ?
            
          
           
             
               Claudio
               .
            
             
               It
               is
               a
               common
               opinion
               among
               the
               reuerend
               diuines
               ;
               That
               as
               charity
               is
               the
               cheefest
               vertue
               ,
               
               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
                 .
              
               
               
                 They
                 blasphemed
                 the
                 God
                 of
                 heauen
                 ,
                 for
                 their
                 paines
                 ,
                 &
                 for
                 their
                 sores
                 .
              
            
             
               
                 And
                 the
                 Angelicall
                 Doctor
              
               ,
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               sinne
               of
               blasphemy
               then
               ,
               continuing
               longer
               then
               the
               other
               sinnes
               ,
               we
               may
               by
               good
               reason
               make
               this
               addition
               thereto
               .
               
               Because
               the
               sin
               ,
               by
               how
               much
               it
               lasteth
               ,
               so
               much
               the
               greater
               is
               his
               extent
               ;
               blasphemy
               going
               beyond
               all
               ,
               must
               needes
               be
               sayd
               
               to
               be
               more
               greeuous
               then
               them
               all
               .
               As
               contrarywise
               ,
               by
               how
               much
               vertue
               continueth
               ,
               
               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
               .
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               If
               a
               man
               may
               be
               knowne
               by
               his
               speech
               ,
               
               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
               .
               
               Thou
               also
               art
               a
               Galilean
               ,
               for
               euen
               thy
               speech
               bewrayeth
               thee
               .
               )
            
             
               VVhy
               then
               ,
               
               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
                 .
              
               
               So
               sayde
               Christ
               to
               his
               disciples
               ,
               as
               if
               hee
               woulde
               haue
               further
               added
               ,
               in
               this
               manner
               ;
            
             
               The
               quality
               of
               the
               soule
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               and
               eche
               one
               hath
               his
               proper
               language
               :
               to
               wit
               ,
               the
               prouince
               celestiall
               ,
               the
               terrestriall
               ,
               and
               the
               infernall
               .
            
             
             
               
                 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
               ,
               
               dicentia
               :
               Sanctus
               ,
               Sanctus
               ,
               Sanctus
               Dominus
               Deus
               omnipotens
               ,
               
               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
                 ,
              
               
               
                 is
                 to
                 speake
                 of
                 thinges
                 that
                 are
                 terrestriall
                 :
              
               Qui
               de
               terra
               est
               ,
               de
               terra
               est
               ,
               &
               de
               terra
               loquitur
               :
               
               He
               that
               is
               of
               the
               earth
               ,
               is
               of
               the
               earth
               ,
               and
               speaketh
               of
               the
               earth
               .
            
             
               The
               language
               of
               the
               infernall
               iurisdiction
               ,
               
               is
               to
               speake
               euill
               ,
               curse
               and
               blaspheme
               both
               God
               and
               his
               Saints
               :
               
               
                 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
               :
               
               then
               is
               it
               most
               euident
               ,
               that
               cuill
               speakers
               and
               blasphemers
               are
               of
               the
               infernall
               kingdome
               .
            
          
           
             
               Lodouico
               .
            
             
               Most
               wretched
               blasphemer
               ,
               who
               beeing
               paide
               with
               his
               owne
               euil
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 where
                 when
                 wicked
              
               Iezabell
               
                 found
                 out
                 two
                 false
                 witnesses
                 against
              
               Naboth
               ,
               
               
                 to
                 win
                 occasion
                 of
                 putting
                 him
                 to
                 death
                 ,
                 the
                 same
                 witnesses
                 testified
                 ,
                 that
              
               Naboth
               had
               blasphemed
               God
               and
               the
               king
               ;
               saying
               .
               Benedixit
               Naboth
               Deum
               &
               Regem
               .
               
                 For
                 which
                 he
                 was
                 vniustly
                 led
                 foorth
                 of
                 the
                 city
                 ,
                 and
                 stoned
                 to
                 death
                 by
                 all
                 the
                 people
                 .
              
               At
               illi
               viri
               diabolici
               ,
               dixerunt
               contra
               eum
               testimonium
               coram
               multitudine
               .
               Benedixit
               Naboth
               Deum
               &
               Regem
               .
               Quamobrem
               eduxerunt
               eum
               extra
               ciuitatem
               ,
               &
               lapidibus
               interfecerunt
               .
               And
               the
               wicked
               men
               witnessed
               against
               Naboth
               in
               the
               presence
               of
               the
               people
               ,
               saying
               Naboth
               did
               blaspheme
               
               God
               and
               the
               king
               .
               Then
               they
               caried
               him
               away
               out
               of
               the
               city
               ,
               and
               stoned
               him
               with
               stones
               ,
               that
               he
               died
               .
            
             
               The
               like
               may
               we
               reade
               in
               the
               first
               and
               second
               chapters
               of
               the
               history
               of
               Iob.
               
               in
               the
               very
               wordes
               of
               the
               diuell
               to
               God
               ,
               speaking
               against
               
                 Iob
                 :
                 Tange
                 cuncta
                 quae
                 p●ssidet
                 ,
                 nisi
                 in
                 faciem
                 benedixerit
                 tibi
                 :
                 Touche
                 all
                 that
                 hee
                 hath
                 ,
                 to
                 see
                 if
                 hee
                 will
                 not
                 blaspheme
                 thee
                 to
                 thy
                 face
                 .
              
               
            
             
               
                 And
                 the
                 wife
                 of
              
               Iob
               ,
               
               
                 exhorting
                 her
                 husband
                 to
                 curse
                 and
                 blaspheme
                 God
                 ,
                 vsed
                 scripture
                 quite
                 contrary
                 ,
                 speaking
                 the
                 word
                 blessing
                 ,
                 in
                 steed
                 of
                 cursing
                 .
              
               Dixit
               autem
               illi
               vxor
               sua
               ;
               Adhuc
               tu
               permanens
               in
               simplicitate
               tua
               ?
               
               Benedic
               Deo
               ,
               &
               morere
               .
               Then
               said
               his
               wife
               vnto
               him
               ;
               Doost
               thou
               continue
               yet
               in
               thyne
               vprightnesse
               ?
               Blaspheme
               God
               ,
               and
               dye
               .
            
             
               The
               sacred
               Scripture
               hath
               great
               respect
               in
               but
               speaking
               or
               naming
               the
               word
               blasphemy
               ;
               
               yet
               the
               vngodly
               and
               wicked
               tongue
               of
               man
               ,
               makes
               no
               regard
               at
               all
               of
               it
               ,
               but
               euen
               with
               heart
               and
               mouth
               blasphemeth
               his
               Creator
               .
               Could
               God
               more
               exaggerate
               this
               diuelish
               sinner
               ,
               then
               by
               vsing
               contrarye
               wordes
               in
               the
               describing
               thereof
               ?
            
          
           
             
               Claudio
               .
            
             
               Blasphemy
               is
               likewise
               the
               vice
               of
               ingratitude
               ,
               
               because
               in
               signe
               of
               gratification
               ,
               euery
               creature
               is
               obedient
               to
               the
               Lorde
               ,
               blessing
               and
               praysing
               him
               after
               his
               manner
               .
               Yet
               man
               ,
               endued
               with
               more
               singular
               giftes
               then
               all
               other
               creatures
               ,
               hee
               onely
               blasphemeth
               him
               ,
               
               and
               none
               but
               hee
               .
               
                 Ordinatione
                 tua
                 perseuerat
                 dies
                 ,
                 quoniam
                 omnia
                 seruiunt
                 tibi
                 .
                 They
                 continue
                 euen
                 to
                 this
                 daye
                 by
                 thine
                 ordinaunces
                 ,
                 for
                 all
                 are
                 thy
                 seruantes
                 .
              
            
             
               The
               tongue
               which
               God
               gaue
               vnto
               man
               ,
               because
               therwith
               he
               shold
               lande
               him
               ;
               to
               make
               it
               the
               engine
               of
               cursing
               ?
               oh
               sin
               intollerable
               .
               
                 Dedit
                 mihi
                 Dominus
                 linguam
              
               (
               sayth
               the
               wise
               man
               )
               
                 &
                 in
                 ipso
                 laudabo
                 eum
              
               .
               
               
                 The
                 Lorde
                 hath
                 giuen
                 me
                 a
                 tongue
                 ,
                 wherewith
                 I
                 will
                 prayse
                 him
                 .
              
            
             
               The
               blasphemer
               is
               worse
               then
               the
               brute
               beastes
               ,
               
               who
               doe
               all
               magnifie
               the
               Lorde
               ,
               as
               Dauid
               willeth
               them
               in
               his
               last
               Psalme
               :
               
                 Let
                 euerie
                 thing
                 that
                 hath
                 breath
                 ,
                 praise
                 the
                 lorde
                 .
              
               And
               the
               three
               children
               ,
               
               in
               the
               middest
               of
               the
               fierie
               furnace
               ,
               inuited
               all
               the
               workes
               of
               the
               omnipotente
               ,
               to
               praise
               him
               .
               
                 Benedicite
                 omnia
                 opera
                 Domini
                 Domino
              
               ,
               
               
                 laudate
                 ,
                 &
                 superexaltate
                 eum
                 in
                 saecula
                 .
                 All
                 ye
                 workes
                 of
                 the
                 lord
                 ,
                 blesse
                 yee
                 the
                 lord
                 ,
                 praise
                 him
                 ,
                 and
                 exalt
                 him
                 aboue
                 all
                 things
                 for
                 euer
                 .
              
               Onely
               the
               vngodly
               sinner
               
               blasphemeth
               him
               .
            
             
               The
               heauens
               wheele
               about
               in
               their
               course
               ,
               
               the
               Starres
               twinkle
               ,
               the
               Sunne
               guides
               the
               worlde
               with
               his
               beames
               ,
               the
               Moone
               shines
               ,
               the
               fire
               heates
               ,
               the
               ayre
               breathes
               ,
               the
               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
                 .
              
               
               
                 My
                 name
                 all
                 the
                 day
                 continually
                 is
                 blasphemed
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Happy
               Dauid
               ,
               
               
                 who
                 euermore
                 praised
                 his
                 creator
              
               :
               Benedicam
               Domino
               in
               omni
               tempore
               ,
               
               semper
               laus
               eius
               in
               ore
               meo
               :
               I
               will
               giue
               thankes
               vnto
               the
               Lord
               ,
               his
               praise
               shall
               be
               in
               my
               mouth
               continually
               .
            
             
               
                 Good
                 old
              
               Tobias
               
                 forewarned
                 and
                 schooled
                 his
                 onely
                 sonne
                 to
                 this
                 lesson
                 ,
              
               
               sayng
               .
               Omni
               tempore
               benedic
               Deum
               ,
               &
               pete
               ab
               eo
               ,
               
               vt
               vias
               tuas
               dirigat
               ,
               &
               omnia
               consilia
               tua
               in
               ipso
               permaneant
               ,
               Blesse
               thy
               Lord
               God
               alwayes
               ,
               and
               desire
               of
               him
               that
               all
               thy
               wayes
               may
               be
               made
               straite
               .
               and
               that
               all
               thy
               purposes
               and
               counsels
               may
               prosper
               .
               
               Dauid
               
                 also
                 himself
                 ,
                 was
                 no
                 sooner
                 in
                 the
                 morning
                 risen
                 from
                 his
                 bed
                 ,
                 but
                 he
                 charged
                 all
                 his
                 children
                 and
                 seruants
                 to
                 glorifie
                 the
                 Lord.
              
               
               Laudate
               pueri
               Dominum
               ,
               laudate
               nomen
               Domini
               .
               Praise
               O
               ye
               seruantes
               of
               the
               Lord
               ,
               praise
               the
               name
               of
               the
               lorde
               :
               
                 the
                 lyke
                 dooth
                 hee
                 in
                 the
                 134.
                 
                 Psalme
                 ,
              
            
          
           
             
               Claudio
               .
            
             
               But
               some
               there
               are
               ,
               
               that
               doe
               quite
               contrary
               ,
               who
               rise
               no
               sooner
               in
               the
               morning
               out
               of
               their
               beds
               ,
               but
               (
               full
               of
               impatience
               )
               giue
               some
               sudden
               commaund
               to
               their
               sons
               or
               seruauntes
               ,
               and
               because
               they
               bee
               not
               as
               ready
               in
               executing
               of
               what
               they
               woulde
               haue
               them
               :
               presently
               they
               breake
               foorth
               into
               horrible
               blasphemies
               ,
               and
               seuere
               imprecations
               ,
               so
               that
               the
               very
               first
               moouing
               of
               their
               lippes
               ,
               and
               first
               word
               deliuered
               from
               their
               tongues
               ,
               is
               infamy
               and
               disgrace
               to
               their
               creator
               .
               VVhich
               greeuous
               sin
               being
               so
               frequent
               in
               committing
               ,
               if
               somtime
               the
               punishment
               thereto
               belonging
               ,
               were
               but
               as
               ready
               from
               God
               in
               following
               :
               there
               would
               hardly
               be
               found
               so
               many
               diuelish
               tongues
               in
               the
               world
               ,
               if
               not
               for
               the
               loue
               of
               vertuous
               deeds
               ,
               yet
               at
               least
               to
               auoyde
               the
               terror
               of
               so
               condigne
               an
               infliction
               .
            
             
               Lewis
               ,
               
               called
               the
               holy
               and
               Saint-like
               King
               of
               Fraunce
               ,
               caused
               the
               tongue
               of
               a
               blasphemer
               to
               bee
               cut
               foorth
               of
               his
               head
               .
               And
               so
               
               offensiue
               was
               this
               sinne
               vnto
               him
               ,
               as
               (
               at
               another
               time
               )
               he
               commaunded
               the
               lips
               of
               a
               blasphemer
               to
               be
               feared
               with
               a
               hot
               burning
               yron
               ,
               saying
               .
               
                 I
                 woulde
                 very
                 gladly
                 endure
                 this
                 punishment
                 in
                 mine
                 owne
                 person
                 ,
                 conditionally
                 ,
                 it
                 might
                 sort
                 to
                 such
                 a
                 happy
                 successe
                 ,
                 as
                 (
                 by
                 that
                 example
                 )
                 the
                 hatefull
                 vice
                 of
                 blasphemy
                 might
                 neuer
                 more
                 be
                 heard
                 in
                 my
                 kingdome
                 .
              
            
             
               But
               now
               adayes
               ,
               you
               haue
               men
               apt
               and
               ready
               enough
               ,
               to
               punish
               such
               praters
               or
               talkers
               ,
               as
               any
               way
               do
               fpeak
               against
               their
               own
               worth
               and
               esteem
               ;
               but
               none
               are
               found
               to
               reprooue
               them
               ,
               that
               speake
               open
               blasphemy
               against
               God
               and
               his
               saints
               .
            
             
               
                 The
                 diuine
                 lawe
                 commaunded
              
               ,
               
               
                 that
                 the
                 blasphemer
                 should
                 be
                 stoned
                 by
                 all
                 the
                 people
                 .
              
               Educ
               blasphemum
               extra
               castra
               ,
               &
               ponant
               omnes
               qui
               audierunt
               ,
               manus
               suas
               super
               caput
               eius
               ,
               &
               lapidet
               eum
               populus
               vniuersus
               .
               
               Bring
               the
               blasphemer
               without
               the
               hoast
               ,
               and
               let
               all
               that
               heard
               him
               ,
               put
               their
               hands
               vpon
               his
               head
               ,
               and
               let
               all
               the
               congregation
               stone
               him
               .
               Againe
               .
               Et
               qui
               blasphemauerit
               nomen
               Domini
               ,
               morte
               moriatur
               .
               And
               he
               that
               blasphemeth
               the
               name
               of
               the
               Lord
               ,
               shall
               be
               put
               to
               death
               .
            
             
               Therefore
               Senacherib
               King
               of
               the
               Assyrians
               ,
               
               besieged
               Ierusalem
               ,
               and
               blaspheming
               the
               name
               of
               the
               Lorde
               ,
               the
               night
               following
               (
               by
               Gods
               appointmente
               )
               185.
               thousand
               of
               his
               soldiours
               were
               slaine
               ,
               and
               himselfe
               murthered
               by
               his
               owne
               sonnes
               .
            
             
               The
               lawe
               Ecclesiasticall
               enioyned
               ,
               that
               the
               blasphemer
               ,
               for
               seauen
               weekes
               together
               ,
               euery
               Friday
               should
               fast
               with
               bread
               and
               water
               ,
               
               and
               euery
               Sabboth
               day
               at
               Euening
               prayer
               time
               ,
               he
               should
               stand
               before
               the
               Church
               door
               ,
               
               without
               cloke
               ,
               without
               hose
               or
               shooes
               ,
               bare
               headed
               ,
               his
               girdle
               or
               a
               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
               ,
               
               that
               the
               blasphemers
               head
               should
               bee
               smitten
               off
               .
            
             
               
                 Among
                 the
                 very
                 Paganes
                 also
              
               ,
               
               
                 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
                 ,
              
               
               
                 and
                 raced
                 from
                 the
                 foundation
              
               .
               A
               me
               ergo
               positum
               est
               hoc
               decretum
               ,
               vt
               omnis
               populus
               ,
               tribus
               &
               lingua
               quaecunque
               loquuta
               
               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
               ,
               
               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
              
               .
            
          
           
             Finis
             Chap.
             19.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Approouing
               that
               it
               is
               better
               to
               haue
               no
               tongue
               at
               all
               ,
               and
               to
               be
               silent
               eternally
               ,
               then
               to
               fall
               into
               any
               of
               the
               before
               remembred
               vices
               .
               What
               benefit
               ensueth
               by
               the
               priuation
               of
               speeche
               ,
               of
               which
               ,
               although
               we
               should
               haue
               no
               vse
               at
               all
               ,
               yet
               we
               are
               not
               voyde
               of
               the
               speeche
               of
               the
               mind
               ;
               which
               is
               much
               more
               excellent
               ,
               and
               sooner
               listened
               vnto
               by
               god
               himselfe
               ,
               then
               to
               the
               carelesse
               and
               idle
               babbling
               of
               the
               lippes
               .
               He
               that
               wanteth
               speeche
               ,
               is
               disburdened
               of
               a
               heauy
               loade
               ,
               and
               may
               the
               easier
               preserue
               himselfe
               from
               many
               heauy
               charges
               :
               because
               by
               the
               tongue
               of
               the
               body
               ,
               we
               please
               men
               onely
               ,
               but
               by
               the
               tongue
               of
               the
               hart
               ,
               we
               become
               pleasing
               to
               God.
               Euery
               man
               hath
               two
               lippes
               ,
               but
               the
               iust
               man
               hath
               his
               vpper
               lip
               much
               greater
               then
               the
               nether
               .
               Contrarywise
               ,
               the
               wicked
               man
               hath
               his
               nether
               lip
               so
               great
               ,
               as
               therewith
               he
               couereth
               his
               whole
               face
               ,
               and
               all
               the
               strength
               of
               bad
               men
               consisteth
               in
               their
               lips
               ;
               which
               is
               approoued
               by
               a
               short
               ,
               yet
               sweet
               discourse
               ,
               and
               afterward
               pleasingly
               concluded
               on
               the
               befalf
               of
               silence
               ,
               approouing
               it
               to
               be
               much
               more
               allowable
               then
               speeche
               .
            
          
           
             Chap.
             20.
             
          
           
             
               LODOVICO
               .
            
             
               Pursuing
               this
               case
               of
               the
               blasphemer
               ,
               we
               may
               (
               without
               any
               doubt
               at
               all
               )
               ad
               to
               the
               rest
               which
               is
               gon
               before
               ,
               
               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
               
               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
               ,
               
               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
              
               ,
               
               
                 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
               ?
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               
               then
               doe
               I
               reckon
               the
               infirmitie
               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
               .
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Priuation
               or
               lacke
               of
               speech
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               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
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               .
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               It
               is
               very
               true
               ,
               
               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
               .
               
               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
               .
               
               
                 And
                 the
                 tongue
                 is
                 as
                 a
                 fire
                 ,
                 which
                 consumeth
                 any
                 thing
                 .
                 Labia
                 eius
                 repleta
                 sunt
                 indignatione
                 ,
                 &
                 lingua
                 eius
                 quasi
                 ignis
                 deuorans
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Hee
               that
               hath
               lost
               his
               tongue
               ,
               
               hath
               not
               lost
               his
               
               heart
               .
               He
               remaines
               onely
               depriued
               of
               that
               member
               ,
               wherewith
               hee
               could
               appeare
               pleasing
               but
               to
               men
               ,
               
               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
               ,
               
               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
                 ,
              
               
               
                 and
                 speake
                 with
                 a
                 double
                 heart
                 .
              
               
               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
                 .
              
               
               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
               ,
               
               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
               ,
               
               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
              
               ?
               
               
                 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
               ,
               
               losse
               of
               the
               vse
               of
               speech
               ,
               hath
               been
               very
               aduantagious
               
               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
              
               ,
               
               
                 &
                 ostium
                 circumstantiae
                 labits
                 meis
                 .
                 Set
                 a
                 watch
                 O
                 Lord
                 before
                 my
                 mouth
                 ,
                 and
                 keepe
                 the
                 doore
                 of
                 my
                 lippes
                 .
              
               
               
                 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
               .
               
               
                 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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Your
               discourse
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               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
               ,
               
               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
                 :
              
               
               
                 Grace
                 is
                 powred
                 in
                 thy
                 lippes
                 ,
                 because
                 God
                 hath
                 blessed
                 thee
                 f●reuer
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Quite
               contrary
               are
               the
               vngodly
               ,
               
               who
               speake
               so
               vngratiously
               ,
               as
               God
               is
               forced
               sometime
               to
               make
               them
               be
               silent
               .
               As
               he
               did
               to
               talkatiue
               Zacharias
               ,
               
               albeit
               a
               good
               man
               :
               
                 Eris
                 tacens
                 ,
                 &
                 non
                 poteris
                 loqui
                 :
              
               
               
                 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
                 ,
              
               
               
                 &
                 suffered
                 them
                 not
                 to
                 speake
                 .
              
               And
               the
               like
               he
               said
               to
               the
               vnthankfull
               sinners
               :
               
               
                 Tacete
                 qui
                 habitat
                 is
                 in
                 insula
                 :
                 Be
                 still
                 ye
                 that
                 dwell
                 in
                 the
                 Iles.
                 
              
               
            
          
           
             
             
               Lodouico
               .
            
             
               Iust
               men
               are
               like
               to
               goodly
               faire
               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
               ,
               
               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
                 .
              
               
               
                 Et
                 ipsi
                 labio
                 coronam
                 interassilem
                 altam
                 quatuor
                 digitis
                 ,
                 &
                 super
                 illam
                 alteram
                 coronam
                 aureolam
                 .
              
            
             
               This
               Table
               we
               may
               say
               to
               be
               the
               iust
               man
               ,
               
               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
              
               ,
               
               
                 &
                 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
               ,
               
               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
               .
               
               
                 Corona
                 aurea
                 super
                 caput
                 eius
                 ,
                 expressa
                 signo
                 sanctitatis
                 .
                 A
                 crowne
                 of
                 golde
                 vpon
                 his
                 head
                 ,
                 bearing
                 the
                 forme
                 and
                 marke
                 of
                 holynesse
                 .
              
               
               
                 Gloria
                 &
                 honore
                 coronasti
                 eum
                 .
                 Thou
                 hast
                 crowned
                 him
                 with
                 glorie
                 and
                 honour
                 .
              
            
             
               Now
               the
               wicked
               are
               quite
               contrarie
               to
               the
               iust
               ,
               
               for
               they
               haue
               the
               nether
               lippe
               farre
               greater
               then
               the
               vpper
               ,
               because
               they
               talke
               of
               nothing
               but
               earthly
               and
               carnall
               things
               :
               
               
                 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
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               These
               men
               may
               bee
               compared
               to
               certayne
               people
               
               of
               Ethiopia
               ,
               
               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
               ,
               
               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
               .
               
               
                 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
               ,
               
               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
              
               ;
               
               Gladius
               in
               labiis
               eorum
               ;
               Swords
               are
               in
               their
               lips
               .
               
                 They
                 lye
                 with
                 their
                 lippes
              
               :
               
               Abhominatio
               est
               Domino
               labia
               mendacia
               :
               The
               lying
               lippes
               are
               abhomination
               to
               the
               Lord.
               
               
                 They
                 flatter
                 with
                 their
                 lippes
              
               :
               
               Populus
               hic
               labiis
               me
               honorat
               :
               This
               people
               honoureth
               me
               with
               their
               lippes
               &c.
               
               
                 They
                 poyson
                 with
                 their
                 lippes
              
               :
               Venenum
               aspidum
               sub
               labiis
               eorum
               :
               
               Adders
               poyson
               is
               vnder
               their
               lippes
               .
               
                 They
                 sowe
                 strife
                 with
                 their
                 lippes
                 :
              
               
               Labia
               stulti
               miscent
               se
               rixis
               :
               A
               fooles
               lippes
               cause
               strife
               .
               
                 They
                 kill
                 and
                 ruinate
                 soules
                 with
                 their
                 lippes
                 :
              
               Labia
               ipsius
               ruina
               animae
               eius
               :
               
               His
               lippes
               are
               a
               snare
               for
               his
               soule
               .
               
                 They
                 smite
                 ,
                 and
                 shall
                 be
                 smitten
                 with
                 their
                 lippes
                 :
              
               Siultus
               labiis
               verberabitur
               :
               
               He
               that
               is
               foolish
               in
               talke
               shall
               be
               beaten
               .
               
                 They
                 burne
                 with
                 their
                 lippes
              
               :
               
               In
               labiis
               eius
               ignis
               ardebit
               :
               Fire
               burneth
               in
               his
               lippes
               .
            
             
               All
               their
               whole
               power
               is
               in
               their
               lippes
               ,
               because
               the
               greatest
               euill
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
              
               .
            
          
           
             Finis
             Chap.
             20.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               Hee
               that
               would
               talke
               with
               God
               ,
               must
               eyther
               learne
               to
               bee
               silent
               ,
               or
               speake
               farre
               otherwise
               then
               he
               did
               before
               :
               because
               his
               heart
               is
               to
               bee
               first
               purged
               of
               wicked
               thoughtes
               ,
               and
               his
               lippes
               made
               cleane
               from
               speaking
               of
               euill
               .
               Hee
               that
               conferres
               with
               God
               ,
               must
               either
               holde
               his
               peace
               ,
               or
               speake
               very
               little
               ,
               in
               regard
               of
               the
               greatnesse
               of
               diuine
               mysteries
               .
               Or
               he
               must
               talke
               highlie
               ,
               by
               a
               new
               kinde
               of
               speaking
               ,
               as
               being
               lifted
               vp
               by
               diuine
               assistaunce
               of
               the
               holy
               Ghost
               .
               For
               approbation
               whereof
               ,
               diuers
               sound
               testimonies
               out
               of
               sacred
               Scripture
               are
               produced
               .
               As
               of
               Moyses
               ,
               Ieremie
               ,
               Daniell
               ,
               Paul
               ,
               and
               the
               other
               Apostles
               ,
               Silence
               also
               makes
               the
               foole
               to
               seeme
               wise
               ,
               and
               the
               want
               of
               speech
               is
               the
               gift
               of
               God
               ,
               as
               well
               as
               talking
               in
               many
               languages
               .
               Heerein
               likewise
               is
               discoursed
               ,
               whence
               it
               proceedeth
               that
               some
               are
               borne
               dumbe
               ,
               and
               others
               very
               hard
               in
               deliuery
               of
               their
               words
               ,
               or
               else
               doe
               speake
               very
               slowly
               .
            
          
           
             Chap.
             20.
             
          
           
             
               CLAVDIO
               .
            
             
               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
               ,
               
               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
               .
               
               
                 Stultus
                 quoque
                 sit
                 acuerit
                 ,
                 sapiens
                 reputabitur
                 ,
                 
                 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
               ,
               
               how
               much
               more
               grace
               then
               doth
               it
               giue
               to
               a
               man
               wise
               indeed
               ?
               Marke
               what
               Salomon
               further
               addeth
               :
               
               
                 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
               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
               ,
               
               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.
               
               
                 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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               Aristotle
               saith
               ;
               
               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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               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
               
               haue
               their
               tongues
               so
               quicke
               and
               voluble
               .
            
          
           
             
               Claudio
               .
            
             
               To
               haue
               the
               tongue
               ready
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               It
               appeareth
               to
               me
               ,
               
               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
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               reason
               of
               this
               is
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               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
              
               ,
               
               
                 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
               .
               
               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
               ,
               
               and
               the
               other
               priuatiue
               .
            
          
           
             
               Claudio
               .
            
             
               How
               ,
               
               &
               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
               .
               
               
                 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
              
               ,
               
               
                 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
                 .
              
               
               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
               ?
               
               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.
                 
              
            
             
             
               Moyses
               ,
               without
               requiring
               any
               other
               signe
               of
               God
               ,
               in
               confirmation
               of
               being
               made
               his
               Ambassadour
               :
               he
               could
               holde
               this
               onely
               for
               enough
               ;
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               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
                 ,
              
               
               
                 &
                 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
               ,
               
               that
               they
               neuer
               ceased
               the
               diuine
               praises
               of
               god
               .
               
                 Et
                 requiem
                 non
                 habebant
                 ,
                 die
                 ac
                 nocte
                 dicentia
                 :
              
               
               
                 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
               .
               
               
                 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
               ,
               
               
                 That
                 to
                 God
                 there
                 belongeth
                 silence
                 ,
              
               
               according
               to
               the
               translation
               of
               S.
               
                 Ierome
                 ;
                 Te
                 decet
                 silenti●●
                 Deus
                 in
                 Ston
                 .
              
               Albeit
               according
               to
               the
               vulgare
               trāslatiō
               ,
               it
               speaks
               the
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               How
               can
               it
               be
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               There
               is
               no
               contrariety
               in
               these
               two
               translations
               ,
               much
               lesse
               then
               are
               they
               repugnant
               one
               to
               an
               other
               .
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               I
               cannot
               conceiue
               how
               silence
               should
               speake
               more
               then
               praise
               doth
               ,
               neither
               how
               silence
               is
               engendred
               of
               the
               hymne
               .
               Well
               wot
               I
               ,
               
               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
               .
            
             
               
                 E
                 volo
                 sopra'l
                 cielo
                 ,
                 e
                 son
                 '
                 in
                 terra
                 ,
              
               
                 E
                 nulla
                 stringo
                 ,
                 e
                 tutto
                 il
                 mondo
                 abbraccio
                 .
              
               
                 I
                 fly
                 aboue
                 the
                 heauen
                 ,
                 yet
                 am
                 on
                 earth
                 :
              
               
                 And
                 gripe
                 at
                 nothing
                 ,
                 yet
                 graspe
                 all
                 the
                 world
                 .
              
            
             
               Will
               this
               strange
               birth
               euer
               bee
               like
               to
               that
               of
               Loue
               ,
               which
               brought
               foorth
               Ielousie
               ?
               
               or
               comparable
               to
               feare
               ,
               that
               sometime
               is
               begotten
               by
               ouermuch
               boldenesse
               ?
               whereon
               the
               same
               Poet
               wrote
               .
            
             
               
                 Sento
                 di
                 troppo
                 ardir
                 nascer
                 paura
                 .
              
               
                 Of
                 ouer-bolde
                 ,
                 I
                 finde
                 that
                 feare
                 is
                 bred
                 .
              
            
          
           
             
             
               Lodouico
               .
            
             
               I
               sayde
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ;
               
               
                 Non
                 habebat
                 vltra
                 spiritū
                 ;
                 There
                 was
                 no
                 more
                 spirit
                 in
                 her
                 .
              
            
             
               What
               shall
               we
               hold
               it
               then
               to
               be
               ,
               
               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
               ,
               
               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
               ,
               
               prayseth
               thee
               ,
               and
               in
               his
               praysings
               ,
               is
               filled
               full
               of
               most
               sweete
               rauishing
               thoughts
               ,
               
               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
               .
               
               And
               this
               is
               the
               silence
               ,
               wherewith
               ,
               pleasing
               themselues
               ,
               they
               euermore
               laude
               thee
               ,
               and
               in
               their
               lauding
               ,
               contemplate
               thee
               the
               highest
               Creatour
               after
               this
               manner
               .
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
                 
                 omnes
                 virtutes
                 eius
                 .
                 Praise
                 ye
                 the
                 lord
                 ,
                 all
                 ye
                 his
                 Angels
                 ,
                 praise
                 him
                 all
                 his
                 Army
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               Saint
               Augustine
               
                 answers
                 your
                 demaund
                 concerning
                 that
                 Psalme
                 ,
              
               
               
                 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
               ;
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               
                 Qui
                 scrutator
                 est
                 maiestatis
                 ,
                 opprimetur
                 a
                 gloria
                 .
              
            
             
               Saint
               Paul
               was
               a
               great
               Preacher
               ,
               
               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
                 .
              
               
               
                 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
               ,
               
               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
               .
            
             
             
               Therefore
               ,
               
               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
              
               ,
               
               
                 non
                 sum
                 eloquens
                 ab
                 heri
                 &
                 nudiustertius
                 :
                 &
                 ex
                 quo
                 loquutus
                 es
                 ad
                 seruum
                 tuum
                 ,
                 impeditioris
                 ,
                 &
                 tardioris
                 linguae
                 sum
                 .
              
            
             
               Whence
               we
               may
               learne
               this
               celestiall
               doctrine
               ,
               
               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
               ,
               
               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
                 ?
              
               
               
                 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
               :
               
               
                 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
               ,
               
               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
               ,
               
               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
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               But
               the
               Apostles
               learned
               not
               like
               such
               men
               to
               be
               silent
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               They
               first
               of
               all
               learned
               to
               be
               silent
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               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
               ,
               
               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
                 ,
              
               
               
                 qui
                 loquitur
                 in
                 vobis
                 .
                 It
                 is
                 not
                 you
                 that
                 speake
                 ,
                 but
                 the
                 Spirit
                 of
                 your
                 Father
                 ,
                 which
                 speaketh
                 in
                 you
                 .
              
            
          
           
             Finis
             Cap.
             21.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               To
               the
               end
               ,
               that
               in
               our
               discoursing
               we
               should
               not
               grow
               offensiue
               to
               God
               ,
               it
               behooueth
               vs
               (
               with
               deuout
               heartes
               )
               to
               beg
               of
               him
               that
               he
               would
               purifie
               our
               minds
               ,
               and
               purge
               our
               lippes
               .
               According
               as
               Dauid
               did
               ,
               who
               prayed
               to
               the
               Lord
               ,
               that
               he
               would
               open
               his
               mouth
               ,
               to
               the
               end
               that
               he
               might
               woorthily
               praise
               him
               .
               And
               ,
               without
               him
               ,
               we
               cannot
               speake
               well
               ,
               because
               he
               hath
               the
               keye
               of
               our
               mouth
               .
               Which
               is
               approoued
               by
               a
               sentence
               produced
               out
               of
               Esay
               ,
               where
               he
               sayth
               ,
               that
               Christ
               is
               the
               key
               of
               Dauid
               .
               He
               therewith
               openeth
               the
               mouth
               ,
               and
               giueth
               not
               much
               of
               what
               we
               know
               to
               aske
               for
               ,
               because
               we
               should
               require
               things
               correspondent
               to
               his
               greatnesse
               .
               Moreouer
               ,
               not
               onely
               are
               the
               lippes
               opened
               therewith
               ,
               but
               likewise
               the
               heart
               ,
               the
               vnderstanding
               ,
               the
               Scriptures
               ,
               types
               and
               figures
               ,
               yea
               ,
               heauen
               it selfe
               ,
               and
               the
               mouthes
               of
               the
               Saintes
               and
               Prophets
               :
               and
               without
               this
               keye
               ,
               all
               things
               remaine
               shut
               vp
               ,
               and
               euery
               mouth
               dumbe
               .
            
          
           
             Chap.
             22.
             
          
           
             
               CLAVDIO
               .
            
             
               I
               hold
               it
               then
               most
               necessary
               ,
               least
               that
               our
               manner
               of
               communing
               together
               ,
               
               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
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
               .
               
               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
                 ,
              
               
               
                 &
                 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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               The
               like
               did
               all
               the
               holy
               Fathers
               and
               Doctors
               :
               
               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
               .
               
               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
                 .
              
               
               
                 Open
                 thou
                 my
                 lips
                 O
                 Lord
                 ,
                 and
                 
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               Is
               there
               such
               a
               difficultie
               in
               opening
               of
               the
               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
              
               ;
               
               
                 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
               ?
            
          
           
             
               Lodouico
               .
            
             
               There
               needeth
               no
               question
               to
               be
               made
               ,
               
               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
               :
               
               
                 Pone
                 Domine
                 custodiam
                 orimeo
                 ,
                 &
                 ostium
                 circumstantiae
                 labijsmeis
                 :
              
               
               
                 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
               ,
               
               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
                 :
              
               
               I
               should
               hould
               it
               very
               requisite
               ,
               that
               the
               gate
               of
               such
               a
               pretious
               treasary
               ,
               
               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
                 .
              
               
               When
               Dauid
               opened
               his
               mouth
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 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
               
               it
               is
               not
               apt
               to
               speak
               wel
               ,
               but
               to
               vtter
               foorth
               notorious
               blasphemies
               .
            
             
               The
               blessed
               Apostles
               ,
               
               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
               .
               
               
                 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
                 ,
              
               
               
                 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
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               to
               the
               end
               we
               may
               speak
               woorthily
               of
               him
               ,
               and
               then
               our
               talk
               shall
               neuer
               break
               silence
               .
            
          
           
             
               Claudio
               .
            
             
               In
               search
               and
               research
               of
               the
               whole
               history
               of
               Dauid
               ,
               I
               could
               neuer
               yet
               find
               that
               he
               had
               any
               such
               key
               .
            
          
           
             
               Lodouico
               .
            
             
               The
               mystery
               must
               be
               sought
               ,
               
               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
               ,
               
               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
               
               incarnation
               .
            
             
               Helimanus
               sayth
               ,
               
               that
               this
               key
               is
               the
               grace
               of
               wisedome
               ,
               arising
               from
               Christ
               the
               fountain
               of
               wisedome
               .
            
             
               Others
               doo
               affirme
               ,
               
               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
               ,
               
               to
               bee
               the
               power
               of
               binding
               and
               loosing
               ,
               accompanied
               bothe
               with
               knowledge
               and
               order
               .
            
             
               Others
               would
               haue
               it
               to
               be
               christ
               himselfe
               ,
               
               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
                 .
              
               
               
                 All
                 power
                 is
                 giuen
                 vnto
                 me
                 in
                 heauen
                 ,
                 and
                 in
                 earth
                 .
              
               And
               perhaps
               it
               was
               of
               this
               key
               ,
               
               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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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.
               
            
          
           
             
               Lodouico
               .
            
             
               And
               yet
               it
               is
               so
               .
               What
               greater
               burthen
               is
               there
               I
               pray
               you
               ,
               
               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
               .
            
             
             
               Now
               must
               he
               comfort
               them
               with
               sweetest
               speeches
               ,
               then
               terrifie
               them
               with
               rough
               and
               stearne
               reprehensions
               .
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 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
               :
               
               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
               
               and
               eternall
               saluation
               )
               heauen
               was
               continually
               shut
               vp
               ,
               
               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
               .
               
               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
                 .
              
               
            
             
               Many
               would
               gladly
               haue
               entred
               Paradise
               before
               ,
               
               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
              
               ,
               
               
                 &
                 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
               ,
               
               heauen
               might
               bee
               opened
               .
               
                 Emitte
                 Agnum
                 Domine
                 dominatorem
                 terrae
              
               .
               
               Stay
               a
               little
               while
               ,
               sayth
               God
               ,
               and
               then
               I
               will
               quickly
               send
               you
               the
               key
               .
               
               
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               But
               wherfore
               is
               Christ
               called
               the
               key
               of
               Dauid
               ,
               if
               Dauid
               neuer
               gaue
               him
               any
               key
               ?
            
          
           
             
               Lodouico
               .
            
             
               Do
               you
               not
               know
               (
               my
               Lord
               )
               that
               the
               fortresses
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               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
              
               ,
               
               
                 &
                 non
                 frustrabitur
                 eum
                 ;
                 De
                 fructu
                 
                 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
               ,
               
               and
               long
               ere
               the
               Iewes
               prepared
               the
               Crosse
               ,
               
               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
              
               ,
               
               
                 kept
                 by
                 the
                 Angel
                 with
                 a
                 fiery
                 sword
                 :
              
               Collocauit
               ante
               paradisum
               voluptatis
               Cherubim
               ,
               &
               flammeum
               gladium
               atque
               versatilem
               ,
               
               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
              
               ;
               
               Omnia
               in
               figura
               contingebant
               illis
               :
               Al
               these
               things
               came
               vnto
               them
               for
               examples
               .
               
            
             
               
                 That
                 of
                 the
                 sense
                 of
                 sacred
                 scripture
                 :
              
               Quomodo
               possum
               intelligere
               nisi
               aliquis
               ostenderit
               mihi
               ?
               
               How
               can
               I
               vnderstand
               ,
               except
               I
               had
               a
               guide
               ?
               
            
             
               
                 That
                 of
                 the
                 maruails
                 of
                 God
                 :
              
               Non
               intellexerunt
               opera
               Domini
               :
               They
               vnderstood
               not
               the
               works
               of
               the
               Lord.
               
               
            
             
               
                 That
                 of
                 the
                 Prophets
                 mouthes
              
               :
               
               Ah.
               Ah.
               Ah.
               Domine
               ecce
               necscio
               loqui
               .
               
               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
                 :
              
               
               Prima
               die
               mensis
               primi
               ,
               eriges
               tabernaculum
               testimonij
               .
               
               Et
               pones
               in
               eo
               arcam
               ,
               
               dimittesque
               ante
               illam
               velum
               .
               
               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
               .
               
            
             
               But
               Christ
               being
               come
               ,
               
               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
                 :
              
               
               Velum
               templi
               scissum
               est
               in
               duas
               partes
               ,
               à
               summo
               vsque
               deorsum
               .
               
               And
               hehold
               the
               vaile
               of
               the
               Temple
               rent
               in
               twane
               ,
               from
               the
               top
               to
               the
               bottome
               .
            
             
               
                 The
                 Prophets
                 mouthes
                 opened
              
               :
               
               Apertum
               est
               illicò
               os
               Zachariae
               ,
               &
               Prophetauit
               .
               And
               his
               mouth
               was
               opened
               immediatly
               ,
               and
               he
               prophecied
               .
               
            
             
             
               
                 The
                 scriptures
                 were
                 opened
                 and
                 declared
                 :
              
               
               Tunc
               aperuit
               illis
               sensū
               ,
               vt
               intelligerent
               scripturas
               :
               Then
               opened
               he
               their
               vnderstanding
               ,
               that
               they
               might
               vnderstand
               the
               Scriptures
               .
               
            
             
               
                 Christs
                 side
                 opened
              
               :
               
               Lancea
               latus
               eius
               aperuit
               :
               A
               speare
               opened
               his
               side
               .
               
            
             
               
                 The
                 graues
                 &
                 monuments
                 opened
              
               :
               
               Et
               monumenta
               aperta
               sunt
               :
               And
               the
               graues
               opened
               themselues
               .
               
            
             
               Their
               eyes
               were
               opened
               :
               
               
                 Aperti
                 sunt
                 oculi
                 eorum
              
               .
               
            
             
               Heauen
               it selfe
               opened
               :
               
               
                 Apertum
                 est
                 coelum
              
               .
            
             
               Yea
               ,
               the
               mouthes
               of
               men
               and
               women
               were
               opened
               ,
               euery
               one
               spake
               .
               
            
             
               The
               blessed
               virgine
               Mary
               spake
               ,
               and
               sung
               with
               a
               cheerefull
               voice
               :
               
                 Magnificat
                 anima
                 mea
                 Dominum
                 :
                 My
                 soule
                 magnifieth
                 the
                 Lord.
                 
              
               
            
             
               
                 The
                 simple
                 sheepheards
                 spake
              
               :
               Pastores
               loquebantur
               ad
               inuicem
               :
               The
               Sheepheards
               sayd
               one
               to
               another
               ,
               
               &c.
               
            
             
               
                 The
                 wise
                 men
                 spake
              
               :
               
               Vbi
               est
               qui
               natus
               est
               rex
               Iudaeorū
               ?
               Where
               is
               the
               king
               of
               the
               Iewes
               that
               isborne
               ?
               
            
             
               The
               rude
               and
               vnskilfull
               Apostles
               ,
               
               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
               :
               
               
                 Loquebantur
                 varijs
                 linguis
                 Apostoli
              
               .
               
            
             
               And
               
                 S.
                 Iohn
              
               ,
               
               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
               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
               ,
               
               it
               grew
               so
               great
               ,
               as
               then
               it
               could
               not
               be
               caried
               but
               vpon
               the
               shoulders
               :
               
               
                 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
               ,
               
               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
               
               enough
               to
               gloryfie
               themselues
               ,
               with
               the
               very
               bare
               name
               of
               being
               Christians
               .
            
             
               Others
               doo
               beare
               it
               about
               in
               their
               pockets
               ,
               
               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
              
               .
               
            
             
               
                 And
                 before
                 he
                 had
                 this
                 key
                 ,
              
               
               
                 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
              
               ,
               
               
                 when
                 he
                 sayd
              
               ;
               
               Dilata
               os
               tuum
               ,
               &
               implebo
               illud
               .
               
                 It
                 was
                 opened
                 and
                 filled
                 with
                 the
                 heauenly
                 spirit
                 .
              
               
               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
                 ,
              
               
               
                 as
                 all
                 his
                 life
                 time
                 afterward
                 ,
                 he
                 did
                 nothing
                 but
                 sing
                 sweete
                 Songs
                 ,
                 whereon
                 he
                 vaunted
                 to
                 his
                 friends
                 ,
              
               
               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.
               
            
          
           
             
               Claudio
               .
            
             
               How
               is
               it
               possible
               to
               put
               words
               into
               the
               mouth
               ?
               What
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Haue
               you
               neuer
               heard
               in
               disputation
               ,
               
               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
               .
               
               Which
               made
               him
               say
               to
               
                 Dauid
                 ;
                 Intellectum
                 tibi
                 dabo
              
               .
               
               And
               to
               the
               Apostles
               he
               sayd
               .
               
                 Ponite
                 in
                 cordibus
                 vestris
                 nō
                 praemeditari
                 quē
                 admodum
                 respondeatis
                 .
                 Ego
                 enim
                 dabo
                 vobis
                 os
                 ,
                 &
                 sapiētiam
                 ,
                 
                 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
               .
            
          
           
             
               Claudio
               .
            
             
               But
               what
               say
               you
               then
               ,
               to
               the
               so
               wide
               opening
               or
               enlarging
               of
               the
               mouth
               :
               because
               that
               
                 Dilatare
                 ,
                 idem
                 est
                 quod
                 multum
                 latare
                 :
              
               in
               regard
               some
               great
               morsell
               was
               to
               be
               put
               into
               the
               mouth
               ?
            
          
           
             
               Lodouico
               .
            
             
               To
               speake
               vprightly
               ;
               
               
                 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
              
               ,
               
               
                 secundum
                 magnam
                 misericordiam
                 tuam
                 .
                 Haue
                 mercy
                 vpon
                 me
                 O
                 God
                 ,
                 according
                 to
                 the
                 multitude
                 of
                 thy
                 mercies
                 .
              
            
             
               Implying
               thus
               much
               on
               Dauids
               behalfe
               ,
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Let
               me
               tell
               you
               ,
               
               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
               ,
               
               being
               but
               dust
               and
               ashes
               :
               how
               much
               more
               ,
               in
               liberalitie
               ,
               will
               the
               greatest
               god
               enlarge
               his
               graces
               ,
               to
               his
               sonnes
               and
               seruants
               ?
            
          
           
             
               Lodouico
               .
            
             
               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
               .
            
          
           
             Finis
             Cap.
             22.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               That
               aboundance
               of
               words
               (
               without
               wisedome
               )
               is
               not
               called
               eloquence
               ,
               but
               loquacity
               or
               babling
               .
               Therfore
               our
               words
               ought
               first
               to
               be
               brought
               to
               the
               file
               ,
               ere
               to
               the
               tongue
               ,
               to
               auoide
               the
               errour
               of
               our
               folly
               in
               speaking
               .
               Therefore
               we
               should
               pray
               vnto
               the
               Lord
               ,
               that
               it
               would
               please
               him
               to
               open
               our
               mouthes
               ,
               and
               fill
               them
               with
               the
               holy
               spirit
               of
               wisedome
               ,
               vsing
               euery
               morning
               duely
               ,
               some
               especiall
               godly
               prayer
               ,
               meete
               for
               such
               a
               purpose
               .
               And
               because
               Intus
               existens
               Prohibet
               extraneum
               ;
               we
               cannot
               be
               capable
               of
               the
               blessed
               spirit
               ,
               except
               we
               first
               euacuate
               our
               owne
               proper
               spirit
               ,
               which
               is
               the
               occasion
               of
               infinite
               defects
               .
               We
               must
               know
               ,
               that
               there
               are
               not
               so
               many
               letters
               in
               the
               Alphabet
               ,
               as
               are
               the
               errours
               hourely
               committed
               by
               the
               tongue
               ,
               that
               is
               not
               skild
               rightly
               in
               speaking
               of
               God.
               Heerein
               likewise
               is
               declared
               ,
               what
               that
               race
               or
               stocke
               is
               ,
               whereof
               the
               wise
               man
               speaketh
               ,
               who
               haue
               in
               steed
               of
               teeth
               sharpe
               swoords
               .
               Also
               ,
               what
               wisedome
               is
               ,
               according
               to
               the
               Philosophers
               ,
               Peripatetikes
               ,
               Stoickes
               &
               Diuines
               ,
               with
               many
               other
               memorable
               matters
               beside
               .
            
          
           
             Chap.
             23.
             
          
           
             
               CLAVDIO
               .
            
             
               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
               
               and
               slippery
               tongue
               .
               
               
                 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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               A
               notable
               prayer
               ,
               
               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
               :
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Let
               vs
               pray
               then
               to
               the
               blessed
               spirit
               ,
               
               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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               The
               Organe
               will
               neuer
               sound
               ,
               
               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
               :
               
               
                 Sonet
                 vox
                 tua
                 in
                 auribus
                 meis
                 ,
                 vox
                 enim
                 tua
                 dulcis
                 :
                 Let
                 me
                 heare
                 thy
                 voice
                 ,
                 for
                 thy
                 voice
                 is
                 sweet
                 .
              
            
          
           
             
               Claudio
               .
            
             
               
                 I
                 cannot
                 but
                 allow
                 of
                 your
                 counsell
                 ,
              
               
               
                 therefore
                 of
                 the
                 iust
                 man
                 it
                 is
                 written
                 in
              
               Ecclesiasticus
               .
               
               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
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Into
               a
               mouth
               fast
               closed
               ,
               
               there
               can
               no
               foode
               enter
               .
            
          
           
             
               Claudio
               .
            
             
               He
               that
               will
               giue
               ,
               
               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
              
               ,
               
               
                 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
                 .
              
               
               Aperiens
               Petrus
               os
               suum
               :
               Peter
               opened
               his
               mouth
               .
               
               Os
               nostrum
               patet
               ad
               vos
               ô
               Corinthii
               ;
               
               O
               Corrinthians
               ,
               
               our
               mouth
               is
               open
               vnto
               you
               .
               Aperiens
               autem
               Philippus
               os
               suum
               ;
               Then
               Philip
               opened
               his
               mouth
               .
               
               Et
               repleti
               sunt
               omnes
               spiritu
               sancto
               ;
               And
               they
               were
               all
               filled
               with
               the
               holy
               ghost
               .
            
             
               
                 Christ
                 opened
                 his
                 mouth
              
               ,
               
               
                 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
                 ,
              
               
               
                 breathed
                 the
                 holy
                 spirit
                 vpon
                 them
                 .
              
               
               Et
               insuffla●it
               in
               eos
               ,
               
               &
               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
               
               os
               eius
               ,
               &
               implebit
               illum
               Dominus
               spiritu
               sapientiae
               ,
               &
               intellectus
               ,
               &c.
               
            
             
               Often
               times
               on
               the
               Sea
               shoares
               ,
               
               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
              
               .
            
          
           
             
               Lodouico
               .
            
             
               If
               the
               Lord
               shall
               thus
               fill
               him
               with
               his
               spirit
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               
                 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
                 ,
              
               
               
                 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
               .
               
               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.
               
               
                 Induimini
                 nouum
                 hominem
                 ,
                 qui
                 secundum
                 Deum
                 creatus
                 est
                 in
                 iustitia
                 ,
                 &
                 sanctitate
                 veritatis
                 .
                 Put
                 on
                 the
                 new
                 man
                 ,
                 which
                 after
                 God
                 is
                 created
                 in
                 righteousnes
                 ,
                 
                 and
                 true
                 holinesse
                 .
              
            
             
               The
               iust
               man
               ,
               
               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
              
               ;
               
               
                 My
                 heart
                 will
                 vtter
                 foorth
                 a
                 good
                 matter
                 .
              
               And
               as
               a
               glasse
               being
               full
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
            
          
           
             
               Claudio
               .
            
             
               Aristotle
               the
               Prince
               of
               the
               Peripatecians
               ,
               
               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
                 .
              
               
               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
                 ,
              
               
               
                 and
                 winde
              
               :
               Tanquam
               spiritus
               vehem●●tis
               :
               
               As
               of
               a
               rushing
               and
               mighty
               winde
               .
               Veni
               Auster
               ,
               perfla
               hortum
               meum
               ,
               
               &
               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
               ,
               
               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
               ,
               
               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
               
               to
               quietnesse
               ,
               and
               to
               lend
               attention
               to
               the
               holy
               doctryne
               of
               Christ
               .
            
             
               
                 For
                 Saint
              
               Iohn
               Chrysostome
               saith
               ,
               
               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
               ;
               
               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
                 .
              
               
               
                 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
               ,
               
               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
               ,
               
               or
               thereabout
               ,
               as
               is
               to
               be
               read
               in
               the
               Actes
               of
               the
               Apostles
               ,
               the
               second
               Chapter
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               ,
               
               
                 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
                 .
              
            
          
           
             
               Claudio
               .
            
             
               Iob
               
                 maketh
                 a
                 long
                 discourse
                 of
                 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.
              
               
               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
               .
               
               And
               Dauid
               sayth
               :
               Initium
               sapientiae
               timor
               Domini
               :
               The
               beginning
               of
               wisedome
               ,
               is
               the
               feare
               of
               the
               Lord.
               
            
             
               The
               Peripatecians
               
                 vsed
                 to
                 say
              
               .
               
               That
               wisedome
               is
               an
               intellectuall
               vertue
               ,
               and
               ,
               by
               the
               highest
               and
               most
               noble
               causes
               ,
               makes
               thinges
               to
               be
               
               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
               ,
               
               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
                 ,
              
               
               
                 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
               ,
               
               
                 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.
              
               
               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
              
               .
            
          
           
             
               Lodouico
               .
            
             
               Let
               vs
               then
               cheerefully
               open
               our
               mouthes
               ,
               and
               desire
               of
               God
               ,
               that
               he
               would
               fill
               them
               with
               this
               spirit
               of
               wisedome
               ,
               so
               necessarie
               to
               our
               owne
               soules
               health
               ,
               and
               the
               good
               of
               our
               neighbour
               .
            
          
           
             
               Claudio
               .
            
             
               He
               that
               partaketh
               not
               with
               this
               spirit
               ,
               
               his
               tongue
               is
               like
               a
               sharpe
               swoord
               ,
               his
               lippes
               as
               offensiue
               weapons
               ,
               his
               teeth
               are
               like
               arrowes
               ,
               his
               mouth
               a
               most
               noysome
               sepulcher
               ,
               his
               palate
               full
               of
               maledictions
               ,
               his
               heart
               of
               deceipts
               ,
               and
               his
               wordes
               are
               enuenomed
               dartes
               .
               Hence
               grewe
               Dauids
               speeches
               ,
               that
               they
               neuer
               ceased
               from
               speaking
               euill
               .
               
               
                 Dixit
                 enim
                 in
                 corde
                 suo
                 :
                 Non
                 mouebor
                 à
                 generatione
                 in
                 generationem
                 ,
                 sine
                 malo
                 .
                 Cuius
                 maledictione
                 os
                 plenum
                 est
                 ,
                 &
                 amaritudine
                 &
                 dolo
                 :
                 sub
                 lingua
                 eius
                 labor
                 &
                 dolor
                 .
                 He
                 sayth
                 in
                 his
                 heart
                 :
                 I
                 shall
                 neuer
                 be
                 mooued
                 ,
                 nor
                 be
                 in
                 daunger
                 .
                 His
                 mouth
                 is
                 full
                 of
                 cursing
                 ,
                 and
                 deceipt
                 ,
                 and
                 fraude
                 ;
                 vnder
                 his
                 tongue
                 is
                 mischiefe
                 and
                 iniquitie
                 .
              
            
          
           
             
             
               Lodouico
               .
            
             
               Perhaps
               such
               as
               these
               ,
               
               are
               they
               ,
               of
               whose
               stirpe
               ,
               Salomon
               speaking
               in
               his
               Prouerbes
               ,
               sayth
               :
               
                 Est
                 generatio
                 ,
                 quae
                 pro
                 dent
                 ibus
                 gladios
                 habet
                 .
                 There
                 is
                 a
                 generation
                 ,
                 whose
                 teeth
                 are
                 as
                 swoordes
                 .
              
               
               Because
               the
               wicked
               tongue
               ,
               is
               after
               the
               manner
               of
               a
               swoord
               ,
               alwayes
               cutting
               .
               It
               cuttes
               our
               neighbours
               good
               fame
               ,
               diuides
               ,
               separates
               and
               teares
               in
               peeces
               the
               honour
               of
               others
               .
               Wherof
               the
               diuine
               Musition
               speaking
               ,
               agrees
               almost
               with
               Salomon
               his
               sonne
               .
               
                 Filii
                 hominum
                 ,
                 dentes
                 eorum
                 arma
                 &
                 sagitiae
                 ,
                 &
                 lingua
                 eorum
                 gladius
                 acutus
                 .
              
               
               
                 The
                 children
                 of
                 men
                 whose
                 teeth
                 are
                 speares
                 and
                 arrowes
                 ,
                 and
                 their
                 tongue
                 a
                 sharpe
                 swoord
                 .
              
            
             
               As
               if
               he
               would
               haue
               sayd
               ,
               
               according
               to
               the
               interpretation
               of
               
                 Caietanus
                 .
                 Such
                 are
                 the
                 sonnes
                 of
                 Adam
                 ,
                 who
                 haue
                 their
                 teeth
                 like
                 launces
                 ,
                 which
                 are
                 wont
                 to
                 offend
                 neere
                 at
                 hand
                 ,
                 and
                 as
                 arrowes
                 ,
                 to
                 wound
                 afarre
                 off
                 ,
                 and
                 their
                 tongue
                 is
                 a
                 sharpe
                 swoord
                 ,
                 to
                 doe
                 harme
                 on
                 all
                 aduauntages
                 .
              
               And
               needes
               must
               it
               bee
               so
               ,
               because
               the
               tongue
               that
               is
               not
               guided
               by
               God
               ,
               and
               the
               mouth
               not
               opened
               by
               the
               Lords
               owne
               hand
               :
               can
               pronounce
               nothing
               but
               blasphemies
               and
               cursings
               ,
               euen
               like
               vnto
               an
               infernall
               tongue
               ,
               directed
               by
               the
               diuell
               .
            
             
               Therefore
               ,
               
               looke
               howsoeuer
               it
               speakes
               ,
               it
               cannot
               but
               commit
               mortall
               sinne
               .
               Sometime
               by
               false
               imposition
               of
               infamy
               .
               Sometime
               by
               vaunting
               of
               a
               vile
               acte
               performed
               ,
               which
               (
               notwithstanding
               )
               he
               neuer
               did
               .
               Sometime
               by
               making
               large
               addition
               to
               other
               mens
               offences
               ,
               and
               conuerting
               a
               small
               sticke
               ,
               to
               a
               huge
               big
               beame
               .
               Sometime
               in
               reuealing
               (
               contrary
               to
               charitie
               )
               other
               mens
               hidden
               infirmities
               ,
               to
               make
               our
               poore
               neighbour
               infamous
               among
               many
               .
               
               Sometime
               by
               peruerting
               others
               intentions
               ,
               iudging
               sinisterly
               of
               mens
               hearts
               ;
               calling
               fasting
               ,
               couetousnesse
               ;
               praying
               ,
               hypocrisie
               ,
               and
               all
               other
               good
               actions
               whatsoeuer
               ,
               thinking
               them
               to
               be
               done
               to
               euill
               purpose
               .
            
             
               Sometime
               in
               denying
               the
               truth
               ,
               when
               being
               demaunded
               ,
               concerning
               other
               mens
               good
               deedes
               :
               wee
               answere
               slaunderously
               of
               them
               ,
               to
               the
               end
               that
               no
               good
               account
               may
               be
               made
               of
               them
               .
               Sometime
               in
               concealing
               the
               good
               of
               others
               ,
               wherewith
               ,
               though
               wee
               bee
               truely
               acquainted
               :
               yet
               we
               continue
               silent
               ,
               being
               asked
               :
               onely
               because
               that
               those
               goods
               should
               neuer
               be
               knowen
               of
               ,
               nor
               any
               successe
               to
               the
               right
               owner
               ensue
               by
               them
               .
               This
               cruell
               silence
               ,
               
                 Gilbertus
                 Porre
                 tanus
              
               calleth
               pilling
               ,
               polling
               or
               extortion
               .
               
                 Grauis
                 rapacitas
                 ,
                 cùm
                 veram
                 alterius
                 gloriam
                 ,
                 etsi
                 mendacio
                 non
                 corrumpis
                 ,
                 silentio
                 praeteris
                 ,
                 Liu●r
                 enim
                 excellentiam
                 propriam
                 sēper
                 cogitans
                 ,
                 
                 alienam
                 obscurat
                 .
              
            
             
               Sometime
               in
               composing
               infamous
               lynes
               ,
               
               verses
               or
               songs
               vpon
               other
               mens
               concealed
               sinnes
               ,
               or
               speaking
               like
               an
               impostor
               on
               them
               .
               Sometime
               in
               reporting
               others
               disgraces
               for
               a
               truth
               ,
               being
               onely
               but
               suspected
               ,
               and
               neuer
               in
               any
               force
               ,
               yet
               this
               is
               done
               eyther
               for
               hate
               or
               enuie
               .
               Sometime
               in
               shewing
               truely
               the
               defectes
               of
               others
               ,
               
               and
               accusing
               them
               thereof
               ;
               yet
               not
               for
               any
               zeale
               to
               iustice
               ,
               nor
               because
               (
               being
               corrected
               )
               they
               might
               be
               amended
               ,
               or
               to
               any
               other
               vertuous
               end
               :
               but
               only
               in
               meere
               hatred
               ,
               and
               to
               make
               them
               generally
               receiued
               for
               infamous
               .
               Sometime
               by
               shewing
               (
               very
               ioyfully
               )
               and
               recounting
               in
               the
               height
               of
               pleasure
               ,
               the
               errors
               of
               other
               men
               :
               onely
               to
               make
               but
               floutes
               and
               scornes
               of
               them
               .
            
             
               Sometime
               in
               giuing
               commendation
               ,
               
               that
               others
               defamations
               should
               bee
               blazed
               abroad
               ,
               and
               taking
               great
               delight
               in
               the
               publication
               of
               them
               ,
               inuiting
               others
               to
               giue
               them
               attention
               .
               Sometime
               in
               blaspheming
               and
               detracting
               the
               honour
               dyuine
               :
               with
               an
               hundred
               ,
               nay
               ,
               a
               thousand
               other
               ennormous
               offences
               .
            
             
               Nor
               are
               there
               so
               many
               letters
               in
               the
               Alphabet
               ,
               
               as
               the
               tongue
               daylie
               deliuers
               abuses
               ,
               in
               diuers
               and
               sundry
               kindes
               of
               sinning
               ,
               and
               yet
               no
               account
               at
               all
               is
               made
               thereof
               .
               God
               therefore
               (
               of
               his
               goodnesse
               )
               alwaies
               open
               our
               mouthes
               ,
               to
               the
               end
               we
               may
               not
               in
               such
               grieuous
               manner
               ,
               offend
               thereby
               both
               him
               and
               our
               neighbour
               .
            
          
           
             
               Claudio
               .
            
             
               The
               greater
               part
               of
               the
               world
               (
               we
               see
               )
               doe
               runne
               into
               these
               defects
               of
               the
               tongue
               .
               
               But
               if
               first
               of
               all
               ,
               they
               would
               consider
               on
               their
               owne
               wordes
               ,
               ere
               they
               spake
               them
               ,
               and
               poize
               them
               before
               in
               the
               ballance
               of
               iustice
               ,
               they
               would
               not
               fall
               into
               so
               many
               offences
               .
            
          
           
             
               Lodouico
               .
            
             
               As
               a
               remedy
               for
               this
               great
               defect
               ,
               wee
               ought
               to
               followe
               the
               counsell
               ,
               
               which
               the
               great
               doctour
               of
               the
               Church
               Saint
               Ierome
               giues
               vs
               :
               
                 Prius
                 ad
                 limam
                 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
               
               would
               be
               much
               more
               corrected
               and
               adorned
               .
            
             
               Now
               in
               regard
               that
               our
               weaknesse
               is
               very
               great
               ,
               
               and
               (
               without
               the
               diuine
               assistance
               )
               all
               humane
               diligence
               is
               meerly
               but
               in
               vaine
               :
               let
               vs
               doe
               as
               we
               haue
               already
               said
               ,
               the
               blessed
               Apostles
               did
               ,
               that
               is
               ,
               Let
               vs
               retyre
               into
               the
               secret
               closet
               of
               our
               harts
               ,
               and
               desire
               the
               Lord
               ,
               to
               send
               vs
               his
               sanctified
               Spirit
               :
               which
               puryfying
               the
               heart
               ,
               examining
               the
               thoughts
               ,
               ruling
               the
               tongue
               ,
               moouing
               the
               lippes
               ,
               and
               procuring
               passage
               of
               our
               words
               ,
               all
               will
               bee
               well
               ;
               Otherwise
               ,
               neuer
               can
               the
               tongue
               pronounce
               one
               onely
               word
               ,
               except
               the
               heart
               be
               first
               made
               cleane
               .
            
             
               
                 For
                 Saint
              
               Paul
               
                 the
                 Apostle
                 saith
              
               ,
               
               
                 that
                 without
                 the
                 diuine
                 helpe
                 ,
                 we
                 cannot
                 so
                 much
                 as
                 thinke
                 one
                 good
                 thought
                 ,
                 of
                 our selues
                 .
              
               Non
               quòd
               sufficientes
               simus
               cogitare
               aliquid
               à
               nobis
               ,
               quasi
               ex
               nobis
               ,
               sed
               sufficientia
               nostra
               ex
               Deo
               est
               .
               
               Not
               that
               we
               are
               sufficient
               of
               our selues
               ,
               to
               think
               any
               thing
               as
               of
               our selues
               :
               but
               our
               sufficiency
               is
               of
               God.
               
            
             
               It
               behooueth
               therefore
               ,
               
               that
               God
               doe
               first
               of
               all
               speake
               in
               our
               hearts
               ,
               and
               then
               we
               may
               afterward
               speak
               the
               better
               to
               others
               .
               Not
               of
               our
               owne
               proper
               will
               ,
               or
               after
               our
               owne
               peculiar
               conceipt
               ;
               but
               as
               learning
               of
               that
               ,
               first
               spoken
               by
               God
               him selfe
               in
               our
               hearts
               .
               So
               shall
               it
               not
               be
               we
               ,
               that
               speake
               ,
               but
               God
               ,
               who
               speaketh
               by
               our
               meanes
               ,
               and
               so
               shall
               we
               be
               sure
               not
               to
               breake
               silence
               .
               
               
                 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
               ,
               
               speaking
               to
               our
               soule
               :
               
                 Ducam
                 illam
                 in
                 solitudinem
                 ,
                 &
                 loquar
                 ad
                 cor
                 eius
                 :
                 I
                 will
                 bring
                 her
                 into
                 the
                 wildernesse
                 and
                 speake
                 vnto
                 her
                 heart
                 .
              
               
               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
               .
            
             
             
               This
               is
               the
               sending
               of
               his
               holy
               Angels
               ,
               
               to
               inspire
               our
               soules
               with
               what
               we
               haue
               to
               doe
               ,
               and
               they
               may
               say
               to
               them
               ,
               that
               they
               speake
               to
               their
               hearts
               .
               
               
                 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
               ,
               
               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.
               
            
          
           
             
               Claudio
               .
            
             
               A
               very
               speciall
               fauour
               is
               this
               ,
               
               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
               .
            
          
           
             Finis
             Chap.
             23.
             
          
        
         
           
           
             
               The
               Argument
               .
            
             
               From
               whence
               it
               ensueth
               that
               man
               (
               being
               a
               creature
               so
               noble
               )
               yet
               notwithstanding
               ,
               he
               committeth
               greater
               errours
               then
               any
               other
               creature
               whatsoeuer
               .
               How
               God
               hath
               giuen
               him
               many
               helpes
               to
               preserue
               him
               from
               sinne
               ,
               and
               particularly
               ,
               the
               precept
               of
               brotherly
               correction
               ,
               committed
               into
               the
               power
               of
               the
               tongue
               .
               The
               necessitie
               and
               excellencie
               whereof
               is
               heere
               discoursed
               on
               .
               And
               that
               silence
               (
               in
               such
               a
               case
               )
               is
               prooued
               great
               babbling
               ,
               and
               a
               grieuous
               sinne
               ,
               because
               the
               tongue
               may
               be
               a
               safety
               to
               our
               neighbour
               .
               They
               also
               shew
               the
               way
               which
               we
               ought
               to
               obserue
               ,
               in
               correcting
               of
               our
               neighbour
               ,
               as
               also
               the
               qualitie
               of
               the
               precept
               it selfe
               ,
               by
               approoued
               sound
               doctrine
               ,
               and
               testimonies
               of
               holy
               Scripture
               .
            
          
           
             Chap.
             24.
             
          
           
             
               LODOVICO
               .
            
             
               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
               :
               
               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
                 
                 separaueris
                 pretiosum
                 à
                 vili
                 ,
              
               
               
                 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
               .
               
               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
               .
               
               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
               ,
               
               &
               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
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               If
               insensible
               creatures
               ,
               
               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
               
               purifying
               the
               water
               ;
               the
               water
               bathing
               and
               fertiling
               the
               earth
               ,
               and
               they
               (
               of
               all
               these
               giftes
               )
               are
               not
               scarse
               or
               sparing
               to
               vs.
               
               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
               ,
               
               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
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               All
               strife
               is
               soone
               appeased
               ,
               
               the
               occasion
               being
               considered
               :
               
               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
               ,
               
               and
               light
               things
               vsually
               ascend
               toward
               the
               concaue
               of
               the
               Monne
               ,
               if
               they
               be
               not
               violenced
               or
               impeached
               .
            
             
               Brute
               beastes
               likewise
               them selues
               ,
               
               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
               ,
               
               hath
               not
               his
               fantasie
               determined
               ,
               but
               it
               is
               extended
               to
               many
               and
               almost
               infinite
               things
               .
               
               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
               .
               
               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
               ,
               
               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
                 .
              
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               
                 The
                 Angels
                 haue
                 in
                 themselues
                 a
                 prerogatiue
                 of
                 wil
                 ,
              
               
               
                 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
              
               .
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Let
               me
               answer
               you
               ,
               that
               though
               the
               Angels
               are
               sayd
               to
               haue
               liberty
               of
               will
               ,
               
               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
               ,
               
               commerce
               with
               the
               Angels
               ,
               
               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
               ,
               
               in
               the
               first
               world
               he
               gaue
               him
               the
               lawe
               natural
               ,
               an
               Angelicall
               custody
               ,
               celestiall
               visions
               ,
               and
               the
               aide
               of
               ciuill
               conuersation
               .
            
             
               Afterward
               ,
               
               he
               gaue
               the
               law
               written
               ,
               diuine
               precepts
               ,
               promises
               of
               greate
               rewardes
               ,
               the
               speeches
               of
               Prophets
               ,
               and
               the
               terror
               of
               paines
               .
            
             
               Since
               then
               ,
               
               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
              
               ,
               
               
                 one
                 is
                 that
                 of
                 brotherly
                 correction
                 ,
                 a
                 most
                 sacred
                 precept
                 to
                 helpe
                 man
                 from
                 sinning
                 .
              
               
               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
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               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
               ,
               
               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
               ,
               
               that
               he
               held
               his
               peace
               when
               he
               ought
               to
               haue
               spoken
               :
               
               
                 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
               
               Priesthoods
               authority
               .
            
             
               But
               the
               Lord
               being
               offended
               therat
               ,
               
               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
               .
               
               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
               ,
               
               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
               .
               
               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
               :
               
               
                 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
               ,
               
               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
               ,
               
               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
               
               and
               holy
               Martyrs
               ,
               (
               in
               like
               cases
               )
               lost
               their
               liues
               .
            
          
           
             
               Ludouico
               .
            
             
               Such
               pils
               ought
               to
               be
               folded
               vp
               in
               Sugar
               ,
               
               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.
               
               
                 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
               ?
               
               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
               ,
               
               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
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               
               meerly
               ,
               are
               vertuous
               actions
               ,
               wherin
               there
               is
               to
               be
               obserued
               ,
               both
               manner
               ,
               and
               rule
               .
            
          
           
             
               Claudio
               .
            
             
               I
               know
               not
               what
               you
               meane
               by
               these
               affirmatiue
               precepts
               :
               how
               many
               kinds
               of
               precepts
               are
               there
               ?
               what
               ,
               are
               there
               negatiue
               precepts
               also
               ?
            
          
           
             
               Lodouico
               .
            
             
               There
               are
               found
               three
               seuerall
               kindes
               of
               commaundementes
               ,
               whereunto
               all
               the
               preceptes
               diuine
               are
               reduced
               .
            
             
               Some
               are
               negatiue
               ,
               
               which
               doo
               alwayes
               binde
               ,
               and
               for
               euer
               ,
               in
               all
               places
               ,
               and
               at
               all
               times
               :
               As
               ,
               not
               to
               sweare
               and
               blaspheme
               .
            
             
               Some
               are
               affirmatiue
               ,
               
               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
               ,
               
               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
               .
               
               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
               ,
               
               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
               ,
               
               vade
               ,
               &
               corripe
               eum
               inter
               te
               &
               ipsum
               solum
               :
               si
               te
               audierit
               ,
               lucratus
               es
               fratrem
               tuum
               .
               Si
               autem
               non
               audierit
               ,
               
               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
               .
            
             
             
               Herein
               are
               three
               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
                 ,
              
               
               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
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 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
               .
               
               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
               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
                 ,
              
               
               
                 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
               ,
               
               we
               ought
               to
               send
               foorth
               out
               of
               the
               Arke
               of
               the
               body
               (
               by
               the
               window
               of
               our
               
               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
               ,
               
               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
               ,
               
               that
               is
               ,
               charitably
               ,
               with
               sweet
               words
               ,
               and
               full
               of
               loue
               .
            
             
               Dauid
               draue
               the
               tormenting
               spirit
               foorth
               of
               Saul
               ,
               
               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
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 &
                 dimittam
                 ;
                 I
                 will
                 chastise
                 him
                 ,
                 and
                 let
                 him
                 loose
                 .
              
            
             
               Neither
               ought
               we
               to
               vse
               any
               rough
               or
               rigorous
               words
               .
               
               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
               .
               
               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
               .
            
             
             
               Oh
               how
               pleasing
               is
               this
               manner
               to
               me
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               :
               
               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
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
              
               .
            
          
           
             
               Claudio
               .
            
             
               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
               .
               
               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
               ,
               
               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
               ,
               
               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
               
               seek
               seuerall
               wayes
               ,
               according
               to
               the
               quality
               of
               the
               person
               .
               Euen
               as
               the
               Physitian
               doth
               ,
               who
               considering
               the
               complexions
               of
               his
               patients
               ,
               
               giues
               to
               the
               delicate
               complexion
               ,
               a
               light
               and
               a
               sweet
               medicin
               ,
               and
               to
               the
               contrary
               constitution
               ,
               a
               medicine
               of
               like
               and
               answerable
               nature
               .
            
          
           
             Finis
             Chap.
             24.
             
          
        
         
           
             
               The
               Argument
               .
            
             
               Wherein
               is
               discoursed
               ,
               how
               important
               the
               precept
               of
               brotherly
               correction
               is
               ,
               and
               for
               auoiding
               error
               therein
               ,
               all
               the
               words
               which
               our
               Sauiour
               vsed
               ,
               in
               giuing
               the
               precept
               ,
               are
               diligently
               examined
               ,
               and
               diuers
               good
               considerations
               in
               that
               behalfe
               alledged
               .
               Moreouer
               ,
               they
               handle
               seuerally
               the
               number
               of
               corrections
               ,
               which
               are
               to
               be
               vsed
               to
               our
               neigbor
               ,
               and
               by
               the
               office
               of
               the
               tongue
               ,
               all
               iustified
               and
               warranted
               by
               proofes
               of
               Scripture
               .
            
          
           
             Chap.
             25.
             
          
           
             
               LODOVICO
               .
            
             
               In
               such
               a
               case
               as
               this
               it
               behooueth
               vs
               to
               imitate
               hunters
               ,
               
               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
               
               we
               to
               make
               difference
               between
               the
               Cleargy
               ,
               
               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
               .
            
          
           
             
               Claudio
               .
            
             
               The
               diligence
               ought
               to
               be
               great
               ,
               for
               the
               case
               is
               important
               ,
               and
               the
               necessity
               extreame
               .
               VVhen
               the
               good
               Patriarche
               Ioseph
               sent
               his
               brethren
               ,
               
               with
               their
               beastes
               laden
               with
               corne
               ,
               from
               Aegypt
               into
               Canaan
               ,
               for
               the
               nourishment
               of
               aged
               Iacob
               :
               among
               other
               good
               admonitions
               ,
               
               one
               was
               this
               ;
               
                 Proficiscentibus
                 ait
                 ;
                 Ne
                 trascimini
                 in
                 via
                 .
                 As
                 they
                 departed
                 ,
                 he
                 sayd
                 vnto
                 them
                 ;
                 Fall
                 not
                 out
                 by
                 the
                 way
                 .
              
               
               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
               ,
               
               trauailing
               from
               this
               earth
               to
               heauen
               ,
               with
               the
               fraile
               cariage
               of
               these
               our
               bodies
               like
               beasts
               ;
               
                 vt
                 iumentum
                 factus
                 sum
                 apud
                 te
              
               ;
               
               
                 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
               ,
               
               
                 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
              
               .
            
          
           
             
               Lodouico
               .
            
             
               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
                 ?
              
            
          
           
             
               Claudio
               .
            
             
               VVe
               may
               moderately
               philosophize
               vpon
               the
               words
               of
               this
               precept
               ,
               
               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
               
               brotherlike
               :
               but
               go
               not
               to
               make
               searche
               after
               other
               mens
               sins
               ,
               to
               win
               occasion
               (
               thereby
               )
               of
               reproouing
               thy
               brother
               .
            
             
               And
               for
               this
               purpose
               ,
               
               I
               call
               now
               to
               mind
               a
               notable
               occasion
               .
               God
               commaunded
               in
               the
               old
               lawe
               ,
               that
               when
               one
               borrowed
               mony
               of
               another
               ,
               
               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
               :
               
               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.
              
               
            
          
           
             
               Lodouico
               .
            
             
               If
               we
               our selues
               are
               stained
               with
               the
               selfe
               same
               transgressions
               ,
               ought
               we
               then
               to
               imploy
               our
               officious
               tongues
               ,
               in
               administring
               correction
               ?
               
               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
               :
               
               
                 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
                 .
              
               
               For
               it
               appeareth
               ,
               that
               by
               our
               correction
               ,
               we
               may
               couer
               our
               owne
               proper
               vices
               ,
               which
               is
               no
               way
               conuenable
               in
               a
               Christian
               .
            
          
           
             
               Claudio
               .
            
             
               In
               such
               a
               case
               ,
               
               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
               .
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
              
               :
               
               
                 If
                 he
                 sinne
                 against
                 thee
              
               ,
               whether
               any
               other
               should
               be
               present
               ,
               or
               no
               ?
            
          
           
             
               Claudio
               .
            
             
               If
               the
               sin
               be
               publique
               ,
               the
               correction
               should
               be
               publique
               also
               ,
               
               sayth
               the
               Apostle
               .
               
                 Peccantos
                 ,
                 coram
                 omnibus
                 argue
                 ,
                 vt
                 &
                 
                 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
               ,
               
               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
               ,
               
               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
                 .
              
            
          
           
             
               Lodouico
               .
            
             
               If
               the
               sin
               be
               secret
               ,
               
               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
               ?
            
          
           
             
               Claudio
               .
            
             
               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
               .
               
               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
               ,
               
               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
               :
               
               
                 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
               ,
               
               one
               is
               the
               acte
               of
               iustice
               ,
               as
               when
               the
               Iudge
               sentenceth
               the
               guiltie
               :
               and
               this
               only
               belōgeth
               to
               thē
               in
               gouernmēt
               ,
               
               vpon
               whose
               shoulders
               lies
               the
               weight
               of
               iustice
               .
            
             
               The
               other
               is
               the
               act
               of
               charity
               ,
               
               and
               particularly
               belongeth
               to
               euery
               
               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
                 .
              
               
               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
               ,
               
               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
               :
               
               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
               ,
               
               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
               ,
               
               &
               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
               ,
               
               but
               immediatly
               God
               said
               :
               
                 vox
                 sanguinis
                 fratris
                 tui
                 clamat
                 ad
                 me
                 de
                 terra
                 :
              
               
               
                 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
               ,
               
               but
               suddenly
               the
               Lorde
               strooke
               her
               with
               a
               leaprosie
               .
            
             
               And
               you
               (
               my
               Lord
               )
               know
               much
               better
               then
               I
               ,
               
               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
              
               ?
               
               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
               .
            
             
             
               So
               was
               Iob
               defended
               by
               God
               ,
               
               against
               the
               iniury
               of
               his
               three
               friends
               ;
               
               Susanna
               from
               the
               old
               luxurious
               Iudges
               ;
               and
               Dauid
               from
               the
               iniuries
               of
               Saul
               .
               
            
             
               All
               that
               we
               ought
               to
               do
               ,
               
               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
              
               .
            
          
           
             
               Lodouico
               .
            
             
               Ought
               we
               to
               correct
               him
               for
               eury
               sin
               ,
               or
               only
               for
               those
               which
               are
               tearmed
               deadly
               ?
            
          
           
             
               Claudio
               .
            
             
               For
               ought
               I
               can
               discouer
               by
               this
               Gospell
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Whence
               do
               you
               gather
               ,
               that
               we
               stand
               bound
               (
               as
               it
               were
               )
               to
               correct
               deadly
               sins
               so
               especially
               ?
            
          
           
             
               Claudio
               .
            
             
               From
               these
               fruitfull
               words
               of
               brotherly
               correction
               ,
               
               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
               ;
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
                 ,
              
               
               
                 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
               ,
               
               till
               first
               (
               with
               the
               wings
               of
               good
               consideration
               )
               wee
               haue
               well
               beaten
               our
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
              
               ,
               
               
                 sed
                 vsque
                 septuagies
                 septies
                 :
                 I
                 say
                 not
                 to
                 thee
                 ,
                 vnto
                 seauen
                 times
                 ,
                 but
                 vnto
                 seauenty
                 times
                 seauen
                 times
                 ,
              
               what
               say
               you
               now
               to
               this
               ?
            
          
           
             
               Claudio
               .
            
             
               I
               say
               with
               
                 S.
                 Augustine
              
               ,
               and
               all
               the
               cheefest
               doctors
               of
               the
               Church
               ,
               
               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
               .
            
          
           
             
               Lodouico
               .
            
             
               Therin
               you
               shal
               do
               me
               a
               singular
               fauour
               ,
               and
               I
               hope
               to
               heare
               matter
               agreeing
               with
               your
               great
               iudgement
               .
            
          
           
             
               Claudio
               .
            
             
               Seauenty
               times
               seauen
               times
               ,
               sayth
               Saint
               Ierome
               ,
               are
               foure
               hundred
               and
               ninety
               .
               
               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
               ,
               
               Saint
               Augustine
               sayth
               ,
               they
               are
               seauenty
               seauen
               .
               To
               come
               to
               the
               number
               of
               seauenty
               seauen
               ,
               they
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               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
               ,
               
               vpon
               Saint
               
                 Mathew
                 .
                 Numerus
                 sex
                 ,
                 videtur
                 esse
                 operis
                 ,
                 &
                 laboris
                 ,
                 septimus
                 autem
                 repansationis
                 .
                 Dicit
                 autem
                 
                 remissionem
                 fieri
                 oportere
                 fratribus
                 in
                 hoc
                 mundo
                 degentibus
                 ,
                 secundum
                 res
                 huius
                 mundi
                 peccantibus
                 .
                 Si
                 aliquis
                 autem
                 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
                 .
              
               
               
                 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
               .
            
          
           
             
               Lodouico
               .
            
             
               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
               .
               
               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
               ,
               
               and
               comparing
               it
               to
               a
               well
               ordered
               army
               :
               
                 Terribilis
                 vt
                 castorum
                 acies
                 ordinata
              
               .
            
             
               When
               an
               army
               is
               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
               .
               
               
                 Si
                 peccauerit
                 in
                 te
                 frater
                 tuus
                 ,
                 corripe
                 cum
                 inter
                 te
                 &
                 ipsum
                 solū
                 :
              
               there
               is
               the
               first
               Sentinell
               ,
               
                 Si
                 te
                 non
                 audierit
                 ,
                 
                 adhibe
                 adhuc
                 vnum
                 vel
                 duos
                 ,
              
               
               
                 vt
                 in
                 ore
                 duorum
                 vel
                 trium
                 testium
                 stet
                 omne
                 verbum
                 :
              
               there
               is
               the
               second
               Sentinell
               .
               
                 Si
                 eos
                 non
                 audierit
                 ,
                 dic
                 Ecclesiae
                 :
              
               
               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
                 .
              
            
          
           
             FINIS
             Cap.
             vlt.
             
          
        
      
    
     
       
         
         
         
           The
           Table
           of
           the
           Arguments
           .
        
         
           
             IT
             is
             here
             discoursed
             in
             a
             pleasing
             controuersie
             ,
             whether
             Silence
             or
             speaking
             ,
             merits
             most
             praise
             .
             And
             the
             one
             contrarying
             the
             other
             very
             familiarly
             ,
             each
             striues
             to
             maintaine
             his
             cause
             by
             soundest
             reasons
             ▪
             sometime
             producing
             authorities
             from
             holy
             writ
             ,
             and
             other
             whiles
             frō
             the
             auncientest
             Philosophers
             .
             At
             length
             (
             after
             a
             sweete
             and
             sent
             entious
             arguing
             )
             they
             conclude
             ,
             that
             there
             is
             more
             securitie
             in
             silence
             ,
             then
             indiscreete
             talking
             :
             in
             regard
             ,
             that
             while
             each
             man
             striues
             to
             speake
             best
             ,
             his
             owne
             conceipt
             doth
             soonest
             deceiue
             him
             .
             And
             this
             is
             confirmed
             by
             diuine
             proofes
             ,
             witty
             sayings
             of
             Philosophers
             ,
             and
             naturall
             reasons
             .
             Chap.
             1.
             
             Fol.
             1.
             
          
           
             Proceeding
             further
             on
             ,
             it
             is
             here
             approoued
             ,
             that
             the
             first
             instruction
             a
             man
             ought
             to
             haue
             ,
             is
             to
             speake
             discreetely
             ,
             without
             offence
             to
             any
             .
             Heere
             (
             in
             an
             ample
             discourse
             )
             the
             negligence
             of
             Fathers
             in
             their
             families
             is
             much
             reprooued
             ,
             for
             not
             instructing
             their
             children
             in
             silence
             ,
             whereby
             they
             may
             attaine
             to
             a
             perfect
             order
             of
             speaking
             .
             For
             which
             purpose
             ,
             many
             curious
             sentences
             of
             the
             auncient
             Philosophers
             are
             herein
             entercoursed
             ,
             beside
             diuers
             other
             out
             of
             holy
             Scriptures
             .
             Chap.
             2.
             
             Fol.
             11.
             
          
           
             Heere
             are
             deliuered
             many
             examples
             of
             worthy
             men
             ,
             true
             affecters
             of
             silence
             :
             And
             in
             this
             Chapter
             ,
             they
             discourse
             on
             the
             foure
             excellent
             qualities
             of
             silence
             ,
             and
             how
             they
             doe
             adorne
             a
             man
             ;
             a
             very
             sweet
             and
             profitable
             Dialogue
             ,
             for
             such
             as
             desire
             to
             talke
             discreetly
             .
             Chap.
             3.
             
             Fol.
             25.
             
          
           
             Herein
             is
             handled
             ,
             which
             is
             the
             hardest
             matter
             for
             a
             man
             ,
             eyther
             silence
             or
             speaking
             .
             And
             to
             this
             purpose
             each
             one
             alleageth
             seuerall
             reasons
             ,
             with
             many
             examples
             out
             of
             the
             auncient
             Philosophers
             ,
             as
             also
             authorities
             out
             of
             the
             sacred
             Scriptures
             :
             they
             shew
             ,
             likewise
             ,
             many
             inconueniences
             which
             arise
             by
             the
             tongue
             .
             A
             discourse
             very
             excellent
             ,
             curious
             and
             sententious
             .
             Chap.
             4.
             
             Fol.
             32.
             
          
           
             
             Heerein
             is
             declared
             ,
             how
             God
             spake
             so
             little
             ,
             as
             he
             spake
             but
             once
             or
             twise
             onely
             :
             And
             how
             man
             ought
             to
             keep
             an
             eternall
             silence
             ;
             otherwise
             ,
             he
             that
             alwais
             talketh
             ,
             sinneth
             .
             Who
             was
             the
             first
             that
             brake
             silence
             ,
             as
             well
             in
             heauen
             ,
             as
             in
             earth
             .
             How
             it
             is
             to
             be
             vnderstood
             ,
             that
             God
             onely
             is
             truth
             ,
             and
             euery
             man
             a
             lyer
             :
             considering
             that
             many
             haue
             spoken
             the
             truth
             ,
             as
             well
             Philosophers
             of
             the
             Gentiles
             ,
             as
             also
             many
             Christians
             :
             A
             discourse
             ful
             of
             learning
             ,
             and
             pleasing
             curiosities
             .
             Chap.
             5.
             
             Fol.
             43.
             
          
           
             Declaring
             ,
             what
             custodie
             we
             ought
             to
             haue
             of
             our
             tongue
             ,
             to
             auoide
             errour
             in
             our
             speaking
             .
             Of
             the
             seuerall
             waies
             ,
             whereby
             the
             tongue
             passeth
             ,
             when
             we
             talke
             :
             which
             although
             they
             be
             foure
             in
             number
             ,
             yet
             one
             onely
             guarde
             is
             sufficient
             for
             them
             all
             .
             Chap.
             6.
             
             Fol.
             54.
             
          
           
             Declaring
             ,
             that
             to
             keepe
             our selues
             from
             idle
             wandering
             in
             our
             talking
             ,
             it
             behooueth
             ,
             that
             our
             speech
             should
             haue
             fiue
             conditions
             or
             qualities
             ,
             which
             the
             tongue
             it selfe
             hath
             ,
             namely
             :
             sweet
             ,
             Rose
             coloured
             ,
             sharpe
             ,
             flexible
             ,
             and
             close
             couched
             :
             which
             are
             approoued
             by
             many
             authorities
             of
             Scripture
             ,
             as
             also
             witty
             sayings
             of
             the
             Philosophers
             ,
             and
             naturall
             examples
             .
             Chap.
             7.
             
             Fol.
             66.
             
          
           
             Approouing
             ,
             that
             indiscretion
             in
             talke
             ,
             makes
             the
             wise
             man
             him selfe
             to
             be
             reputed
             as
             a
             foole
             ,
             and
             many
             haue
             incurred
             very
             great
             daungers
             ,
             by
             talking
             careleslie
             &
             vnaduisedlie
             .
             Among
             al
             tongues
             ,
             the
             tongue
             of
             the
             flatterer
             is
             most
             perillous
             ,
             &
             ,
             by
             breathing
             foorth
             many
             euils
             ,
             it
             interdicteth
             the
             truth
             ,
             especially
             among
             Noble
             personages
             ,
             in
             whose
             houses
             flatterers
             do
             most
             of
             all
             abound
             ,
             onely
             to
             enioy
             the
             goods
             which
             they
             possesse
             .
             This
             is
             confirmed
             by
             many
             liuely
             examples
             ,
             sundry
             probabilities
             out
             of
             holy
             Scripture
             ,
             &
             other
             similitudes
             :
             All
             which
             do
             plainly
             prooue
             ,
             how
             displeasing
             to
             God
             ,
             and
             hurtfull
             to
             men
             ,
             is
             this
             wicked
             vice
             of
             flattery
             ,
             that
             (
             like
             another
             Iudas
             )
             kils
             a
             man
             with
             kissing
             .
             Chap.
             8.
             
             Fol.
             82.
             
          
           
             Discoursing
             of
             the
             leasing
             and
             lying
             tongue
             ,
             what
             an
             infamous
             sinne
             a
             lye
             is
             ,
             and
             how
             highly
             God
             is
             pleased
             with
             truth
             :
             of
             whose
             excellencie
             and
             beautie
             ,
             ariseth
             a
             profitable
             short
             discourse
             ,
             concluding
             ,
             that
             a
             strict
             silence
             is
             more
             commendable
             ,
             then
             telling
             of
             lyes
             ,
             which
             are
             greatly
             displeasing
             to
             God
             ,
             because
             he
             is
             the
             truth
             himselfe
             .
             Also
             approouing
             ,
             that
             lying
             is
             so
             brutish
             and
             damnble
             ,
             as
             no
             one
             can
             so
             much
             as
             thinke
             thereon
             ,
             without
             a
             purpose
             ,
             to
             deface
             some
             part
             of
             truth
             .
             Chap.
             9.
             
             Fol.
             96.
             
          
           
             Herein
             ,
             according
             to
             the
             course
             hitherto
             continued
             ,
             they
             now
             discourse
             on
             the
             seuerall
             tongues
             of
             the
             detractor
             and
             murmurer
             ,
             and
             vpon
             what
             occasion
             ,
             the
             Deuill
             (
             hauing
             a
             great
             delight
             to
             lye
             ,
             and
             
             accuse
             vs
             )
             was
             said
             to
             be
             dumbe
             .
             Herein
             likewise
             are
             handled
             many
             deceipts
             of
             the
             Deuill
             ,
             many
             mysteries
             of
             confessing
             our
             sinnes
             vnto
             God
             :
             and
             how
             one
             Angell
             is
             said
             to
             speak
             vnto
             another
             ,
             without
             sight
             of
             each
             other
             :
             A
             discourse
             very
             curious
             ,
             learned
             and
             profitable
             .
             Chap.
             10.
             
             Fol.
             111.
             
          
           
             Continuing
             on
             still
             the
             same
             matter
             and
             discourse
             ,
             with
             diuers
             other
             excellent
             reproofes
             of
             this
             mightie
             sinne
             of
             vnwillingnesse
             to
             repent
             ,
             and
             easing
             our
             consciences
             of
             the
             heauy
             burthen
             of
             sinne
             ,
             wherein
             no
             silence
             is
             to
             be
             kept
             .
             And
             that
             the
             detractors
             tongue
             is
             like
             the
             Serpents
             :
             Also
             ,
             how
             we
             ought
             sometime
             to
             crye
             out
             ,
             &
             sometimes
             to
             hold
             our
             peace
             .
             Chap.
             11.
             
             Fol.
             127.
             
          
           
             Discoursing
             on
             the
             murmuring
             and
             detracting
             tongue
             ,
             &
             how
             fitlye
             it
             should
             bee
             bound
             to
             eternall
             silence
             ;
             for
             the
             praise
             thereof
             is
             shame
             ,
             and
             the
             honour
             ,
             most
             hatefull
             .
             Also
             ,
             that
             the
             detractor
             is
             not
             onely
             abhominable
             ,
             but
             is
             meerely
             abhomination
             it selfe
             :
             for
             whatsoeuer
             hee
             sees
             ,
             he
             makes
             a
             most
             vile
             interpretation
             thereof
             .
             Chap.
             12.
             
             Fol.
             137.
             
          
           
             Murmuring
             is
             an
             infectious
             sinne
             ,
             worse
             then
             any
             other
             disease
             ,
             and
             easie
             to
             bee
             taken
             ,
             therefore
             it
             behooueth
             vs
             to
             fly
             the
             company
             of
             talkeatiue
             detractors
             ,
             because
             they
             are
             the
             originall
             of
             many
             euilles
             .
             Whence
             it
             is
             that
             murmuring
             first
             ariseth
             .
             What
             punishment
             God
             hath
             inflicted
             on
             murmurers
             :
             who
             haue
             leapt
             out
             of
             themselues
             (
             as
             it
             were
             )
             to
             fasten
             holde
             on
             other
             mens
             imperfections
             ,
             and
             stealing
             much
             lesse
             then
             they
             looked
             for
             ,
             at
             last
             vtterly
             lost
             all
             .
             How
             they
             haue
             ioined
             the
             tongue
             with
             the
             ear
             ;
             how
             they
             haue
             deceiued
             themselues
             ouer-much
             in
             iudgement
             ,
             by
             their
             owne
             dangerous
             facility
             in
             speaking
             euill
             of
             all
             men
             ,
             to
             which
             God
             will
             giue
             (
             as
             a
             chastisement
             )
             a
             perpetuall
             silence
             .
             With
             an
             exhortation
             of
             the
             holy
             ghost
             ,
             not
             to
             defame
             ,
             but
             to
             refraine
             speaking
             euill
             of
             our
             neighbor
             .
             Chap.
             13.
             
             Fol.
             147.
             
          
           
             There
             is
             not
             any
             thing
             more
             vneasie
             or
             insupportable
             ,
             neyther
             lesse
             deseruing
             loue
             ,
             then
             the
             tongue
             of
             the
             slaunderer
             and
             deprauer
             .
             And
             more
             easilie
             the
             Aegyptians
             might
             suffer
             the
             plague
             offrogges
             ,
             then
             we
             can
             endure
             the
             defamers
             tongue
             .
             What
             the
             cause
             was
             ,
             why
             God
             sent
             such
             a
             punishment
             vpon
             the
             Aegyptians
             ,
             by
             creatures
             so
             vile
             ,
             &
             vn
             apt
             to
             offend
             .
             How
             difficult
             a
             thing
             it
             is
             to
             heale
             the
             plague
             of
             the
             tongue
             ,
             declaring
             and
             approouing
             ,
             that
             God
             onely
             must
             heale
             it
             :
             as
             he
             healed
             Aegypt
             ,
             purified
             the
             lips
             of
             Esay
             ,
             and
             restored
             speech
             to
             the
             dumbe
             .
             The
             murmurer
             is
             worse
             then
             a
             theefe
             ,
             &
             is
             figured
             in
             the
             rauenous
             birdes
             ,
             reiected
             in
             the
             diuine
             sacrifices
             .
             Chap.
             14.
             
             Fol.
             156.
             
          
           
             
             Discoursing
             of
             the
             double
             tongue
             ,
             to
             wit
             ,
             that
             of
             the
             hypocrite
             and
             false
             man
             ,
             who
             hath
             one
             thing
             in
             his
             mouth
             ,
             and
             another
             in
             his
             heart
             :
             Whereby
             he
             makes
             himselfe
             hatefull
             to
             God
             ,
             to
             the
             very
             deuils
             ,
             and
             also
             to
             men
             .
             Of
             an
             hypocrite
             ,
             what
             thing
             it
             is
             ,
             how
             hardly
             he
             is
             to
             be
             knowen
             of
             men
             ,
             and
             of
             deuils
             :
             being
             compared
             to
             the
             Comedian
             ;
             the
             gallant
             dogge
             ,
             that
             hath
             a
             smooth
             quicke
             tongue
             ;
             and
             to
             the
             vapour
             exhaled
             by
             the
             Sunne
             vp
             into
             the
             ayre
             .
             The
             hypocrite
             hath
             his
             mouth
             in
             heauen
             ,
             and
             his
             tongue
             on
             earth
             .
             And
             he
             is
             also
             compared
             to
             the
             swoord
             of
             Holofernes
             ,
             of
             Saul
             ,
             and
             of
             Goliah
             ,
             &c.
             Chapter
             .
             15.
             
             Fol.
             166.
             
          
           
             The
             hypocrite
             ,
             because
             he
             hath
             holie
             words
             onely
             ,
             without
             deeds
             ,
             is
             compared
             to
             the
             glow-worme
             :
             to
             the
             statue
             which
             Nebuchadnezzer
             saw
             in
             his
             dreame
             ,
             that
             had
             a
             head
             of
             gold
             onelie
             :
             he
             hath
             his
             left
             hand
             about
             God
             ,
             &
             his
             right
             vnder
             his
             head
             .
             He
             hath
             more
             faces
             thē
             one
             ,
             disfiguring
             it
             to
             appear
             onely
             ,
             but
             not
             to
             be
             good
             indeed
             :
             he
             goes
             foorth
             of
             his
             owne
             confines
             ;
             he
             suffers
             himselfe
             to
             be
             guided
             in
             his
             actions
             ,
             like
             vnto
             a
             brute
             beast
             :
             with
             his
             best
             vertue
             he
             buieth
             slēder
             rewards
             ,
             &
             hangs
             his
             praise
             vpon
             other
             mens
             lips
             .
             He
             is
             like
             to
             the
             brood
             hen
             ,
             that
             cals
             her
             young
             ones
             to
             eat
             ,
             &
             almost
             starues
             her selfe
             to
             death
             :
             like
             to
             the
             theefe
             ,
             that
             shooes
             a
             horse
             backward
             ,
             to
             deceiue
             the
             pursuer
             ;
             with
             many
             other
             worthy
             by
             comparisons
             against
             the
             double
             hypocriticall
             tongue
             .
             Chap.
             16.
             
             Fol.
             173.
             
          
           
             The
             tongue
             of
             the
             hypocrite
             ,
             when
             it
             teacheth
             or
             instructeth
             ,
             is
             like
             manie
             brāches
             ,
             seuerally
             grafted
             vpon
             one
             stock
             :
             or
             ,
             as
             when
             vpō
             thornes
             ,
             there
             hangeth
             grapes
             :
             or
             like
             the
             foolish
             virgins
             ,
             that
             had
             euery
             thing
             answerable
             to
             the
             wise
             ,
             but
             yet
             staied
             without
             ;
             whereon
             ,
             a
             notable
             doubt
             is
             resolued
             .
             It
             is
             also
             compared
             to
             the
             Estridge
             whose
             wings
             doe
             resemble
             the
             Haukes
             in
             colour
             ,
             but
             yet
             are
             not
             able
             to
             beare
             her
             body
             aloft
             .
             Or
             like
             to
             the
             vaine
             woman
             ,
             who
             because
             she
             would
             seeme
             faire
             ,
             paints
             her selfe
             .
             How
             much
             it
             behooues
             vs
             to
             be
             readie
             ,
             in
             subduing
             the
             appetite
             of
             vaine-glorie
             ,
             which
             is
             discouered
             most
             ,
             in
             striuing
             to
             speake
             fine
             and
             curiouslie
             .
             Chap.
             17.
             
             Fol.
             182.
             
          
           
             Heerein
             these
             are
             reprooued
             ,
             that
             are
             good
             onely
             of
             their
             tongue
             ,
             but
             wicked
             in
             their
             deedes
             .
             Resembling
             the
             poore
             man
             ,
             who
             would
             faine
             take
             a
             rich
             wife
             ,
             but
             (
             in
             regard
             of
             his
             pouerty
             )
             none
             in
             his
             owne
             country
             will
             accept
             of
             him
             :
             Wherefore
             ,
             cloathing
             him selfe
             in
             strange
             garments
             ,
             he
             trauailes
             to
             speede
             where
             he
             is
             not
             knowen
             .
             Such
             men
             are
             compared
             to
             builders
             ,
             that
             lay
             vnwrought
             stones
             in
             the
             foundation
             ,
             but
             aloft
             to
             the
             eye
             ,
             they
             place
             curious
             stones
             of
             richer
             labour
             .
             They
             are
             also
             like
             to
             Pyrates
             on
             the
             Seas
             ,
             with
             lying
             banners
             :
             
             like
             as
             the
             Sichemites
             :
             like
             to
             Iosephs
             cloake
             :
             like
             to
             the
             wife
             of
             Potifar
             :
             and
             like
             to
             the
             aprons
             of
             figge
             leaues
             ,
             which
             Adam
             and
             Eue
             made
             for
             themselues
             .
             They
             are
             like
             to
             Ahaz
             the
             king
             :
             like
             to
             the
             Dolphine
             :
             like
             to
             the
             Physitian
             ,
             that
             cures
             others
             ,
             yet
             helps
             not
             himselfe
             .
             They
             are
             like
             to
             the
             white
             wall
             shewne
             to
             Ezekiel
             :
             they
             are
             good
             for
             others
             ,
             and
             hurtfull
             to
             them selues
             :
             Here
             is
             some
             speeche
             vsed
             ,
             of
             the
             greate
             paines
             threatned
             to
             such
             ,
             as
             also
             of
             the
             reprehension
             ,
             which
             God
             in
             his
             iudgement
             will
             giue
             them
             :
             A
             subiect
             ,
             by
             howe
             much
             the
             more
             curious
             ,
             by
             so
             much
             it
             is
             the
             more
             true
             and
             profitable
             .
             Chap.
             18
             Fol.
             190.
             
          
           
             Herein
             is
             declared
             ,
             that
             the
             sinne
             of
             blasphemy
             is
             most
             greate
             and
             greeuous
             ,
             insomuch
             that
             it
             exceedeth
             euery
             other
             sinne
             ,
             euen
             of
             the
             infidelles
             ,
             and
             of
             the
             Iewes
             ,
             who
             crucified
             our
             Lord
             and
             Sauiour
             .
             It
             is
             aggrauated
             by
             many
             circumstāces
             ,
             and
             hath
             no
             apparāt
             excuse
             ,
             as
             diuers
             other
             sinnes
             may
             seeme
             to
             haue
             .
             It
             is
             a
             sinne
             eternall
             ,
             in
             regard
             of
             the
             exercise
             thereof
             ;
             because
             among
             all
             sinnes
             ,
             blasphemy
             only
             remaineth
             with
             the
             damned
             ,
             euen
             as
             charity
             dooth
             among
             the
             blessed
             ,
             and
             is
             punished
             with
             euery
             part
             of
             the
             law
             .
             It
             is
             the
             sinne
             of
             vnthankefulnesse
             ;
             the
             punishment
             whereof
             sometime
             beginneth
             in
             this
             world
             ,
             and
             yet
             is
             neuer
             finished
             .
             It
             is
             a
             manifest
             signe
             of
             damnatiō
             ,
             &
             a
             sin
             so
             abhominable
             ,
             as
             the
             holy
             Scripture
             somtime
             forbeareth
             to
             name
             it
             ,
             among
             the
             rehersall
             of
             other
             grieuous
             offēces
             .
             A
             discourse
             very
             profitable
             ,
             ingenious
             ,
             necessarie
             &
             worthy
             to
             be
             noted
             for
             feare
             of
             fulling
             into
             a
             sin
             so
             horrible
             and
             detestable
             .
             Chap.
             19.
             fol.
             201
             ▪
          
           
             Approuing
             that
             it
             is
             better
             to
             haue
             no
             tongue
             at
             al
             ,
             and
             to
             be
             silent
             eternally
             ,
             then
             to
             fall
             into
             any
             of
             the
             before
             remembred
             vices
             .
             What
             benefit
             ensueth
             by
             the
             priuation
             of
             speeche
             ,
             of
             which
             ,
             although
             wee
             should
             haue
             no
             vse
             at
             all
             ,
             yet
             we
             are
             not
             voyde
             of
             the
             speeche
             of
             the
             mind
             ;
             which
             is
             much
             more
             excellent
             ,
             and
             sooner
             listned
             vnto
             by
             god
             himselfe
             ,
             then
             to
             the
             carelesse
             and
             idle
             babling
             of
             the
             lippes
             .
             He
             that
             wanteth
             speeche
             ,
             is
             disburdened
             of
             a
             heauy
             loade
             ,
             and
             may
             the
             easier
             preserue
             himselfe
             from
             many
             heauy
             charges
             :
             because
             by
             the
             tongue
             of
             the
             body
             ,
             we
             please
             men
             onely
             ,
             but
             by
             the
             tongue
             of
             the
             hart
             ,
             we
             become
             pleasing
             to
             God.
             Euery
             man
             hath
             two
             lips
             ,
             but
             the
             iust
             man
             hath
             his
             vpper
             lip
             much
             greater
             then
             the
             nether
             .
             Contrarywise
             ,
             the
             wicked
             man
             hath
             his
             nether
             lip
             so
             great
             ,
             as
             therewith
             he
             couereth
             his
             whole
             face
             ,
             and
             all
             the
             strength
             of
             bad
             men
             consisteth
             in
             their
             lips
             ;
             which
             is
             approued
             by
             a
             short
             ,
             yet
             sweet
             discourse
             ,
             and
             afterward
             pleasingly
             concluded
             on
             the
             behalfe
             of
             silence
             ,
             approuing
             it
             to
             be
             much
             more
             allowable
             then
             speeche
             .
             Chap.
             20.
             
             Fol.
             216.
             
          
           
             
             Hee
             that
             would
             talke
             with
             God
             ,
             must
             eyther
             learne
             to
             bee
             silent
             ,
             or
             speake
             fa●re
             otherwise
             then
             hee
             did
             before
             :
             because
             his
             hearte
             is
             to
             bee
             first
             purged
             of
             wicked
             thoughtes
             ,
             and
             his
             lippes
             made
             cleane
             from
             speaking
             of
             euill
             .
             Hee
             that
             conferres
             with
             God
             ,
             must
             either
             holde
             his
             peace
             ,
             or
             speake
             very
             little
             ,
             in
             regarde
             of
             the
             greatenesse
             of
             diuine
             mysteries
             .
             Or
             hee
             must
             talke
             highlie
             ,
             by
             a
             newe
             kinde
             of
             speaking
             ,
             as
             being
             lifted
             up
             by
             diuine
             assistaunce
             of
             the
             holy
             Ghost
             .
             For
             approbation
             whereof
             ,
             diuers
             sound
             testimonies
             out
             of
             sacred
             Scripture
             are
             produced
             .
             As
             of
             
               Moyses
               ,
               Ieremie
               ,
               Daniell
               ,
               Paule
               ,
            
             and
             the
             other
             Apostles
             .
             Silence
             also
             makes
             the
             foole
             to
             seeme
             wise
             ,
             and
             the
             want
             of
             speeche
             is
             the
             gift
             of
             God
             ,
             as
             well
             as
             talking
             in
             many
             languages
             .
             Heerin
             likewise
             is
             discoursed
             ,
             whence
             it
             proceedeth
             that
             some
             are
             borne
             dumbe
             ,
             and
             others
             very
             harde
             in
             deliuery
             of
             theyr
             wordes
             ,
             or
             else
             doe
             speake
             very
             slowly
             .
             Chap.
             20.
             
             Fol.
             226.
             
          
           
             To
             the
             end
             ,
             that
             in
             our
             discoursing
             we
             should
             not
             grow
             offensiue
             to
             God
             ,
             it
             behooueth
             vs
             (
             with
             deuout
             heartes
             )
             to
             beg
             of
             him
             that
             he
             woulde
             purifie
             our
             mindes
             ,
             and
             purge
             our
             lippes
             .
             According
             as
             Dauid
             did
             ,
             who
             prayed
             to
             the
             Lord
             that
             he
             would
             open
             his
             mouth
             ,
             to
             the
             end
             that
             he
             might
             worthily
             praise
             him
             .
             And
             ,
             without
             him
             ,
             we
             cannot
             speake
             well
             ,
             because
             he
             hath
             the
             key
             of
             our
             mouth
             .
             Which
             is
             approued
             by
             a
             sentence
             produced
             out
             of
             Esay
             ,
             where
             he
             saith
             ,
             that
             Christ
             is
             the
             key
             of
             Dauid
             .
             He
             therwith
             openeth
             the
             mouth
             ,
             and
             giueth
             not
             much
             of
             what
             we
             knowe
             to
             aske
             for
             ,
             because
             we
             should
             require
             things
             correspondent
             to
             his
             greatnesse
             .
             Moreouer
             ,
             not
             only
             are
             the
             Lippes
             opened
             therewith
             ,
             but
             likewise
             the
             heart
             ,
             the
             vnderstanding
             ,
             the
             Scriptures
             ,
             types
             and
             figures
             ,
             yea
             ,
             heauen
             it selfe
             ,
             and
             the
             mouthes
             of
             the
             saintes
             and
             Prophets
             :
             and
             without
             this
             keye
             ,
             all
             things
             remain●
             shut
             vp
             ,
             and
             euery
             mouth
             dumbe
             Chap.
             22.
             
             Fol.
             239
          
           
             That
             aboundance
             of
             words
             (
             without
             wisedome
             )
             is
             not
             called
             eloquence
             ,
             but
             loquacity
             or
             babling
             .
             Therfore
             our
             words
             ought
             first
             to
             be
             brought
             to
             the
             file
             ,
             ere
             to
             the
             tongue
             ,
             to
             auoide
             the
             errour
             of
             our
             folly
             in
             speaking
             .
             Therefore
             we
             should
             pray
             vnto
             the
             Lord
             ,
             that
             it
             would
             please
             him
             to
             open
             our
             mouthes
             ,
             and
             fill
             them
             with
             the
             holy
             spirit
             of
             wisedome
             ,
             vsing
             euery
             morning
             duely
             ,
             some
             especiall
             godly
             prayer
             ,
             meete
             for
             such
             a
             purpose
             .
             And
             because
             
               Intùs
               existens
               Prohibet
               extraneum
            
             ;
             we
             cannot
             be
             capable
             of
             the
             blessed
             spirit
             ,
             except
             we
             first
             euacuate
             our
             owne
             proper
             spirit
             ,
             which
             is
             the
             occasion
             of
             infinite
             defects
             .
             We
             must
             know
             ,
             that
             there
             are
             not
             so
             many
             letters
             in
             the
             Alphabet
             ,
             as
             are
             the
             errours
             hourely
             committed
             by
             the
             tongue
             ,
             that
             is
             not
             skild
             
             rightly
             in
             speaking
             of
             God.
             Heerein
             likewise
             is
             declared
             ,
             what
             that
             race
             or
             stoke
             is
             ,
             whereof
             the
             wise
             man
             speaketh
             ,
             who
             haue
             in
             steed
             of
             teeth
             ,
             sharpe
             swoords
             .
             Also
             ,
             what
             wisedome
             is
             ,
             according
             to
             the
             Philosophers
             ,
             Peripatetikes
             ,
             Stoickes
             &
             Diuines
             ,
             with
             many
             other
             memorable
             matters
             beside
             .
             Chap.
             23.
             
             Fol.
             251.
             
          
           
             From
             whence
             it
             ensueth
             that
             man
             (
             being
             a
             creature
             so
             noble
             )
             yet
             notwithstanding
             ,
             he
             committeth
             greater
             errours
             then
             any
             other
             creature
             whatsoeuer
             .
             How
             God
             hath
             giuen
             him
             many
             helpes
             to
             preserue
             him
             from
             sinne
             ,
             and
             particularly
             ,
             the
             prec●pt
             of
             brotherly
             correction
             ,
             committed
             into
             the
             power
             of
             the
             tongue
             .
             The
             necessitie
             and
             excellencie
             whereof
             is
             heere
             discoursed
             on
             .
             And
             that
             silence
             (
             in
             such
             a
             case
             )
             is
             prooued
             great
             babbling
             ,
             and
             a
             grieuous
             sinne
             ,
             because
             the
             tongue
             may
             be
             a
             safety
             to
             our
             neighbour
             .
             They
             also
             shew
             the
             way
             which
             we
             ought
             to
             obserue
             ,
             in
             correcting
             of
             our
             neighbour
             ,
             as
             also
             the
             qualitie
             of
             the
             precept
             it selfe
             ,
             by
             approoued
             sound
             doctrine
             ,
             and
             testimonies
             of
             holy
             Scripture
             .
             Chap.
             24.
             
             Fol.
             262
          
           
             Wherein
             is
             discoursed
             ,
             how
             important
             the
             precept
             of
             brotherly
             correction
             is
             ,
             and
             for
             auoiding
             error
             therein
             ,
             all
             the
             words
             which
             our
             Sauiour
             vsed
             ,
             in
             giuing
             the
             precept
             ,
             are
             diligently
             examined
             ,
             and
             diuers
             good
             considerations
             in
             that
             behalfe
             alledged
             .
             Moreouer
             ,
             they
             handle
             seuerally
             the
             number
             of
             corrections
             ,
             which
             are
             to
             be
             vsed
             to
             our
             neigbor
             ,
             and
             by
             the
             office
             of
             the
             tongue
             ,
             all
             iustified
             and
             warranted
             by
             proofes
             of
             Scripture
             .
             Chap.
             25.
             
             Fol.
             274.
             
          
        
      
       
         
         
           A
           Table
           of
           the
           Authorities
           ,
           alleaged
           by
           the
           Author
           ,
           out
           of
           the
           sacred
           Scriptures
           in
           this
           present
           worke
           ,
           the
           better
           to
           declare
           his
           exposition
           of
           them
           .
        
         
           
             Genesis
             .
          
           
             Chap.
             4.
             13.
             
             MY
             sin
             is
             greater
             ,
             then
             it
             can
             be
             pardoned
             .
             fol.
             20
             ▪
          
           
             Chap.
             11.
             4.
             
             Come
             ,
             let
             vs
             build
             vs
             a
             city
             and
             a
             Tower
             ,
             whose
             top
             may
             reache
             vnto
             heauen
             ,
             that
             we
             may
             get
             vs
             a
             name
             ,
             least
             we
             be
             scattered
             vpon
             the
             whole
             earth
             .
             fol.
             24
          
           
             Chap.
             3.
             2.
             3.
             4.
             
             VVe
             eate
             of
             the
             fruits
             of
             the
             trees
             of
             the
             Garden
             .
             But
             of
             the
             fruit
             of
             the
             tree
             ,
             which
             is
             in
             the
             midst
             of
             the
             Garden
             ,
             God
             hath
             said
             ;
             you
             shall
             not
             eat
             of
             it
             ,
             neither
             shall
             you
             touch
             it
             ,
             least
             that
             you
             dy
             .
             fol.
             38.
             
          
           
             Chap.
             31.
             47.
             
             Laban
             called
             it
             in
             his
             own
             language
             
               Tumulus
               testis
            
             ,
             and
             Iacob
             called
             it
             
               Aceruus
               testimonij
            
             .
             fol.
             104
          
           
             Chap.
             23.
             13.
             
             Abraham
             said
             to
             Ephron
             ,
             I
             will
             giue
             thee
             the
             price
             of
             the
             field
             ,
             receiue
             it
             of
             me
             ,
             and
             I
             will
             bury
             my
             dead
             there
             ?
             ibid.
             
          
           
             Chap.
             11.
             5.
             
             The
             Lord
             came
             downe
             to
             see
             the
             city
             and
             the
             Tower
             ,
             which
             the
             sons
             of
             Adam
             builded
             ,
             &c.
             fol.
             113
          
           
             Chap.
             3.
             12.
             
             The
             woman
             which
             thou
             gauest
             to
             be
             with
             me
             ,
             she
             gaue
             me
             of
             the
             tree
             ,
             and
             I
             did
             eate
             ,
             &c.
             fol.
             119
          
           
             Chap.
             37.
             11.
             
             But
             his
             Father
             noted
             well
             the
             saying
             .
             fol.
             136
          
           
             Chap.
             18.
             20.
             21.
             
             Then
             the
             Lord
             said
             ,
             Because
             the
             cry
             of
             Sodome
             and
             Gomorrah
             is
             great
             ,
             and
             because
             their
             sin
             is
             exceeding
             greeuous
             :
             I
             will
             go
             downe
             ,
             and
             see
             whether
             they
             haue
             don
             altogether
             according
             to
             that
             cry
             ,
             which
             is
             come
             vp
             vnto
             me
             ;
             and
             if
             not
             ,
             that
             I
             may
             know
             .
             fol.
             154.
             
          
           
             
             Chap.
             27.
             22.
             
             The
             voyce
             〈…〉
             hands
             of
             Esau
             .
             fol.
             180
          
           
             Chap.
             1.
             8.
             
             God
             called
             the
             firmament
             heauen
             .
             fol.
             192
          
           
             Chap.
             34.
             22.
             23.
             
             If
             all
             the
             men
             children
             among
             vs
             be
             circumcised
             ,
             as
             they
             are
             circumcised
             ,
             shall
             not
             their
             flocks
             ,
             &
             their
             substance
             ,
             and
             all
             their
             cattell
             be
             ours
             ?
             fol.
             193
          
           
             Chap.
             37.
             33.
             
             It
             is
             my
             Sons
             coat
             ,
             a
             wicked
             beast
             hath
             deuoured
             him
             ,
             Ioseph
             is
             surely
             torne
             in
             pieces
             .
             fol.
             195
          
           
             Chap.
             39.
             12.
             
             He
             left
             his
             garment
             in
             her
             hand
             ,
             and
             got
             him
             out
             .
             fol.
             196
          
           
             Chap.
             3.
             7.
             
             They
             sewed
             fig
             tree
             leaues
             together
             ,
             and
             made
             them selues
             breeches
             ,
             &c.
             ibid.
             
          
           
             Chap.
             18.
             27.
             
             I
             haue
             begun
             to
             speak
             vnto
             my
             Lord
             ,
             and
             I
             am
             but
             dust
             and
             ashes
             ,
             fol.
             236
          
           
             Chap.
             3.
             24.
             
             And
             at
             the
             East
             side
             of
             the
             garden
             of
             Eden
             ,
             he
             set
             the
             Cherubims
             ,
             and
             the
             blade
             of
             a
             sword
             shaken
             ,
             to
             keep
             the
             way
             of
             the
             tree
             of
             life
             .
             fol.
             246.
             
          
           
             Chap
             8.
             11.
             
             And
             the
             doue
             came
             to
             him
             in
             the
             Euening
             ,
             and
             loe
             in
             her
             mouth
             was
             an
             Oliue
             leafe
             that
             she
             had
             pluckt
             ;
             whereby
             Noah
             knew
             that
             the
             waters
             were
             abated
             from
             off
             the
             earth
             .
             fol.
             270
          
           
             Chap.
             45.
             24.
             
             And
             he
             said
             vnto
             them
             :
             fall
             not
             out
             by
             the
             way
             ▪
             fol.
             275
          
           
             Chap.
             4.
             23.
             
             Then
             Lamech
             sayd
             vnto
             his
             wiues
             Adah
             and
             Zillah
             ,
             Heare
             my
             voice
             yee
             wiues
             of
             Lamech
             ,
             hearken
             vnto
             my
             speech
             :
             for
             I
             would
             slaye
             a
             man
             in
             my
             wound
             ,
             and
             a
             young
             man
             in
             myne
             hurt
             .
             fol.
             277
          
           
             Chap.
             4.
             10.
             
             The
             voyce
             of
             thy
             brothers
             bloud
             crieth
             vnto
             me
             from
             the
             earth
             .
             fol.
             276
          
        
         
           
             Exodus
             .
          
           
             Chap.
             34.
             6.
             
             The
             Lord
             God
             is
             strong
             ,
             mercifull
             and
             gratious
             ,
             flow
             to
             anger
             ,
             and
             aboundant
             in
             goodnesse
             and
             truth
             .
             fol.
             58
          
           
             Chap.
             32.
             4.
             5.
             6.
             
             These
             be
             thy
             Gods
             O
             Israel
             ,
             which
             brought
             thee
             out
             of
             the
             land
             of
             Aegypt
             ,
             &c.
             fol.
             95.
             
          
           
             Chap.
             15.
             1.
             2.
             
             We
             wil
             sing
             vnto
             the
             Lord
             ,
             for
             he
             hath
             triumphed
             gloriously
             :
             the
             horse
             ,
             and
             him
             that
             rode
             vpon
             him
             ,
             hath
             he
             thrown
             in
             the
             Sea.
             fol.
             148
          
           
             Chap.
             8.
             2.
             3.
             4.
             
             Behold
             ,
             I
             wil
             smite
             all
             thy
             country
             with
             frogs
             .
             And
             the
             Riuer
             shall
             s●rall
             full
             of
             frogs
             ,
             which
             shall
             goe
             vp
             &
             come
             into
             thine
             house
             ,
             &
             into
             the
             chamber
             where
             thou
             sleepest
             ,
             &
             vpon
             thy
             bed
             ,
             and
             into
             the
             house
             of
             thy
             seruants
             ,
             and
             vpon
             thy
             people
             ,
             and
             
             into
             thine
             O●ens
             ,
             and
             into
             thy
             kneading
             troughs
             .
             Yea
             ,
             the
             Frogs
             shall
             climb
             vp
             vpon
             thee
             ,
             and
             on
             thy
             people
             ,
             and
             vpon
             all
             thy
             seruants
             .
             fol.
             157
          
           
             Chap.
             14.
             15.
             
             Wherefore
             cryest
             thou
             vnto
             me
             ?
             fol.
             220
          
           
             Chap.
             25.
             24.
             25.
             
             And
             thou
             shalt
             couer
             it
             with
             pure
             gold
             ,
             &
             make
             thereto
             a
             crown
             of
             gold
             round
             about
             .
             Thou
             shalt
             also
             make
             vnto
             it
             a
             border
             of
             foure
             fingers
             round
             about
             ,
             and
             thou
             shalt
             make
             a
             goulden
             crowne
             round
             about
             the
             border
             thereof
             .
             fol.
             223
          
           
             Chap.
             4.
             10.
             
             Oh
             my
             Lord
             ,
             I
             am
             not
             eloquent
             ,
             neither
             at
             any
             time
             haue
             bin
             ,
             nor
             yet
             since
             thou
             hast
             spoken
             vnto
             thy
             seruant
             ,
             but
             I
             am
             slow
             of
             speech
             and
             slow
             of
             tongue
             .
             fol.
             229
          
           
             Chap.
             40.
             2.
             
             The
             first
             day
             of
             the
             first
             moneth
             ,
             thou
             shalt
             set
             vp
             the
             Tabernacle
             called
             the
             Tabernacle
             of
             the
             congregation
             .
             And
             thou
             shalt
             put
             therein
             the
             Arke
             of
             the
             Testimony
             ,
             and
             couer
             the
             Ark
             with
             the
             vaile
             .
             fol.
             246
          
        
         
           
             Leuìticus
             .
          
           
             Chap.
             11.
             13.
             
             These
             shall
             ye
             haue
             also
             in
             abhomination
             among
             the
             Foules
             ,
             they
             shall
             not
             be
             eaten
             ,
             &c.
             fol.
             67
          
           
             Chap.
             24.
             14.
             16.
             
             Bring
             the
             blasphemer
             without
             the
             hoast
             ,
             and
             let
             all
             that
             heard
             him
             ,
             put
             their
             hand
             ,
             vpon
             his
             head
             ,
             and
             let
             all
             the
             congregation
             stone
             him
             .
             And
             he
             that
             blasphemeth
             the
             name
             of
             the
             lord
             shall
             be
             put
             to
             death
             .
             fol.
             14
          
        
         
           
             Numbers
             .
          
           
             Chap.
             19.
             15.
             
             The
             vessels
             that
             be
             open
             ,
             and
             haue
             no
             couering
             fastned
             vpon
             them
             ,
             shall
             be
             vncleane
             .
             fol.
             26
             ▪
          
           
             Chap.
             24.
             17.
             
             There
             shal
             come
             a
             star
             of
             Iacob
             ,
             and
             a
             scepter
             shall
             arise
             of
             Israel
             ,
             &c.
             fol.
             51
             ▪
          
           
             Chap.
             22.
             28.
             29.
             30.
             
             What
             haue
             I
             done
             vnto
             thee
             ,
             that
             thou
             hast
             smitten
             me
             now
             three
             times
             ?
             &c.
             fol.
             118.
             229
          
        
         
           
             Deuteronomy
             .
          
           
             Chap.
             22.
             11.
             
             Thou
             shalt
             not
             weare
             a
             garment
             of
             diuers
             sorts
             ,
             as
             of
             wollen
             and
             linnen
             together
             .
             fol.
             87
          
           
             Chap.
             22.
             24.
             25.
             26.
             27.
             
             Because
             she
             cryed
             not
             ,
             being
             in
             the
             City
             .
             But
             if
             a
             man
             finde
             a
             betrothed
             maide
             in
             the
             field
             ,
             and
             force
             her
             ,
             and
             lye
             with
             her
             ,
             then
             the
             man
             that
             lay
             with
             her
             shal
             dye
             alone
             .
             And
             vnto
             the
             maide
             thou
             shalt
             doo
             nothing
             ,
             because
             there
             is
             in
             the
             maide
             no
             cause
             of
             death
             :
             for
             as
             when
             a
             man
             riseth
             against
             his
             neighbour
             ,
             and
             woundeth
             him
             to
             death
             ,
             so
             is
             this
             matter
             .
             For
             he
             founde
             her
             in
             the
             field
             ,
             the
             maide
             cryed
             ,
             and
             there
             was
             no
             man
             to
             succoure
             her
             .
             &c.
             fol.
             127.
             
          
           
             
             Chap.
             14.
             15.
             19.
             
             The
             Estrich
             nor
             the
             night
             crow
             .
             And
             euery
             creeping
             thing
             that
             flyeth
             ,
             shall
             be
             vncleane
             vnto
             yee
             ,
             it
             shall
             not
             be
             eaten
             .
             fol.
             161
          
           
             Chap.
             6.
             16.
             
             You
             shall
             not
             tempt
             the
             Lord
             your
             God.
             fol.
             194
          
           
             Chap.
             24.
             10.
             11.
             
             Thou
             shalt
             not
             goe
             into
             his
             house
             to
             fetch
             his
             pledge
             .
             But
             thou
             shalt
             stand
             without
             ,
             and
             the
             man
             that
             borrwed
             it
             of
             thee
             ,
             shal
             bring
             the
             pledge
             out
             of
             the
             doors
             vnto
             thee
             .
             fol.
             276
          
        
         
           
             Iudges
             .
          
           
             Chap.
             14.
             18.
             
             What
             is
             sweeter
             then
             hony
             ?
          
           
             Chap.
             7.
             20.
             
             The
             sword
             of
             the
             Lord
             ,
             and
             of
             Gedeon
             .
             fol.
             187
          
        
         
           
             1.
             
             Samuel
             .
          
           
             Chap.
             19.
             24.
             
             And
             Saul
             stript
             off
             his
             garments
             ,
             and
             he
             prophecied
             also
             before
             Samuel
             ,
             and
             fell
             down
             naked
             all
             that
             day
             &
             al
             that
             night
             :
             therfore
             they
             say
             ,
             Is
             Saul
             also
             among
             the
             Prophets
             ?
             fol.
             71
          
        
         
           
             2.
             
             Samuel
             .
          
           
             Chap.
             1.
             16.
             
             Thy
             bloud
             be
             vpon
             thine
             own
             head
             ,
             for
             thine
             own
             mouth
             hath
             testified
             against
             thee
             ,
             saying
             :
             I
             haue
             slaine
             the
             Lords
             annointed
             .
             fol.
             65.
             
             &
             218
          
           
             Chap.
             20.
             9.
             10.
             
             Art
             thou
             in
             health
             my
             brother
             ?
             And
             Ioab
             tooke
             Amasa
             by
             the
             beard
             ,
             &c.
             fol.
             168s
          
        
         
           
             1.
             
             Kings
             .
          
           
             Chap.
             19.
             9.
             10.
             
             What
             dost
             thou
             here
             Elias
             ?
             And
             he
             answered
             ,
             I
             haue
             bin
             very
             zealous
             for
             the
             Lord
             God
             of
             hoasts
             ,
             for
             the
             children
             of
             Israel
             haue
             forsaken
             thy
             couenant
             ,
             broken
             downe
             thine
             Altars
             ,
             and
             slain
             thy
             Prophets
             with
             the
             sword
             ,
             and
             I
             only
             am
             left
             ,
             and
             they
             seek
             my
             life
             ,
             to
             take
             it
             away
             ,
             &c.
             fol.
             73
          
           
             Chap.
             21.
             10.
             
             And
             the
             wicked
             men
             witnessed
             against
             Naboth
             in
             the
             presence
             of
             the
             people
             ,
             saying
             ;
             Naboth
             did
             blaspheme
             God
             &
             the
             king
             .
             Then
             they
             caried
             him
             away
             out
             of
             the
             city
             ,
             and
             stoned
             him
             with
             stones
             ,
             that
             he
             died
             .
             fol.
             211
          
           
             Chap.
             10.
             5.
             
             She
             was
             greatly
             astonied
             ,
             and
             there
             was
             no
             more
             spirit
             in
             her
             .
             fol.
             234
          
        
         
           
             2.
             
             Kings
             .
          
           
             Chap.
             4.
             32.
             33.
             34.
             
             Then
             came
             Elisha
             into
             the
             house
             ,
             and
             behold
             ,
             the
             child
             was
             dead
             ,
             and
             laid
             vpon
             his
             bed
             .
             He
             went
             in
             therfore
             ,
             and
             shut
             the
             door
             vpon
             them
             twaine
             ,
             and
             prayed
             vnto
             the
             Lord.
             After
             he
             went
             vp
             ,
             and
             lay
             vpon
             the
             child
             ,
             and
             put
             his
             mouth
             on
             his
             mouth
             ,
             &
             his
             eyes
             vpon
             his
             eyes
             ,
             and
             his
             hands
             vpon
             his
             hands
             ,
             and
             stretched
             himselfe
             vpon
             him
             ,
             and
             the
             flesh
             of
             the
             child
             waxed
             warm
             .
             fol.
             271
          
        
         
           
             2.
             
             Chron.
             
          
           
             Chap.
             32.
             15.
             16.
             17.
             
             For
             none
             of
             al
             the
             gods
             of
             any
             natiō
             or
             kingdō
             
             able
             to
             deliuer
             his
             people
             out
             of
             my
             hand
             ,
             and
             out
             of
             the
             hand
             of
             my
             fathers
             :
             how
             much
             lesse
             shall
             your
             God
             deliuer
             you
             out
             of
             my
             hand
             ?
             And
             his
             seruants
             spake
             yet
             more
             against
             the
             Lord
             God
             ,
             and
             against
             his
             seruant
             Ezechias
             .
             He
             wrote
             also
             letters
             ,
             blaspheming
             the
             Lord
             God
             of
             Israel
             ,
             and
             speaking
             against
             him
             .
             fol.
             64.
             
          
        
         
           
             Nehemiah
             .
          
           
             Chap.
             4.
             17.
             18.
             
             And
             they
             that
             builded
             ,
             did
             the
             work
             with
             one
             hand
             ,
             and
             with
             the
             other
             held
             a
             sword
             .
             For
             euery
             one
             of
             the
             builders
             had
             his
             sword
             girded
             on
             his
             loynes
             .
             fol.
             189.
             
          
        
         
           
             Iob.
             
          
           
             Chap.
             39.
             38.
             
             Once
             haue
             I
             spoken
             ,
             but
             I
             will
             answer
             no
             more
             .
             fol.
             4.
             
          
           
             Chap.
             13.
             5.
             
             Oh
             that
             you
             wold
             hould
             your
             peace
             ,
             that
             it
             might
             be
             imputed
             to
             you
             for
             wisedome
             .
             fol.
             5
             ,
          
           
             Chap.
             10.
             1.
             
             I
             will
             speake
             in
             the
             bitternesse
             of
             my
             soule
             .
             fol.
             26.
             
          
           
             Chap.
             4.
             2.
             
             Who
             can
             withhould
             himself
             from
             speaking
             ?
             fol.
             34.
             
          
           
             Chap.
             33.
             14.
             
             For
             God
             speaketh
             once
             or
             twise
             ,
             and
             one
             seeth
             it
             not
             .
             fol.
             43.
             
          
           
             Chap.
             20.
             5.
             
             The
             ioy
             of
             hypocrites
             is
             but
             a
             moment
             .
             fol.
             171
          
           
             Chap.
             8.
             13.
             
             The
             hopes
             of
             Hypocrites
             shall
             perish
             .
             fol.
             177
          
           
             Chap.
             39.
             16.
             
             Hast
             thou
             giuen
             the
             pleasant
             wings
             vnto
             the
             Peacocks
             ,
             or
             wings
             and
             feathers
             vnto
             the
             Estrich
             ?
             fol.
             186
          
           
             Chap.
             2.
             11.
             
             Touch
             al
             that
             he
             hath
             ,
             to
             see
             if
             he
             wil
             not
             blaspheme
             thee
             to
             thy
             face
             .
             fol.
             112
          
           
             Chap.
             2.
             9.
             
             Then
             said
             his
             wife
             vnto
             him
             ,
             doest
             thou
             continue
             yet
             in
             thine
             vprightnesse
             ?
             Blaspheme
             God
             ,
             and
             dy
             .
             ibid.
             
          
           
             Chap.
             28.
             28.
             
             And
             vnto
             man
             he
             sayd
             ;
             Behold
             ,
             the
             feare
             of
             the
             lord
             is
             wisedome
             ,
             and
             to
             depart
             from
             euil
             ,
             is
             vnderstanding
             .
             fol.
             256
          
        
         
           
             Dauids
             Psalmes
             .
          
           
             Psalm
             .
             45.
             1.
             2.
             
             My
             heart
             will
             vtter
             foorth
             a
             good
             matter
             ,
             I
             will
             intreate
             in
             my
             works
             of
             the
             king
             .
             My
             tongue
             is
             as
             the
             pen
             of
             a
             swift
             writer
             .
             fol.
             31
          
           
             Psalm
             .
             31.
             3.
             
             While
             I
             held
             my
             tongue
             my
             bones
             consumed
             .
             fol.
             4
          
           
             Psalm
             .
             140.
             3.
             
             All
             the
             labour
             of
             a
             man
             is
             for
             his
             mouth
             .
             fol.
             9
          
           
             Psalm
             .
             112.
             1.
             2.
             
             Blessed
             be
             the
             name
             of
             the
             Lord
             ,
             from
             hencefoorth
             and
             for
             euer
             .
             The
             Lords
             name
             is
             praised
             from
             the
             rising
             of
             the
             Sun
             ,
             vnto
             the
             going
             down
             of
             the
             same
             .
             The
             Lord
             is
             aboue
             al
             nations
             ,
             and
             his
             glory
             is
             aboue
             the
             heauens
             .
             fol.
             13
          
           
             Psalm
             .
             15.
             1.
             2.
             3.
             
             Lord
             ,
             who
             shall
             dwell
             in
             thy
             Tabernacle
             ,
             and
             who
             shall
             rest
             vpon
             thy
             holy
             mountaine
             ?
             &c.
             fol.
             18
          
           
             
             Psalm
             .
             140.
             3.
             
             Set
             a
             watch
             (
             O
             Lord
             )
             before
             my
             mouth
             ,
             &
             keep
             the
             door
             of
             my
             lips
             .
             fol.
             22.
             
          
           
             Psalm
             5.
             11.
             
             Their
             throate
             is
             an
             open
             sepulcher
             ,
             and
             they
             flatter
             with
             their
             tongue
             .
             fol.
             27.
             
          
           
             Psalm
             .
             50.
             16.
             
             Open
             thou
             my
             lips
             O
             Lord
             ,
             and
             my
             mouth
             shall
             shew
             foorth
             thy
             prayse
             .
             fol.
             33.
             
          
           
             Psalm
             .
             119.
             131.
             
             I
             opened
             my
             mouth
             and
             panted
             .
             ibid.
             
          
           
             Psalm
             .
             38.
             13.
             
             But
             I
             ,
             as
             a
             deafe
             man
             heard
             not
             ,
             and
             am
             as
             a
             ●umb
             man
             ,
             that
             openeth
             not
             his
             mouth
             .
             ibid.
             
          
           
             Psalm
             .
             56.
             4.
             
             Their
             tongue
             is
             a
             sharpe
             sword
             .
             fol.
             39
          
           
             Psalm
             .
             62.
             18.
             
             One
             time
             only
             God
             spake
             ,
             and
             these
             two
             I
             heard
             ,
             that
             power
             belongeth
             vnto
             God
             ,
             and
             to
             thee
             O
             Lord
             mercy
             ,
             for
             thou
             rewardest
             euery
             one
             according
             to
             his
             work
             .
             fol.
             43
          
           
             Psalm
             .
             2.
             7.
             
             The
             Lord
             hath
             said
             vnto
             me
             :
             Thou
             art
             my
             Son
             ,
             this
             day
             haue
             I
             begotten
             thee
             .
             fol.
             45.
             
          
           
             Psalm
             .
             64.
             1.
             
             O
             Lord
             ,
             praise
             waiteth
             for
             thee
             in
             Sion
             .
             ibid.
             
          
           
             Psalm
             .
             115.
             2.
             
             Euery
             man
             is
             a
             lyer
             .
             fol.
             47
          
           
             Psalm
             .
             5.
             6.
             
             Thou
             shalt
             destroy
             all
             them
             that
             speak
             lyes
             .
             ibid.
             
          
           
             Psalm
             .
             61.
             9.
             
             The
             children
             of
             men
             are
             vanity
             ,
             the
             cheefe
             men
             are
             lyers
             ,
             to
             lay
             them
             vpon
             a
             balance
             ,
             they
             are
             altogether
             lighter
             then
             vanity
             it selfe
             .
             fol.
             48
          
           
             Psalm
             .
             52.
             12.
             
             God
             looked
             down
             from
             heauen
             vpon
             the
             children
             of
             men
             ,
             to
             see
             if
             there
             were
             any
             that
             would
             vnderstand
             ,
             and
             seeke
             God.
             Euery
             one
             is
             gone
             back
             ,
             they
             are
             altogether
             corrupt
             ,
             there
             is
             none
             that
             doth
             good
             ,
             no
             not
             one
             .
             ibid.
             
          
           
             Psalm
             .
             81.
             6.
             
             I
             haue
             said
             you
             are
             Gods
             ,
             and
             you
             are
             all
             children
             of
             the
             most
             high
             .
             ibid.
             
          
           
             Psalm
             .
             43.
             3.
             
             Send
             thy
             light
             and
             thy
             truth
             ,
             let
             them
             lead
             me
             ,
             let
             them
             bring
             mee
             vnto
             thy
             holy
             mountaine
             ,
             and
             to
             thy
             Tabernacle
             .
             fol.
             49
          
           
             Psalm
             .
             38.
             8.
             
             Surely
             ,
             man
             in
             his
             best
             estate
             ,
             is
             altogether
             vanity
             .
             ibid.
             
          
           
             Psalm
             .
             41.
             10.
             
             Open
             thy
             mouth
             wide
             ,
             &
             I
             wil
             fill
             it
             .
             fol.
             52
          
           
             Psalm
             .
             38.
             1.
             2.
             
             I
             sayd
             I
             will
             take
             heed
             to
             my
             wayes
             ,
             that
             I
             sin
             not
             with
             my
             tongue
             .
             I
             will
             keep
             my
             mouth
             bridled
             ,
             while
             the
             wicked
             are
             in
             sight
             .
             fol.
             54
          
           
             Psalm
             .
             38.
             3.
             
             I
             was
             dumb
             and
             spake
             nothing
             ,
             I
             kept
             silence
             ,
             euen
             from
             good
             .
             fol.
             55
          
           
             Psalm
             .
             129.
             86.
             
             All
             thy
             commandements
             are
             true
             ,
             ibid.
             
          
           
             Psalm
             .
             4.
             5.
             
             Be
             angry
             ,
             but
             sin
             not
             .
             fol.
             59
          
           
             
             Psalm
             .
             3.
             3.
             7.
             8.
             
             Thou
             O
             Lord
             art
             a
             buckler
             for
             me
             ,
             my
             glory
             ,
             and
             the
             lifter
             vp
             of
             my
             head
             ,
             &c.
             
             Thou
             hast
             smitten
             all
             mine
             enemies
             (
             without
             cause
             )
             vpon
             the
             cheek
             bone
             ,
             thou
             hast
             broken
             the
             teeth
             of
             the
             wicked
             .
             Saluation
             belongeth
             vnto
             thee
             O
             Lord
             ,
             &c.
             fol.
             61
          
           
             Psalm
             .
             77.
             4.
             
             I
             was
             astonied
             ,
             and
             could
             not
             speake
             .
             ibid.
             
          
           
             Psalm
             .
             34.
             12.
             13.
             
             VVhat
             man
             is
             he
             that
             desireth
             life
             ,
             and
             loueth
             long
             laies
             for
             to
             see
             good
             .
             Keep
             thy
             tongue
             from
             euil
             ,
             &
             thy
             lips
             that
             they
             speake
             no
             guile
             .
             fol.
             63
          
           
             Psalm
             .
             64.
             3.
             4.
             
             They
             haue
             whet
             their
             tongues
             like
             a
             sword
             ,
             and
             shot
             for
             their
             arrowes
             bitter
             words
             :
             to
             shoot
             at
             the
             vpright
             in
             secret
             ,
             they
             shoote
             at
             him
             suddenly
             ,
             and
             feare
             not
             .
             ibid.
             
          
           
             Psalm
             .
             64.
             8.
             
             They
             shall
             cause
             their
             tongue
             to
             fal
             vpon
             them
             ,
             and
             whosoeuer
             shall
             see
             them
             ,
             shall
             fly
             away
             .
             fol.
             64
          
           
             Psalm
             .
             29.
             4.
             5.
             
             The
             voyce
             of
             the
             Lord
             is
             mighty
             ,
             the
             voyce
             of
             the
             Lord
             is
             glorious
             .
             The
             voyce
             of
             the
             Lord
             breaketh
             the
             Cedars
             .
             fol.
             69
          
           
             Psalm
             .
             140.
             3.
             
             They
             haue
             sharpened
             their
             tongues
             like
             Serpents
             :
             Adders
             poyson
             is
             vnder
             their
             lips
             .
             fol.
             79
          
           
             Psalm
             .
             22.
             20.
             
             Deliuer
             my
             soule
             from
             the
             sword
             ,
             my
             desolate
             soule
             from
             the
             power
             of
             the
             dog
             .
             fol.
             80
          
           
             Psalm
             .
             77.
             6.
             
             I
             called
             to
             remembraunce
             my
             song
             in
             the
             night
             ,
             I
             communed
             with
             mine
             owne
             heart
             ,
             and
             my
             spirit
             searched
             diligently
             .
             fol.
             83
          
           
             Psalm
             .
             40.
             9.
             
             I
             will
             not
             refraine
             my
             lips
             ,
             O
             Lord
             thou
             knowest
             .
             fol.
             84
          
           
             Psalm
             .
             140.
             8.
             
             Let
             the
             mischief
             of
             their
             own
             lips
             come
             vpon
             them
             .
             ibid.
             
          
           
             Psalm
             .
             4.
             5.
             
             Examine
             your
             own
             harts
             ,
             and
             in
             your
             chambers
             and
             be
             still
             .
             fol.
             85
          
           
             Psalm
             .
             4.
             6.
             
             Offer
             the
             sacrifices
             of
             righteousnesse
             ,
             &c.
             ibid.
             
          
           
             Psalm
             .
             50.
             18.
             
             The
             sacrifices
             of
             God
             ,
             are
             a
             contrite
             spirite
             ,
             a
             contrite
             and
             a
             broken
             hearte
             (
             O
             God
             )
             thou
             wilt
             not
             despise
             .
             ibid.
             
          
           
             Psalm
             .
             141.
             5.
             
             Let
             the
             righteous
             smite
             me
             ,
             for
             that
             is
             a
             benefit
             ,
             &
             let
             him
             reprooue
             me
             ,
             and
             it
             shall
             be
             a
             pretious
             oyle
             ,
             that
             shall
             not
             break
             mine
             head
             .
             fol.
             86
             ▪
          
           
             Psalm
             .
             31.
             18.
             
             Let
             the
             lying
             lips
             be
             made
             dumb
             .
             ibid.
             
          
           
             Psalm
             .
             12.
             1.
             2.
             
             The
             faithfull
             are
             failed
             from
             among
             the
             children
             
             of
             men
             .
             They
             speake
             deceitfully
             euery
             man
             with
             his
             neighbour
             ,
             flattering
             with
             their
             lippes
             ,
             and
             speake
             with
             a
             double
             hearte
             .
             fol.
             91
          
           
             Psalm
             .
             13.
             5.
             
             Their
             throat
             is
             an
             open
             sepulcher
             ,
             with
             their
             tongues
             they
             haue
             deceiued
             .
             fol.
             92
          
           
             Psalm
             .
             119.
             86.
             
             All
             thy
             commandements
             are
             truth
             .
             fol.
             97
          
           
             Psalm
             .
             91.
             4.
             
             His
             truth
             shall
             be
             thy
             shield
             and
             buckler
             .
             ibid.
             
          
           
             Psalm
             .
             5.
             9.
             
             There
             is
             no
             truth
             in
             their
             mouth
             ,
             within
             they
             are
             very
             corruption
             .
             fol.
             100
          
           
             Psalm
             .
             4.
             2.
             
             O
             you
             sonnes
             of
             men
             ,
             how
             long
             will
             you
             turne
             my
             glory
             into
             shame
             ,
             louing
             vanity
             ,
             and
             seeking
             lyes
             !
             ibid.
             
          
           
             Psalm
             .
             132.
             11.
             
             The
             Lord
             hath
             sworn
             in
             truth
             vnto
             Dauid
             ,
             and
             he
             wil
             not
             shrink
             from
             it
             ,
             &c.
             ibid.
             
          
           
             Psalm
             .
             145.
             18.
             
             The
             Lord
             is
             neere
             vnto
             all
             that
             call
             vpon
             him
             in
             truth
             .
             ibid.
             
          
           
             Psalm
             .
             15.
             1.
             2.
             3.
             
             Lord
             ,
             who
             shall
             dwell
             in
             thy
             Tabernacle
             ,
             who
             shall
             rest
             in
             thy
             holy
             mountaine
             ?
             He
             that
             speaketh
             the
             truth
             in
             his
             hearte
             ,
             hee
             that
             hath
             no
             guile
             in
             his
             tongue
             .
             ibid.
             
          
           
             Psalm
             .
             117.
             2.
             
             The
             truth
             of
             the
             Lord
             endureth
             for
             euer
             .
             fol.
             107
             ▪
          
           
             Psalm
             .
             69.
             2.
             
             I
             stick
             fast
             in
             the
             deep
             mire
             .
             fol.
             126
             ▪
          
           
             Psalm
             .
             120.
             2.
             
             When
             I
             was
             in
             trouble
             ,
             I
             called
             vpon
             the
             Lord
             ,
             &
             he
             heard
             me
             .
             ibid.
             
          
           
             Psalm
             .
             35.
             10.
             
             All
             my
             bones
             shal
             say
             :
             Lord
             ,
             who
             is
             like
             vnto
             thee
             ?
             fol.
             131
          
           
             Psalm
             .
             73.
             9.
             
             They
             stretch
             foorth
             their
             mouth
             vnto
             heauen
             ,
             and
             their
             tongue
             goeth
             through
             the
             world
             .
             fol.
             145
          
           
             Psalm
             .
             50.
             21.
             
             Thou
             thoughtst
             wickedly
             ,
             that
             I
             am
             euen
             such
             a
             one
             as
             thy selfe
             ,
             but
             I
             will
             reprooue
             thee
             ,
             and
             set
             before
             thee
             the
             things
             that
             thou
             hast
             done
             .
             fol.
             152
          
           
             Psalm
             .
             33.
             19.
             
             Let
             the
             vngodly
             be
             put
             to
             confusion
             ,
             and
             be
             put
             to
             silence
             in
             the
             graue
             .
             Let
             the
             lying
             lippes
             be
             put
             to
             silence
             .
             ibid.
             
          
           
             Psalm
             .
             31.
             20.
             
             Which
             cruelly
             and
             disdainfully
             and
             despightfully
             speak
             against
             the
             righteous
             .
             ibid.
             
          
           
             Psalm
             .
             119.
             134.
             
             O
             deliuer
             me
             from
             the
             slanders
             of
             men
             ,
             and
             I
             will
             keep
             thy
             precepts
             .
             ibid.
             
          
           
             Psalm
             .
             105.
             30.
             
             Their
             land
             brought
             foorth
             Frogs
             ,
             euen
             in
             their
             kings
             chambers
             .
             fol.
             157
          
           
             
             Psalm
             .
             57.5
             .
             The
             children
             of
             men
             ,
             whose
             teeth
             are
             speares
             and
             arrowes
             ,
             and
             their
             tongue
             a
             sharp
             sword
             .
             fol.
             163
          
           
             Psalm
             .
             78.
             36.
             
             They
             flattered
             him
             with
             their
             mouth
             ,
             and
             dissembled
             with
             him
             with
             their
             tongue
             .
             For
             their
             hart
             was
             not
             ,
             vpright
             with
             him
             ,
             neither
             were
             they
             faithfull
             in
             his
             couenant
             .
             fol.
             170
          
           
             Psalm
             .
             68.
             25.
             
             The
             tongue
             of
             thy
             dogs
             ,
             in
             the
             bloud
             of
             thine
             enemies
             .
             fol.
             171
          
           
             Psalm
             .
             110.
             2.
             
             The
             Lord
             said
             vnto
             my
             Lord
             ,
             sit
             thou
             at
             my
             right
             hand
             .
             fol.
             174
          
           
             Psalm
             .
             73.
             24.
             
             Thou
             hast
             receiued
             me
             to
             glory
             .
             ibid.
             
          
           
             Psalm
             .
             3.
             3.
             
             My
             glory
             ,
             and
             the
             lifter
             vp
             of
             my
             head
             .
             ibid.
             
          
           
             Psalm
             .
             2.
             9.
             
             Thou
             shalt
             bruise
             them
             with
             a
             rod
             of
             yron
             ,
             &
             breake
             them
             in
             pieces
             like
             a
             potters
             vessell
             .
             fol.
             175
          
           
             Psalm
             .
             115.
             1.
             
             Not
             vnto
             vs
             O
             Lord
             ,
             not
             vnto
             vs
             ,
             but
             vnto
             thy
             name
             giue
             the
             glory
             .
             fol.
             176
          
           
             Psalm
             .
             45.
             13.
             
             Shee
             is
             al
             glorious
             within
             ,
             her
             cloathing
             is
             of
             broydered
             gold
             .
             fol
             195
          
           
             Psalm
             .
             50.
             16.
             17.
             
             Why
             dost
             thou
             preache
             my
             lawes
             ,
             and
             takest
             my
             couenant
             in
             thy
             mouth
             ?
             whereas
             thou
             hatest
             to
             be
             reformed
             ,
             and
             hast
             cast
             my
             words
             behind
             thee
             .
             fol.
             196
          
           
             Psalm
             .
             36.
             8.
             
             They
             shall
             be
             satisfied
             with
             the
             fatnesse
             of
             thine
             house
             ,
             and
             thou
             shalt
             giue
             them
             drinke
             out
             of
             the
             riuer
             of
             thy
             pleasures
             .
             fol.
             198
          
           
             Psalm
             .
             119.
             55.
             
             Blessed
             are
             they
             Lord
             ,
             that
             dwell
             in
             thy
             house
             ,
             for
             they
             shall
             praise
             thee
             for
             euer
             and
             euer
             .
             fol.
             210
          
           
             Psalm
             .
             119.
             91.
             
             They
             continue
             euen
             to
             this
             day
             by
             thine
             ordināces
             ,
             for
             all
             are
             thy
             seruants
             .
             fol.
             212
          
           
             Psalm
             .
             150.
             6.
             
             Let
             euery
             thing
             that
             hath
             breath
             ,
             prayse
             the
             Lord.
             ibid.
             
          
           
             Psalm
             .
             113.
             1.
             
             Praise
             O
             ye
             seruants
             of
             the
             Lord
             ,
             praise
             the
             name
             of
             the
             Lord.
             fol.
             219
          
           
             Psalm
             .
             139.
             15.
             
             My
             bones
             are
             not
             hid
             from
             thee
             ,
             though
             I
             was
             made
             in
             a
             secret
             place
             .
             fol.
             220
          
           
             Psalm
             .
             45.
             2.
             
             Grace
             is
             powred
             in
             thy
             lips
             ,
             because
             God
             hath
             blessed
             thee
             for
             euer
             .
             fol.
             222
          
           
             Psalm
             .
             8.
             5.
             
             Thou
             hast
             crowned
             him
             with
             glory
             and
             honour
             .
             fol.
             223
          
           
             Psalm
             .
             115.
             5.
             6.
             7.
             
             They
             haue
             eyes
             and
             see
             not
             ,
             they
             haue
             noses
             &
             smell
             not
             ,
             they
             haue
             eares
             and
             heare
             not
             ,
             they
             haue
             hands
             and
             touch
             not
             ,
             they
             haue
             mouthes
             and
             eate
             not
             .
             fol.
             224.
             
          
           
             
             Psalm
             .
             65.
             1.
             
             O
             God
             ,
             prayse
             waiteth
             for
             thee
             in
             Sion
             .
             fol.
             231
          
           
             Psalm
             .
             28.
             5.
             
             They
             vnderstood
             not
             the
             works
             of
             the
             lord
             .
             fol.
             246
          
           
             Psalm
             .
             129.
             3.
             
             The
             plowers
             plowed
             vpon
             my
             back
             ,
             and
             made
             long
             furrowes
             .
             fol.
             247
          
           
             Psalm
             .
             40.
             3.
             
             And
             he
             hath
             put
             in
             my
             mouth
             a
             new
             Song
             ,
             of
             praise
             vnto
             our
             God.
             fol.
             248
          
           
             Psalm
             .
             51.
             1.
             
             Haue
             mercy
             vpon
             me
             O
             God
             ,
             according
             to
             the
             multitude
             of
             thy
             compassions
             .
             fol.
             249
          
           
             Psalm
             .
             104.
             29.
             30.
             
             If
             thou
             take
             away
             their
             breath
             ,
             they
             dy
             ,
             and
             return
             to
             their
             dust
             .
             Again
             if
             thou
             send
             foorth
             thy
             spirit
             ,
             they
             are
             created
             ,
             and
             thou
             renewest
             the
             face
             of
             the
             earth
             .
             fol.
             254
          
           
             Psalm
             .
             111.
             9.
             
             The
             feare
             of
             the
             Lord
             is
             the
             beginning
             of
             wisedome
             .
             fol.
             256
          
           
             Psalm
             .
             10.
             6.
             7.
             
             For
             he
             hath
             said
             in
             his
             hart
             ,
             Tush
             ,
             I
             shall
             neuer
             be
             cast
             down
             ,
             there
             shall
             no
             harme
             happen
             vnto
             me
             .
             His
             mouth
             is
             full
             of
             cursing
             ,
             deceipt
             and
             fraude
             ,
             vnder
             his
             tongue
             is
             vngodlinesse
             and
             vanity
             .
             fol.
             257
          
           
             Psalm
             .
             14.
             3.
             4.
             
             The
             Lord
             looked
             down
             from
             heauen
             vpon
             the
             children
             of
             men
             ,
             to
             see
             if
             there
             were
             any
             that
             would
             vnderstand
             ,
             and
             seek
             after
             God.
             But
             they
             are
             all
             gone
             out
             of
             the
             way
             ,
             they
             are
             altogether
             become
             abhominable
             ,
             there
             is
             none
             that
             doeth
             good
             ,
             no
             not
             one
             .
             fol.
             265
          
           
             Psalm
             .
             69.
             1.
             
             Saue
             me
             O
             God
             ,
             for
             the
             waters
             are
             com
             in
             ,
             euen
             vnto
             my
             soule
             .
             fol.
             270
          
           
             Psalm
             .
             107.
             18.
             
             Their
             soule
             abhorred
             all
             manner
             of
             meat
             ,
             &
             they
             were
             euen
             at
             deaths
             door
             .
             fol.
             272
          
           
             Psalm
             .
             73.
             21.
             
             I
             was
             ignorant
             ,
             euen
             as
             it
             were
             a
             beast
             before
             thee
             .
             fol.
             275
          
        
         
           
             Prouerbs
             of
             Salomon
             .
          
           
             Chap.
             18.
             21.
             
             Life
             and
             death
             are
             in
             the
             power
             of
             the
             tongue
             .
             fol.
             4
          
           
             Chap.
             10.
             9.
             
             The
             foolish
             in
             talk
             shall
             be
             beaten
             .
             ibid.
             
          
           
             Chap.
             17.
             29.
             
             A
             foole
             when
             he
             holdeth
             his
             peace
             ,
             is
             accounted
             wise
             ,
             and
             he
             that
             stoppeth
             his
             lips
             prudent
             .
             fol.
             5
          
           
             Chap.
             10.
             20.
             
             In
             many
             words
             there
             cannot
             want
             iniquity
             ,
             but
             he
             that
             refraineth
             his
             tongue
             ,
             is
             wise
             .
             fol.
             11
          
           
             Chap.
             15.
             14.
             
             A
             soft
             answere
             putteth
             away
             wrath
             :
             but
             greeuous
             wordes
             stirre
             vp
             anger
             .
             A
             wholesome
             tongue
             is
             a
             tree
             of
             life
             ,
             but
             the
             frowardnesse
             thereof
             is
             the
             breaking
             of
             the
             mind
             .
             fol.
             20
          
           
             
             Chap.
             25.
             29.
             
             A
             man
             that
             refraineth
             not
             his
             speech
             ,
             is
             like
             a
             city
             which
             is
             broken
             down
             ,
             and
             without
             wals
             .
             fol.
             22
          
           
             Chap.
             13.
             3.
             
             He
             that
             keepeth
             his
             mouth
             and
             his
             tongue
             ,
             keepeth
             his
             soule
             from
             destruction
             .
             fol.
             23
          
           
             Chap.
             18.
             4.
             
             The
             words
             of
             a
             wise
             mans
             mouth
             ,
             are
             like
             deepe
             waters
             .
             fol.
             30
          
           
             Chap.
             14.
             25.
             
             VVhere
             many
             words
             are
             ,
             there
             want
             attendeth
             .
             ibid.
             
          
           
             Chap.
             16.
             1.
             
             The
             answer
             of
             the
             tongue
             ,
             is
             of
             the
             Lord.
             fol.
             30
          
           
             Chap.
             15.
             2.
             
             The
             mouth
             of
             a
             foole
             ,
             babbleth
             out
             foolishnesse
             .
             fol
             57
          
           
             Chap.
             12.
             18.
             
             The
             tongue
             of
             a
             wise
             man
             is
             health
             .
             fol.
             71
          
           
             Chap.
             27.
             6.
             
             The
             wounds
             of
             a
             louer
             are
             better
             then
             the
             false
             kisses
             of
             an
             enemy
             .
             fol.
             86
          
           
             Chap.
             23.
             31.
             32.
             
             Looke
             not
             thou
             vpon
             the
             wine
             when
             it
             is
             red
             ,
             and
             when
             it
             sheweth
             his
             colour
             in
             the
             cup
             ,
             it
             goeth
             down
             pleasantly
             .
             But
             in
             the
             end
             it
             will
             bite
             like
             a
             Serpent
             ,
             and
             hurt
             like
             a
             Cockatrice
             .
             fol.
             92
          
           
             Chap.
             16.
             24.
             
             Faire
             words
             are
             as
             the
             hony-combes
             sweetnesse
             to
             the
             soule
             ,
             and
             health
             to
             the
             bones
             .
             fol.
             129
          
           
             Chap.
             17.
             11.
             
             A
             seditious
             person
             seeketh
             only
             euil
             ,
             &
             a
             cruel
             messenger
             shall
             be
             sent
             against
             him
             .
             fol.
             141
          
           
             Chap.
             14.
             2.
             
             He
             that
             walketh
             in
             his
             righteousnesse
             ,
             feareth
             the
             Lord
             :
             but
             he
             that
             is
             lewde
             in
             his
             wayes
             ,
             despiseth
             him
             .
             fol.
             143
          
           
             Chap.
             24.
             9.
             
             The
             detractor
             is
             abhomination
             .
             fol.
             144
          
           
             Chap.
             10.
             23.
             
             It
             is
             a
             pastime
             to
             a
             foole
             to
             do
             wickedly
             .
             fol.
             151
          
           
             Chap.
             17.
             21.
             
             A
             naughty
             tongue
             shall
             fall
             into
             euil
             .
             fol.
             172
          
           
             Chap.
             4.
             23.
             
             Keep
             thine
             heart
             with
             all
             diligence
             ,
             for
             thereout
             commeth
             life
             .
             fol.
             221
          
           
             Chap.
             12.
             23.
             
             The
             lying
             lippes
             are
             abhomination
             to
             the
             Lord.
             fol.
             224
          
           
             Chap.
             18.
             6.
             
             A
             fools
             lips
             causeth
             strife
             .
             ibid.
             
          
           
             Chap.
             15.
             7.
             
             His
             lips
             are
             a
             snare
             for
             his
             soule
             .
             ibid.
             
          
           
             Chap.
             30.
             14.
             
             There
             is
             a
             generation
             ,
             whose
             teeth
             are
             as
             swords
             .
             fol.
             258
          
        
         
           
             Ecclesiastes
             ,
             and
             Ecclesiasticus
             .
          
           
             Chap.
             51.
             30.
             
             The
             Lord
             hath
             giuen
             me
             a
             tongue
             for
             my
             reward
             ,
             wherewith
             I
             will
             praise
             him
             .
             fol.
             3
          
           
             Chap.
             3.
             1.
             7.
             
             To
             all
             things
             there
             is
             an
             appointed
             time
             ,
             a
             time
             to
             keep
             silence
             ,
             and
             a
             time
             to
             speake
             .
             fol.
             4
          
           
             
             Chap.
             15.
             18.
             
             Learne
             before
             thou
             speake
             .
             fol.
             8
          
           
             Chap.
             6.
             7.
             
             All
             the
             labour
             of
             man
             ,
             is
             for
             his
             mouth
             .
             fol.
             9
          
           
             Chap.
             22.
             26.
             
             VVho
             shall
             set
             a
             watch
             before
             my
             mouth
             ,
             and
             a
             seale
             of
             wisedome
             vpon
             my
             lips
             ,
             that
             I
             fall
             not
             suddenly
             by
             them
             ,
             &
             that
             my
             tongue
             destroy
             me
             not
             ?
             ibid.
             
          
           
             Chap.
             32.
             8.
             
             Thou
             that
             are
             yong
             ,
             speake
             if
             need
             require
             ,
             and
             yet
             scarcely
             when
             thou
             art
             twise
             asked
             .
             fol.
             13
          
           
             Chap.
             30.
             12.
             8.
             
             Bow
             down
             the
             neck
             of
             thy
             son
             while
             he
             is
             yong
             .
             An
             vntamed
             horse
             wil
             be
             stubborne
             ,
             and
             a
             wanton
             child
             wil
             be
             wilfull
             .
             fol.
             18
          
           
             Chap.
             28.
             29.
             
             Weigh
             thy
             words
             in
             a
             ballance
             ,
             and
             make
             a
             sure
             bridle
             for
             thy
             mouth
             .
             fol.
             28
          
           
             Chap.
             9.
             17.
             
             The
             words
             of
             the
             wise
             are
             more
             heard
             in
             silence
             ,
             then
             the
             cry
             of
             him
             that
             ruleth
             among
             fools
             .
             fol.
             31
          
           
             Chap.
             11.
             30.
             2
             
             Iudge
             no
             man
             blessed
             before
             his
             death
             ,
             for
             a
             man
             is
             knowne
             by
             his
             children
             .
             Commend
             no
             man
             in
             his
             life
             time
             .
             fol.
             37
          
           
             Chap.
             28.
             25.
             
             Make
             a
             doore
             ,
             and
             a
             bar
             ,
             &
             a
             bridle
             for
             thy
             mouth
             .
             fol.
             38
          
           
             Chap.
             21.
             14.
             
             The
             hearte
             or
             inner
             partes
             of
             a
             foole
             are
             like
             a
             broken
             vessell
             ,
             he
             can
             keepe
             no
             knowledge
             whiles
             he
             liueth
             .
             fol.
             40
          
           
             Chap.
             20.
             7.
             
             A
             wise
             man
             will
             hold
             his
             tongue
             till
             he
             see
             opportunity
             ,
             but
             a
             foole
             and
             a
             trifler
             wil
             regard
             no
             time
             .
             ibid.
             
          
           
             Chap.
             28.
             22.
             
             There
             be
             many
             that
             haue
             perished
             by
             the
             edge
             of
             the
             sword
             ,
             but
             not
             so
             many
             as
             haue
             falne
             by
             the
             tongue
             ,
             &c.
             fol.
             41
          
           
             Chap.
             40.
             21.
             
             The
             pipe
             and
             the
             Psalterion
             make
             a
             sweet
             noise
             ,
             but
             the
             stroake
             of
             the
             tongue
             breaketh
             the
             boanes
             .
             ibid.
             
          
           
             Chap.
             32.
             6.
             
             Powre
             not
             out
             words
             where
             there
             is
             no
             audience
             .
             fol.
             45
          
           
             Chap.
             15.
             5.
             
             In
             the
             midst
             of
             the
             congregation
             shall
             he
             open
             his
             mouth
             ,
             with
             the
             spirit
             of
             wisedome
             and
             vnderstanding
             shall
             he
             fill
             him
             ,
             and
             cloath
             him
             with
             the
             garment
             of
             glory
             .
             fol.
             51
          
           
             Chap.
             15.
             1.
             
             A
             soft
             answer
             putteth
             away
             wrath
             ,
             but
             greeuous
             words
             stir
             vp
             anger
             .
             fol.
             67
          
           
             Chap.
             20.
             15.
             
             They
             that
             eate
             his
             breade
             ,
             speake
             euill
             of
             him
             .
             fol.
             90
          
           
             Chap.
             20.
             24.
             
             A
             theefe
             is
             better
             then
             a
             man
             that
             is
             accustomed
             to
             ly
             ,
             they
             both
             shall
             haue
             destruction
             to
             heritage
             .
             fol.
             110
          
           
             
             Chap.
             28.
             16.
             
             The
             double
             tongue
             hath
             disquieted
             many
             ,
             and
             driuen
             them
             from
             nation
             to
             nation
             .
             fol.
             112
          
           
             Chap.
             9.
             12.
             
             No
             man
             doth
             know
             his
             time
             ,
             but
             as
             the
             fishes
             which
             are
             taken
             in
             an
             euill
             net
             ,
             or
             as
             the
             birds
             that
             are
             caught
             in
             the
             snare
             :
             so
             are
             the
             children
             of
             men
             snared
             in
             the
             euil
             time
             ,
             when
             it
             falleth
             vpon
             them
             suddenly
             .
             fol.
             124
          
           
             Chap.
             30.
             25.
             
             Sorrow
             hath
             slaine
             many
             ,
             and
             there
             is
             no
             profit
             in
             it
             .
             fol.
             129
          
           
             Chap.
             21.
             4.
             
             All
             iniquity
             is
             as
             a
             two
             edged
             sword
             ,
             the
             wounds
             therof
             cannot
             be
             healed
             .
             fol.
             133
          
           
             Chap.
             15.
             9.
             
             Praise
             is
             not
             seemly
             in
             the
             mouth
             of
             a
             sinner
             ,
             for
             that
             it
             is
             not
             sent
             of
             the
             Lord.
             fol.
             143
          
           
             Chap.
             11.
             31.
             
             Of
             one
             little
             spark
             is
             made
             a
             great
             fire
             ,
             and
             of
             one
             deceitfull
             man
             is
             bloud
             increased
             .
             fol.
             148
          
           
             Chap.
             16.
             9.
             
             Hast
             thou
             heard
             any
             thing
             against
             thy
             neighbour
             ?
             let
             it
             dy
             in
             thee
             .
             fol.
             145
          
           
             Chap.
             5.
             11.
             
             Be
             not
             caried
             about
             with
             euery
             wind
             ,
             and
             go
             not
             into
             euery
             way
             ,
             for
             so
             dooth
             the
             sinner
             that
             hath
             a
             double
             tongue
             .
             fol.
             166
          
           
             Chap.
             27.
             25.
             26.
             27.
             
             VVhoso
             casteth
             a
             stone
             on
             high
             ,
             casteth
             it
             vpon
             his
             own
             head
             ,
             and
             he
             that
             smiteth
             with
             guile
             ,
             maketh
             a
             great
             wound
             ,
             &c.
             fol.
             165
          
           
             Chap.
             45.
             12.
             
             A
             crowne
             of
             gould
             vpon
             his
             head
             ,
             bearing
             the
             form
             and
             marke
             of
             holinesse
             .
             fol.
             223
          
           
             Chap.
             2.
             6.
             
             Some
             man
             houldeth
             his
             tongue
             ,
             because
             he
             hath
             not
             to
             answer
             ,
             and
             some
             keepeth
             silence
             ,
             waiting
             a
             conuenient
             time
             .
             fol.
             227
          
           
             Chap.
             15.
             5.
             6.
             
             In
             the
             midst
             of
             the
             congregation
             shall
             she
             open
             his
             mouth
             ,
             with
             the
             spirit
             of
             wisedome
             and
             vnderstanding
             shall
             she
             fill
             him
             ,
             &
             cloath
             him
             with
             the
             garmēt
             of
             glory
             .
             She
             shall
             cause
             him
             to
             inherit
             ioy
             ,
             and
             the
             crowne
             of
             gladnesse
             ,
             and
             an
             euerlasting
             name
             .
             fol.
             252
          
        
         
           
             Canticles
             or
             Salomons
             Song
             .
          
           
             Chap.
             4.
             3.
             
             Thy
             lips
             are
             like
             a
             thread
             of
             Scarlet
             ,
             and
             thy
             talke
             is
             sweet
             .
             fol.
             22
          
           
             Chap.
             2.
             14.
             
             Let
             me
             heare
             thy
             voice
             ,
             for
             thy
             voice
             is
             sweet
             .
             fol.
             23
          
           
             Chap.
             2.
             6.
             
             His
             left
             hand
             is
             vnder
             my
             head
             ,
             and
             his
             right
             hand
             doth
             imbrace
             me
             .
             fol.
             174
          
           
             Chap.
             4.
             16.
             
             Arise
             O
             North
             ,
             and
             come
             O
             South
             ,
             and
             blow
             on
             my
             
             garden
             ,
             that
             the
             spices
             thereof
             may
             fly
             foorth
             ,
             &c.
             fol.
             255
          
           
             Chap.
             6.
             3.
             
             Terrible
             is
             an
             Army
             with
             banners
             .
             fol.
             282
          
        
         
           
             The
             Prophet
             Esay
             .
          
           
             Chap.
             6.
             5.
             
             Woe
             be
             to
             me
             because
             I
             held
             my
             peace
             .
             fol.
             4
          
           
             Chap.
             14.
             12.
             13.
             
             I
             will
             ascend
             aboue
             the
             highest
             of
             the
             cloudes
             ,
             and
             exalt
             my
             throane
             beside
             the
             starres
             of
             God.
             I
             will
             sit
             vpon
             the
             mount
             in
             the
             congregation
             of
             the
             North
             ,
             and
             I
             will
             be
             like
             to
             the
             most
             high
             .
             fol.
             21
          
           
             Chap.
             30.
             15.
             
             In
             quietnesse
             and
             in
             hope
             shall
             be
             your
             strength
             .
             fol.
             27
          
           
             Chap.
             32.
             17.
             
             The
             beauty
             of
             iustice
             is
             quietnesse
             .
             fol.
             29
          
           
             Chap.
             45.
             9.
             
             My
             secrets
             I
             keep
             to
             my selfe
             ,
             &c.
             fol.
             42
          
           
             Chap.
             14.
             15.
             
             But
             thou
             shalt
             be
             brought
             downe
             to
             the
             graue
             ,
             to
             the
             sides
             of
             the
             pit
             .
             fol.
             52
          
           
             Chap.
             37.
             36.
             
             The
             Angell
             of
             the
             Lord
             went
             out
             ,
             and
             smote
             in
             the
             campe
             of
             Ashur
             ,
             an
             hundred
             fourescore
             and
             fiue
             thousand
             .
             fol.
             64
          
           
             Chap.
             2.
             4.
             
             They
             shal
             break
             their
             swords
             into
             mattocks
             or
             plough-shares
             ,
             and
             their
             speares
             into
             Sithes
             .
             fol.
             74
          
           
             Chap.
             29.
             13.
             
             This
             people
             come
             neer
             vnto
             me
             with
             their
             mouth
             ,
             and
             honor
             me
             with
             their
             lips
             ,
             but
             haue
             remooued
             their
             hearts
             farre
             from
             me
             .
             fol.
             88
          
           
             Chap.
             56.
             10.
             
             They
             are
             all
             dumb
             dogs
             ,
             they
             cannot
             barke
             .
             fol.
             90
          
           
             Chap.
             3.
             12.
             
             O
             my
             people
             ,
             they
             that
             terme
             you
             happy
             ,
             do
             deceiue
             you
             .
             fol.
             93
          
           
             Chap.
             52.
             2.
             
             Vnty
             ,
             or
             take
             from
             thy
             neck
             ,
             the
             snare
             that
             houlds
             thee
             captiue
             ,
             Oh
             daughter
             Sion
             .
             fol.
             121
          
           
             Chap.
             62.
             6.
             
             I
             haue
             set
             watchmen
             vpon
             thy
             walles
             ,
             O
             Ierusalem
             ,
             which
             all
             the
             daye
             and
             all
             the
             night
             continually
             shall
             not
             cease
             .
             fol.
             133
          
           
             Chap.
             62.
             7.
             
             Oh
             you
             that
             are
             mindfull
             of
             the
             Lord
             ,
             keep
             not
             silence
             ,
             and
             giue
             him
             no
             rest
             ,
             till
             he
             repaire
             ,
             and
             till
             he
             set
             vp
             Ierusalem
             ,
             the
             praise
             of
             the
             world
             .
             fol.
             134
          
           
             Chap.
             47.
             5.
             
             Sit
             still
             ,
             and
             get
             thee
             into
             darkenesse
             ,
             Oh
             daughter
             of
             the
             Chaldeans
             ,
             for
             thou
             shalt
             no
             more
             be
             called
             the
             Lady
             of
             kingdomes
             .
             ibid.
             
          
           
             Chap.
             32.
             4.
             
             The
             tongue
             of
             the
             flatterers
             shall
             bee
             readye
             .
             fol.
             154
          
           
             Chap.
             6.
             6.
             7.
             
             The
             flew
             one
             of
             the
             Seraphims
             to
             me
             ,
             with
             an
             hot
             coale
             in
             his
             hand
             ,
             which
             he
             had
             taken
             from
             the
             Altar
             with
             the
             tongs
             .
             
             And
             he
             touched
             my
             mouth
             ,
             and
             sayd
             .
             Lo
             ,
             this
             hath
             touched
             thy
             lips
             and
             thine
             iniquity
             shall
             be
             taken
             away
             ,
             and
             thy
             sin
             shall
             be
             purged
             .
             fol.
             159
          
           
             Chap.
             51.
             7.
             8.
             
             Harken
             vnto
             me
             ,
             you
             that
             know
             righteousnesse
             ,
             the
             people
             in
             whose
             hart
             is
             my
             lawe
             .
             Feare
             you
             not
             the
             reproache
             of
             men
             ,
             neither
             be
             you
             afraide
             of
             their
             rebukes
             .
             For
             the
             moath
             shall
             eat
             them
             vp
             like
             a
             garment
             ,
             and
             the
             wormes
             shal
             eat
             them
             like
             wol
             :
             but
             my
             righteousnesse
             shall
             be
             for
             euer
             ,
             and
             my
             saluation
             from
             generation
             to
             generation
             .
             fol.
             163
          
           
             Chap.
             14.
             12.
             
             How
             art
             thou
             falne
             from
             heauen
             O
             Lucifer
             ,
             Son
             of
             the
             morning
             ?
             fol.
             172
          
           
             Chap.
             7.
             11.
             12.
             
             Ask
             a
             signe
             for
             thee
             of
             the
             Lord
             thy
             God
             ,
             either
             in
             the
             depth
             beneath
             ,
             or
             in
             the
             height
             aboue
             .
             I
             will
             not
             ask
             ,
             neither
             wil
             I
             tempt
             the
             Lord.
             fol.
             194
          
           
             Chap.
             8.
             21.
             
             VVhen
             he
             shall
             be
             angry
             ,
             he
             shall
             euen
             fret
             himselfe
             ,
             and
             curse
             his
             king
             and
             his
             Gods
             ,
             and
             shall
             looke
             vpward
             .
             fol.
             211
          
           
             Chap.
             52.
             5.
             
             My
             name
             all
             the
             day
             continually
             is
             blasphemed
             .
             fol.
             213
          
           
             Chap.
             31.
             9.
             
             And
             the
             tongue
             is
             as
             a
             fire
             ,
             which
             consumeth
             any
             thing
             .
             fol.
             219
          
           
             Chap.
             23.
             2.
             
             Be
             still
             yee
             that
             dwell
             in
             the
             Iles.
             fol.
             222
          
           
             Chap.
             22.
             22.
             
             And
             the
             key
             of
             the
             house
             of
             Dauid
             will
             I
             lay
             vpon
             his
             shoulders
             .
             fol.
             243
          
           
             Chap.
             64.
             1.
             
             Oh
             that
             thou
             wouldest
             break
             the
             heauens
             ,
             &
             come
             downe
             .
             fol.
             245
          
           
             Chap.
             1●
             .
             1.
             
             Send
             you
             a
             Lamb
             to
             the
             ruler
             of
             the
             world
             ,
             from
             the
             rock
             of
             the
             wildernesse
             .
             ibid.
             
          
           
             Chap.
             60.
             8.
             
             Who
             are
             these
             that
             fly
             like
             a
             cloude
             ?
             fol.
             256
          
           
             Chap.
             6.
             5.
             
             I
             dwell
             in
             the
             middest
             of
             a
             people
             of
             polluted
             lips
             ,
             and
             myne
             eyes
             haue
             seene
             the
             king
             and
             Lord
             of
             hoastes
             fol.
             267
          
           
             Chap.
             38.
             10.
             
             Exalt
             thy
             voice
             like
             a
             Trumpet
             .
             fol
             280
          
        
         
           
             The
             Prophet
             Ieremy
             .
          
           
             Chap.
             48.
             9.
             
             Giue
             flowers
             vnto
             Moab
             ,
             that
             it
             may
             fly
             and
             get
             away
             :
             for
             the
             cities
             thereof
             shall
             be
             desolate
             ,
             without
             any
             to
             dwell
             therein
             .
             fol.
             76
          
           
             Chap.
             48.
             10.
             
             Cursed
             be
             he
             that
             doth
             the
             work
             of
             the
             Lord
             negligently
             ,
             and
             cursed
             bee
             hee
             that
             keepeth
             back
             his
             sworde
             from
             
             bloud
             .
             ibid.
             
          
           
             Chap.
             18.
             18.
             
             Come
             ,
             and
             let
             vs
             smite
             him
             with
             the
             tongue
             .
             fol.
             94
          
           
             Chap.
             5.
             30.
             31.
             
             An
             horrible
             and
             filthy
             thing
             is
             committed
             in
             the
             land
             .
             The
             Prophets
             prophecie
             lyes
             ,
             and
             the
             Priests
             receiue
             gifts
             in
             their
             hands
             ,
             and
             my
             people
             delight
             therin
             .
             What
             will
             you
             then
             do
             in
             the
             end
             thereof
             ?
             fol.
             97
          
           
             Chap.
             4.
             19.
             
             I
             cannot
             be
             still
             ,
             for
             my
             soule
             hath
             heard
             the
             sound
             of
             the
             Trumpet
             ,
             and
             the
             alarum
             of
             the
             battell
             .
             fol.
             133
          
           
             Chap.
             4.
             20.
             
             Destruction
             vpon
             destruction
             is
             cried
             ,
             for
             the
             whole
             land
             is
             wasted
             ,
             suddenly
             are
             my
             Tents
             destroyed
             ,
             and
             my
             curtains
             in
             a
             moment
             .
             fol.
             134
          
           
             Chap.
             3.
             1.
             
             Thou
             hast
             plaide
             the
             harlot
             with
             many
             louers
             ,
             thou
             hast
             sit
             waiting
             for
             them
             in
             the
             waies
             .
             fol.
             135
          
           
             Chap.
             1.
             5.
             6.
             
             Before
             I
             formed
             thee
             in
             the
             wombe
             ,
             I
             knew
             thee
             ,
             and
             before
             thou
             camest
             out
             of
             the
             wombe
             ,
             I
             sanctified
             thee
             ,
             and
             ordayned
             thee
             to
             be
             a
             Prophet
             vnto
             the
             nations
             ,
             &c.
             fol.
             230
          
           
             Chap.
             15.
             19.
             
             And
             if
             thou
             take
             away
             the
             pretious
             from
             the
             vile
             ,
             thou
             shalt
             be
             according
             to
             my
             word
             .
             fol.
             263
          
        
         
           
             The
             Prophet
             Ezechiel
             .
          
           
             Chap.
             24.
             18.
             
             I
             spake
             vnto
             the
             people
             in
             the
             morning
             ,
             and
             at
             euen
             my
             wife
             died
             .
             fol.
             132
          
           
             Chap.
             21.
             6.
             
             Mourne
             therefore
             silently
             in
             affliction
             of
             spirit
             .
             fol.
             135
          
           
             Chap.
             1.
             9.
             
             They
             returned
             not
             ,
             but
             euery
             one
             went
             straight
             forward
             .
             fol.
             151
          
           
             Chap.
             22.
             9.
             
             In
             thee
             are
             men
             that
             cary
             tales
             to
             shed
             bloud
             ,
             in
             thee
             are
             they
             that
             eate
             vpon
             the
             mountains
             ,
             in
             the
             midst
             of
             thee
             they
             commit
             abhomination
             .
             fol.
             162
          
           
             Chap.
             34.
             18.
             19.
             
             Haue
             you
             drunk
             of
             the
             deep
             waters
             ,
             and
             must
             you
             trouble
             the
             residue
             with
             your
             feete
             ?
             And
             my
             sheep
             eate
             that
             ,
             which
             you
             haue
             troden
             with
             your
             feet
             ,
             and
             drinke
             that
             which
             you
             haue
             troubled
             with
             your
             feet
             .
             fol.
             180
          
           
             Chap.
             8.
             8.
             9.
             
             Ezechiel
             ,
             take
             an
             instrument
             and
             dig
             the
             wall
             ,
             which
             seemeth
             so
             stupendious
             to
             thee
             ,
             &c.
             fol.
             199
          
        
         
           
             To
             Prophet
             Daniell
             .
          
           
             Chap.
             10.
             15.
             
             I
             set
             my
             face
             toward
             the
             ground
             ,
             and
             held
             my
             
             peace
             .
             fol.
             136
          
           
             Chap.
             2.
             35.
             
             Then
             was
             the
             yron
             ,
             the
             claye
             ,
             the
             brasse
             ,
             the
             siluer
             and
             the
             gould
             broken
             all
             together
             ,
             and
             became
             like
             the
             chaffe
             of
             the
             summer
             flowres
             ,
             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
             .
             fol.
             176
          
           
             Chap.
             3.
             96.
             
             Therefore
             I
             make
             a
             decree
             ,
             that
             euery
             people
             ,
             nation
             and
             language
             ,
             which
             speake
             any
             blasphemy
             against
             the
             god
             of
             
               Sydrach
               ,
               Misach
            
             and
             Abednago
             ,
             shall
             be
             drawne
             in
             pices
             ,
             and
             their
             houses
             ruined
             .
             fol.
             215
          
           
             Chap.
             10.
             17.
             
             How
             can
             the
             seruant
             of
             this
             my
             Lord
             talke
             with
             my
             Lord
             ?
             fol.
             236
          
           
             Chap.
             3.
             60.
             
             All
             yee
             workes
             of
             the
             Lord
             ,
             blesse
             you
             the
             Lord
             ,
             praise
             him
             ,
             and
             exalt
             him
             aboue
             all
             things
             for
             euer
             .
             fol.
             212
          
        
         
           
             The
             Prophet
             Oseas
             .
          
           
             Chap.
             7.
             3.
             
             They
             make
             the
             king
             glad
             with
             their
             wickednesse
             .
             fol.
             95
          
           
             Chap.
             4.
             1.
             2.
             3.
             
             There
             is
             no
             truth
             in
             the
             land
             .
             By
             swearing
             and
             lying
             ,
             &c.
             they
             breake
             out
             .
             Therefore
             shall
             the
             land
             mourne
             ,
             and
             euery
             one
             that
             dwelleth
             therein
             shall
             be
             cut
             off
             .
             fol.
             105
          
           
             Chap.
             13.
             1.
             
             Ephraim
             speaking
             ,
             a
             great
             feare
             came
             vpon
             Israell
             .
             fol.
             132
          
           
             Chap.
             2.
             20.
             
             I
             will
             euen
             marry
             thee
             vnto
             me
             in
             faithfulnesse
             .
             fol.
             135
          
           
             Chap.
             7.
             16.
             
             Their
             Princes
             fall
             by
             the
             edge
             of
             the
             sword
             ,
             for
             the
             rage
             of
             their
             tongues
             .
             fol.
             172
          
           
             Chap.
             2.
             14
             
             I
             will
             bring
             her
             into
             the
             wildernesse
             ,
             and
             speak
             vnto
             her
             hart
             .
             fol.
             260
          
        
         
           
             The
             Prophet
             Amos.
             
          
           
             Chap.
             5.
             2.
             
             The
             virgin
             Israell
             is
             left
             vpon
             her
             land
             ,
             and
             there
             is
             none
             to
             raise
             her
             vp
             .
             fol.
             128
          
        
         
           
             The
             Prophet
             Micheas
             .
          
           
             Chap.
             6.
             15.
             
             Thou
             shalt
             sowe
             ,
             but
             not
             reape
             ,
             thou
             shalt
             tread
             the
             Oliues
             ,
             but
             shalt
             not
             annoint
             thee
             with
             the
             Oyle
             ,
             and
             make
             sweete
             wine
             ,
             but
             shalt
             not
             drinke
             wine
             fol.
             
          
        
         
           
             The
             Prophet
             Nahum
             .
          
           
             Chap.
             3.
             5.
             
             I
             will
             discouer
             thy
             skirtes
             vpon
             thy
             face
             ,
             and
             will
             shewe
             the
             nations
             thy
             filthinesse
             ,
             and
             the
             kingdomes
             thy
             
             shame
             .
             fol.
             196
          
        
         
           
             The
             Prophet
             Aggeus
             .
          
           
             Chap.
             1.
             5.
             6.
             
             Consider
             your
             own
             wayes
             in
             your
             harts
             .
             You
             haue
             sowne
             much
             ,
             and
             bring
             in
             little
             ;
             you
             haue
             eate
             ,
             but
             you
             haue
             not
             enough
             ;
             you
             drink
             ,
             but
             yet
             you
             are
             not
             filled
             ;
             you
             cloath
             you
             ,
             but
             you
             be
             not
             warme
             ;
             and
             he
             that
             earneth
             wages
             ,
             putteth
             the
             wages
             into
             a
             broken
             bag
             .
             fol.
             198
          
        
         
           
             The
             Prophet
             Esdras
             .
          
           
             Chap.
             4.
             41.
             42.
             
             Blessed
             be
             the
             Lord
             God
             of
             trueth
             :
             Truth
             is
             greate
             and
             strongest
             ,
             and
             ouercommeth
             all
             things
             .
             fol.
             107
          
        
         
           
             Wisedome
             of
             Salomon
             .
          
           
             Chap.
             7.
             12.
             
             The
             soule
             of
             the
             iust
             is
             the
             seate
             of
             wisedome
             .
             fol.
             28
          
           
             Chap.
             17.
             18.
             
             The
             sound
             or
             Eccho
             that
             answereth
             again
             in
             the
             hollow
             mountaine
             .
             fol.
             88
          
           
             Chap.
             1.
             11.
             
             The
             mouth
             that
             speaketh
             lyes
             ,
             sleyeth
             the
             soule
             .
             fol.
             106
          
           
             Chap.
             7.
             30.
             
             Malice
             cannot
             ouercome
             wisedome
             .
             fol.
             118
          
        
         
           
             Saint
             Matthews
             Gospell
             .
          
           
             Chap.
             12.
             37.
             
             By
             thy
             words
             thou
             shalt
             be
             iustified
             ,
             and
             by
             thy
             words
             thou
             shalt
             be
             condemned
             .
             fol.
             39
          
           
             Chap.
             10.
             20.
             
             It
             is
             not
             you
             that
             speake
             ,
             but
             the
             spirit
             of
             your
             father
             which
             speaketh
             in
             you
             .
             fol.
             51
          
           
             Chap.
             26.
             65.
             66.
             
             He
             hath
             blasphemed
             :
             what
             haue
             we
             any
             more
             need
             of
             witnesses
             ?
             Now
             you
             haue
             heard
             his
             blasphemy
             ,
             he
             is
             worthy
             to
             dy
             .
             fol.
             52
          
           
             Chap.
             5.
             22.
             
             Guilt
             of
             iudgement
             ,
             guilt
             of
             a
             Councell
             ,
             and
             guilt
             of
             hell
             fire
             .
             fol.
             114
          
           
             Chap.
             22.
             16.
             
             Master
             we
             know
             that
             thou
             sayest
             ,
             and
             teachest
             right
             ,
             neither
             dost
             thou
             accept
             mans
             person
             ,
             but
             teachest
             the
             way
             of
             god
             truly
             ,
             &c.
             fol.
             117
          
           
             Chap.
             25.
             33.
             
             He
             shall
             set
             the
             sheep
             on
             his
             right
             hand
             .
             fol.
             112
          
           
             Chap.
             12.
             22.
             
             Then
             was
             brought
             to
             him
             one
             possessed
             with
             a
             diuell
             ,
             both
             blind
             and
             dumb
             ,
             and
             he
             healed
             him
             ,
             so
             that
             he
             which
             was
             blinde
             and
             dumb
             ,
             both
             spake
             and
             saw
             ,
             &c.
             fol.
             160
          
           
             Chap.
             5.
             11.
             
             Blessed
             are
             you
             when
             men
             reuile
             you
             .
             fol.
             163
          
           
             Chap.
             15.
             7.
             8.
             
             VVoe
             be
             to
             you
             hypocrites
             ,
             Esay
             prophecied
             well
             of
             you
             ;
             This
             people
             draweth
             neere
             vnto
             me
             with
             their
             mouth
             ,
             and
             honoureth
             me
             with
             their
             lippes
             ,
             but
             their
             hearte
             is
             farre
             off
             from
             
             me
             .
             fol.
             169
          
           
             Chap.
             7.
             16.
             
             You
             shall
             know
             them
             by
             their
             fruits
             .
             fol.
             170
          
           
             Chap.
             6.
             2.
             
             They
             haue
             their
             reward
             .
             fol.
             174
          
           
             Chap.
             6.
             16.
             17.
             
             VVhen
             you
             fast
             ,
             looke
             not
             sowre
             as
             the
             hypocrites
             doo
             :
             for
             they
             dissigure
             their
             faces
             ,
             that
             they
             might
             seeme
             vnto
             men
             to
             fast
             .
             But
             when
             thou
             fastest
             ,
             &c.
             fol.
             176
          
           
             Chap.
             23.
             3.
             4.
             
             All
             therfore
             whatsoeuer
             they
             bid
             you
             obserue
             ,
             that
             obserue
             and
             doe
             :
             but
             after
             their
             works
             do
             not
             ,
             for
             they
             say
             ,
             and
             do
             not
             .
             They
             bind
             heauy
             burthens
             ,
             and
             greeuous
             to
             be
             borne
             ,
             and
             lay
             them
             on
             mens
             shoulders
             ,
             but
             they
             themselues
             will
             not
             mooue
             them
             with
             one
             of
             their
             singers
             .
             fol.
             183
          
           
             Chap.
             7.
             16.
             
             Do
             men
             gather
             grapes
             of
             thornes
             ,
             or
             figs
             of
             thistles
             ?
             fol.
             184
          
           
             Chap.
             25.
             1.
             2.
             3.
             
             The
             kingdome
             of
             heauen
             shall
             be
             likened
             vnto
             ten
             virgins
             ,
             &c.
             ibid.
             
          
           
             Chap.
             23.
             5.
             
             All
             their
             workes
             they
             do
             for
             to
             be
             seen
             of
             men
             .
             fol.
             189
          
           
             Chap.
             26.
             73.
             
             Thou
             also
             art
             a
             Galilean
             ,
             for
             euen
             thy
             speech
             bewrayeth
             thee
             .
             fol.
             210
          
           
             Chap.
             27.
             51.
             
             And
             behould
             the
             vaile
             of
             the
             Temple
             rent
             in
             twain
             ,
             from
             the
             top
             to
             the
             bottom
             .
             fol.
             246
          
           
             Chap.
             27.
             52.
             
             And
             the
             graues
             opened
             themselues
             .
             fol.
             247
          
           
             Chap.
             2.
             2.
             
             VVhere
             is
             the
             king
             of
             the
             Iewes
             that
             is
             borne
             ?
             ibid.
             
          
           
             Chap.
             5.
             2.
             
             And
             he
             opened
             his
             mouth
             ,
             and
             taught
             them
             saying
             ,
             &c.
             fol.
             253
          
           
             Chap.
             18.
             15.
             16.
             17.
             
             If
             they
             brother
             trespasse
             against
             thee
             ,
             goe
             ,
             and
             tell
             him
             his
             fault
             ,
             between
             thee
             and
             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
             confi●med
             .
             And
             if
             he
             will
             not
             vouchsafe
             to
             heare
             then
             tell
             it
             vnto
             the
             Church
             ,
             and
             if
             he
             refuse
             to
             heare
             the
             Church
             also
             ,
             let
             him
             bee
             vnto
             thee
             as
             an
             heathen
             ,
             and
             a
             publicane
             .
             fol.
             269
          
           
             Chap.
             7.
             3.
             
             VVhy
             seest
             thou
             the
             mote
             that
             is
             in
             thy
             brothers
             eye
             ,
             and
             perceiuest
             not
             the
             beame
             that
             is
             in
             thine
             owne
             eye
             ?
             fol.
             276
          
           
             Chap.
             18.
             22.
             
             I
             say
             not
             to
             thee
             ,
             vnto
             seauen
             times
             ,
             but
             vnto
             seauenty
             times
             seauen
             times
             .
             fol.
             280
          
        
         
           
           
             Saint
             Marks
             Gospell
             .
          
           
             Chap.
             15.
             25.
             
             And
             it
             was
             the
             third
             houre
             ,
             when
             they
             crucified
             him
             .
             fol.
             24
          
           
             Chap.
             1.
             25.
             
             Iesus
             rebuked
             him
             ,
             saying
             :
             hold
             thy
             peace
             .
             fol.
             117
          
           
             Chap.
             7.
             35.
             
             And
             the
             string
             of
             his
             tongue
             was
             loosed
             ,
             and
             he
             spake
             plaine
             .
             fol.
             160
          
           
             Chap.
             5.
             41.
             
             And
             he
             tooke
             the
             child
             by
             the
             hand
             ,
             and
             sayd
             vnto
             her
             
               Tabitha
               kumi
            
             ,
             which
             is
             by
             interpretation
             ,
             Maiden
             ,
             I
             say
             vnto
             thee
             arise
             .
             fol.
             167
          
           
             Chap.
             7.
             6.
             
             This
             people
             honoreth
             me
             with
             their
             lips
             .
             fol.
             224
          
        
         
           
             Saint
             Lukes
             Gospell
             .
          
           
             Chap.
             1.
             29.
             
             She
             thought
             what
             manner
             of
             saluation
             that
             shold
             be
             .
             fol.
             8
          
           
             Chap.
             12.
             19.
             
             My
             soule
             ,
             thou
             hast
             much
             goods
             layed
             vp
             for
             many
             yeares
             :
             liue
             at
             ease
             ,
             eate
             ,
             drinke
             and
             take
             thy
             pleasure
             .
             fol.
             23.
             
          
           
             Chap.
             21.
             15.
             
             I
             will
             giue
             you
             a
             mouth
             and
             wisedome
             ,
             where-against
             all
             your
             aduersaries
             shall
             not
             be
             able
             to
             speake
             nor
             resist
             .
             fol.
             52
          
           
             Chap.
             5.
             1.
             
             And
             the
             people
             pressed
             vpon
             him
             to
             heare
             the
             word
             of
             God
             ,
             &c.
             fol.
             69
          
           
             Chap.
             2.
             14.
             
             Peace
             in
             earth
             ,
             and
             towardes
             men
             good
             will.
             fol.
             75
          
           
             Chap.
             11.
             14.
             
             Then
             he
             cast
             out
             a
             diuell
             ,
             and
             he
             was
             dumbe
             .
             fol.
             112
          
           
             Chap.
             4.
             41.
             
             He
             rebuked
             them
             ,
             and
             suffered
             them
             not
             to
             speake
             .
             &c.
             &
             c.
             fol
             .
             118
          
           
             Chap.
             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
             .
             fol.
             130
          
           
             Chap.
             15.
             2.
             
             The
             Scribes
             and
             Pharisies
             murmured
             ,
             saying
             :
             He
             receiueth
             sinners
             ,
             and
             eateth
             with
             them
             .
             fol.
             138
          
           
             Chap.
             1.
             33.
             
             And
             he
             shall
             raigne
             ouer
             the
             house
             of
             Iacob
             for
             euer
             .
             fol.
             180
          
           
             Chap.
             1.
             20.
             
             Thou
             shalt
             be
             dumb
             ,
             and
             not
             be
             able
             to
             speake
             .
             fol.
             222
          
           
             Chap.
             21.
             14.
             
             Lay
             it
             vp
             therfore
             in
             your
             harts
             ,
             that
             you
             premeditate
             not
             what
             you
             shall
             answer
             ,
             &c.
             fol.
             242
          
           
             
             Chap.
             23.
             43.
             
             This
             day
             thou
             shalt
             be
             with
             mee
             in
             Paradise
             .
             fol.
             245
          
           
             Chap.
             1.
             64.
             
             And
             his
             mouth
             was
             opened
             immediately
             ,
             and
             he
             prophecied
             .
             fol.
             246
          
           
             Chap.
             24.
             45.
             
             Then
             opened
             he
             their
             vnderstanding
             ,
             that
             they
             might
             vnderstand
             the
             Scriptures
             .
             fol.
             247
          
           
             Chap.
             1.
             40.
             
             The
             sheepheards
             said
             one
             to
             another
             .
             ibid.
             
          
           
             Chap.
             1.
             35.
             
             The
             holy
             ghost
             shall
             come
             vpon
             thee
             ,
             and
             the
             power
             of
             the
             most
             high
             shall
             ouershaddow
             thee
             .
             fol.
             255
          
           
             Chap.
             23.
             22.
             
             I
             will
             chastise
             him
             and
             let
             him
             loose
             .
             fol.
             271
          
           
             Chap.
             4.
             23.
             
             Physitian
             heale
             thy selfe
             .
             fol.
             276
          
           
             Chap.
             10.
             14.
             15.
             
             
               Martha
               Martha
            
             thou
             carest
             and
             art
             troubled
             about
             many
             things
             .
             Mary
             hath
             chosen
             the
             good
             parte
             .
             fol.
             278
          
        
         
           
             Saint
             Iohns
             Gospell
             .
          
           
             Chap.
             8.
             38.
             
             I
             speake
             that
             which
             I
             haue
             seene
             with
             my
             father
             .
             fol.
             46
          
           
             Chap.
             1.
             12.
             
             To
             them
             he
             gaue
             power
             to
             be
             the
             sonnes
             of
             God.
             fol.
             48
          
           
             Chap.
             7.
             46.
             
             Neuer
             was
             man
             heard
             to
             speake
             the
             like
             .
             fol.
             69
          
           
             Chap.
             18.
             37.
             
             For
             this
             cause
             am
             I
             borne
             ,
             and
             for
             this
             cause
             came
             I
             into
             the
             world
             ,
             that
             I
             should
             beare
             witnesse
             vnto
             the
             trueth
             .
             fol.
             99
          
           
             Chap.
             8.
             46.
             
             And
             if
             I
             say
             the
             truth
             ,
             why
             do
             you
             not
             beleeue
             me
             ?
             ibid.
             
          
           
             Chap.
             14.
             3.
             
             It
             is
             expedient
             for
             you
             that
             I
             goe
             away
             :
             but
             if
             I
             depart
             away
             ,
             I
             will
             send
             you
             the
             comforter
             ,
             the
             spirit
             of
             trueth
             ,
             &c.
             ibid.
             
          
           
             Chap.
             8.
             44.
             
             He
             hath
             beene
             a
             murtherer
             from
             the
             beginning
             ,
             and
             abode
             not
             in
             the
             trueth
             ,
             because
             there
             is
             no
             trueth
             in
             him
             .
             fol.
             100
          
           
             Chap.
             8.
             45.
             
             When
             he
             speaketh
             a
             ly
             ,
             then
             he
             speaketh
             of
             his
             own
             ,
             fol.
             118
          
           
             Chap.
             10.
             5.
             8.
             
             The
             sheep
             did
             not
             heare
             them
             ,
             for
             they
             knew
             not
             the
             voice
             of
             strangers
             .
             fol.
             183
          
           
             Chap.
             9.
             13.
             
             Giue
             glory
             vnto
             God.
             fol.
             194
          
           
             Chap.
             14.
             30.
             
             They
             are
             of
             the
             world
             ,
             therfore
             speake
             they
             according
             to
             the
             world
             .
             fol.
             210
          
           
             Chap.
             3.
             31.
             
             He
             that
             is
             of
             the
             earth
             ,
             is
             of
             the
             earth
             ,
             and
             speaketh
             of
             the
             earth
             .
             fol.
             211
          
           
             Chap.
             3.
             14.
             15.
             
             So
             must
             the
             son
             of
             man
             be
             lift
             vp
             :
             That
             whosoeuer
             
             beleeueth
             in
             him
             should
             not
             perish
             ,
             but
             haue
             euerlasting
             life
             .
             fol.
             244
          
           
             Chap.
             3.
             13.
             
             No
             man
             ascendeth
             vp
             to
             heauen
             ,
             but
             he
             that
             hath
             descended
             from
             heauen
             .
             fol.
             246
          
           
             Chap.
             19.
             34.
             
             A
             speare
             opened
             his
             side
             .
             fol.
             247
          
           
             Chap.
             20.
             22.
             
             He
             breathed
             on
             them
             ,
             and
             said
             vnto
             them
             ;
             Receiue
             you
             the
             holy
             Ghost
             .
             fol.
             253
          
        
         
           
             Acts
             of
             the
             Apostles
             .
          
           
             Chap.
             4.
             20.
             
             For
             we
             cannot
             but
             speake
             the
             things
             which
             we
             haue
             heard
             and
             seen
             .
             fol.
             35
          
           
             Chap.
             6.
             10.
             
             They
             were
             not
             able
             to
             resist
             the
             wisedome
             and
             the
             spirit
             ,
             by
             which
             he
             spake
             .
             fol.
             51
          
           
             Chap.
             2.
             11.
             
             We
             heard
             them
             speake
             in
             our
             tongues
             ,
             the
             wonderfull
             works
             of
             God.
             fol.
             78
          
           
             Chap.
             6.
             15.
             
             They
             saw
             his
             face
             ,
             as
             it
             had
             bin
             the
             face
             of
             an
             Angel.
             fol.
             177
          
           
             Chap.
             3.
             17.
             
             I
             knew
             brethren
             ,
             that
             through
             ignoraunce
             you
             did
             it
             .
             fol.
             206
          
           
             Chap.
             2.
             3.
             4.
             
             There
             appeared
             vnto
             them
             clouen
             tongues
             ,
             like
             fire
             ,
             and
             it
             sate
             vpon
             eache
             of
             them
             .
             And
             they
             were
             call
             filled
             with
             the
             holy
             Ghost
             .
             fol.
             240
          
           
             Chap.
             1.
             14.
             
             They
             all
             continued
             with
             one
             accord
             ,
             in
             prayer
             and
             supplication
             with
             the
             women
             ,
             and
             Mary
             the
             mother
             of
             Iesus
             and
             with
             his
             brethren
             .
             ibid.
             
          
           
             Chap.
             8.
             31.
             
             How
             can
             I
             vnderstand
             ,
             except
             I
             had
             a
             guide
             ?
             fol.
             246
          
           
             Chap.
             8.
             35.
             
             Then
             Philippe
             opened
             his
             mouth
             .
             fol.
             253
          
        
         
           
             Epistle
             to
             the
             Romanes
             .
          
           
             Chap.
             1.
             20.
             
             For
             the
             inuisible
             things
             of
             him
             ,
             that
             is
             ,
             his
             eternall
             power
             and
             Godhead
             ,
             are
             scene
             by
             the
             creation
             of
             the
             world
             ,
             being
             considered
             in
             his
             works
             ,
             to
             the
             intent
             that
             they
             should
             be
             without
             excuse
             .
             fol.
             44
          
           
             Chap.
             3.
             4.
             
             Let
             God
             be
             true
             ,
             and
             euery
             man
             a
             lyer
             .
             fol.
             47
          
           
             Chap.
             2.
             21.
             
             Thou
             which
             teachest
             another
             ,
             teachest
             thou
             not
             thy selfe
             ?
             Thou
             that
             preachest
             a
             man
             should
             not
             steale
             ,
             doost
             thou
             steale
             ?
             fol.
             180
          
           
             Chap.
             1.
             3.
             
             Of
             the
             seed
             of
             Dauid
             ,
             according
             to
             the
             flesh
             .
             fol.
             245
          
           
             Chap.
             12.
             19.
             
             Vengeance
             is
             mine
             ,
             and
             in
             my
             time
             I
             will
             repay
             it
             .
             fol.
             278
          
        
         
           
             Epistle
             to
             the
             Corinthians
             1.
             
          
           
             
             Chap.
             1.
             23.
             24.
             
             We
             preache
             Christ
             crucified
             ,
             vnto
             the
             Iewes
             euen
             a
             stumbling
             block
             ,
             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
             wisedom
             of
             God.
             fol.
             118
          
           
             Chap.
             6.
             10.
             
             No
             raylers
             ,
             nor
             theeues
             shall
             inherit
             the
             kingdom
             of
             god
             .
             fol.
             161
          
           
             Chap.
             4.
             5.
             
             Then
             shall
             euery
             man
             haue
             the
             prayse
             of
             God.
             fol.
             178
          
           
             Chap.
             3.
             11.
             
             Other
             foundation
             can
             no
             man
             lay
             ,
             then
             that
             which
             is
             layd
             ,
             which
             is
             christ
             Iesus
             .
             fol.
             191
          
           
             Chap.
             2.
             8.
             
             For
             had
             they
             known
             it
             ,
             they
             would
             not
             haue
             crucified
             the
             Lord
             of
             glory
             .
             fol.
             206
          
           
             Chap.
             13.
             13.
             
             And
             now
             abideth
             faith
             ,
             hope
             and
             charity
             ,
             euen
             these
             three
             :
             but
             the
             cheefest
             of
             these
             is
             charity
             .
             fol.
             210
          
        
         
           
             Epistle
             to
             the
             Corinthians
             2.
             
          
           
             Chap.
             5.
             4.
             
             For
             indeed
             ,
             we
             that
             are
             in
             this
             tabernacle
             ,
             sigh
             and
             are
             burdened
             ,
             because
             we
             would
             not
             be
             vnclo●thed
             ,
             but
             would
             be
             cloathed
             vpon
             ,
             that
             mortality
             might
             be
             swallowed
             vp
             of
             life
             .
             fol.
             19
          
           
             Chap.
             4.
             7.
             
             But
             we
             haue
             this
             treasure
             in
             earthen
             vesselles
             .
             ibid.
             
          
           
             Chap.
             9.
             22.
             
             I
             am
             made
             all
             things
             to
             all
             men
             ,
             that
             I
             might
             by
             all
             meane
             saue
             some
             .
             fol.
             77
          
           
             Chap.
             14.
             18.
             
             I
             thanke
             my
             God
             ,
             I
             speak
             languages
             more
             then
             you
             all
             .
             fol.
             78
          
           
             Chap.
             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
             .
             fol.
             102
          
           
             Chap.
             11.
             14.
             
             For
             Satan
             himselfe
             is
             transformed
             into
             an
             Angel
             of
             light
             .
             ibid.
             
          
           
             Chap.
             1.
             12.
             
             That
             in
             simplicity
             and
             godly
             purenesse
             of
             hart
             ,
             and
             not
             in
             fleshly
             wisedom
             .
             but
             by
             the
             grace
             of
             God
             ,
             we
             haue
             had
             our
             conuersation
             in
             the
             world
             .
             fol.
             186
          
           
             Chap.
             12.
             4.
             
             He
             heard
             words
             which
             cannot
             be
             spoken
             ,
             which
             are
             not
             possible
             for
             man
             to
             vtter
             .
             fol.
             235
          
           
             Chap.
             6.
             11.
             
             O
             Corinthians
             ,
             our
             mouth
             is
             open
             vnto
             you
             .
             fol.
             253
          
           
             Chap.
             3.
             5.
             
             Not
             that
             we
             are
             sufficient
             of
             our selues
             ,
             to
             thinke
             any
             thing
             as
             of
             our selues
             ;
             but
             our
             sufficiency
             is
             of
             God.
             fol.
             260
          
           
             Chap.
             6.
             1.
             
             Brethren
             ,
             if
             a
             man
             be
             falne
             (
             by
             occasion
             )
             into
             any
             
             fault
             ,
             you
             which
             are
             spirituall
             ,
             restore
             such
             a
             one
             with
             the
             spirit
             of
             meeknesse
             ,
             considering
             thy selfe
             ,
             least
             thou
             also
             be
             tempted
             .
             fol.
             271
          
           
             Chap.
             2.
             11.
             
             He
             withstood
             him
             to
             his
             face
             ,
             for
             he
             was
             to
             be
             blamed
             .
             fol.
             277
          
           
             Chap.
             2.
             11.
             
             God
             worketh
             all
             things
             after
             the
             counsell
             of
             his
             own
             will.
             fol.
             57
          
        
         
           
             Epistle
             to
             the
             Ephesians
             .
          
           
             Chap.
             4.
             24.
             
             Put
             on
             the
             new
             man
             ,
             which
             after
             God
             is
             created
             in
             righteousnesse
             and
             true
             holinesse
             .
             fol.
             254
          
        
         
           
             Epistle
             to
             the
             Colossians
             .
          
           
             Chap.
             3.
             1.
             
             The
             seek
             not
             those
             things
             that
             are
             aboue
             with
             Iesus
             christ
             .
             fol.
             183
          
        
         
           
             Epistle
             to
             Timothy
             1.
             
          
           
             Chap.
             5.
             2.
             
             Rebuke
             not
             an
             Elder
             ,
             but
             exhort
             him
             as
             a
             Father
             .
             fol.
             268
          
           
             Chap.
             5.
             20.
             
             Them
             that
             sin
             ,
             rebuke
             openly
             ,
             that
             the
             rest
             also
             may
             feare
             .
             fol.
             277
          
        
         
           
             Epistle
             to
             Timothy
             2.
             
          
           
             Chap.
             4.
             3.
             4.
             
             For
             the
             time
             will
             come
             ,
             when
             they
             will
             not
             suffer
             wholesome
             doctrine
             :
             But
             hauing
             their
             eares
             itching
             ,
             shall
             (
             after
             their
             own
             lusts
             )
             get
             them
             an
             heape
             of
             teachers
             :
             and
             shall
             turne
             their
             eares
             from
             the
             truth
             ,
             and
             shall
             be
             giuen
             vnto
             fables
             .
          
        
         
           
             Epistle
             to
             the
             Ebrewes
             .
          
           
             Chap.
             1.
             1.
             2.
             
             At
             sundry
             times
             ,
             and
             in
             diuers
             manners
             God
             spake
             in
             the
             old
             time
             ,
             to
             our
             Fathers
             by
             the
             Prophets
             .
             In
             these
             last
             daies
             ,
             he
             hath
             spoken
             to
             vs
             by
             his
             Son
             ,
             whom
             he
             hath
             made
             heyr
             of
             al
             things
             ,
             &c.
             fol.
             44
          
           
             Chap.
             4.
             12.
             
             The
             word
             of
             God
             is
             liuely
             ,
             and
             mighty
             in
             operation
             ,
             and
             sharper
             then
             any
             two
             edged
             sword
             ,
             &
             entreth
             through
             ,
             euen
             to
             the
             diuiding
             a
             sunder
             of
             the
             soule
             and
             the
             spirit
             ,
             and
             of
             the
             ioynts
             and
             the
             marrow
             ,
             and
             is
             a
             discerner
             of
             the
             thoughts
             and
             the
             intents
             of
             the
             hart
             .
             fol.
             73
          
        
         
           
             Epistle
             of
             Saint
             Iames.
             
          
           
             Chap.
             3.
             5.
             
             The
             tongue
             is
             a
             little
             member
             ,
             and
             boasteth
             of
             great
             things
             .
          
        
         
           
             Epistle
             of
             Saint
             Peter
             1.
             
          
           
             Chap.
             3.
             10.
             
             If
             any
             man
             long
             after
             life
             ,
             and
             to
             see
             good
             dayes
             ,
             let
             him
             refraine
             his
             tongue
             from
             ●uill
             ,
             and
             his
             lippes
             that
             they
             speake
             no
             guile
             ,
             fol.
             79
          
           
             
             Chap.
             3.
             13.
             14.
             
             Who
             is
             hee
             that
             will
             harme
             you
             ,
             if
             you
             follow
             that
             which
             is
             good
             ?
             Notwithstanding
             ,
             blessed
             are
             you
             ,
             if
             you
             suffer
             for
             righteousnesse
             sake
             .
             fol.
             144
          
        
         
           
             Epistle
             of
             Saint
             Iohn
             .
          
           
             Chap.
             3.
             8.
             
             For
             this
             purpose
             appeared
             the
             Sonne
             of
             God
             ,
             that
             he
             might
             loose
             the
             works
             of
             the
             diuel
             .
             fol.
             131
          
        
         
           
             Apocalyps
             .
          
           
             Chap.
             4.
             11.
             
             For
             thou
             hast
             created
             all
             things
             ,
             and
             for
             thy
             wils
             sake
             they
             are
             ,
             and
             haue
             bin
             created
             .
             fol.
             46
          
           
             Chap.
             12.
             9.
             
             And
             the
             great
             Dragon
             ,
             that
             old
             Serpent
             ,
             called
             the
             diuel
             ,
             and
             Satan
             ,
             was
             cast
             out
             .
             fol.
             53
          
           
             Chap.
             2.
             16.
             
             Out
             of
             his
             mouth
             went
             a
             sharpe
             two
             edged
             sword
             .
             fol.
             74
          
           
             Chap.
             9.
             18.
             
             Out
             of
             their
             mouthes
             went
             foorth
             fire
             ,
             and
             smoake
             ,
             and
             brimstoane
             .
             fol.
             79
          
           
             Chap.
             21.
             27
             
             And
             there
             shall
             enter
             into
             it
             no
             vncleane
             thing
             ,
             neither
             whatsoeuer
             worketh
             abhomination
             or
             lyes
             .
             fol.
             106.
             
          
           
             Chap.
             12.
             10.
             
             The
             accuser
             of
             our
             brethren
             is
             cast
             down
             ,
             which
             accused
             them
             before
             our
             God
             day
             and
             night
             .
             fol.
             112
          
           
             Chap.
             17.
             8.
             
             The
             beast
             that
             thou
             hast
             seen
             was
             ,
             and
             is
             not
             ,
             &
             shall
             ascend
             out
             of
             the
             bottomlesse
             pit
             .
             fol.
             119
          
           
             Chap.
             16.
             10.
             
             They
             gnawed
             their
             tongues
             for
             sorrow
             .
             fol.
             208
          
           
             Chap.
             16.
             11.
             
             They
             blasphemed
             the
             God
             of
             heauen
             ,
             for
             their
             paines
             ,
             and
             for
             their
             sores
             .
             fol.
             209
          
           
             Chap.
             4.
             8.
             
             And
             the
             foure
             beasts
             had
             eache
             of
             them
             six
             wings
             about
             him
             ,
             and
             they
             were
             full
             of
             eyes
             within
             ,
             and
             they
             ceased
             not
             daye
             nor
             night
             ,
             saying
             :
             Holy
             ,
             Holy
             ,
             Holy
             Lord
             God
             Almighty
             ,
             which
             was
             ,
             and
             which
             is
             ,
             and
             which
             is
             to
             come
             .
             fol.
             211
          
           
             Chap.
             3.
             10.
             
             If
             any
             man
             heare
             my
             voyce
             ,
             and
             open
             the
             doore
             ,
             I
             will
             come
             in
             vnto
             him
             ,
             and
             will
             suppe
             with
             him
             ,
             and
             he
             with
             me
             .
             fol.
             223
          
           
             Chap.
             7.
             11.
             12.
             
             And
             they
             fell
             before
             the
             Throane
             on
             their
             faces
             ,
             and
             worshipped
             God
             ,
             saying
             ,
             Amen
             .
             Praise
             and
             glory
             ,
             and
             wisedome
             ,
             and
             thanks
             ,
             and
             honour
             ,
             and
             power
             ,
             and
             might
             ,
             be
             vnto
             our
             God
             for
             euermore
             ,
             Amen
             .
             fol.
             231
          
           
             Chap.
             8.
             1.
             
             There
             was
             a
             silence
             in
             heauen
             ,
             about
             halfe
             an
             houre
             .
             ibid.
             
          
           
             Chap.
             14.
             3.
             
             They
             sung
             as
             it
             were
             a
             new
             Song
             .
             fol.
             235
          
           
             
             Chap.
             3.
             7.
             
             And
             write
             vnto
             the
             Angell
             of
             the
             church
             which
             is
             of
             Philadelphia
             ;
             These
             thinges
             sayeth
             hee
             that
             is
             holy
             and
             True
             ,
             which
             hath
             the
             keye
             of
             Dauid
             ,
             which
             openeth
             ,
             and
             no
             man
             shutteth
             ,
             and
             shutteth
             ,
             and
             no
             man
             openeth
             .
             fol.
             242
          
        
         
           FINIS
           .
        
      
       
         
         
           A
           Table
           ,
           Alphabetically
           gathered
           ,
           of
           all
           the
           seuer
           all
           matters
           contained
           in
           this
           Booke
           .
        
         
           
             A.
             
          
           
             ABraham
             ,
             in
             steed
             of
             an
             authenticall
             writing
             ,
             gaue
             his
             word
             only
             .
             fol.
             104
          
           
             Achaz
             ,
             a
             wicked
             man
             ,
             would
             not
             giue
             God
             his
             due
             glory
             ,
             in
             requiring
             a
             signe
             .
             fol.
             
          
           
             Absalon
             ,
             by
             his
             flattering
             sweetnesse
             of
             speech
             ,
             attempted
             to
             depriue
             his
             father
             of
             the
             Crowne
             .
             fol.
             67
          
           
             Acaticus
             ,
             the
             Philosopher
             ,
             would
             not
             talke
             at
             banquets
             ,
             and
             beeing
             demaunded
             the
             reason
             thereof
             ,
             returned
             a
             very
             witty
             answer
             .
             fol.
             25
          
           
             Acteon
             ,
             deuoured
             by
             his
             own
             dogs
             that
             he
             nourished
             ,
             so
             in
             like
             case
             are
             men
             by
             flatterers
             .
             fol.
             92
          
           
             Agatonus
             ,
             a
             religious
             man
             ,
             who
             for
             thirty
             yeares
             space
             caried
             a
             stone
             in
             his
             mouth
             ,
             to
             learne
             thereby
             silence
             .
             fol.
             26
          
           
             Agis
             ,
             king
             of
             Lacaedemonia
             ,
             reprooued
             the
             Embassador
             from
             the
             Abderites
             ,
             for
             the
             tedious
             length
             of
             his
             Oration
             .
             fol.
             32
          
           
             
               Aegesias
               ,
               Platoes
            
             Scholler
             ,
             reading
             on
             the
             immortality
             of
             the
             soule
             ,
             many
             were
             thereby
             drawn
             to
             sley
             themselues
             .
             fol.
             68
          
           
             Alpheus
             ,
             and
             his
             history
             .
             fol.
             68
          
           
             Amphion
             ,
             and
             his
             history
             .
             ibid.
             
          
           
             Amalechite
             ,
             that
             vaunted
             how
             he
             had
             slaine
             king
             Saul
             ,
             slew
             himselfe
             by
             his
             owne
             ouerlauish
             tongue
             .
             fol.
             65
          
           
             Angels
             ,
             in
             what
             manner
             they
             speak
             to
             God
             ,
             among
             themselues
             ,
             and
             with
             men
             .
             fol.
             115
          
           
             Anacharsides
             the
             Philosopher
             ,
             had
             in
             a
             faire
             Quadrant
             of
             his
             owne
             picture
             ,
             written
             an
             excellent
             sentence
             in
             praise
             of
             silence
             .
             fol.
             13
          
           
             
             Anacharsis
             the
             Philosopher
             gaue
             a
             goodly
             commendation
             of
             truth
             .
             fol.
             100
          
           
             Antiochus
             renounced
             the
             vesture
             and
             ornaments
             regall
             ,
             because
             he
             would
             not
             be
             flattered
             .
             fol.
             89
          
           
             Antisthenes
             the
             Cynick
             ,
             sayd
             ,
             there
             was
             lesse
             harme
             to
             be
             had
             ,
             lighting
             among
             Rauens
             ,
             then
             falling
             into
             the
             hands
             of
             flatterers
             .
             fol.
             93
          
           
             Antisthenes
             the
             Philosopher
             greeued
             ,
             because
             a
             wicked
             man
             had
             spoken
             well
             of
             him
             .
             fol.
             143
          
           
             Antisthenes
             his
             answer
             concerning
             the
             reprehension
             of
             Princes
             ,
             and
             men
             in
             authority
             .
             fol.
             
          
           
             Apelles
             of
             Ephesus
             ,
             drawing
             the
             portraiture
             of
             king
             Antigonus
             ,
             who
             wanted
             an
             ey
             ,
             painted
             him
             without
             any
             defecte
             at
             all
             :
             And
             being
             therefore
             reprooued
             ,
             made
             a
             witty
             answer
             .
             fol.
             141
          
           
             Apologie
             made
             to
             the
             Sea
             Crabbes
             by
             their
             Parents
             ,
             whereby
             to
             reprehend
             the
             lewde
             examples
             of
             Fathers
             in
             their
             families
             .
             fol.
             14
          
           
             Apologie
             made
             by
             the
             Cats
             to
             the
             Mice
             .
             fol.
             
          
           
             Alexander
             ,
             what
             a
             liberall
             giuer
             he
             was
             .
             fol.
             
          
           
             Apoll●nius
             the
             Philosopher
             ,
             praysed
             silence
             ,
             and
             reprooued
             loquacity
             or
             babbling
             .
             fol.
             12
          
           
             Apostles
             ,
             their
             speaking
             in
             diuers
             languages
             ,
             for
             doing
             good
             to
             many
             .
             fol.
             78
          
           
             Apostles
             ,
             before
             they
             receiued
             the
             gift
             of
             tongues
             ,
             they
             were
             deuout
             in
             prayer
             .
             fol.
             
          
           
             Apollonius
             the
             Philosopher
             ,
             was
             stricken
             with
             amazement
             at
             the
             speaking
             of
             Cicero
             .
             fol.
             67
          
           
             Architas
             the
             Tarentine
             sayd
             ,
             that
             nothing
             was
             delightfull
             ,
             without
             some
             friend
             .
             fol.
             34
          
           
             Arion
             ,
             and
             his
             history
             .
             fol.
             68
          
           
             Aron
             erected
             the
             goulden
             Calfe
             by
             the
             steep
             mountaine
             of
             Sinai
             .
             fol.
             95
          
           
             Aristippus
             the
             Philosopher
             reprehended
             a
             couetous
             father
             about
             his
             Sonne
             .
             fol.
             16
          
           
             Aristippus
             the
             flatterer
             of
             Dionisius
             ,
             was
             by
             Diogenes
             called
             a
             dog
             ,
             and
             many
             other
             significant
             names
             thereto
             appertayning
             .
             fol.
             93
          
           
             Aristotle
             sayd
             ,
             that
             anger
             is
             good
             ,
             but
             neuer
             fit
             to
             serue
             as
             a
             guide
             or
             director
             .
             fol.
             59
          
           
             
             Aristotle
             saide
             ,
             that
             it
             is
             more
             hard
             to
             be
             silent
             ,
             then
             to
             speake
             .
             fol.
             42
          
           
             Artificiall
             and
             cunning
             speaking
             ,
             can
             very
             hardly
             be
             voide
             of
             deceit
             .
             fol.
             75
          
           
             Atys
             ,
             Son
             to
             king
             Croesus
             ,
             being
             borne
             dumb
             ,
             did
             speake
             by
             commaund
             of
             nature
             .
             fol.
             34
          
           
             Asse
             belonging
             to
             Balaam
             ,
             what
             words
             he
             deliuered
             when
             he
             spake
             .
             fol.
             118
          
        
         
           
             B
          
           
             Babylon
             ,
             and
             the
             people
             thereof
             had
             many
             sins
             ,
             because
             they
             were
             proude
             ,
             ambitious
             ,
             heretiques
             ,
             and
             Idolaters
             ;
             notwithstanding
             ,
             God
             chastised
             them
             by
             their
             tongues
             only
             .
             fol.
             24
          
           
             Balaam
             was
             like
             to
             his
             Asse
             he
             rode
             on
             .
             fol.
             51
          
           
             Barber
             belonging
             to
             king
             Mydas
             ,
             could
             not
             conceale
             his
             Lords
             deformity
             ,
             but
             cryed
             out
             in
             a
             caue
             ,
             that
             Mydas
             had
             the
             eares
             of
             an
             Asse
             .
             fol.
             35
          
           
             Beda
             ,
             a
             venerable
             Father
             of
             England
             ,
             had
             his
             eyes
             puld
             out
             of
             his
             head
             ,
             for
             deliuering
             an
             interpretation
             of
             the
             truth
             .
             fol.
             98
          
           
             Bethulia
             ,
             very
             cruelly
             besieged
             by
             Holophernes
             .
             fol.
             120
          
           
             Bion
             the
             Philosopher
             ,
             sayd
             :
             That
             among
             wild
             beasts
             ,
             a
             Tyrant
             is
             the
             worst
             ,
             and
             among
             the
             tame
             ,
             the
             flatterer
             is
             most
             daungerous
             .
             fol.
             91
          
           
             Blame
             iustly
             belonging
             to
             the
             vnbridled
             tongue
             .
             fol.
             27
          
           
             Blessed
             and
             s●nctified
             spirits
             attending
             vpon
             God
             ,
             they
             cannot
             erre
             either
             in
             their
             conceits
             or
             words
             .
             fol.
             56
          
           
             Bohemia
             ,
             and
             the
             people
             thereof
             obserue
             for
             a
             certainty
             ,
             that
             such
             as
             do
             tell
             ,
             or
             sweare
             a
             ly
             in
             the
             iudgement
             place
             ,
             vndoubtedly
             shall
             die
             that
             same
             yeare
             .
             fol.
             106
          
           
             Blasphemy
             committed
             by
             Senacherib
             ,
             and
             in
             Gods
             iustice
             sharpely
             punished
             .
             fol.
             64
          
           
             Blasphemy
             hath
             in
             it
             the
             weight
             or
             burden
             of
             the
             sinne
             of
             Infidelity
             .
             fol.
             202
          
           
             Blasphemy
             somtimes
             is
             worse
             then
             Infidelity
             .
             fol.
             203
          
           
             Blasphemy
             is
             more
             offensiue
             in
             the
             christian
             ,
             then
             in
             the
             Infidell
             .
             ibid.
             
          
           
             Blasphemy
             out-goeth
             any
             sin
             else
             .
             fol.
             204
          
           
             Blasphemy
             somtimes
             is
             committed
             ,
             in
             scorning
             the
             truth
             ,
             by
             gestures
             of
             the
             body
             ,
             and
             without
             speaking
             .
             ibid.
             
          
           
             Blasphemy
             is
             worse
             then
             the
             sin
             of
             murder
             .
             fol.
             205
          
           
             Blasphemy
             is
             a
             greater
             sin
             then
             heresie
             ;
             or
             the
             sin
             of
             the
             Iewes
             in
             crucifying
             
             Christ
             ;
             and
             blasphemie
             goes
             far
             beyond
             Idolatrie
             .
             fol.
             206
          
           
             Blasphemie
             hath
             no
             excuse
             for
             it selfe
             ,
             as
             other
             sins
             do
             pretend
             to
             haue
             .
             fol.
             207
          
           
             Blasphemers
             gnawe
             their
             tongues
             for
             a
             punishment
             .
             fol.
             208
          
           
             Blasphemie
             endureth
             longer
             ,
             then
             any
             other
             vice
             whatsoeuer
             ,
             and
             the
             punishment
             thereof
             is
             of
             like
             length
             ,
             and
             more
             intense
             or
             vehement
             .
             fol.
             209
          
           
             Blasphemers
             are
             knowne
             by
             their
             manner
             of
             speaking
             ,
             to
             be
             of
             the
             kingdome
             of
             hell
             .
             fol.
             210
          
           
             Blasphemie
             is
             so
             abhominable
             ,
             that
             the
             holy
             Scripture
             refraineth
             to
             vse
             the
             word
             ;
             but
             in
             steed
             of
             blaspheming
             ,
             vseth
             blessing
             .
             fol.
             211
          
           
             Blasphemers
             are
             worse
             then
             brute
             beastes
             ,
             and
             euen
             do
             kill
             God
             ,
             so
             much
             as
             in
             them
             lieth
             .
             fol.
             212
          
           
             Blasphemie
             is
             punished
             by
             all
             lawes
             .
             fol.
             213
          
           
             The
             blessed
             do
             keep
             silence
             ,
             as
             being
             ouercome
             with
             ioy
             ,
             in
             beholding
             the
             presence
             of
             the
             maiestie
             diuine
             .
             fol.
             231
          
           
             Breuitie
             in
             speaking
             hath
             alwayes
             been
             commendable
             .
             fol.
             30
          
           
             Budeus
             ,
             defining
             an
             hypocrite
             ,
             sayth
             ,
             That
             an
             hypocrite
             is
             euery
             such
             dissembler
             ,
             as
             takes
             vpon
             him
             to
             represent
             that
             which
             himselfe
             is
             not
             .
             fol.
             169
          
        
         
           
             C
          
           
             Cicero
             said
             :
             That
             a
             man
             is
             known
             by
             his
             speaking
             to
             be
             either
             wise
             ,
             or
             foolish
             .
             fol.
             5.
             
          
           
             Cato
             was
             highly
             commended
             by
             Cicero
             ,
             because
             he
             neuer
             spake
             any
             word
             ,
             whereof
             he
             repented
             himselfe
             afterward
             .
             fol.
             7
          
           
             Chilo
             was
             wont
             to
             say
             :
             That
             the
             tongue
             ought
             not
             to
             fore-run
             the
             mind
             .
             fol.
             8
          
           
             Cato
             of
             Vtica
             ,
             and
             Cicero
             said
             :
             That
             it
             was
             a
             great
             fault
             to
             be
             silent
             ,
             when
             necessity
             of
             speaking
             was
             required
             .
             ibid.
             
          
           
             Cleobulus
             ,
             one
             of
             the
             seauen
             Sages
             of
             Greece
             ,
             said
             :
             that
             a
             wise
             man
             is
             more
             sollicitous
             to
             heare
             then
             to
             speake
             .
             fol.
             10
          
           
             Careon
             ,
             a
             yong
             man
             very
             talkeatiue
             ,
             yet
             willing
             to
             learne
             the
             Arte
             of
             Rhetorick
             ,
             had
             a
             double
             salarie
             demaunded
             of
             him
             ,
             to
             teache
             him
             to
             auoide
             his
             euill
             talking
             .
             fol.
             12
          
           
             Cadnidus
             king
             of
             Scythia
             ,
             was
             brother
             to
             Anacharsides
             the
             greate
             learned
             Philosopher
             .
             fol.
             13.
             
          
           
             Crates
             the
             Philosopher
             ,
             did
             much
             lament
             the
             negligence
             of
             those
             fathers
             of
             families
             ,
             who
             were
             carelesse
             of
             their
             childrens
             enstruction
             .
             fol.
             15
          
           
             Cato
             his
             aduise
             for
             a
             childs
             first
             erudition
             .
             fol.
             18
          
           
             
             Cain
             did
             more
             offend
             with
             his
             blasphemous
             ●ongue
             ,
             in
             denying
             the
             mercie
             of
             god
             ,
             then
             he
             did
             with
             his
             bloudy
             hand
             ,
             in
             taking
             away
             the
             lif●
             of
             his
             brother
             .
             fol.
             20
          
           
             No
             better
             couering
             for
             the
             hart
             of
             man
             then
             silence
             .
             fol.
             26
          
           
             Cicero
             was
             slaine
             for
             ouermuch
             speaking
             .
             fol.
             28
          
           
             How
             all
             the
             creatures
             do
             bring
             vs
             to
             the
             knowledge
             of
             god
             ,
             and
             his
             omnipotent
             greatnesse
             .
             fol
             ▪
             44
          
           
             The
             creatures
             are
             to
             vs
             in
             steed
             of
             as
             many
             tongues
             ,
             wherby
             to
             speak
             vnto
             vs.
             fol.
             46
          
           
             Caiphas
             ,
             the
             high
             Priest
             ,
             vnderstood
             not
             his
             own
             prophecy
             ,
             and
             therfore
             is
             said
             to
             be
             like
             Balaams
             Asse
             .
             fol.
             51.
             
          
           
             Comparison
             of
             sundry
             waies
             ,
             wherby
             our
             feet
             make
             vse
             of
             walking
             and
             proofe
             of
             the
             like
             diuersity
             of
             pathes
             ,
             which
             the
             tongue
             hath
             to
             goe
             by
             .
             fol.
             55
          
           
             Concupis●ible
             ,
             is
             a
             way
             whereby
             our
             tongue
             hath
             occasion
             to
             passe
             ,
             and
             therfore
             that
             way
             requireth
             a
             very
             good
             guardian
             .
             fol.
             57
          
           
             Cain
             was
             the
             first
             heretique
             in
             the
             world
             .
             fol.
             56
          
           
             Cato
             his
             saying
             of
             the
             angry
             man.
             fol.
             58
          
           
             Cato
             his
             great
             patience
             ,
             being
             abused
             by
             Lentulus
             .
             fol.
             60
          
           
             Cruelty
             very
             great
             in
             Hanniball
             .
             fol.
             61
          
           
             Couragious
             and
             generous
             spirits
             doe
             receiue
             more
             offence
             by
             a
             bad
             spoken
             word
             ,
             then
             a
             wound
             receiued
             by
             a
             launce
             .
             fol.
             65
          
           
             Conditions
             fiue
             in
             number
             belonging
             to
             the
             tongue
             of
             man
             ,
             &
             very
             necessary
             in
             our
             manner
             of
             speaking
             .
             fol.
             66
          
           
             Cicero
             ,
             how
             much
             he
             was
             able
             to
             preuayle
             ,
             only
             by
             the
             sweetnesse
             of
             his
             tongue
             in
             speaking
             .
             fol.
             67
          
           
             
               Cato
               Censorius
            
             was
             accused
             forty
             foure
             times
             before
             the
             Romane
             Senate
             ,
             and
             yet
             was
             euery
             time
             adiudged
             innocent
             .
             fol.
             68
          
           
             Christ
             ,
             mo●t
             sweet
             in
             his
             speeches
             to
             his
             very
             enemies
             :
             which
             made
             the
             Pharisies
             bloudy
             ministers
             to
             forget
             their
             fiercenesse
             against
             him
             .
             fol.
             69
          
           
             Christ
             preached
             in
             a
             maternal
             tongue
             ,
             including
             many
             parables
             and
             similitudes
             among
             his
             enstructions
             .
             fol.
             75
          
           
             The
             Crocodile
             in
             his
             qualities
             vsed
             as
             a
             necessarie
             obseruation
             to
             be
             had
             in
             a
             wise
             man.
             fol.
             79
          
           
             Cicero
             his
             opinion
             of
             mens
             works
             and
             words
             .
             fol.
             81
          
           
             Comparision
             of
             the
             Grashopper
             ,
             being
             bathed
             in
             oile
             ,
             dyes
             ,
             but
             being
             washed
             with
             vinegar
             ,
             comes
             to
             life
             againe
             .
             fol.
             8●
          
           
             Commandement
             giuen
             by
             God
             ,
             that
             the
             flesh
             of
             Swans
             should
             not
             be
             eaten
             .
             fol.
             87
          
           
             
             Constantine
             called
             the
             flatterer
             ,
             a
             Moath
             .
             fol.
             93
          
           
             Calues
             made
             of
             gold
             by
             Ieroboam
             ,
             and
             honoured
             of
             the
             people
             as
             if
             they
             had
             bin
             gods
             .
             So
             the
             like
             in
             Aaron
             ,
             &c.
             fol.
             95
          
           
             Christ
             ,
             how
             many
             trauelles
             he
             endured
             ,
             and
             all
             for
             the
             trueth
             which
             himselfe
             so
             dearly
             loued
             :
             the
             same
             is
             approoued
             by
             a
             very
             excellent
             discourse
             of
             trueth
             .
             fol.
             99
          
           
             Chilo
             the
             Philosopher
             of
             Lacedemon
             ,
             gaue
             a
             singular
             discourse
             concerning
             the
             excellency
             of
             trueth
             .
             fol.
             102
          
           
             Christ
             neuer
             called
             any
             one
             ,
             Son
             of
             the
             diuell
             ,
             but
             the
             lyer
             .
             ibid.
             
          
           
             Circumcision
             ,
             vpon
             what
             occasion
             God
             caused
             it
             not
             to
             be
             left
             as
             a
             law
             in
             writing
             ,
             &
             had
             such
             an
             especiall
             care
             of
             his
             commandements
             deliuered
             in
             the
             time
             of
             Moyses
             .
             fol.
             104
          
           
             Conceite
             of
             the
             mind
             is
             called
             the
             word
             and
             speeche
             of
             the
             mind
             .
             fol.
             115
          
           
             Confession
             of
             our
             sins
             ,
             how
             necessary
             it
             is
             ,
             and
             how
             highly
             offensiue
             it
             is
             to
             the
             diuell
             .
             fol.
             121
          
           
             Confessors
             ,
             Pastors
             and
             Preachers
             ,
             are
             compared
             to
             watchfull
             dogs
             ,
             that
             keep
             away
             the
             diuell
             the
             wolfe
             of
             our
             soules
             .
             fol.
             122
          
           
             In
             confession
             of
             our
             sins
             before
             God
             ,
             it
             is
             a
             most
             euill
             signe
             ,
             when
             we
             make
             a
             presumptuous
             ostentation
             of
             our
             owne
             doings
             ,
             and
             do
             not
             sorrow
             for
             the
             offences
             which
             we
             haue
             committed
             .
             Reade
             much
             said
             to
             this
             purpose
             ,
             in
             Fol.
             125.
             126.
             
             &
             so
             in
             the
             succeeding
             chapter
             .
             Correction
             and
             punishment
             promised
             by
             god
             to
             detractors
             and
             euill
             speakers
             .
             fol.
             161
          
           
             Comedians
             are
             Apes
             of
             other
             mens
             actions
             .
             fol.
             169
          
           
             Confines
             or
             bounds
             ,
             out
             of
             which
             the
             hypocrit
             goes
             ,
             of
             himself
             .
             f.
             177
          
           
             Charity
             is
             a
             vertue
             that
             liueth
             beyond
             all
             other
             whatsoeuer
             ,
             and
             blasphemy
             is
             a
             sin
             of
             the
             selfe
             same
             nature
             .
             fol.
             209
          
           
             Cicero
             and
             Demosthenes
             ,
             their
             tongues
             cost
             their
             liues
             .
             fol.
             219
          
           
             Custody
             of
             the
             tongue
             is
             very
             difficult
             .
             fol.
             221
          
           
             Cholerick
             men
             doo
             stammer
             in
             their
             speaking
             ,
             and
             a
             reason
             is
             deliuered
             for
             the
             occasion
             thereof
             .
             fol.
             228
          
           
             Comparison
             of
             cariage
             of
             keyes
             ,
             how
             some
             do
             fasten
             them
             to
             their
             girdles
             ,
             others
             put
             them
             in
             their
             pockets
             ,
             others
             weare
             them
             about
             their
             necks
             ,
             &
             some
             on
             their
             shoulders
             .
             fol.
             247
          
        
         
           
             D
          
           
             Diogenes
             the
             Cinick
             would
             eat
             raw
             fish
             .
             fol.
             7
          
           
             Dauid
             desired
             of
             god
             ,
             that
             he
             wold
             set
             a
             watch
             before
             his
             mouth
             ,
             and
             a
             doore
             of
             wisedom
             before
             his
             lips
             .
             fol.
             9
          
           
             Difficulty
             very
             great
             in
             speaking
             well
             .
             ibid.
             
          
           
             
             Dauid
             and
             Salomon
             required
             of
             god
             ,
             a
             doore
             and
             a
             watch
             for
             their
             mouthes
             ,
             and
             not
             a
             wall
             :
             wherein
             is
             deliuered
             an
             excellent
             mysterie
             .
             fol.
             10
          
           
             Dulcitude
             or
             sweetnesse
             of
             conference
             ,
             is
             a
             certaine
             kind
             of
             viands
             .
             fol.
             13
          
           
             Defect
             of
             the
             tongue
             is
             worse
             then
             gurmandise
             or
             luxurie
             .
             ibid.
             
          
           
             Dauid
             ,
             the
             first
             lesson
             that
             he
             taught
             his
             children
             ,
             when
             they
             rose
             euery
             morning
             out
             of
             their
             beds
             ,
             was
             ,
             to
             praise
             the
             Lord.
             ibid.
             
          
           
             Diogenes
             ,
             seeing
             a
             dissolute
             boy
             to
             abuse
             himselfe
             in
             the
             street
             ,
             went
             and
             beat
             his
             Schoolemaster
             ,
             for
             bringing
             him
             vp
             no
             better
             .
             fol.
             17
          
           
             Disorder
             and
             inconuenience
             which
             ensueth
             ,
             vpon
             the
             lack
             of
             reprouing
             the
             faults
             of
             our
             children
             .
             ibid.
             
          
           
             Disorder
             and
             offence
             occasioned
             by
             feasts
             and
             banquettings
             .
             fol.
             21
          
           
             Dauid
             somtimes
             prayed
             God
             ,
             that
             hee
             would
             vouchsafe
             to
             open
             his
             mouth
             ,
             and
             at
             other
             times
             desired
             that
             he
             would
             shut
             it
             .
             fol.
             33
          
           
             Difficultie
             much
             greater
             to
             be
             silent
             ,
             than
             to
             speake
             .
             ibid
             ,
          
           
             Doubt
             in
             a
             case
             resolued
             ,
             why
             the
             tongue
             (
             being
             the
             cause
             of
             many
             euills
             )
             was
             giuen
             by
             god
             to
             man.
             fol.
             39
          
           
             Delicacie
             more
             then
             musique
             to
             the
             eare
             ,
             is
             a
             good
             tongue
             .
             fol.
             41
          
           
             Doubt
             very
             great
             ,
             how
             it
             should
             be
             true
             that
             euery
             man
             is
             a
             lyer
             .
             fol.
             47
          
           
             Deuill
             and
             the
             woman
             were
             the
             first
             that
             brake
             silence
             ,
             both
             in
             heauen
             and
             vpon
             earth
             .
             fol.
             52
          
           
             Doubt
             concerning
             the
             words
             of
             Dauid
             ,
             in
             his
             38
             psalme
             :
             
               I
               saide
               ,
               I
               will
               take
               heed
               to
               my
               waies
               ,
            
             &c.
             and
             an
             answere
             made
             thereto
             .
             fol.
             54
          
           
             Doubt
             resolued
             ,
             about
             the
             foure
             wayes
             of
             the
             tongue
             .
             fol.
             56
          
           
             Double
             ,
             or
             twofold
             are
             our
             follies
             and
             furies
             :
             one
             being
             bred
             in
             the
             braine
             ,
             the
             other
             taking
             life
             from
             the
             heart
             .
             fol.
             59
          
           
             Diogenes
             very
             patient
             ,
             &
             his
             mild
             answer
             when
             an
             indiscreet
             youth
             had
             spet
             in
             his
             face
             .
             fol.
             60
          
           
             Deuill
             ,
             a
             continuall
             obseruer
             of
             our
             speeches
             ,
             and
             his
             malitious
             conuerting
             them
             to
             his
             owne
             purpose
             ,
             and
             how
             his
             wicked
             children
             do
             learne
             the
             like
             of
             him
             .
             fol.
             62
          
           
             Diamond
             ,
             and
             the
             nature
             thereof
             ,
             resisting
             the
             hardest
             steele
             ,
             and
             yet
             is
             easilie
             broken
             ,
             or
             softned
             with
             the
             bloud
             of
             a
             goate
             .
             fol.
             67
          
           
             Doctors
             in
             the
             chaire
             ,
             yet
             meere
             Dunses
             in
             common
             conference
             ,
             whence
             it
             ensueth
             .
             fol.
             82
          
           
             Dauid
             a
             very
             powerfu●l
             king
             ,
             yet
             he
             reposed
             more
             trust
             in
             wisedom
             ,
             then
             in
             strength
             .
             fol.
             83
          
           
             Discourse
             made
             by
             Zerobabell
             to
             king
             Darius
             ,
             in
             commendation
             
             of
             the
             trueth
             .
             fol.
             109
          
           
             Definition
             made
             of
             lying
             .
             fol.
             117
          
           
             Diuell
             durst
             not
             tell
             a
             lye
             in
             his
             owne
             shape
             ,
             but
             tooke
             vpon
             him
             the
             Serpents
             shape
             .
             fol.
             101
          
           
             Diuell
             ,
             how
             he
             is
             said
             to
             be
             dumb
             ,
             and
             how
             he
             speakes
             ,
             with
             sundry
             other
             matters
             concerning
             him
             .
             fol.
             113
          
           
             Diuell
             hath
             no
             power
             against
             god
             or
             his
             good
             Angels
             .
             fol.
             114
          
           
             Diuell
             is
             a
             bloudy
             beast
             ,
             and
             beastlier
             then
             al
             beasts
             .
             fol.
             119
          
           
             Diuell
             made
             the
             dumb
             man
             ,
             to
             be
             deafe
             and
             blind
             also
             ,
             and
             the
             reason
             of
             his
             malice
             in
             so
             dooing
             .
             fol.
             121
          
           
             Diuell
             compared
             to
             a
             Iaylor
             ,
             or
             keeper
             of
             a
             prison
             ,
             to
             a
             hangman
             ,
             &
             to
             a
             wolfe
             .
             fol.
             122
          
           
             Diuell
             makes
             vse
             of
             our
             best
             actions
             ,
             to
             his
             owne
             aduantage
             .
             ibid.
             
          
           
             Diuell
             hath
             fiue
             teeth
             in
             his
             head
             ,
             &
             how
             they
             are
             to
             be
             vsed
             .
             fo
             .
             123
          
           
             Dauid
             cried
             out
             ,
             and
             yet
             was
             silent
             all
             at
             one
             instant
             .
             fol.
             130
          
           
             Diuell
             would
             take
             away
             both
             vertue
             and
             vertuous
             people
             out
             of
             the
             world
             togither
             ,
             if
             he
             could
             .
             fol.
             131
          
           
             Diuell
             most
             of
             all
             dismayd
             ,
             when
             the
             penitent
             sinner
             confesseth
             his
             sins
             to
             god
             .
             fol.
             132
          
           
             Despising
             or
             defaming
             of
             good
             men
             by
             the
             bad
             ,
             is
             an
             apparant
             signe
             of
             vertue
             and
             goodnesse
             .
             fol.
             143
          
           
             Detractors
             are
             called
             abhomination
             it self
             by
             Salomon
             ,
             and
             are
             compared
             to
             the
             Estridge
             .
             fol.
             144
          
           
             Detraction
             a
             most
             infectious
             sin
             ,
             the
             detractor
             most
             abhominable
             ,
             compared
             to
             a
             theefe
             ,
             to
             rauenous
             birds
             ,
             to
             Perillus
             statuary
             ,
             the
             Cammell
             ,
             &c.
             fol.
             150
          
           
             Double
             or
             twofold
             is
             brotherly
             correction
             .
             fol.
             266
          
           
             Deuill
             ,
             and
             his
             dumb
             coller
             to
             stifle
             men
             withall
             :
             which
             if
             he
             preuaile
             withall
             ,
             then
             he
             is
             best
             pleased
             .
             fol.
             122
          
           
             Doubt
             very
             well
             resolued
             cōcerning
             mercenaries
             &
             hirelings
             .
             f.
             179
          
           
             Doubt
             satisfied
             ,
             concerning
             the
             sin
             of
             blasphemy
             .
             fol.
             202
          
           
             Daniell
             ,
             talking
             with
             god
             ,
             was
             smitten
             dumbe
             .
             fol.
             230
          
           
             Demosthenes
             slaine
             by
             his
             speaking
             .
             fol.
             219
          
        
         
           
             E
          
           
             Epaminondas
             the
             Thebane
             ,
             in
             commending
             silence
             ,
             said
             :
             That
             it
             behoued
             a
             man
             to
             heare
             much
             and
             speak
             little
             .
             fol.
             11
          
           
             Example
             of
             wicked
             Parents
             ,
             and
             of
             how
             many
             euills
             they
             only
             are
             the
             occasion
             .
             fol.
             16
          
           
             Example
             of
             the
             rich
             glutton
             ,
             and
             why
             his
             tongue
             is
             sayd
             to
             be
             more
             tormented
             ,
             then
             any
             other
             member
             of
             his
             body
             .
             fol.
             21
          
           
             
             Epaminondas
             the
             Painter
             ,
             was
             a
             great
             obseruer
             of
             silence
             ,
             and
             made
             a
             discreet
             answer
             to
             the
             Rhodians
             ,
             concerning
             what
             he
             had
             seen
             in
             the
             time
             of
             his
             trauailes
             .
             fol.
             28
          
           
             Example
             of
             two
             Ambassadors
             ,
             the
             one
             deliuering
             a
             long
             and
             tedious
             speech
             ,
             the
             other
             speaking
             briefly
             and
             wittily
             .
             fol.
             31
          
           
             Eua
             ,
             of
             one
             commandement
             made
             two
             .
             fol.
             52
          
           
             Example
             of
             great
             patience
             in
             
               Seneca
               ,
               Diogenes
            
             ,
             and
             Cato
             .
             fol.
             60
          
           
             Example
             of
             the
             pleasing
             sweetnesse
             of
             the
             speech
             of
             man
             ,
             and
             how
             preuailing
             it
             is
             in
             power
             .
             fol.
             67
          
           
             Example
             of
             mens
             eloquence
             very
             admirable
             :
             how
             one
             reading
             on
             the
             immortality
             of
             the
             soule
             ,
             caused
             many
             wilfully
             to
             slay
             themselues
             ,
             and
             how
             another
             won
             him
             ,
             that
             before
             had
             giuē
             his
             schollers
             especiall
             warning
             not
             to
             heare
             that
             man.
             ibid.
             
          
           
             Efficacy
             and
             excellency
             of
             the
             word
             of
             god
             .
             fol.
             69
          
           
             Elyseus
             the
             Prophet
             ,
             how
             much
             he
             preuailed
             by
             the
             word
             of
             god
             only
             ,
             more
             then
             powerfull
             kings
             by
             their
             Armies
             could
             do
             .
             fol.
             74
          
           
             Example
             of
             a
             king
             and
             his
             three
             Sons
             ,
             for
             seuerall
             proofes
             of
             their
             wisedoms
             ,
             &
             how
             needful
             it
             is
             for
             men
             to
             speak
             vnder
             correctiō
             .
             f.
             82
          
           
             Example
             of
             the
             harme
             that
             ensueth
             by
             improuident
             talking
             .
             fol.
             85
          
           
             Eccho
             ,
             what
             manner
             of
             thing
             it
             is
             ,
             how
             it
             is
             formed
             ,
             &
             in
             what
             place
             .
             fol.
             88
          
           
             Example
             of
             a
             Trumpetter
             taken
             in
             war
             ,
             and
             Philopoemines
             sentence
             on
             him
             to
             be
             slain
             ,
             only
             for
             the
             sound
             of
             his
             Trumpet
             ,
             sent
             from
             his
             mouth
             :
             alluded
             to
             the
             case
             of
             the
             slatterer
             .
             fol.
             94
          
           
             Example
             out
             of
             the
             sacred
             scriptures
             ,
             approouing
             how
             highly
             trueth
             hath
             bin
             hated
             and
             abused
             .
             fol.
             99
          
           
             Example
             of
             Aeschines
             the
             Orator
             ,
             who
             said
             :
             That
             ,
             without
             the
             truth
             ,
             euery
             ver●se
             was
             vice
             in
             it selfe
             .
             fol.
             100
          
           
             Example
             of
             the
             Egyptians
             ,
             in
             making
             a
             bargain
             ,
             or
             renewing
             of
             amity
             ,
             they
             let
             their
             fingers
             bloud
             ,
             and
             signe
             one
             another
             therwith
             ,
             in
             token
             of
             their
             perfect
             continuance
             .
             fol.
             105
          
           
             Ephraim
             ,
             and
             what
             the
             word
             signifieth
             .
             fol.
             132
          
           
             Example
             very
             strange
             ,
             of
             a
             slanderous
             woman
             ,
             and
             what
             a
             greeuous
             punishment
             God
             sent
             vpon
             her
             .
             fol.
             145
          
           
             Egyptiās
             seuerely
             punished
             by
             god
             ,
             when
             he
             sent
             the
             plague
             of
             frogs
             among
             them
             ,
             in
             such
             aboundance
             beyond
             the
             resistance
             of
             man.
             fol.
             156
          
           
             Exterminare
             ,
             and
             the
             signification
             therof
             .
             fol.
             177
          
           
             Examples
             very
             dreadfull
             concerning
             blasphemy
             ,
             and
             the
             heauy
             punishments
             thereon
             inflicted
             .
             fol.
             208
          
           
             
             Example
             ,
             that
             wicked
             men
             haue
             the
             lips
             of
             the
             hart
             .
             fol.
             220
          
           
             Exemption
             or
             priuation
             of
             the
             tongue
             is
             better
             then
             to
             haue
             it
             .
             f.
             221
          
           
             Example
             of
             a
             man
             that
             desired
             to
             studie
             the
             Scriptures
             ,
             and
             the
             answer
             he
             made
             for
             leauing
             the
             Schoole
             ,
             vpon
             his
             very
             first
             leslon
             .
             ibi
             .
          
           
             Example
             of
             wicked
             men
             ,
             who
             haue
             their
             lower
             lips
             very
             great
             ,
             like
             vnto
             swine
             ,
             and
             like
             to
             certaine
             people
             in
             Aethiopia
             ,
             that
             can
             couer
             their
             whole
             face
             with
             their
             nether
             lip
             .
             fol.
             224
          
           
             Example
             of
             the
             wicked
             ,
             that
             they
             are
             depriued
             of
             all
             their
             senses
             ,
             &
             haue
             their
             lips
             only
             wherwith
             they
             perform
             al
             their
             actions
             .
             ibid.
             
          
           
             Exchequer
             or
             a
             rich
             treasurie
             is
             the
             hart
             of
             man.
             fol.
             241
          
           
             Excellencie
             of
             the
             graces
             bestowed
             by
             Christ
             vpon
             the
             blessed
             Apostles
             ,
             and
             holy
             martyrs
             .
             fol.
             242
          
           
             Excellent
             mysterie
             ,
             concerning
             the
             key
             of
             Dauid
             .
             ibid.
             
          
           
             Ecclesiasticall
             persons
             ,
             what
             an
             Excellent
             Collect
             or
             Prayer
             is
             by
             them
             obserued
             on
             mornings
             in
             the
             church
             .
             fol.
             251
          
           
             Eloquence
             ,
             what
             it
             is
             ,
             according
             to
             Cicero
             .
             fol.
             256
          
           
             Elizeus
             ,
             how
             he
             raised
             vp
             the
             widdowes
             dead
             child
             ,
             so
             ought
             we
             to
             reuiue
             our
             brother
             ,
             being
             dead
             in
             sinne
             .
             fol.
             271
          
        
         
           
             F
          
           
             Friendly
             and
             familiar
             speeches
             ,
             how
             greatly
             they
             preuaile
             in
             quietting
             the
             afflicted
             thoughts
             of
             a
             man
             ,
             and
             such
             words
             do
             serue
             many
             times
             in
             stead
             of
             pretious
             antidotes
             .
             fol.
             1
          
           
             Fathers
             of
             a
             family
             ,
             the
             first
             enstruction
             they
             ought
             to
             giue
             their
             children
             and
             seruants
             ,
             is
             to
             praise
             god
             .
             fol.
             13
          
           
             Fathers
             ought
             to
             vse
             their
             children
             ,
             as
             husbandmen
             doe
             the
             vine
             ,
             the
             Iuy
             ,
             and
             the
             Mellone
             .
             fol.
             14
          
           
             Fathers
             should
             go
             before
             their
             children
             ,
             in
             good
             examples
             ,
             and
             ciuil
             behauiour
             of
             their
             liues
             .
             fol.
             15
          
           
             Force
             and
             power
             of
             silence
             .
             fol.
             27
          
           
             Facility
             in
             speech
             ,
             vsing
             a
             breefe
             and
             comely
             decorum
             ,
             hath
             alwayes
             bin
             much
             more
             commended
             ,
             then
             prolix
             &
             tedious
             arguing
             .
             fol.
             31
          
           
             Felix
             the
             doctor
             was
             answered
             by
             
               Vincentio
               Balnaceus
            
             :
             That
             it
             was
             not
             good
             to
             praise
             a
             man
             in
             his
             life
             time
             .
             fol.
             37
          
           
             Fools
             are
             full
             of
             words
             ,
             and
             yet
             are
             reputed
             wise
             by
             silence
             .
             ibid.
             
          
           
             The
             fooles
             mouth
             is
             like
             a
             pot
             boyling
             vpon
             the
             fire
             .
             fol.
             57
          
           
             Furies
             and
             frenzies
             are
             of
             two
             kinds
             ,
             and
             do
             receiue
             their
             originall
             from
             seuerall
             causes
             .
             fol.
             59
          
           
             Flight
             is
             the
             only
             remedy
             against
             Anger
             .
             fol.
             60
          
           
             Fiue
             properties
             or
             conditions
             very
             necessarily
             required
             in
             our
             speaking
          
           
             
             king
             and
             discoursing
             one
             with
             another
             .
             fol.
             66
          
           
             Force
             extraordinary
             in
             pleasing
             words
             .
             fol.
             67
          
           
             Feare
             and
             amazement
             in
             the
             Pharisies
             at
             the
             preaching
             of
             christ
             ,
             &
             alteration
             in
             the
             harts
             of
             their
             ministers
             of
             ●ustice
             .
             fol.
             69
          
           
             Fond
             speaking
             ,
             without
             wisedom
             ,
             how
             dangerous
             it
             is
             ,
             &
             the
             same
             is
             approoued
             by
             many
             examples
             .
             fol.
             85
          
           
             False
             and
             feyned
             speaking
             is
             a
             sin
             against
             nature
             .
             ibid.
             
          
           
             Flatterers
             and
             their
             nature
             described
             .
             fol.
             86.
             and
             so
             the
             end
             of
             the
             same
             chapter
             .
             fol.
             86
          
           
             The
             flatterer
             tearmed
             by
             Plato
             by
             diuers
             names
             .
             ibid.
             
          
           
             The
             flattere
             likened
             to
             the
             lyon
             slaine
             by
             Sampson
             .
             ibid.
             
          
           
             Flatterer
             compared
             to
             the
             Swan
             :
             To
             the
             garment
             wouen
             of
             linnen
             and
             wollen
             :
             To
             Eccho
             ,
             and
             to
             wine
             .
             fol.
             87
          
           
             The
             flatterers
             best
             liue
             in
             great
             mens
             houses
             .
             fol.
             88
          
           
             The
             flatterer
             hath
             no
             direct
             kind
             of
             speech
             .
             ibid.
             
          
           
             The
             flatterers
             tongue
             compared
             to
             the
             tongue
             of
             a
             cat
             :
             To
             the
             shadow
             following
             the
             body
             :
             To
             the
             Ape
             :
             To
             the
             Parrat
             ,
             and
             to
             water
             .
             fol.
             89
          
           
             The
             flatterers
             tongue
             maintaineth
             sin
             ,
             and
             robs
             a
             man
             of
             the
             truth
             .
             fol.
             90
          
           
             Flatterers
             do
             hold
             resemblance
             with
             dumb
             dogs
             :
             And
             with
             cookes
             ,
             that
             dresse
             meats
             according
             to
             their
             masters
             appetites
             .
             fol.
             91
          
           
             The
             flatterer
             is
             worse
             then
             a
             tyrant
             .
             ibid.
             
          
           
             The
             flatterer
             is
             compared
             to
             a
             looking
             glasse
             :
             To
             a
             harlot
             :
             And
             to
             our
             breath
             issuing
             from
             our
             mouthes
             .
             fol.
             92
          
           
             The
             flatterer
             is
             likened
             to
             a
             Mother
             and
             her
             yong
             Son
             :
             And
             to
             them
             that
             builded
             the
             infamous
             tower
             of
             Babell
             .
             fol.
             94
          
           
             Flattery
             is
             the
             occasion
             of
             Idolatry
             .
             fol.
             95
          
           
             Faithfull
             dealing
             among
             men
             ,
             how
             commendable
             it
             is
             .
             fol.
             104
          
           
             Force
             or
             power
             of
             wine
             ,
             women
             ,
             and
             the
             king
             ,
             and
             which
             is
             saide
             to
             be
             the
             strongest
             .
             fol.
             107
          
           
             Foundation
             of
             the
             hypocrite
             and
             the
             iust
             man
             ,
             how
             different
             they
             are
             .
             fol.
             191
          
           
             Foundation
             giuen
             by
             god
             to
             man
             ,
             and
             to
             his
             Church
             .
             fol.
             192
          
           
             Fearce
             as
             a
             rauenous
             beast
             is
             the
             hypocrite
             .
             fol.
             195
          
           
             Fathers
             of
             the
             Cleargie
             ,
             the
             great
             burthen
             imposed
             on
             them
             ,
             and
             the
             duties
             required
             at
             their
             hands
             .
             fol.
             243
          
           
             Fortresses
             placed
             on
             the
             confines
             of
             a
             land
             ,
             are
             said
             to
             be
             the
             keys
             of
             the
             kingdome
             .
             fol.
             145
          
           
             
             God
             commanded
             in
             the
             Leuiticall
             lawe
             ,
             that
             such
             as
             were
             appointed
             for
             the
             seruice
             of
             his
             maiesty
             ,
             should
             be
             ●rayned
             vp
             from
             their
             very
             childhood
             ,
             in
             the
             diuine
             worship
             of
             him
             .
             fol.
             18
          
           
             Gods
             especiall
             grace
             it
             is
             ,
             that
             his
             deare
             so
             children
             ,
             not
             mastring
             men
             by
             speech
             ,
             do
             yet
             by
             silence
             come
             neer
             vnto
             himself
             .
             fol.
             26
          
           
             Gods
             wonderfull
             workmanship
             in
             forming
             the
             tongue
             ,
             and
             an
             excellent
             obseruation
             made
             therof
             .
             fol.
             27
          
           
             Gods
             seat
             is
             said
             to
             be
             the
             iustmans
             soule
             .
             fol.
             28
          
           
             God
             is
             most
             iealous
             of
             his
             secrets
             ,
             &
             a
             great
             obseruer
             of
             〈◊〉
             fol.
             43
          
           
             God
             is
             so
             sparing
             of
             speech
             ,
             that
             it
             is
             said
             he
             spake
             but
             once
             or
             twise
             onely
             .
             ibid.
             
          
           
             God
             speaketh
             to
             vs
             by
             his
             creatures
             .
             fol.
             44
          
           
             In
             god
             there
             is
             nothing
             defectiue
             ,
             but
             all
             things
             in
             act
             .
             fol.
             46
          
           
             God
             disposeth
             the
             soule
             according
             to
             the
             rule
             of
             a
             kingdom
             .
             fol.
             57
          
           
             Whatsoeuer
             god
             willeth
             ,
             is
             iust
             .
             ibid.
             
          
           
             Guard
             of
             reason
             is
             best
             for
             the
             way
             of
             will.
             ibid.
             
          
           
             
               Gualterns
               Teutonicus
            
             ,
             Regent
             of
             the
             studies
             at
             Vercellis
             ,
             his
             worthy
             history
             .
             fol.
             68
          
           
             Gods
             word
             ,
             and
             the
             sweetnesse
             thereof
             ,
             declared
             by
             the
             example
             of
             Saul
             among
             the
             Prophets
             .
             fol.
             70
          
           
             Gods
             word
             compared
             to
             a
             sword
             or
             weapon
             .
             fol.
             74
          
           
             God
             did
             forbid
             the
             eating
             of
             Swans
             flesh
             :
             and
             the
             wearing
             of
             a
             garment-made
             of
             wollen
             and
             linnen
             .
             fol.
             87
          
           
             God
             is
             said
             (
             in
             some
             sort
             )
             to
             dispence
             with
             theft
             ,
             but
             not
             with
             lying
             .
             fol.
             102
          
           
             Good
             men
             ,
             when
             they
             are
             contemned
             by
             the
             bad
             ,
             are
             therein
             the
             more
             highly
             honored
             .
             fol.
             143
          
           
             Great
             hurt
             and
             danger
             ensueth
             by
             murmurers
             .
             fol.
             148
          
           
             Great
             resemblance
             and
             similitude
             haue
             murmurers
             with
             the
             frogs
             of
             AEgypt
             .
             fol.
             159
          
           
             God
             sendeth
             his
             Angels
             of
             the
             vtmost
             Hierarchy
             only
             vpon
             important
             negotiations
             .
             fol.
             159
          
           
             God
             only
             hath
             the
             knowledge
             of
             mens
             thoughts
             .
             fol.
             160
          
           
             God
             iudgeth
             with
             great
             deliberation
             ,
             for
             our
             enstruction
             .
             fol.
             154
          
           
             Glory
             ,
             tearmed
             vain-glory
             ,
             the
             occasion
             of
             much
             euill
             .
             fol.
             184
          
           
             Gods
             glory
             we
             ought
             to
             seek
             for
             in
             all
             our
             actions
             .
             fol.
             187
          
           
             Glory
             for
             our selues
             consisteth
             not
             outwardly
             ,
             but
             in
             the
             heart
             .
             fol.
             195
          
           
             Great
             is
             the
             sin
             of
             bl●sphemy
             ,
             exceeding
             euery
             other
             sin
             ,
             &
             therfore
             the
             punishment
             therof
             is
             answerable
             to
             the
             fault
             .
             &c.
             fol.
             201
          
           
             
             God
             his
             three
             seuerall
             kingdoms
             ,
             of
             three
             seueral
             languages
             .
             fol.
             210
          
           
             God
             listens
             more
             to
             the
             tongue
             of
             the
             hart
             ,
             then
             to
             that
             of
             the
             voice
             .
             fol.
             220
          
           
             Good
             men
             are
             compared
             to
             goodly
             faire
             hounds
             ;
             and
             to
             a
             richly
             furnished
             table
             .
             fol.
             223
          
           
             God
             speaking
             with
             Ieremie
             ,
             made
             him
             like
             vnto
             a
             child
             that
             could
             not
             speak
             ,
             and
             the
             reason
             therof
             .
             fol.
             230
          
           
             God
             talking
             to
             Moyses
             ,
             caused
             him
             to
             stammer
             :
             To
             Ieremie
             ,
             made
             him
             not
             know
             how
             to
             speak
             :
             To
             Daniell
             ,
             made
             him
             dumb
             ,
             and
             why
             .
             fol.
             231
          
           
             Greatnesse
             of
             the
             subiect
             ,
             or
             person
             spoken
             too
             ,
             may
             daunt
             the
             best
             Oratour
             ,
             and
             distract
             his
             memory
             .
             fol.
             233
          
           
             Talking
             with
             god
             ,
             we
             learne
             to
             be
             silent
             ,
             and
             talking
             with
             men
             ,
             we
             learne
             nothing
             but
             vaine
             babbling
             .
             fol.
             237
          
           
             Grace
             of
             wisedom
             ,
             arising
             from
             Christ
             the
             fountaine
             of
             wisedom
             ,
             is
             tearmed
             Dauids
             key
             .
             fol.
             243
          
           
             God
             keepe●h
             the
             key
             of
             the
             iust
             mans
             mouth
             .
             ibid.
             
          
           
             God
             delighteth
             that
             we
             shold
             make
             our
             requests
             vnto
             him
             .
             fol.
             253
          
           
             God
             speaketh
             to
             the
             harts
             of
             iust
             mē
             ,
             and
             enstructeth
             them
             to
             speak
             because
             they
             shall
             not
             erre
             in
             speaking
             .
             fol.
             260
          
           
             
               Gilbertus
               Porretanus
            
             his
             saying
             concerning
             silence
             .
             fol.
             258
          
           
             God
             sendeth
             his
             blessed
             Angels
             ,
             to
             inspire
             our
             soules
             with
             what
             we
             haue
             to
             say
             or
             doo
             .
             fol.
             261
          
        
         
           
             H
          
           
             He
             may
             be
             as
             guilty
             of
             death
             that
             speaketh
             not
             in
             time
             conuenient
             ,
             as
             he
             that
             is
             ouer
             talkatiue
             ,
             and
             speaks
             too
             much
             .
             fol.
             4
          
           
             He
             that
             is
             a
             foole
             ,
             cannot
             sit
             silent
             .
             fol.
             5
          
           
             He
             that
             speaks
             without
             premeditation
             ,
             many
             times
             repents
             himselfe
             ,
             of
             that
             he
             hath
             spoken
             .
             fol.
             8
          
           
             How
             difficult
             a
             thing
             it
             is
             to
             speak
             well
             ,
             without
             erring
             .
             fol.
             9
          
           
             How
             and
             in
             what
             place
             the
             mouth
             ought
             to
             be
             opened
             .
             fol.
             10
          
           
             He
             that
             heares
             attentiuely
             ,
             &
             speaketh
             little
             ,
             if
             he
             be
             not
             more
             then
             robd
             of
             reason
             ,
             cannot
             fayle
             ,
             and
             may
             so
             much
             the
             better
             discerne
             truth
             from
             falsehood
             .
             ibid.
             
          
           
             He
             cannot
             but
             commit
             many
             errors
             ,
             that
             takes
             delight
             in
             ouermuch
             talking
             .
             fol.
             11
          
           
             How
             many
             euills
             the
             fathers
             of
             families
             may
             be
             the
             cause
             of
             ,
             only
             by
             their
             bad
             examples
             .
             fol.
             15
          
           
             He
             that
             in
             his
             hart
             thinketh
             the
             truth
             ,
             and
             with
             his
             mouth
             speaks
             it
             ,
             is
             said
             to
             be
             like
             vnto
             god
             .
             fol.
             18
          
           
             
             He
             that
             is
             talkatiue
             ,
             offendeth
             many
             eares
             :
             But
             he
             that
             receiues
             example
             of
             others
             murmuring
             ,
             may
             take
             the
             lesse
             occasion
             of
             sinning
             .
             fol.
             25
          
           
             How
             all
             the
             discoursings
             which
             god
             had
             with
             the
             Prophets
             and
             Patriarchs
             ,
             is
             tearmed
             but
             one
             speaking
             only
             ,
             &c.
             fol.
             45
          
           
             How
             there
             be
             foure
             principall
             wayes
             for
             the
             tongue
             to
             walke
             by
             :
             all
             which
             doo
             require
             especiall
             regard
             ,
             for
             auoiding
             of
             errour
             .
             fol.
             55
          
           
             How
             Cain
             was
             the
             first
             heretique
             that
             euer
             was
             in
             the
             world
             ,
             and
             the
             heresie
             he
             spake
             .
             fol.
             56
          
           
             How
             vnseemly
             indiscretion
             in
             speeches
             is
             in
             a
             learned
             man
             ,
             &
             that
             many
             haue
             bin
             noated
             very
             learned
             in
             the
             Doctors
             chaire
             ,
             but
             very
             fools
             being
             foorth
             of
             the
             Schooles
             ,
             &c.
             fol.
             82
          
           
             Hatred
             begotten
             of
             Trueth
             .
             fol.
             98
          
           
             How
             many
             trauailes
             Christ
             suffered
             in
             the
             world
             for
             the
             truths
             sake
             .
             fol.
             99
          
           
             How
             detestable
             the
             lying
             man
             is
             ,
             is
             approoued
             by
             a
             very
             singular
             discourse
             .
             fol.
             102
          
           
             Hell
             hurteth
             none
             but
             the
             wicked
             only
             ,
             but
             the
             lying
             man
             is
             more
             offensiue
             to
             god
             .
             fol.
             111
          
           
             Holofernes
             besieged
             Bethulia
             ,
             and
             tooke
             ●way
             the
             water
             .
             fol.
             120
          
           
             How
             our
             bones
             are
             said
             to
             signifie
             vertue
             .
             fol.
             130
          
           
             How
             whatsoeuer
             the
             wicked
             man
             sees
             ,
             is
             sin
             .
             fo
             .
             138
          
           
             How
             great
             their
             perill
             is
             ,
             that
             keep
             company
             with
             detractors
             :
             And
             how
             fearefull
             the
             penalty
             of
             detraction
             is
             ,
             declared
             at
             large
             in
             two
             excellent
             examples
             .
             fol.
             145
          
           
             How
             offensiue
             to
             god
             the
             sin
             of
             murmuring
             is
             .
             fol.
             147
          
           
             How
             infectious
             the
             sin
             of
             murmuring
             is
             .
             fol.
             148
          
           
             Honor
             is
             more
             to
             be
             valued
             then
             li●e
             .
             fol.
             1●1
          
           
             Hypocrites
             are
             not
             soone
             to
             be
             discouered
             .
             fol.
             166
          
           
             Hypocrisie
             what
             it
             is
             .
             fol.
             167
          
           
             The
             hypocrit
             giues
             his
             gloue
             only
             ,
             &
             not
             his
             hand
             to
             christ
             .
             fol.
             167
          
           
             Hypocrits
             are
             discerned
             by
             their
             deeds
             &
             dissembling
             tōgues
             .
             ibid.
             
          
           
             The
             hypocrit
             is
             hatefull
             to
             god
             ,
             to
             men
             ,
             and
             to
             the
             diuell
             .
             ibid.
             
          
           
             Hypocrits
             best
             resembled
             in
             Comedians
             or
             Stage-players
             .
             fol.
             169
          
           
             Hypocryts
             are
             in
             heauen
             and
             on
             earth
             at
             one
             instant
             .
             fol.
             171
          
           
             The
             hypocrite
             is
             compared
             to
             the
             Greyho●nd
             to
             the
             Bee
             :
             to
             vapors
             attracted
             vp
             by
             the
             Sun
             ,
             which
             seem
             to
             be
             falling
             stars
             :
             to
             king
             Saul
             to
             Goliah
             :
             to
             Holofernes
             :
             to
             the
             glow-worme
             :
             to
             Ch●●●cra
             :
             to
             the
             statue
             of
             Nebuchadnezzer
             .
             fol.
             173
          
           
             
             The
             hypocrit
             hath
             many
             faces
             :
             goes
             forth
             of
             his
             confines
             :
             is
             compared
             to
             the
             dropsie
             :
             to
             the
             weeuell
             :
             to
             a
             horse
             shod
             backward
             .
             f.
             179
          
           
             How
             falling
             into
             euill
             ,
             is
             said
             to
             be
             falling
             into
             hel
             ,
             or
             hel
             fire
             .
             f.
             172
          
           
             Hypocrisie
             is
             likened
             to
             the
             worme
             that
             eateth
             the
             corne
             :
             to
             a
             theef
             :
             to
             Iacob
             when
             he
             beguiled
             his
             Father
             :
             to
             Tantalus
             :
             to
             seueral
             fruits
             grafted
             vpon
             one
             stock
             :
             and
             to
             the
             mercenary
             hireling
             .
             fol.
             182
          
           
             How
             perillous
             it
             is
             for
             a
             man
             ,
             to
             commit
             his
             own
             praise
             into
             another
             mans
             power
             .
             fol.
             178
          
           
             How
             grapes
             are
             said
             to
             be
             gathered
             on
             thornes
             .
             fol.
             184
          
           
             Hypocrites
             ,
             that
             haue
             nothing
             but
             good
             words
             only
             ,
             are
             compared
             to
             a
             poore
             man
             ,
             that
             seeks
             to
             get
             a
             rich
             wife
             where
             himselfe
             is
             not
             known
             :
             to
             builders
             :
             to
             Pi●ates
             :
             to
             a
             Painter
             :
             to
             the
             Sichemites
             :
             to
             scar-crowes
             ,
             to
             Iosephs
             cloake
             :
             to
             the
             Hauke
             :
             to
             Adams
             garment
             :
             to
             the
             dolphin
             :
             to
             the
             Prophet
             Ezechiels
             white
             wal
             :
             to
             empty
             ships
             :
             to
             banquerout
             merchants
             :
             and
             empty
             Cannons
             .
             fol.
             190
          
           
             How
             cōtrary
             the
             buildings
             of
             the
             hipocrit
             &
             the
             iust
             men
             are
             .
             f.
             192
          
           
             Hypocrisie
             is
             a
             sin
             against
             nature
             .
             fol.
             199
          
           
             Homicide
             is
             a
             greater
             sin
             then
             blasphemy
             ,
             as
             concerning
             the
             effect
             ,
             but
             is
             much
             lesse
             ,
             in
             regard
             of
             the
             obiect
             .
             fol.
             205
          
           
             How
             the
             quality
             of
             the
             soule
             is
             best
             known
             by
             our
             talke
             .
             fol.
             210
          
           
             How
             difficult
             the
             custody
             of
             the
             tongue
             is
             .
             fol.
             221
          
           
             How
             he
             that
             is
             borne
             deafe
             ,
             it
             is
             necessary
             for
             him
             to
             be
             dumb
             also
             .
             fol.
             227
          
           
             How
             the
             word
             hymne
             and
             silence
             agree
             together
             .
             fol.
             232
          
           
             How
             much
             the
             knowledge
             increaseth
             in
             vs
             ,
             so
             much
             the
             lesse
             shall
             we
             find
             our selues
             fit
             for
             worldly
             causes
             .
             fol.
             236
          
           
             How
             they
             that
             talke
             with
             god
             ;
             doe
             either
             learne
             to
             be
             silent
             ,
             or
             else
             do
             speak
             otherwise
             then
             they
             did
             before
             .
             ibid.
             
          
           
             How
             the
             iust
             man
             first
             expelleth
             his
             own
             spirit
             ,
             and
             then
             the
             Lord
             filleth
             him
             with
             his
             heauenly
             spirit
             .
             fol.
             254
          
           
             How
             by
             brotherly
             correction
             we
             become
             like
             vnto
             god
             .
             fol.
             262
          
           
             How
             important
             the
             precept
             of
             brotherly
             correction
             is
             .
             fol.
             267
          
           
             How
             many
             times
             we
             ought
             to
             forgiue
             our
             brother
             .
             fol.
             270
          
        
         
           
             I
          
           
             Idiots
             ,
             to
             seem
             wise
             ,
             will
             declare
             themselues
             silent
             .
             fol.
             5
          
           
             Isoc●ates
             the
             Philosopher
             and
             Oratour
             ,
             demanded
             double
             wages
             of
             a
             talkatiue
             Scholler
             ,
             to
             teache
             him
             silence
             ,
             or
             how
             to
             speak
             well
             .
             fol.
             12
          
           
             Iewes
             in
             their
             crying
             to
             Pilate
             ,
             to
             crucifie
             christ
             ,
             were
             more
             guiltie
             then
             they
             that
             crucified
             him
             .
             fol.
             24
          
           
             
             Iob
             was
             a
             true
             louer
             of
             silence
             .
             fol.
             26
          
           
             Iob
             spake
             but
             once
             and
             repented
             him
             of
             it
             .
             fol.
             36
          
           
             In
             so
             much
             a
             man
             is
             said
             to
             speak
             truth
             ,
             by
             how
             much
             he
             is
             partaker
             of
             the
             first
             truth
             ,
             god
             himselfe
             .
             fol.
             49
          
           
             In
             heauen
             and
             in
             earth
             ,
             who
             were
             the
             first
             breakers
             of
             silence
             .
             fol.
             52
          
           
             Irascible
             power
             ,
             is
             one
             of
             the
             wayes
             which
             a
             man
             ought
             to
             keepe
             carefully
             ,
             least
             he
             erre
             in
             his
             tongue
             .
             fol.
             57
          
           
             If
             the
             vnderstanding
             erre
             not
             ,
             the
             tongue
             cannot
             fayle
             .
             ibid.
             
          
           
             Irascible
             way
             ,
             how
             it
             is
             to
             be
             cleansed
             .
             fol.
             58
          
           
             Infamous
             iniuries
             are
             compared
             to
             poyson
             .
             fol.
             59
          
           
             Ire
             or
             anger
             is
             not
             good
             for
             any
             vertuous
             thing
             .
             ibid.
             
          
           
             Ire
             orarger
             is
             good
             ,
             according
             to
             Aristotles
             opinion
             .
             ibid.
             
          
           
             Ire
             accounted
             to
             be
             a
             good
             souldier
             .
             ibid.
             
          
           
             Infamy
             equalled
             with
             the
             sinne
             of
             murder
             .
             fol.
             66
          
           
             Iordanus
             second
             master
             of
             the
             generall
             Preachers
             ,
             how
             sweete
             he
             was
             in
             speaking
             ,
             and
             excellent
             in
             preaching
             .
             fol.
             68
          
           
             Iesus
             Christ
             ,
             how
             powerfull
             he
             was
             in
             preaching
             .
             fol.
             69
          
           
             Iohn
             the
             diuine
             Apostle
             ,
             and
             his
             vision
             in
             the
             I
             le
             of
             Pathmos
             .
             fol.
             72
          
           
             Iuuenall
             very
             excellently
             describeth
             a
             flatterer
             .
             fol.
             86
          
           
             Infelicitie
             belonging
             to
             Princes
             ,
             that
             very
             rare
             or
             seldome
             come
             to
             knowledge
             of
             the
             truth
             ,
             or
             correction
             of
             vices
             ,
             onely
             thorow
             the
             wicked
             and
             subtile
             tongues
             of
             flatterers
             .
             fol.
             89
          
           
             Ieroboam
             made
             golden
             calues
             ,
             and
             honoured
             them
             as
             gods
             .
             fol
             95
          
           
             Ionathas
             the
             son
             of
             Gedeon
             murthered
             because
             he
             iustly
             reprooued
             Abimelech
             .
             fol.
             98
          
           
             
               Iohn
               Baptist
            
             beheaded
             for
             reproouing
             sin
             .
             ibid.
             
          
           
             Iacob
             &
             Laban
             ,
             in
             steed
             of
             authēticall
             writings
             ,
             layd
             a
             heap
             of
             stones
             togither
             .
             fol.
             104
          
           
             
               Iacomo
               da
               Voragine
            
             ,
             of
             the
             Preachers
             order
             ,
             and
             Archbishop
             of
             Genoa
             .
             fol.
             113
          
           
             In
             what
             manner
             one
             Angell
             speaketh
             to
             another
             ,
             without
             the
             knowledge
             of
             any
             of
             the
             other
             Angelles
             .
             fol.
             115
          
           
             Intelligence
             abideth
             in
             the
             vnderstanding
             after
             three
             manners
             .
             ibid.
             
          
           
             Illumination
             is
             a
             kind
             of
             the
             Angells
             conference
             .
             fo
             .
             116
          
           
             In
             scripture
             what
             is
             sig●ified
             by
             the
             bones
             wexing
             old
             .
             fol.
             130
          
           
             Iesus
             came
             into
             the
             world
             to
             take
             away
             sin
             ,
             not
             sinners
             .
             fol.
             131
          
           
             In
             confessing
             our
             sins
             to
             god
             ,
             we
             must
             vtterly
             condemne
             our selues
             ,
             and
             that
             most
             of
             all
             dismayeth
             the
             diuell
             .
             fol.
             132
          
           
             
             Iesus
             wold
             not
             be
             praised
             of
             the
             diuel
             ,
             &
             the
             reason
             therof
             .
             fol.
             134
          
           
             Israell
             ,
             what
             the
             word
             signifieth
             .
             fol.
             132
          
           
             India
             yeeldeth
             a
             certaine
             kind
             of
             people
             ,
             that
             haue
             no
             mouthes
             ,
             but
             do
             liue
             by
             the
             smelling
             of
             sweet
             odours
             only
             .
             fol.
             135
          
           
             Iudgement
             of
             man
             how
             fallacious
             it
             is
             ,
             and
             the
             same
             is
             approued
             by
             diuers
             examples
             out
             of
             holy
             Scripture
             .
             fol.
             153
          
           
             Iudge
             no
             man
             ,
             till
             first
             we
             see
             how
             his
             actions
             passe
             .
             ibid
             ,
          
           
             Instinct
             naturally
             of
             the
             mind
             ,
             in
             noble
             and
             generous
             persons
             .
             fo
             .
             157
          
           
             In
             Aegypt
             the
             Enchaunters
             had
             no
             power
             to
             free
             themselues
             from
             the
             plague
             of
             Frogs
             .
             fol.
             159
          
           
             Infamous
             words
             proceeding
             from
             bad
             against
             good
             men
             ,
             is
             to
             bee
             held
             as
             a
             great
             blessing
             of
             god
             .
             fol.
             160
          
           
             Ierome
             the
             reuerend
             doctor
             of
             the
             Church
             ,
             gaue
             greate
             thankes
             to
             god
             ,
             that
             he
             had
             made
             him
             worthy
             of
             the
             worlds
             hatred
             .
             fol.
             163
          
           
             In
             hypocrites
             it
             is
             especially
             to
             be
             obserued
             ,
             that
             their
             colorable
             deceipts
             are
             of
             small
             continuance
             .
             fol.
             166
          
           
             Ioab
             slew
             Abner
             ;
             feining
             himselfe
             to
             be
             his
             louing
             friend
             :
             and
             the
             like
             did
             the
             Prince
             Amasa
             .
             fol
             ▪
             168
          
           
             Ire
             or
             anger
             hath
             this
             property
             ,
             that
             suddenly
             it
             breaketh
             foorth
             into
             his
             owne
             effect
             .
             ibid.
             
          
           
             Imitation
             is
             the
             principall
             part
             of
             an
             Oratour
             .
             fol.
             170
          
           
             Iust
             men
             haue
             each
             of
             them
             but
             one
             face
             only
             ,
             but
             hypocrites
             shew
             themselues
             to
             haue
             many
             .
             fol.
             176
          
           
             
               Iohn
               Chrisostom
               ,
               Iohn
               Climacus
            
             &
             
               Petrus
               Chrysologus
            
             deliuered
             each
             of
             them
             excellent
             sentences
             against
             hypocrites
             .
             fol.
             178
          
           
             
               Iosua
               ,
               Gedcon
               ,
               Moyses
               ,
               Alexander
            
             &
             Caesar
             ,
             were
             alwayes
             themselues
             the
             formost
             in
             the
             fight
             .
             fol.
             179
          
           
             Interpretation
             very
             excellently
             made
             on
             the
             parable
             of
             the
             ten
             virgins
             .
             fol.
             184
          
           
             Infirmity
             and
             weaknesse
             of
             the
             body
             ,
             is
             oftentimes
             much
             better
             then
             health
             .
             fol.
             217
          
           
             Iust
             men
             are
             compared
             to
             fish
             shels
             on
             the
             Sea
             shoares
             ,
             wherein
             are
             found
             pearles
             and
             pretious
             stones
             .
             fo
             .
             254
          
           
             Ierome
             his
             aduice
             ,
             that
             before
             a
             man
             doth
             speak
             ,
             he
             should
             bring
             his
             words
             to
             the
             touch
             or
             file
             ,
             to
             try
             whether
             they
             be
             woorthy
             of
             deliuery
             or
             no.
             fol.
             259
          
           
             In
             correction
             of
             our
             brother
             ,
             what
             charitable
             course
             is
             to
             be
             obserued
             ,
             and
             a
             manner
             or
             forme
             (
             withall
             )
             set
             down
             ,
             for
             euery
             Christians
             better
             direction
             .
             fol.
             272
          
           
             
             Knowledge
             ,
             what
             it
             is
             ,
             and
             how
             to
             be
             obtained
             .
             fol.
             256
          
           
             Keyes
             ,
             caried
             by
             some
             at
             their
             girdles
             ,
             others
             in
             their
             pockets
             :
             others
             about
             their
             necks
             :
             and
             others
             vpon
             their
             shoulders
             :
             and
             all
             these
             are
             seuerally
             applied
             .
             fol.
             241
          
           
             Key
             of
             the
             house
             of
             Dauid
             ,
             and
             the
             meaning
             thereof
             .
             fol.
             243
          
        
         
           
             L
          
           
             Life
             and
             death
             are
             in
             the
             power
             of
             the
             tongue
             .
             fol.
             4
          
           
             Loquacity
             (
             according
             to
             Apollonius
             )
             is
             ful
             of
             errour
             ,
             and
             silence
             most
             secure
             .
             fol.
             12
          
           
             Loquacity
             in
             young
             men
             ,
             is
             a
             mighty
             disgrace
             .
             ibid.
             
          
           
             Laude
             and
             prayse
             of
             god
             ,
             is
             the
             first
             lesson
             that
             Parentes
             ought
             to
             teache
             their
             children
             .
             fol.
             13
          
           
             Liberty
             must
             not
             be
             giuen
             to
             the
             tongue
             ,
             but
             it
             must
             be
             carefully
             restrained
             ,
             if
             we
             will
             be
             like
             vnto
             god
             .
             fol.
             18
          
           
             Life
             and
             death
             issue
             forth
             of
             the
             gate
             of
             the
             mouth
             .
             fol.
             19
          
           
             Lucifers
             proude
             words
             threw
             him
             down
             into
             hell
             .
             fol.
             21
          
           
             Lips
             of
             the
             sanctified
             soule
             ,
             is
             likened
             to
             a
             hairelace
             .
             fol.
             23
          
           
             Lydians
             rather
             then
             they
             would
             be
             bound
             to
             silence
             ,
             chose
             condemnation
             to
             the
             gallies
             .
             fol.
             35
          
           
             Laude
             or
             commendation
             of
             men
             ,
             is
             better
             after
             death
             ,
             then
             in
             their
             life
             time
             .
             fol.
             37
          
           
             Lye
             greater
             in
             Eue
             ,
             then
             in
             Lucifer
             .
             fol.
             38
          
           
             Lie
             of
             Eue
             and
             of
             the
             diuel
             ,
             were
             the
             occasion
             of
             al
             other
             lies
             .
             fol
             39
          
           
             Lyers
             all
             men
             are
             .
             fol.
             47
          
           
             Lycurgus
             an
             enemy
             to
             vaine
             eloquence
             .
             fol.
             77
          
           
             Lentulus
             spat
             in
             Catoes
             face
             .
             fol.
             60
          
           
             Lydians
             sentenced
             them
             with
             death
             ,
             that
             by
             their
             tongues
             robd
             men
             of
             their
             good
             repute
             ,
             euen
             as
             if
             they
             had
             bin
             murderers
             .
             fol.
             66
          
           
             Lacedemonians
             no
             louers
             of
             curious
             speaking
             .
             fol.
             77
          
           
             Lips
             ,
             and
             the
             reason
             of
             their
             so
             calling
             .
             fol.
             84
          
           
             Laude
             or
             praise
             of
             trueth
             .
             fol.
             99
          
           
             Lying
             is
             a
             sin
             against
             nature
             .
             fol.
             101
          
           
             Lying
             is
             the
             greatest
             sin
             that
             opposeth
             it selfe
             against
             god
             .
             ibid.
             
          
           
             Lying
             defined
             by
             Tullie
             .
             ibid.
             
          
           
             Lyers
             are
             all
             the
             diuels
             children
             .
             fol.
             102
          
           
             Lying
             is
             a
             sin
             so
             infamous
             ,
             as
             the
             diuell
             durst
             not
             vse
             it
             in
             his
             owne
             proper
             shape
             .
             ibid.
             
          
           
             Lying
             is
             odious
             to
             the
             lyer
             himselfe
             .
             ibid.
             
          
           
             Lying
             god
             doeth
             dispense
             withall
             ,
             as
             hee
             hath
             doone
             with
             theft
             .
             ibid.
             
          
           
             
             Lying
             man
             only
             called
             by
             Christ
             Son
             of
             the
             diuell
             .
             ibid.
             
          
           
             Lying
             ,
             how
             hatefull
             a
             sin
             it
             is
             ,
             and
             of
             how
             many
             euils
             it
             onely
             hath
             bin
             the
             occasion
             .
             fo
             .
             103
          
           
             Lying
             is
             an
             vniuersall
             merchandise
             through
             the
             world
             .
             ibid.
             
          
           
             The
             lyer
             at
             one
             stroke
             offendeth
             three
             persons
             .
             ibid.
             
          
           
             Laban
             and
             Iacob
             set
             vp
             an
             heap
             of
             stones
             ,
             instead
             of
             a
             writing
             drawn
             by
             a
             Scriuener
             .
             fol.
             104
          
           
             Law
             of
             God
             ,
             wherfore
             it
             was
             written
             .
             ibid.
             
          
           
             Lyers
             are
             shunned
             of
             all
             men
             .
             fol.
             106
          
           
             A
             ly
             hath
             short
             legs
             .
             fol.
             110
          
           
             The
             lyer
             is
             worse
             then
             hell
             .
             fol.
             111
          
           
             Laude
             or
             praise
             issuing
             from
             an
             euill
             tongue
             ,
             is
             infamy
             .
             fol.
             143
          
           
             Laude
             or
             commendation
             of
             the
             good
             and
             vertuous
             ,
             is
             onely
             to
             be
             esteemed
             ,
             according
             to
             Cicero
             .
             ibid.
             
          
           
             Luxury
             is
             a
             sin
             most
             odious
             in
             any
             age
             ,
             but
             most
             especially
             in
             an
             old
             man
             it
             is
             horrible
             .
             fol.
             207
          
           
             Lewes
             king
             of
             France
             commanded
             a
             blasphemers
             tongue
             to
             be
             cut
             out
             of
             his
             head
             .
             fol.
             213
          
           
             Loquacity
             in
             an
             Oratour
             is
             tearmed
             a
             full
             tide
             of
             speech
             ,
             and
             not
             accounted
             any
             part
             of
             eloquence
             .
             fol.
             256
          
        
         
           
             M
          
           
             Man
             is
             knowne
             by
             his
             speech
             to
             be
             wise
             or
             foolish
             .
             fol.
             4
          
           
             More
             are
             the
             defects
             committed
             by
             liberall
             talking
             ,
             then
             by
             silence
             ibid.
             
          
           
             Many
             haue
             repented
             themselues
             of
             their
             rash
             speaking
             ,
             but
             few
             or
             none
             of
             holding
             their
             peace
             .
             fol.
             5
          
           
             Marie
             the
             blessed
             virgin
             did
             very
             consideratly
             ponder
             in
             her
             mind
             ,
             before
             she
             answered
             the
             angell
             Gabriell
             .
             fol.
             8
          
           
             Men
             indiscreet
             ,
             first
             speak
             ,
             and
             consider
             afterward
             .
             ibid.
             
          
           
             Mothers
             ,
             that
             are
             too
             nice
             and
             fond
             of
             their
             children
             ,
             with
             kisses
             do
             kill
             them
             ,
             and
             with
             sweet
             meats
             poyson
             them
             .
             fol.
             18
          
           
             Many
             sins
             had
             the
             builders
             of
             Babell
             Tower
             ,
             but
             none
             like
             to
             their
             presumptuous
             tongues
             .
             fol.
             24
          
           
             Men
             vertuous
             ,
             are
             like
             goodly
             horses
             with
             costly
             bridles
             :
             but
             the
             wicked
             doe
             resemble
             Iades
             with
             halters
             on
             their
             heades
             .
             fol.
             28
          
           
             Men
             of
             many
             words
             are
             slenderly
             credited
             .
             ibid.
             
          
           
             Men
             wise
             speak
             seldom
             ,
             and
             little
             .
             ibid.
             
          
           
             Men
             grounded
             in
             learning
             ,
             do
             sauour
             the
             more
             of
             silence
             .
             fol.
             30
          
           
             Mydas
             had
             ears
             like
             an
             Asse
             ,
             &
             none
             knew
             thereof
             ,
             but
             his
             Barber
             :
             
             yet
             could
             not
             he
             refraine
             from
             blabbing
             it
             .
             fol.
             35
          
           
             Men
             that
             are
             wise
             ,
             can
             easily
             keep
             silence
             .
             fol.
             36
          
           
             Mimas
             the
             Philosopher
             said
             ,
             that
             the
             tongue
             was
             the
             Ambassadour
             of
             the
             hart
             .
             fol.
             41
          
           
             Much
             better
             is
             it
             not
             to
             know
             the
             secrets
             of
             a
             friend
             ,
             then
             to
             know
             them
             and
             disclose
             them
             .
             fol.
             42
          
           
             Men
             are
             all
             lyers
             .
             fol.
             47
          
           
             Men
             may
             be
             said
             to
             speak
             truth
             ,
             in
             partaking
             of
             the
             cheef
             truth
             god
             himselfe
             .
             fol.
             49
          
           
             Man
             of
             himselfe
             hath
             nothing
             at
             all
             .
             ibid.
             
          
           
             Man
             knowes
             more
             by
             negation
             ,
             then
             by
             affirmation
             .
             ibid.
             
          
           
             Men
             that
             cleanse
             not
             the
             wayes
             of
             the
             tongue
             ,
             called
             irascible
             and
             concupiscible
             ,
             do
             fall
             into
             many
             errors
             .
          
           
             Mouth
             of
             the
             angry
             man
             compared
             to
             a
             pot
             seething
             ouer
             .
             fol.
             57
          
           
             Men
             that
             are
             wise
             are
             capable
             of
             no
             disdaine
             .
             fol.
             59
          
           
             Many
             haue
             bin
             chastised
             by
             sweet
             and
             mild
             speeches
             .
             fol.
             67
          
           
             Men
             ought
             to
             resemble
             cleare
             fountaines
             ,
             or
             transparent
             glasses
             ,
             to
             transforme
             themselues
             into
             all
             good
             obiects
             .
             fol.
             79
          
           
             Men
             that
             desire
             to
             liue
             long
             ,
             and
             see
             good
             dayes
             ,
             must
             keepe
             their
             tongues
             from
             euill
             speaking
             .
             ibid.
             
          
           
             Men
             of
             wisedom
             must
             haue
             their
             tongues
             like
             to
             the
             Crocodils
             .
             ibi
             .
          
           
             Man
             endures
             more
             labour
             for
             refraining
             his
             tongue
             ,
             then
             for
             the
             amendment
             of
             his
             life
             .
             fol.
             81
          
           
             Man
             whether
             he
             be
             good
             or
             bad
             ,
             is
             best
             known
             by
             his
             works
             :
             but
             whether
             he
             be
             foolish
             or
             wise
             ,
             is
             discerned
             by
             his
             talk
             .
             ibid.
             
          
           
             Men
             learned
             ,
             whence
             it
             ensueth
             ,
             that
             in
             the
             Doctors
             chair
             they
             seem
             wise
             ,
             and
             yet
             in
             familiar
             discourse
             are
             fools
             .
             fol.
             82
          
           
             Martyrs
             executed
             by
             Tyrants
             ,
             for
             confessing
             the
             truth
             .
             fol.
             98
          
           
             Merchants
             vsing
             lying
             ,
             become
             therby
             impouerished
             ,
             and
             therfore
             were
             cast
             out
             of
             the
             Temple
             by
             Christ
             .
             fol.
             103
          
           
             Monster
             with
             three
             tongues
             and
             what
             he
             is
             .
             fol.
             112
          
           
             Mute
             or
             dumb
             was
             the
             diuell
             called
             ,
             and
             the
             same
             is
             approoued
             by
             many
             singular
             discourses
             .
             fol.
             113
          
           
             Man
             only
             ,
             and
             no
             creature
             else
             speaketh
             .
             fol.
             118
          
           
             Many
             are
             in
             hell
             ,
             by
             presuming
             ouerboldly
             vpon
             gods
             mercy
             .
             f.
             126
          
           
             Mercy
             ,
             and
             wherof
             the
             word
             is
             said
             to
             be
             deriued
             .
             ibid.
             
          
           
             Men
             on
             the
             mountaines
             of
             Iurea
             ,
             do
             laugh
             when
             they
             see
             other
             men
             not
             misshapen
             like
             themselues
             .
             fol.
             145
          
           
             Murmurers
             ,
             how
             offensiue
             to
             god
             they
             are
             .
             fol.
             147
          
           
             Myriam
             the
             sister
             of
             Moyses
             ,
             by
             her
             murmuring
             became
             a
             leaper
             .
             ib.
             
          
           
             
             Murmuring
             ,
             what
             it
             is
             ,
             whereof
             it
             ariseth
             ,
             and
             comparisons
             therof
             .
             fol.
             149
          
           
             Mercenaries
             or
             hirelings
             labour
             for
             worldly
             glory
             ,
             and
             not
             for
             the
             benefit
             of
             their
             flock
             .
             fol.
             183
          
           
             Mercenaries
             haue
             two
             voyces
             :
             one
             of
             doctrin
             ,
             another
             of
             profit
             ,
             the
             one
             is
             Christs
             voyce
             ,
             the
             other
             their
             owne
             .
             ibid.
             
          
           
             Many
             that
             haue
             bin
             innocent
             of
             their
             hands
             ,
             haue
             yet
             condemned
             themselues
             by
             their
             tongues
             :
             and
             many
             more
             haue
             bin
             infamous
             by
             their
             speeches
             ,
             then
             by
             their
             deeds
             .
             fol.
             219
          
           
             Melancholie
             persons
             are
             tardy
             of
             their
             speech
             .
             fol.
             228
          
           
             Moyses
             talking
             with
             god
             ,
             grew
             to
             haue
             a
             defect
             in
             his
             speeche
             ,
             and
             the
             reason
             thereof
             .
             fol.
             229
          
           
             Many
             haue
             sharp
             swords
             in
             stead
             of
             teeth
             .
             fol.
             258
          
        
         
           
             N
          
           
             No
             man
             can
             be
             said
             ▪
             to
             be
             truly
             free
             ,
             but
             he
             that
             by
             his
             vertues
             resisteth
             all
             vices
             whatsoeuer
             .
             fol.
             16
          
           
             No
             man
             is
             a
             speaker
             of
             truth
             :
             but
             all
             men
             are
             lyers
             .
             fol.
             46
          
           
             No
             man
             speaketh
             well
             ,
             but
             when
             God
             speaketh
             by
             him
             .
             ibid.
             
          
           
             No
             man
             breaks
             silence
             ,
             when
             he
             speaketh
             truly
             .
             fol.
             49
          
           
             No
             better
             guardian
             for
             the
             tōgue
             ,
             then
             wisedom
             :
             wherupon
             are
             deliuered
             many
             notable
             noates
             .
             fol.
             61
          
           
             No
             man
             ,
             or
             very
             few
             ,
             is
             willing
             to
             be
             reprooued
             :
             wheron
             ariseth
             the
             maine
             ground
             of
             flattery
             .
             fol.
             96
          
           
             Nothing
             is
             more
             acceptable
             to
             god
             ,
             then
             truth
             .
             fol.
             97
          
           
             No
             sinner
             is
             more
             hatefull
             ,
             or
             more
             opposeth
             himselfe
             against
             god
             ,
             then
             the
             lyer
             doth
             .
             fol.
             101
          
           
             Nothing
             is
             more
             to
             be
             abhorred
             ,
             then
             lying
             .
             ibid.
             
          
           
             Notaries
             or
             Scriueners
             ,
             whence
             it
             arose
             ,
             that
             they
             became
             to
             be
             thought
             necessary
             euils
             in
             the
             world
             .
             fol.
             104
          
           
             Notaries
             were
             not
             thought
             fit
             men
             in
             the
             first
             times
             ,
             nor
             their
             writings
             made
             any
             reckoning
             of
             .
             ibid.
             
          
           
             No
             greater
             beast
             ,
             and
             more
             to
             be
             abhorred
             of
             the
             world
             ,
             then
             is
             the
             diuell
             .
             fol.
             119
          
           
             Nothing
             is
             more
             pleasing
             to
             the
             diuel
             ,
             then
             when
             he
             can
             lock
             vp
             the
             lips
             of
             a
             sinner
             ,
             and
             hinder
             him
             from
             confessing
             his
             sins
             vnto
             god
             .
             fol.
             121
          
           
             No
             good
             signe
             is
             it
             ,
             when
             a
             sinner
             comes
             to
             confer
             with
             god
             ,
             to
             stād
             proudly
             on
             his
             owne
             good
             deeds
             ,
             and
             neuer
             acknowledge
             the
             horror
             of
             his
             own
             sins
             .
             fol.
             129
          
           
             No
             accounr
             ought
             to
             be
             made
             of
             the
             murmurings
             of
             detractors
             ,
             because
             
             their
             praises
             are
             rather
             dispraises
             .
             fol.
             143
          
           
             No
             dissimilitude
             between
             the
             diuels
             and
             detractors
             .
             fol.
             144
          
           
             Necessary
             are
             bitter
             enimies
             ,
             for
             our
             vprightnesse
             in
             life
             ,
             as
             kindest
             friends
             ,
             for
             the
             one
             part
             will
             alwayes
             most
             be
             feared
             .
             ibid.
             
          
           
             Nothing
             in
             the
             world
             is
             more
             pretious
             then
             true
             honor
             .
             fol.
             155
          
           
             No
             greater
             labour
             is
             there
             ,
             then
             to
             traffique
             with
             bad
             men
             ,
             and
             no
             greater
             comfort
             ,
             then
             to
             deale
             with
             good
             men
             .
             fol.
             156
          
           
             
               Nolite
               fieri
               ,
               sicut
               hypocritae
               ,
               tristes
               ,
            
             what
             is
             signified
             therby
             :
             And
             whether
             it
             were
             not
             better
             to
             :
             
               Nolite
               facere
               ,
               sicut
               hypocritae
            
             .
             fol.
             177
          
           
             No
             pain
             is
             to
             be
             spared
             in
             labouring
             for
             the
             conquest
             of
             heauens
             glory
             ,
             not
             so
             much
             in
             regard
             of
             the
             matter
             it self
             ,
             but
             in
             respect
             of
             our
             loue
             ,
             to
             praise
             and
             glorifie
             god
             .
             fol.
             187
          
           
             No
             cause
             at
             all
             is
             there
             to
             mooue
             a
             man
             to
             blaspheme
             god
             ,
             and
             therfore
             blasphemy
             is
             the
             deadlier
             sin
             .
             fol.
             206
          
           
             No
             punishment
             lasteth
             longer
             ,
             then
             that
             allotted
             to
             the
             blasphemer
             ,
             and
             somtimes
             it
             beginneth
             heer
             in
             this
             life
             .
             fol.
             208
          
           
             No
             beast
             abuseth
             god
             ,
             but
             ingratefull
             man
             only
             .
             fol.
             212
          
           
             No
             benefit
             is
             truly
             known
             ,
             but
             by
             the
             losse
             therof
             .
             fol.
             217
          
           
             No
             member
             of
             man
             is
             harder
             to
             be
             bridled
             ,
             and
             more
             apt
             to
             sin
             ,
             then
             the
             tongue
             is
             .
             fol.
             219
          
           
             Necessity
             requires
             it
             ,
             that
             he
             who
             is
             borne
             deaffe
             ,
             should
             be
             dumbe
             also
             .
             fol.
             227
          
           
             No
             eloquence
             at
             all
             ,
             without
             wisedom
             .
             fol.
             233
          
           
             No
             wise
             mans
             hart
             can
             be
             capable
             of
             iniuries
             ,
             according
             to
             the
             opinion
             of
             the
             Stoicks
             .
             fol.
             257
          
           
             No
             man
             neerer
             to
             god
             ,
             then
             the
             innocent
             man.
             ibid.
             
          
           
             None
             daring
             to
             reproue
             Princes
             errors
             ,
             do
             cause
             the
             greater
             euil
             .
             259
          
           
             Noahs
             name
             ,
             what
             is
             signified
             therby
             .
             fol.
             270
          
           
             Number
             of
             brotherly
             corrections
             .
             fol.
             278
          
        
         
           
             O
          
           
             Of
             all
             men
             ,
             the
             yong
             man
             ought
             to
             speak
             least
             ,
             and
             should
             not
             speak
             at
             all
             ,
             except
             he
             be
             therto
             required
             .
             fol.
             12
          
           
             Omulus
             the
             Philosopher
             highly
             commended
             silence
             .
             fol.
             25
          
           
             Obseruation
             is
             to
             be
             had
             ,
             in
             speaking
             little
             ,
             and
             hearing
             :
             approoued
             by
             an
             excellent
             example
             .
             fol.
             29
          
           
             Oratour
             of
             the
             Abderites
             ,
             scorned
             by
             Agis
             king
             of
             the
             Lacedemonians
             ,
             for
             his
             tedious
             discoursing
             .
             fol.
             32
          
           
             Ouid
             said
             :
             What
             labour
             is
             lesse
             then
             to
             hold
             our
             peace
             ?
             fol.
             33
          
           
             Ouid
             also
             said
             :
             It
             is
             a
             great
             vertue
             ,
             to
             know
             how
             to
             be
             silent
             .
             fol.
             41
          
           
             Obseruations
             for
             a
             perfect
             Oratour
             .
             fol.
             61
          
           
             
             Orpheus
             and
             his
             history
             .
             fol.
             68
          
           
             Oratours
             of
             the
             Church
             ,
             haue
             no
             need
             of
             vain
             and
             Rhetoricall
             ornament
             in
             their
             speaking
             .
             fol.
             75
          
           
             Ornament
             curious
             and
             fine
             in
             gods
             affaires
             ,
             hath
             bin
             the
             occasion
             of
             much
             euill
             to
             hearers
             .
             fol.
             76
          
           
             Odours
             only
             maintaine
             the
             life
             of
             some
             people
             in
             India
             .
             fol.
             135
          
           
             Obseruation
             for
             the
             receit
             of
             things
             ,
             wherein
             Aristotles
             opinion
             is
             held
             :
             
               Vnumquodque
               recipitur
               per
               modum
               recipientis
            
             .
             fol.
             138
          
           
             Orators
             ought
             to
             be
             good
             imitatours
             ,
             because
             imitation
             is
             the
             principall
             part
             of
             Oratory
             .
             fol.
             170
          
           
             Our
             works
             cannot
             be
             good
             ,
             if
             they
             want
             the
             true
             intention
             .
             ibid.
             
          
           
             Order
             obserued
             by
             insēsible
             creatures
             ,
             for
             helping
             one
             another
             .
             f.
             263
          
        
         
           
             P
          
           
             Prouerb
             ancient
             ,
             that
             deeds
             are
             men
             ,
             and
             words
             women
             .
             fol.
             2
          
           
             Prouerb
             ,
             The
             word
             of
             a
             king
             .
          
           
             
             Plato
             ●aid
             ,
             that
             men
             are
             soonest
             approoued
             by
             their
             sound
             ,
             like
             vnto
             glasses
             or
             vessels
             .
             fol.
             6
          
           
             Pythagoras
             made
             such
             reckoning
             of
             silence
             ,
             as
             he
             held
             fishesin
             great
             veneration
             ,
             because
             they
             were
             silent
             creatures
             .
             ibid.
             
          
           
             Pythagoras
             taught
             his
             schollers
             silence
             ,
             as
             their
             first
             lesson
             .
             fol.
             7
          
           
             Periander
             the
             Philosopher
             said
             :
             Hear
             much
             ,
             and
             speak
             little
             .
             fol.
             20
          
           
             Pittacus
             ,
             the
             Mitylenian
             ,
             commended
             silence
             greatly
             .
             fol.
             12
          
           
             Prating
             and
             babbling
             how
             pernitious
             it
             is
             .
             fol
             ▪
             13
          
           
             Parents
             first
             precept
             to
             their
             children
             ,
             ought
             to
             be
             enstruction
             how
             to
             speak
             honestly
             ,
             and
             vertuously
             :
             and
             the
             same
             is
             confirmed
             by
             many
             worthy
             examples
             .
             ibid.
             
          
           
             Parents
             that
             take
             care
             to
             leaue
             their
             children
             great
             riches
             ,
             &
             no
             vertuous
             presidents
             ,
             resemble
             them
             that
             take
             care
             for
             a
             close
             neat
             shooe
             ,
             and
             regard
             not
             how
             much
             it
             paineth
             the
             foot
             .
             fol.
             15
          
           
             Parents
             reprehended
             by
             Crates
             the
             philosopher
             .
             ibid.
             
          
           
             Plutarch
             reprooueth
             Fathers
             of
             families
             ,
             for
             their
             great
             negligence
             toward
             their
             children
             .
             fol.
             16
          
           
             Parents
             that
             study
             how
             to
             leaue
             their
             children
             goods
             of
             Fortune
             ,
             and
             nothing
             else
             ,
             doe
             bring
             them
             vp
             like
             dogges
             ,
             Goates
             ,
             &c.
             ibid.
             
          
           
             Philip
             of
             Macedon
             thanked
             the
             Gods
             ,
             that
             his
             son
             Alexander
             was
             born
             in
             Aristotles
             time
             ,
             to
             whom
             he
             made
             him
             scholler
             .
             ibid.
             
          
           
             Parents
             shold
             resemble
             a
             Nurses
             dealing
             with
             a
             weake
             child
             .
             fol.
             17
          
           
             Parents
             ought
             not
             only
             to
             giue
             example
             to
             their
             children
             of
             not
             sinning
             ,
             but
             of
             good
             ,
             honest
             and
             laudable
             action
             .
             ibid.
             
          
           
             
             Parents
             that
             are
             nice
             in
             correcting
             their
             children
             ,
             resemble
             a
             mother
             who
             seeing
             her
             sonne
             in
             the
             water
             ,
             and
             being
             fearefull
             to
             catch
             him
             by
             the
             locks
             of
             hayr
             to
             saue
             him
             ,
             suffers
             him
             to
             be
             drowned
             .
             They
             are
             like
             to
             Dauid
             ,
             who
             not
             reproouing
             Amnon
             ,
             was
             the
             occasion
             of
             his
             many
             disorders
             :
             compared
             are
             they
             likewise
             to
             Heli
             the
             priest
             .
             &c.
             ibid.
             
          
           
             Perill
             of
             mans
             life
             is
             only
             in
             his
             tongue
             .
             fol.
             19
          
           
             Pardon
             is
             a
             peculiar
             vertue
             ,
             belonging
             to
             god
             only
             .
             fol.
             20
          
           
             Pain
             of
             the
             rich
             glutton
             ,
             for
             his
             wicked
             tongue
             .
             fol.
             21
          
           
             Plutarch
             saith
             ,
             That
             of
             silence
             ,
             god
             only
             is
             the
             master
             ,
             but
             of
             talking
             man
             is
             master
             .
             fol.
             27
          
           
             Pitheus
             by
             ouer
             liberall
             talking
             ,
             obscured
             his
             many
             victories
             .
             fol.
             28
          
           
             Phormio
             the
             philosopher
             ,
             liued
             in
             the
             woods
             ,
             because
             he
             would
             not
             be
             offended
             by
             mens
             vaine
             talking
             .
             fol.
             29
          
           
             Philippides
             the
             poet
             humbly
             desired
             of
             prince
             Lysimachus
             ,
             that
             he
             would
             not
             acquaint
             him
             with
             any
             of
             his
             secrets
             .
             fol.
             34
          
           
             Plague
             of
             a
             wicked
             tongue
             ,
             breaketh
             the
             bones
             ,
             which
             a
             whip
             cānot
             doo
             ,
             and
             therfore
             is
             held
             to
             be
             much
             worse
             .
             fol.
             41
          
           
             Pambus
             the
             Abbot
             ,
             concerning
             the
             best
             lesson
             that
             euer
             he
             learned
             .
             fol.
             36
          
           
             Plato
             said
             ,
             That
             a
             man
             cannot
             be
             wise
             ,
             except
             he
             be
             able
             to
             retaine
             a
             secret
             .
             fol.
             42
          
           
             Prophecy
             of
             Ca●phas
             ,
             not
             vnderstood
             of
             himselfe
             .
             fol.
             51
          
           
             Preachers
             are
             Coffins
             or
             Trunkes
             of
             the
             word
             of
             god
             ,
             according
             to
             the
             words
             of
             
               S.
               Augustine
            
             .
             fol.
             70
          
           
             Property
             of
             the
             Bear
             ,
             when
             she
             bringeth
             foorth
             her
             yong
             ones
             ,
             to
             be
             obserued
             of
             vs
             men
             .
             fol.
             78
          
           
             Prudence
             is
             the
             fittest
             for
             gouernment
             ,
             &
             the
             praise
             therof
             .
             fol.
             78
          
           
             Pyrrhus
             king
             of
             Epyre
             sayd
             :
             He
             shall
             be
             my
             successor
             ,
             that
             hath
             his
             sword
             keenest
             .
             ibid.
             
          
           
             Philopoemenes
             gaue
             sentence
             against
             a
             Trumpeter
             taken
             in
             the
             war
             ,
             that
             he
             should
             die
             .
             fol.
             94
          
           
             Pythagoras
             sayd
             ,
             that
             truth
             makes
             men
             like
             vnto
             god
             .
             fol.
             100
          
           
             Probleme
             of
             the
             three
             yong
             men
             ,
             in
             the
             court
             of
             king
             Darius
             ,
             what
             thing
             in
             the
             world
             was
             strongest
             .
             fol.
             107
          
           
             Preachers
             are
             like
             watchful
             dogs
             ,
             careful
             of
             keping
             their
             flocks
             .
             f
             ▪
             122
          
           
             Pharisie
             in
             the
             Temple
             as
             he
             prayed
             ,
             both
             cried
             out
             ,
             and
             yet
             was
             silent
             too
             at
             the
             same
             instant
             .
             fol.
             130
          
           
             Pharisies
             and
             their
             vniust
             murmuring
             against
             Christ
             .
             fol.
             138
          
           
             Plistoaxax
             gaue
             an
             excellent
             sentence
             against
             bad
             men
             .
             fol.
             140
          
           
             
             Punishment
             inflicted
             by
             god
             vpon
             a
             religious
             man
             for
             his
             euil
             tōgue
             fol.
             145
          
           
             Punishment
             must
             be
             answerable
             to
             the
             offence
             .
             fol.
             161
          
           
             Paine
             imposed
             vpon
             detractors
             .
             ibid.
             
          
           
             Pharisies
             preached
             the
             law
             of
             Moyses
             for
             their
             own
             benefite
             ,
             but
             made
             no
             obseruation
             thereof
             .
             fol.
             183
          
           
             Prouinces
             of
             the
             world
             ,
             are
             three
             ,
             and
             no
             more
             .
             fol.
             210
          
           
             Priuation
             or
             lack
             of
             speech
             ,
             begetteth
             the
             quiet
             and
             security
             of
             the
             mind
             .
             fol.
             218
          
           
             Port
             or
             gate
             of
             heauē
             ,
             of
             paradise
             ,
             of
             figures
             ,
             of
             the
             Prophets
             mouths
             ,
             and
             of
             Gods
             maruailes
             ,
             were
             all
             fast
             shut
             vp
             before
             the
             comming
             of
             Christ
             .
             But
             afterward
             ,
             Christs
             side
             was
             no
             sooner
             opened
             ,
             but
             they
             all
             were
             opened
             .
             fol.
             246
          
           
             Perillus
             had
             fifty
             talents
             giuen
             him
             by
             Alexander
             ,
             toward
             the
             mariage
             of
             his
             daughter
             .
             fol.
             250
          
           
             Peter
             the
             Apostle
             ,
             at
             his
             first
             Sermon
             ,
             cōuerted
             three
             thousand
             souls
             .
             fol.
             255
          
           
             Princes
             are
             compared
             to
             Bees
             .
             fol.
             268
          
           
             Precepts
             ,
             of
             how
             many
             kinds
             they
             be
             .
             fol.
             269
          
        
         
           
             Q
          
           
             Quintilian
             wrote
             ,
             That
             there
             is
             no
             vertue
             more
             painfull
             to
             be
             followed
             ,
             then
             silence
             .
             fol.
             35
          
           
             Quality
             of
             the
             soule
             is
             best
             known
             by
             our
             speech
             .
             fol.
             210
          
           
             Queen
             of
             Saba
             ,
             seeing
             the
             greatnesse
             of
             Salomon
             ,
             lost
             her
             spirit
             with
             amazement
             .
             fol.
             233
          
        
         
           
             R
          
           
             Rich
             glutton
             was
             giuen
             to
             many
             sins
             ,
             and
             therefore
             deserued
             many
             chastisements
             :
             neuerthelesse
             ,
             the
             gospell
             makes
             mention
             of
             no
             punishment
             ,
             but
             of
             that
             he
             suffered
             in
             his
             tongue
             ,
             &
             the
             reason
             therof
             .
             fol.
             21
          
           
             Reason
             is
             that
             which
             rectifies
             the
             will.
             fol.
             57
          
           
             Reason
             was
             giuen
             to
             man
             for
             an
             aide
             to
             his
             soule
             .
             fol.
             58
          
           
             Reprehension
             is
             not
             pleasing
             to
             the
             world
             .
             ibid.
             
          
           
             Reproofe
             that
             god
             wil
             giue
             to
             those
             hypocrits
             ,
             that
             haue
             nothing
             but
             good
             words
             only
             .
             fol.
             199
          
           
             Reasoning
             or
             discoursing
             ,
             declares
             of
             what
             nation
             a
             man
             is
             ,
             &
             therby
             the
             blasphemer
             is
             noated
             to
             be
             of
             hells
             kingdom
             .
             fol.
             210
          
           
             Reasoning
             or
             speaking
             is
             of
             two
             kinds
             ,
             as
             the
             lips
             are
             two
             .
             fol.
             220
          
           
             Requests
             made
             vnto
             god
             ,
             ought
             to
             be
             great
             ,
             answerable
             to
             the
             greatnesse
             of
             his
             Maiesty
             .
             fol.
             249
          
           
             
             Request
             made
             by
             Perillus
             to
             Alexander
             .
          
           
             Receiuers
             and
             giuers
             ought
             to
             open
             their
             hand
             .
             fol.
             253
          
           
             Reprehension
             of
             princes
             ,
             how
             it
             ought
             to
             be
             done
             .
             fol.
             267
          
           
             Reprehension
             must
             be
             gilded
             ouer
             like
             pils
             .
             fol.
             268
          
           
             Reprehension
             and
             brotherly
             correction
             ,
             how
             ,
             and
             after
             what
             kind
             .
             fol.
             274
          
           
             Reprehenders
             must
             imitate
             hunters
             .
             ibid.
             
          
           
             Reprehension
             for
             great
             sins
             .
             fol.
             279
          
           
             Reprehension
             brotherly
             made
             ,
             confounds
             the
             diuell
             .
             ibid.
             
          
           
             Reprehension
             must
             be
             vsed
             after
             the
             Cocks
             quality
             .
             ibid.
             
          
        
         
           
             S
          
           
             Solon
             said
             ,
             That
             words
             are
             the
             image
             of
             deeds
             ,
             and
             the
             liuely
             figure
             of
             a
             mans
             life
             .
             fol.
             2
          
           
             Socrates
             to
             vnderstand
             the
             nature
             of
             a
             yong
             man
             ,
             commanded
             him
             to
             speak
             to
             him
             .
             ibid.
             
          
           
             Solon
             ,
             a
             man
             greatly
             giuen
             to
             silence
             ,
             said
             to
             Periander
             king
             of
             Corinth
             ,
             A
             foolish
             man
             cannot
             be
             silent
             .
             fol.
             5
          
           
             Schollers
             of
             Pythagoras
             ,
             for
             their
             first
             lesson
             ,
             learned
             silence
             .
             fol.
             7
          
           
             Schollers
             that
             will
             learne
             knowledge
             ,
             must
             first
             beleeue
             .
             fol.
             8
          
           
             Silence
             somtimes
             may
             be
             the
             occasion
             of
             many
             inconueniences
             .
             ibid.
             
          
           
             Salomon
             the
             wisest
             man
             of
             the
             world
             ,
             said
             ,
             That
             it
             was
             and
             is
             a
             very
             difficult
             thing
             to
             speak
             well
             .
             fol.
             9
          
           
             Sasiades
             the
             philosopher
             ,
             said
             :
             That
             the
             tongue
             ought
             not
             to
             speake
             ,
             vntill
             the
             mind
             haue
             first
             forethought
             what
             is
             to
             be
             spoken
             .
             fol.
             12
          
           
             Silence
             commended
             by
             Isocrates
             ,
             for
             to
             teach
             well
             speaking
             .
             ibid.
             
          
           
             Silence
             is
             to
             be
             praised
             in
             all
             men
             :
             but
             especially
             in
             young
             men
             is
             a
             most
             goodly
             ornament
             .
             ibid
             ▪
          
           
             Seneca
             saith
             ,
             That
             silence
             renders
             most
             commodious
             quiet
             to
             the
             mind
             .
             fol.
             13
          
           
             Sentence
             of
             Plutarch
             ,
             against
             such
             fathers
             ,
             as
             did
             not
             instruct
             their
             children
             in
             actions
             of
             vertuous
             life
             .
             fol.
             16
          
           
             Similitude
             of
             fathers
             of
             families
             ,
             that
             reprooue
             not
             their
             children
             .
             fol.
             17
          
           
             Silence
             maketh
             a
             man
             neer
             ,
             and
             like
             vnto
             god
             .
             fol.
             18
          
           
             Silence
             in
             time
             beseeming
             it
             ,
             is
             more
             commendable
             then
             a
             choisely
             deckt
             Oration
             .
             fol.
             25
          
           
             Silence
             is
             the
             gard
             of
             the
             consciēce
             ,
             a
             bridle
             for
             insolence
             ,
             the
             beauty
             of
             innocence
             ,
             the
             badge
             of
             wisedom
             :
             and
             this
             is
             approoued
             by
             many
             singular
             reasons
             .
             fol.
             27
          
           
             Silence
             is
             compared
             to
             the
             wall
             of
             a
             city
             .
             ibid.
             
          
           
             
             Silence
             preserueth
             men
             from
             offending
             god
             &
             our
             neighbor
             .
             fo
             .
             29
          
           
             Socrates
             wrote
             a
             book
             in
             praise
             of
             silence
             .
             fol.
             38
          
           
             Silence
             ,
             and
             the
             commendation
             therof
             .
             fol.
             37
          
           
             Schools
             for
             instruction
             of
             silence
             were
             very
             conuenient
             .
             ibid.
             
          
           
             Silence
             helpeth
             both
             the
             wise
             man
             and
             the
             foole
             .
             ibid.
             
          
           
             Sum
             of
             al
             that
             Seneca
             wrote
             to
             Lucullus
             ,
             was
             :
             To
             be
             slow
             in
             speaking
             ibid.
             
          
           
             Secrets
             of
             a
             friend
             ,
             it
             is
             not
             good
             to
             know
             them
             .
             fol.
             42
          
           
             Silence
             eternally
             man
             ought
             to
             keep
             .
             fol.
             44
          
           
             
               S.
               Stephen
            
             in
             disputation
             ouercame
             many
             nations
             .
             fol.
             51
          
           
             Silence
             breakers
             ,
             the
             first
             in
             heauen
             was
             Lucifer
             ,
             and
             on
             earth
             it
             was
             our
             grandmother
             Eue.
             fol.
             52
          
           
             Seneca
             said
             ,
             That
             anger
             was
             not
             good
             for
             any
             vertuous
             thing
             .
             fol.
             59
          
           
             Seneca
             would
             not
             smite
             his
             seruant
             in
             his
             anger
             .
             fol.
             60
          
           
             Silence
             is
             the
             only
             remedy
             against
             anger
             .
             ibid.
             
          
           
             Senacherib
             slaine
             by
             his
             two
             sons
             ,
             and
             his
             Armie
             slaine
             by
             the
             Angel
             of
             the
             Lord
             ,
             only
             for
             blasphemy
             ,
             &
             such
             was
             the
             slaughter
             ,
             that
             in
             one
             night
             there
             perished
             185.
             thousand
             souldiers
             .
             fol.
             64
          
           
             Saul
             the
             king
             among
             the
             Prophets
             .
             fol.
             71
          
           
             Sampson
             and
             his
             mishap
             ,
             by
             speaking
             improuidently
             .
             fol.
             86
          
           
             Sigismond
             the
             Emperour
             gaue
             a
             flatterer
             a
             blow
             on
             the
             eare
             ,
             demanding
             why
             he
             bit
             him
             ?
             fol.
             93
          
           
             Sacred
             scriptures
             ,
             why
             they
             were
             written
             in
             marble
             ,
             and
             the
             law
             not
             rather
             giuen
             without
             writing
             .
             fol.
             104
          
           
             Sin
             ,
             why
             it
             is
             called
             a
             lance
             sharpned
             on
             both
             sides
             .
             fol.
             133
          
           
             Socrates
             ,
             seeing
             a
             youngman
             comming
             forth
             of
             an
             harlots
             house
             ,
             gaue
             him
             a
             witty
             reprehension
             .
             fol.
             123
          
           
             
               Sede
               ,
               tac●
               ,
               intra
               tenebras
               ,
            
             and
             the
             same
             explaned
             .
             fol.
             134
          
           
             Sinners
             haue
             more
             need
             of
             tears
             then
             of
             talking
             .
             fol.
             135
          
           
             Scriptures
             read
             of
             many
             :
             by
             abusing
             them
             ,
             the
             heretique
             sucks
             out
             false
             opinions
             ,
             and
             the
             true
             Christian
             gathers
             nothing
             but
             sound
             doctrin
             ,
             and
             whence
             this
             variety
             ensueth
             .
             fol.
             139
          
           
             Seneca
             his
             learned
             saying
             against
             euill
             tongues
             .
             fol.
             142
          
           
             Sichemites
             circumcised
             themselues
             ,
             only
             to
             inherit
             the
             Israelits
             goods
             and
             possessions
             .
             fol.
             193
          
           
             Sin
             in
             seuerall
             kinds
             ,
             do
             pretend
             some
             excuse
             for
             themselues
             ▪
             but
             the
             sin
             of
             blasphemy
             can
             pretend
             none
             at
             all
             .
             fol.
             207
          
           
             Silence
             is
             begotten
             of
             the
             hymne
             .
             fol.
             232
          
           
             Sanctified
             spirit
             or
             holy
             ghost
             ,
             and
             the
             reason
             wherefore
             it
             is
             called
             
             in
             〈…〉
          
        
         
           
             T
          
           
             There
             belongs
             as
             much
             blame
             to
             vnproportionable
             silence
             ,
             as
             to
             vaine
             and
             carelesse
             talking
             .
             fol.
             4
          
           
             The
             precept
             diuine
             ,
             as
             it
             commands
             obedience
             in
             the
             Sonne
             to
             his
             Father
             ,
             so
             doth
             it
             also
             bind
             the
             Father
             ,
             to
             bring
             vp
             his
             son
             in
             vertuous
             education
             .
             fol.
             15
          
           
             To
             keep
             silence
             is
             the
             noblest
             Philosophie
             in
             man.
             fol.
             26
          
           
             To
             keep
             silence
             is
             an
             especiall
             gift
             of
             god
             .
             ibid.
             
          
           
             
               Thomas
               Aquinas
            
             ,
             was
             tearmed
             by
             his
             master
             
               Albertus
               Magnus
            
             ,
             the
             Oxe
             ,
             for
             the
             loue
             he
             bare
             to
             silence
             .
             ibid.
             
          
           
             Theodauas
             and
             Agatonus
             ,
             two
             woorthie
             louers
             of
             silence
             .
             ibid.
             
          
           
             Tiberius
             teaching
             a
             talkatiue
             Senatour
             silence
             ,
             caused
             him
             to
             vse
             very
             absurd
             and
             antiquelike
             behauiours
             .
             fol.
             35
          
           
             Those
             things
             that
             God
             commandeth
             ,
             are
             most
             iust
             .
             fol.
             57
          
           
             Three
             kinds
             of
             speaking
             ,
             and
             three
             kinds
             of
             tongues
             .
             fo
             .
             112
          
           
             Three
             things
             ought
             euery
             penitent
             soule
             to
             do
             ,
             in
             seeking
             pardon
             for
             her
             transgressions
             .
             fol.
             134
          
           
             The
             whole
             powers
             and
             faculties
             of
             the
             soule
             ,
             do
             step
             foorth
             ,
             for
             sake
             and
             leaue
             the
             slanderer
             .
             fol.
             150
          
           
             The
             ●●●gue
             of
             man
             is
             as
             a
             touchstone
             ,
             wherby
             to
             try
             him
             .
             fol.
             2
          
           
             The
             tongue
             giuen
             to
             man
             for
             a
             reward
             .
             fol.
             3
          
           
             The
             rich
             gluttons
             tongue
             was
             more
             punished
             ,
             then
             any
             other
             part
             of
             his
             body
             .
             fol.
             21
          
           
             The
             tongue
             without
             a
             bridle
             ,
             is
             compared
             to
             a
             city
             without
             a
             wall
             ,
             or
             any
             guard
             or
             defence
             .
             fol.
             22
          
           
             Tongues
             first
             ,
             before
             hands
             ,
             did
             crucifie
             Christ
             .
             fol.
             24
          
           
             The
             tongue
             of
             man
             is
             like
             a
             City
             or
             Castle
             ,
             builded
             in
             a
             most
             artificiall
             manner
             .
             fol.
             27
          
           
             The
             tongue
             being
             the
             occasion
             of
             so
             many
             euils
             ,
             wherfore
             it
             was
             by
             God
             bestowed
             vpon
             man.
             fol.
             39
          
           
             The
             tongue
             compared
             to
             riches
             .
             ibid.
             
          
           
             The
             tongue
             compared
             by
             Dauid
             ,
             to
             a
             sword
             ,
             and
             to
             a
             pen.
             fol.
             40.
             
          
           
             The
             tongue
             is
             the
             best
             and
             worst
             thing
             in
             a
             man.
             ibid.
             
          
           
             The
             wicked
             tongue
             is
             worse
             then
             hell
             .
             fol.
             41
          
           
             The
             tongue
             is
             the
             Embassadour
             of
             the
             hart
             .
             ibid.
             
          
           
             The
             tongue
             hath
             foure
             wayes
             to
             walke
             by
             ,
             all
             which
             do
             necessarilye
             require
             great
             care
             and
             circumspection
             .
             fol.
             55
          
           
             The
             tongue
             ought
             to
             haue
             fiue
             conditions
             ,
             needefull
             for
             well
             speaking
             .
             fol.
             66
          
           
             
             The
             tongue
             bewraies
             the
             health
             or
             sicKnesse
             of
             the
             soule
             .
             fol.
             71
          
           
             The
             tongue
             of
             man
             ought
             to
             haue
             the
             properties
             of
             a
             dogs
             tongue
             .
             fol.
             77
          
           
             The
             reason
             why
             God
             did
             shut
             vp
             the
             tongue
             between
             teeth
             &
             lips
             .
             fol.
             79
          
           
             The
             tongue
             hath
             two
             veines
             ,
             one
             answerable
             to
             the
             hart
             ,
             and
             the
             other
             agreeable
             to
             the
             braine
             .
             fo
             .
             85
          
           
             The
             serpents
             tongue
             is
             alwayes
             black
             ,
             and
             the
             reason
             thereof
             .
             fol.
             136
          
           
             The
             reason
             ,
             why
             God
             permitted
             the
             diuell
             to
             binde
             vp
             the
             dumbe
             mans
             tongue
             .
             ibid.
             
          
           
             The
             Bulles
             in
             India
             haue
             their
             tongues
             so
             long
             ,
             that
             they
             reache
             foorth
             vnto
             their
             eares
             .
             fo
             .
             155
          
           
             The
             hypocrites
             tongue
             ,
             how
             hurtfull
             it
             is
             .
             fol.
             182
          
           
             Testimony
             of
             the
             conscience
             ,
             what
             it
             is
             .
             fol.
             186
          
           
             Three
             seuerall
             wayes
             we
             may
             derogate
             from
             Gods
             goodnesse
             .
             fol.
             202
          
           
             Three
             seuerall
             kingdomes
             made
             by
             God
             ,
             and
             each
             of
             them
             hath
             his
             particular
             language
             ,
             and
             phrase
             of
             speaking
             .
             fol.
             210
          
           
             The
             wicked
             mans
             mouth
             is
             an
             open
             sepulcher
             .
             fol.
             241
          
           
             Three
             seuerall
             kinds
             of
             precepts
             .
             fol.
             269
          
           
             Time
             ,
             place
             and
             manner
             ,
             ought
             to
             be
             obserued
             ,
             in
             brotherly
             correction
             .
             fol.
             270
          
        
         
           
             V
          
           
             Vertue
             first
             of
             all
             to
             be
             learned
             ,
             is
             to
             gouerne
             the
             tongue
             .
             fol.
             18
          
           
             Vessels
             that
             be
             open
             ,
             and
             haue
             no
             couering
             fastned
             vpon
             them
             ▪
             by
             Gods
             lawe
             were
             held
             to
             be
             vncleane
             .
             fol.
             26
          
           
             Vnderstanding
             apprehendeth
             the
             knowledge
             of
             things
             .
             fol.
             50
          
           
             Vnderstanding
             diuine
             is
             the
             cause
             and
             measure
             of
             things
             .
             ibid.
             
          
           
             Vnderstanding
             of
             man
             ,
             is
             a
             lyer
             ,
             without
             God
             the
             onely
             truth
             .
             fol.
             51
          
           
             Variable
             ought
             our
             discoursings
             to
             be
             ,
             according
             to
             the
             variety
             of
             the
             obiect
             and
             subiect
             whereof
             we
             speake
             .
             fol.
             77
          
           
             Verity
             seldome
             knowne
             of
             Princes
             ,
             in
             regard
             of
             their
             flatterers
             .
             fol.
             89
          
           
             Vanity
             of
             flatterers
             ,
             very
             liuely
             described
             .
             fol.
             90
          
           
             Variable
             names
             of
             the
             flatterer
             ,
             and
             all
             significant
             .
             fol.
             86
          
           
             Verity
             ,
             like
             vnto
             Honie
             .
             fol.
             97
          
           
             Verity
             beloued
             of
             lyers
             themselues
             .
             ibid.
             
          
           
             Verity
             is
             hated
             ,
             and
             thence
             ariseth
             flattery
             :
             approoued
             by
             many
             notable
             places
             of
             Scripture
             .
             fol.
             98
          
           
             
             Verity
             so
             beloued
             of
             Christ
             ,
             as
             for
             it
             only
             he
             came
             into
             the
             world
             .
             fol.
             99
          
           
             Verity
             contendeth
             with
             eternity
             .
             fol.
             109
          
           
             Virgin
             defloured
             in
             the
             field
             ,
             cleared
             from
             punishment
             by
             the
             olde
             lawe
             ,
             but
             being
             dishonoured
             in
             the
             City
             ,
             the
             lawe
             commaunded
             all
             the
             people
             to
             stone
             her
             :
             
               Quia
               non
               clamauit
               .
               &c.
            
             fol.
             127
          
           
             Vice
             of
             detraction
             ,
             how
             great
             and
             odious
             it
             is
             .
             fol.
             144
          
           
             Vertue
             consisteth
             not
             in
             the
             verbe
             ,
             but
             in
             the
             aduerbe
             .
             fol.
             167
          
           
             Virgins
             in
             the
             Parable
             ,
             Mat.
             25.
             notably
             expounded
             .
             fol.
             184
          
        
         
           
             W
          
           
             Way
             of
             wisedome
             for
             a
             guide
             to
             the
             tongue
             ,
             fol.
             65
          
           
             Will
             is
             one
             of
             the
             tongues
             ways
             ,
             wherto
             there
             needeth
             a
             very
             good
             guardian
             .
             fol.
             56
          
           
             Will
             commandeth
             all
             the
             powers
             of
             the
             soule
             .
             ibid.
             
          
           
             Word
             of
             God
             how
             sweet
             it
             is
             ,
             and
             able
             to
             conuert
             men
             .
             fol.
             68
          
           
             Word
             of
             God
             compared
             to
             a
             ploughshare
             .
             fol.
             75
          
           
             Whence
             it
             ensueth
             ,
             that
             one
             and
             the
             selfe
             same
             earth
             produceth
             diuers
             and
             sundry
             fruits
             ,
             and
             grafts
             diuers
             vpon
             one
             stock
             .
             fol.
             139
          
           
             VVorks
             good
             and
             vertuous
             ,
             in
             what
             daunger
             of
             losse
             they
             are
             ,
             onely
             by
             vaine
             glory
             .
             foll
             .
             185
          
           
             VVorks
             of
             good
             life
             ,
             in
             dooing
             them
             ,
             we
             ought
             to
             resemble
             the
             Israelites
             ,
             in
             ●eedifying
             of
             the
             holy
             Temple
             ,
             in
             one
             hand
             to
             hold
             a
             sword
             ,
             and
             to
             worke
             with
             the
             other
             .
             fol.
             189
          
           
             VVorkes
             of
             man
             cannot
             be
             good
             ,
             if
             they
             want
             Gedeons
             example
             .
             fol.
             187
          
           
             VVhence
             it
             ensueth
             ,
             that
             the
             deaffe
             borne
             ,
             are
             dumb
             also
             .
             fol.
             127
          
           
             VVhence
             it
             ensueth
             ,
             that
             some
             stammer
             ,
             and
             others
             are
             eloquent
             .
             fol.
             228
          
           
             Whence
             it
             proceeded
             ,
             that
             some
             holy
             Saints
             talking
             with
             God
             ,
             became
             stammerers
             and
             dumb
             .
             fol.
             229
          
           
             When
             we
             aske
             any
             thing
             of
             God
             ,
             we
             ought
             to
             craue
             things
             correspondent
             to
             his
             diuine
             maiesty
             ,
             and
             no
             matters
             of
             meane
             moment
             .
             fol.
             249
          
           
             VVhence
             it
             ariseth
             ,
             that
             man
             being
             so
             noble
             ,
             is
             yet
             more
             defectiue
             then
             all
             the
             other
             creatures
             .
             fol.
             264
          
           
             We
             ought
             not
             searche
             into
             other
             mens
             sins
             ,
             thereby
             to
             win
             occasion
             for
             reproouing
             them
             :
             whereon
             is
             discoursed
             very
             learnedly
             .
             fol.
             276
          
           
             We
             ought
             not
             to
             reprooue
             those
             falts
             in
             oth●●s
             ,
             wherwith
             we
             know
             our selues
             to
             be
             stained
             .
             ibid.
             
          
        
         
           
           
             X
          
           
             Xenocrates
             the
             Chalcedonian
             Philosopher
             ,
             neuer
             repented
             himselfe
             for
             silence
             ,
             but
             many
             times
             for
             talking
             .
             fol.
             29
          
           
             Xenocrates
             by
             his
             sweetnesse
             of
             discourse
             ,
             altred
             the
             base
             behauiour
             of
             a
             luxurious
             yong
             man.
             fol.
             68
          
           
             
               Xenocrates
               ,
               Alexanders
            
             Trumpetter
             neuer
             sounded
             his
             Trumpet
             ,
             but
             still
             Alexander
             drew
             foorth
             his
             sword
             .
             fol.
             95
          
        
         
           
             Y
          
           
             Yong
             men
             ought
             not
             to
             speake
             ,
             till
             they
             be
             thereto
             requested
             .
             fol.
             12
          
           
             Yong
             damoselles
             in
             elder
             times
             ,
             obserued
             it
             as
             a
             custome
             ,
             to
             bind
             vp
             their
             locks
             with
             a
             crimson
             hayre-lace
             ,
             wherof
             they
             made
             a
             wise
             and
             morall
             signification
             .
             fol.
             23
          
           
             Zeno
             the
             Philosopher
             ,
             he
             only
             among
             guests
             at
             a
             solemne
             banquet
             ,
             sate
             silent
             .
             fol.
             5
          
           
             Zeno
             bit
             foorth
             his
             tongue
             with
             his
             teeth
             ,
             and
             spat
             it
             in
             the
             Tyrants
             face
             ,
             because
             he
             would
             not
             discouer
             his
             friends
             ,
             true
             louers
             of
             their
             country
             .
             fol.
             10
          
           
             
               Zeno
               Elateus
            
             deliuereth
             the
             reason
             ,
             wherfore
             nature
             gaue
             a
             man
             two
             eares
             ,
             and
             but
             one
             tongue
             .
             ibid.
             
          
           
             Zoilus
             the
             detractor
             could
             speake
             well
             of
             no
             man.
             fol.
             142
          
           
             Zephirus
             sends
             his
             kindly
             blasts
             abroade
             in
             the
             moneth
             Marche
             .
             fol.
             256
          
        
         
           FINIS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A08695-e1010
           
             The
             Induction
             to
             this
             discourse
             .
          
           
             Varietie
             of
             sentence
             .
          
           
             A
             friendly
             enforcement
             ,
             to
             vrge
             an
             answere
             .
          
           
             Sentence
             .
          
           
             Similie
             .
          
           
             Sentence
             .
          
           
             One
             sentence
             quitted
             with
             a
             contrarie
             .
          
           
             The
             nature
             of
             questioning
             ,
             &
             answering
             .
          
           
             Prouerbe
             .
          
           
             *
             Solons
             opinion
             of
             speeche
             .
          
           
             Socrates
             concerning
             speeche
             .
          
           
             Example
             .
          
           
             Sentences
             .
          
           
             Psal
             .
             45.
             1.
             2.
             
          
           
             Allusion
             .
          
           
             Sentence
             .
          
           
             *
             Prouerbe
             .
          
           
             Deedes
             ,
             or
             wordes
             which
             are
             of
             most
             esteeme
             ,
             and
             how
             they
             differ
             .
          
           
             *
             Aristotles
             opinion
             of
             wordes
             .
          
           
             S.
             Grego
             Nazian
             his
             iudgement
             on
             words
             ,
             and
             comparison
             of
             them
             .
          
           
             Allusion
             .
          
           
             Allusion
             to
             the
             words
             of
             Salomon
             .
          
           
             Eccle.
             51.
             30.
             
          
           
             A
             Similie
             to
             sound
             purpose
             ,
             comparing
             speeche
             with
             merchādise
             ,
             and
             answering
             that
             of
             
               Greg.
               Nazian
            
             .
          
           
             Prou.
             8.
             21.
             
          
           
             Of
             speaking
             well
             and
             ill
             .
          
           
             An
             Obiection
             concerning
             life
             and
             death
             ,
             consisting
             in
             the
             power
             of
             the
             tongue
             .
          
           
             Similie
             .
          
           
             Psal
             .
             31.
             3.
             
          
           
             Esay
             .
             6.
             5.
             
          
           
             Iob.
             39.
             38.
             
          
           
             Obseruation
             for
             a
             time
             to
             speake
             ,
             for
             auoiding
             of
             error
             in
             either
             .
          
           
             Pro.
             10.
             9.
             
          
           
             A
             foole
             speaks
             most
             ,
             when
             he
             should
             do
             it
             least
             .
          
           
             Eccle.
             3.
             1.
             7.
             
          
           
             How
             a
             foole
             may
             appeare
             to
             be
             wise
             .
          
           
             Cicero
             in
             Epist
             .
             40.
             
          
           
             Prou.
             17.
             29.
             
          
           
             A
             Similie
             of
             a
             fools
             outward
             shew
             of
             wisedome
             ,
             or
             apparance
             of
             follie
             .
          
           
             Iobs
             aduise
             to
             his
             friends
             ,
             how
             to
             seeme
             wise
             .
          
           
             Iob.
             13.
             5.
             
          
           
             Example
             .
          
           
             Perianders
             words
             to
             Solon
             ,
             concerning
             his
             silēce
             .
          
           
             Solōs
             answer
             .
          
           
             Example
             .
          
           
             The
             Embassadour
             of
             Lycaonia
             h●s
             speeches
             to
             Zeno
             ,
             &
             his
             reply
             .
          
           
             Example
             .
          
           
             Platoes
             opinion
             how
             men
             are
             soonest
             to
             be
             knowne
             .
          
           
             The
             different
             nature
             of
             men
             in
             their
             talking
             ,
             according
             to
             their
             owne
             inclination
             .
          
           
             A
             very
             sententio●s
             answere
             .
          
           
             The
             reckoning
             that
             Pythagoras
             made
             of
             silence
             .
          
           
             All
             creatures
             haue
             a
             kind
             of
             voyce
             ,
             but
             the
             fish
             onely
             .
          
           
             Plin.
             lib.
             9.
             cap.
             17.
             
          
           
             Ciceroes
             commendation
             of
             Cato
             .
          
           
             Sentence
             .
          
           
             Cato
             his
             aduise
             in
             speaking
             .
          
           
             Pythagoras
             in
             teaching
             silence
             ,
             did
             not
             will
             perpetual
             silence
             .
          
           
             Saint
             Ierome
             his
             wordes
             concerning
             Pythagoras
             .
          
           
             Others
             opinion
             of
             Pythagoras
             teaching
             of
             silēce
             .
          
           
             Aristotles
             lesson
             to
             young
             learners
             .
          
           
             A
             defence
             of
             Pythagoras
             silence
             .
          
           
             Eccle.
             15.
             18.
             
          
           
             Sentence
             .
          
           
             Chilo
             ,
             concerning
             the
             tongue
             .
          
           
             Luke
             .
             1.
             29.
             
          
           
             Sentence
             .
          
           
             Cicero
             ,
             and
             Cato
             Vtica
             ,
             their
             seuerall
             opinions
             of
             silence
             and
             speaking
             .
          
           
             The
             rash
             speaking
             of
             trueth
             may
             cause
             danger
             to
             life
             .
          
           
             Sentence
             .
          
           
             Psal
             .
             140.
             3.
             
          
           
             Dauids
             desire
             for
             assistance
             in
             his
             speaking
             .
          
           
             Psal
             .
             vt
             sup
             .
          
           
             Eccle.
             6.
             7.
             
          
           
             Dauids
             opinion
             of
             such
             as
             are
             talkatiue
             .
          
           
             Salomon
             his
             care
             for
             his
             speaking
             .
          
           
             Eccle.
             22.
             
             2●
             .
          
           
             Chrysost
             concerning
             the
             office
             of
             the
             tongue
             .
          
           
             Hugo
             in
             lib.
             de
             12.
             abu
             .
          
           
             The
             reason
             why
             Dauid
             &
             Salomon
             desired
             a
             watch
             &
             a
             doore
             ,
             and
             not
             a
             wall
             before
             their
             lips
             .
          
           
             The
             mouth
             is
             to
             be
             kept
             shut
             but
             to
             religious
             offices
             .
          
           
             Periander
             his
             Sentence
             .
          
           
             Cleobulus
             ,
             concerning
             a
             wise
             man.
             
          
           
             Much
             listening
             to
             others
             speeche
             ,
             bewrayes
             a
             weake
             wit.
             
          
           
             Zeno
             his
             reason
             ,
             why
             Nature
             gaue
             a
             man
             two
             ears
             ,
             and
             but
             one
             tongue
             .
          
           
             Epaminodas
             his
             aduise
             ,
             to
             heare
             more
             then
             speake
             .
          
           
             Prouer.
             10.
             20.
             
          
           
             Sentence
             .
          
           
             Pittacus
             his
             counsell
             ,
             not
             to
             let
             the
             tongue
             run
             before
             the
             mind
             .
          
           
             A
             notable
             Example
             ,
             how
             Isocrates
             taught
             a
             talkatiue
             Scholler
             to
             learne
             silence
             ,
             or
             to
             speake
             well
             .
          
           
             Apollonius
             iudgement
             of
             Ioquacitie
             ,
             and
             silence
             .
          
           
             How
             commēdable
             silence
             is
             in
             a
             young
             man.
             
          
           
             Eccle.
             32.
             8.
             
          
           
             Seneca
             approueth
             seldom
             speaking
             a
             great
             quietnelle
             to
             the
             mind
             .
          
           
             Anacharsides
             ,
             his
             wittie
             and
             iudicious
             sentence
             .
          
           
             The
             first
             lessō
             for
             parents
             to
             teache
             theyr
             children
             ,
             according
             to
             the
             rule
             of
             Dauid
             .
          
           
             Psal
             .
             112.
             1.
             2.
             3.
             4.
             
          
           
             The
             honour
             and
             praise
             of
             God
             ,
             is
             that
             which
             Parēts
             ought
             to
             teach
             th●●
             children
             first
             of
             all
             .
          
           
             An
             Allusion
             to
             the
             former
             naturall
             Example
             :
             how
             children
             do
             imitate
             their
             parentes
             behauiour
             .
          
           
             An
             historicall
             example
             ,
             declaring
             the
             naturall
             inclination
             of
             children
             after
             their
             parents
             course
             of
             life
             .
          
           
             What
             is
             engraffed
             by
             nature
             can
             neuer
             be
             altered
             .
          
           
             The
             Allusion
             of
             the
             ●xample
             ,
             to
             the
             good
             or
             bad
             presidents
             of
             parents
             to
             their
             children
             .
          
           
             A
             true
             prouerbe
             .
          
           
             Crates
             the
             Philosopher
             ,
             his
             speeches
             concerning
             parents
             .
          
           
             The
             words
             themselues
             out
             of
             Plutarch
             .
          
           
             A
             good
             lesson
             for
             rich
             men
             .
          
           
             A
             worthy
             example
             for
             t
             couetous
             fathers
             and
             necessarie
             in
             these
             dayes
             to
             be
             regarded
             .
          
           
             Plutarch
             his
             amazement
             at
             the
             great
             negligence
             in
             parents
             ,
             towarde
             their
             childrē
             .
          
           
             Philip
             of
             Macedon
             ,
             reioyced
             that
             his
             sonne
             Alexander
             was
             borne
             in
             the
             time
             of
             Aristotle
             .
          
           
             Of
             the
             goods
             of
             Fortune
             ,
             and
             an
             apt
             resemblance
             .
          
           
             The
             reason
             why
             Diogenes
             did
             beate
             a
             Schoolmaster
             .
          
           
             Plutarchs
             aduise
             to
             Fathers
             and
             mothers
             .
          
           
             Similie
             .
          
           
             For
             cockering
             parents
             .
          
           
             Example
             of
             an
             ouer-foolish
             mother
             .
          
           
             Example
             of
             Heli
             the
             priest
             and
             his
             bad
             children
             .
          
           
             Example
             of
             king
             Dauid
             ,
             and
             Amnon
             his
             Sonne
             ,
             and
             afterward
             of
             Absolons
             rebeilion
             against
             him
             .
          
           
             An
             excellent
             Similie
             ,
             with
             the
             allusion
             thereof
             .
          
           
             An
             especiall
             matter
             to
             be
             noted
             .
          
           
             Leuit.
             26.
             
          
           
             Eccle.
             30.
             12.
             
          
           
             Eccle.
             30.
             8.
             
          
           
             A
             sententious
             allegation
             ,
             and
             to
             good
             purpose
             .
          
           
             Cato
             his
             aduise
             for
             a
             childs
             first
             instruction
             .
          
           
             Psal
             .
             15.
             1.
             2.
             3.
             
          
           
             Dauids
             Dialogue
             between
             God
             and
             himselfe
             :
             agreeing
             with
             the
             former
             sayings
             of
             Cato
             .
          
           
             Both
             life
             and
             death
             is
             in
             the
             tongues
             power
             .
          
           
             Prouer.
             18.
             21.
             
          
           
             Similie
             and
             Allusion
             .
          
           
             Men
             would
             gladly
             taste
             of
             immortall
             life
             ,
             but
             are
             loath
             to
             leaue
             this
             frayle
             transitory
             life
             .
          
           
             The
             tongue
             is
             the
             Iaylor
             ,
             that
             keepes
             the
             key
             of
             life
             and
             death
             .
          
           
             2.
             
             Cor.
             5.
             4.
             
          
           
             The
             tongue
             is
             the
             gate
             ,
             whereby
             life
             passeth
             forth
             ,
             and
             death
             enters
             in
             .
          
           
             2.
             
             Cor.
             4.
             7.
             
          
           
             An
             excellent
             and
             wittie
             Sentence
             .
          
           
             Pro.
             15.
             1.
             4.
             
          
           
             Ge●e
             .
             4.
             13.
             
          
           
             Caine
             offended
             God
             more
             with
             his
             blasphemous
             tongue
             ,
             then
             he
             did
             with
             his
             murdring
             hād
             .
          
           
             Caine
             lyed
             ,
             in
             regard
             that
             Gods
             mercy
             ,
             is
             greater
             thē
             his
             iustice
             .
          
           
             Lucifers
             proude
             words
             threw
             him
             downe
             into
             hell
             .
          
           
             Esay
             .
             14.
             12.
             13.
             
          
           
             Example
             of
             the
             rich
             glutton
             .
          
           
             Luke
             .
             16.
             21.
             
          
           
             The
             glutton
             complained
             most
             of
             his
             tongue
             in
             hell
             torments
             .
          
           
             A
             note
             for
             beleie
             Gods
             &
             banquetters
             .
          
           
             How
             men
             are
             murdered
             ,
             &
             yet
             not
             being
             present
             .
          
           
             Psal
             .
             56.
             6.
             
          
           
             The
             iust
             punishment
             of
             the
             Gluttons
             tongue
             .
          
           
             Luke
             .
             16.
             24.
             
          
           
             Pro.
             18.
             21.
             
          
           
             The
             soule
             is
             in
             more
             daunger
             by
             the
             tōgue
             ,
             then
             a
             citic
             by
             enemies
             .
          
           
             Pro.
             25.
             29.
             
          
           
             Psal
             .
             140.
             
          
           
             Sentence
             ,
             and
             Allusion
             .
          
           
             Cant.
             4.
             3.
             
          
           
             A
             custome
             obserued
             by
             young
             beautifull
             maydens
             in
             elder
             times
             .
          
           
             The
             morall
             signification
             of
             the
             custome
             ,
             worth
             obseruation
             .
          
           
             Luke
             12.
             19.
             
          
           
             Cant.
             2.
             14.
             
          
           
             Of
             the
             indiscreete
             mans
             behauiour
             in
             talking
             ,
             to
             the
             danger
             of
             his
             owne
             soule
             .
          
           
             Prouer.
             13.
             3.
             
          
           
             S.
             Augustine
             approoueth
             them
             most
             guilty
             ,
             that
             crucified
             with
             their
             tongues
             our
             Sauiour
             Christ
             .
          
           
             Mark.
             15.
             25.
             
          
           
             Iohn
             .
             19.
             14.
             
          
           
             A
             note
             worthy
             to
             be
             remembred
             .
          
           
             Psal
             .
             56.
             6.
             
          
           
             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
             .
          
           
             Gene.
             11.
             4.
             
          
           
             Sentence
             .
          
           
             To
             speake
             according
             to
             time
             &
             place
             ,
             is
             the
             testimony
             of
             a
             wise
             man.
             
          
           
             Acaticus
             the
             Philosopher
             .
          
           
             The
             saying
             of
             learned
             Omulus
             .
          
           
             Sentence
             .
          
           
             Iob
             spake
             in
             the
             bitternesse
             of
             his
             soule
             .
             Ioh.
             10.
             1.
             
          
           
             An
             especiall
             gift
             of
             God
             to
             his
             deare
             children
             .
          
           
             Thomas
             Aquinas
             tearmed
             by
             his
             master
             Albertus
             Magnus
             ,
             the
             dumb
             Ox.
             
          
           
             Agatonus
             and
             Theodanas
             ,
             two
             memorable
             louers
             of
             silence
             .
          
           
             Numb
             .
             19.
             15.
             
             Gods
             commādement
             concerning
             vnclean
             vessels
             .
          
           
             An
             excellent
             allusion
             ,
             framed
             vpon
             the
             former
             place
             of
             Scripture
             .
          
           
             Psal
             .
             5.
             11.
             
          
           
             Silence
             is
             the
             onely
             best
             couerture
             for
             the
             vessell
             of
             the
             hart
             .
          
           
             Prou.
             10.
             20.
             
             Similie
             .
          
           
             Allusion
             .
          
           
             Example
             .
          
           
             Allusion
             .
          
           
             1.
             
             How
             silence
             is
             the
             guarde
             of
             the
             conscience
             ,
             with
             a
             most
             excellent
             comparison
             of
             the
             tongue
             .
          
           
             Esay
             .
             30.
             25.
             
          
           
             Silence
             and
             hope
             the
             strongest
             defence
             .
          
           
             Epaminondas
             his
             discreete
             answere
             to
             the
             Rhodians
             ,
             concerning
             what
             he
             had
             seene
             in
             his
             trauailes
             .
          
           
             2.
             
             The
             bridle
             of
             insolence
             ,
             with
             a
             very
             apt
             comparison
             ,
             and
             Allusion
             .
          
           
             Sap.
             7.
             12.
             
          
           
             Eccle.
             28
             ,
             29.
             
          
           
             Example
             of
             Prince
             Pitheus
             .
          
           
             Example
             of
             Cicero
             .
          
           
             A
             good
             note
             for
             such
             as
             are
             slaunderers
             &
             backbiters
             .
          
           
             The
             reason
             why
             Phormio
             the
             Philosopher
             sled
             the
             company
             of
             men
             .
          
           
             3.
             
             The
             beauty
             and
             glory
             of
             innocence
             ,
             with
             a
             singular
             example
             to
             approoue
             the
             same
             .
          
           
             Xenocrates
             his
             witty
             answere
             .
          
           
             Seuerall
             Sentences
             ,
             whereto
             is
             added
             their
             proper
             Allusions
             .
          
           
             Esay
             .
             32.
             17.
             
          
           
             A
             singular
             Example
             .
          
           
             The
             eare
             ought
             to
             be
             stronger
             then
             the
             tongue
             .
          
           
             4.
             
             The
             badge
             or
             signe
             of
             wisedome
             .
          
           
             Iob.
             13.
             5.
             
          
           
             A
             Similie
             to
             approoue
             his
             assertion
             .
          
           
             The
             Allusion
             .
          
           
             Prou.
             18.
             4.
             
          
           
             Sentence
             .
          
           
             Prouerbe
             .
          
           
             Prouerb
             .
             14.
             25.
             
          
           
             An
             example
             comparatiue
             wise
             ,
             betweene
             a
             poore
             trader
             ,
             and
             a
             rich
             merchant
             ,
             with
             the
             allusion
             thereof
             .
          
           
             Sentence
             .
          
           
             Esay
             .
             8.
             6.
             
          
           
             Eccle.
             9.
             17.
             
          
           
             Breuity
             more
             commendable
             then
             tedious
             circumstance
             .
          
           
             Prouerbe
             .
          
           
             An
             example
             of
             a
             pleasing
             Oratour
             to
             his
             Auditory
             .
          
           
             An
             example
             of
             two
             Embassadours
             sent
             vnto
             a
             king
             of
             late
             dayes
             .
          
           
             An
             apparant
             testimony
             of
             a
             wise
             man.
             
          
           
             Example
             of
             Agis
             king
             of
             Lacedemon
             ,
             and
             the
             Abderites
             Embassadour
             .
          
           
             For
             such
             as
             take
             delight
             to
             heare
             themselues
             talke
             .
          
           
             Sentences
             answering
             eache
             other
             .
          
           
             Psal
             140.
             3.
             
          
           
             Example
             of
             Dauids
             care
             in
             speaking
             .
          
           
             Psal
             .
             50.
             16.
             
          
           
             Psal
             .
             119.
             131.
             
          
           
             Psal
             .
             38.
             13.
             
          
           
             A
             time
             for
             speaking
             ,
             and
             a
             time
             to
             be
             silent
             .
          
           
             Sentence
             .
          
           
             Psal
             .
             81.
             10.
             
          
           
             Eccle.
             6.
             7.
             
          
           
             He
             can
             doe
             little
             ,
             that
             cannot
             hold
             his
             peace
             .
          
           
             The
             reason
             why
             so
             many
             Schooles
             were
             erected
             for
             learning
             .
          
           
             The
             close
             the
             mouth
             is
             harder
             then
             to
             speake
             .
          
           
             Example
             of
             such
             as
             are
             dumbe
             .
          
           
             Iob.
             4.
             2.
             
          
           
             Herodotus
             his
             example
             of
             Atys
             the
             dumb
             Son
             to
             Croesus
             king
             of
             Lydia
             .
          
           
             The
             attribution
             both
             to
             the
             one
             and
             other
             .
          
           
             Example
             of
             Philippides
             the
             Poet
             ,
             and
             kind
             Lysimachus
             .
          
           
             Example
             of
             Architas
             the
             Tarentine
             .
          
           
             Example
             of
             the
             lawe
             amōg
             the
             Lydians
             for
             silence
             .
          
           
             Quintilian
             concerning
             silence
             .
          
           
             Example
             how
             Tyberius
             taught
             a
             talkatiue
             Senatour
             silence
             .
          
           
             Example
             of
             the
             Barber
             to
             king
             Mydas
             ,
             vnable
             to
             containe
             the
             kings
             deformity
             .
          
           
             Example
             of
             the
             Apostles
             ,
             and
             Christ
             himselfe
             .
          
           
             Act.
             4.
             20.
             
          
           
             A
             very
             apt
             Similie
             to
             this
             purpose
             .
          
           
             Silence
             is
             no
             greater
             a
             gift
             of
             God
             ,
             then
             wise
             speaking
             .
          
           
             Prouerb
             .
             16.
             1.
             
          
           
             God
             onely
             hath
             the
             gouernment
             of
             the
             tongue
             .
          
           
             Example
             of
             Pambus
             the
             Abbot
             ,
             concerning
             the
             best
             lesson
             that
             euer
             he
             learned
             .
          
           
             Socrates
             his
             book
             to
             teach
             silence
             .
          
           
             Sentence
             .
          
           
             Plutarch
             contrary
             to
             Socrates
             .
          
           
             Similie
             .
          
           
             Esay
             .
             8.
             6.
             
          
           
             Iob.
             39.
             37
             ,
             38.
             
          
           
             Talking
             deliuers
             a
             signe
             of
             lightnesse
             .
          
           
             Iob.
             13.
             5.
             
          
           
             Silence
             beneficial
             for
             a
             fool
             .
          
           
             Difference
             of
             silence
             in
             a
             foole
             and
             a
             wise
             man.
             
          
           
             Answere
             to
             the
             question
             .
             Similie
             ,
             and
             the
             allusion
             thereof
             .
          
           
             Seneca
             his
             letter
             sent
             to
             Lucullus
             .
          
           
             Vincentio
             Belnacens
             ,
             his
             answer
             to
             Foelix
             the
             Doctour
             .
          
           
             The
             time
             when
             a
             man
             may
             best
             be
             commended
             ,
             according
             to
             Salomon
             .
          
           
             Eccle.
             11
             ,
             30.
             
          
           
             Eccle.
             11.
             2.
             
          
           
             Praise
             is
             then
             best
             beseeming
             when
             one
             action
             is
             not
             to
             be
             contraried
             by
             another
             .
          
           
             Sentence
             .
          
           
             Eccle.
             28.
             25.
             
          
           
             Example
             of
             our
             first
             mother
             Eua
             ,
             and
             of
             Lucifer
             the
             proud
             Angell
             .
          
           
             Gene.
             3.
             2.
             3.
             4.
             
          
           
             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
             .
          
           
             The
             two
             lyes
             .
          
           
             Gen.
             2.
             17.
             
          
           
             The
             deuil
             ,
             like
             an
             apt
             Scholler
             ,
             ads
             two
             worse
             lyes
             to
             the
             womans
             .
          
           
             A
             demaund
             worth
             the
             obseruation
             .
          
           
             Answere
             to
             the
             demaund
             by
             an
             apt
             comparison
             .
          
           
             Math.
             12.
             37.
             
          
           
             Psal
             .
             56.
             4.
             
          
           
             Comparison
             between
             the
             tongue
             ,
             and
             a
             sword
             .
          
           
             Sap.
             8.
             
          
           
             Comparison
             of
             vessels
             for
             proofe
             of
             a
             wise
             man
             ,
             and
             a
             foole
             .
          
           
             Eccle.
             28.
             
          
           
             Comparison
             of
             the
             tongue
             to
             a
             writers
             pen.
             
          
           
             Psal
             .
             44.
             2.
             
          
           
             An
             excellent
             Allusion
             ,
             worth
             the
             regarding
             .
          
           
             Example
             of
             the
             goodnesse
             and
             badnesse
             of
             the
             tongue
             .
          
           
             A
             wittie
             sententious
             answere
             of
             a
             Seruant
             .
          
           
             Pro.
             13.
             21.
             
          
           
             To
             what
             end
             God
             gaue
             the
             tongue
             to
             man.
             
          
           
             Eccl.
             20.
             7.
             
          
           
             Eccle.
             28.
             22.
             
          
           
             Of
             the
             euill
             tongue
             .
          
           
             Eccle
             28.
             16.
             17.
             21.
             18.
             25.
             
          
           
             An
             excellent
             Similie
             .
          
           
             Eccle.
             40.
             21.
             
          
           
             The
             powerfull
             and
             pretious
             vertues
             of
             a
             good
             tongue
             .
          
           
             Sentences
             coupling
             together
             .
          
           
             Minas
             the
             Philosopher
             ,
             his
             conceit
             of
             the
             tongue
             .
          
           
             Aristotle
             concerning
             the
             difficulty
             of
             silence
             .
          
           
             An
             Example
             of
             himselfe
             .
          
           
             To
             be
             silent
             is
             the
             hardest
             matter
             ,
             Aristotle
             .
          
           
             Wisedom
             consisteth
             in
             silence
             ,
             Plato
             .
          
           
             An
             example
             to
             sound
             purpose
             ,
             concerning
             the
             disclosing
             of
             a
             secret
             .
          
           
             One
             mans
             blame
             may
             light
             vpon
             an
             other
             .
          
           
             God
             iealous
             of
             his
             secrets
             .
          
           
             Esay
             .
             45.
             
          
           
             God
             spake
             but
             once
             or
             twise
             only
             ,
             according
             to
             Dauid
             ▪
             
          
           
             Psal
             .
             62.
             11.
             
          
           
             Iobs
             proofe
             of
             the
             same
             .
          
           
             Iob.
             33.
             14.
             
          
           
             A
             demaund
             vrging
             the
             contrary
             to
             the
             former
             obiection
             .
          
           
             Heb.
             14.
             2.
             
          
           
             Iohn
             .
             1.
             3.
             
          
           
             Of
             the
             eternal
             word
             actiue
             ,
             conioyned
             with
             the
             passiue
             of
             our
             humanity
             .
          
           
             Iohn
             .
             1.
             4.
             
          
           
             Apoc.
             4.
             11.
             
          
           
             A
             School-like
             cauile
             ,
             for
             further
             resolution
             .
          
           
             A
             sententious
             and
             learned
             answere
             .
          
           
             In
             God
             ,
             between
             doing
             and
             speaking
             ,
             is
             no
             differēce
             .
          
           
             Psal
             .
             48.
             10.
             
          
           
             The
             diuine
             word
             is
             the
             liuing
             conceites
             of
             the
             Father
             vnderstāding
             .
          
           
             Iohn
             1.
             14.
             
          
           
             Iohn
             8.
             38.
             
          
           
             *
             silentium
             .
          
           
             A
             venerable
             explication
             of
             the
             lngly
             Prophets
             words
             .
          
           
             An
             excellent
             answere
             ,
             well
             worthie
             the
             noting
             .
          
           
             Psal
             .
             115.
             2.
             
          
           
             Psal
             .
             5.
             6.
             
          
           
             God
             is
             onely
             truth
             ,
             and
             al
             men
             lyars
             :
             how
             vnderstood
             .
          
           
             Rom.
             3.
             4.
             
          
           
             Though
             all
             men
             be
             lyars
             ,
             as
             beeing
             the
             sonnes
             of
             mē
             ,
             yet
             trueth
             makes
             them
             the
             sonnes
             of
             God
             ,
             and
             so
             no
             lyars
             .
          
           
             Psal
             .
             61.
             9.
             
          
           
             Psal
             .
             52.
             1.
             2.
             
          
           
             How
             God
             gaue
             power
             vnto
             men
             ,
             to
             become
             the
             sonnes
             of
             God
             &
             be
             no
             lyars
             .
          
           
             Iohn
             1.
             12.
             
          
           
             Psal
             .
             81.
             6.
             
          
           
             Rom.
             3.
             4.
             
          
           
             Venerable
             Bede
             ,
             his
             words
             of
             the
             children
             of
             God.
             
          
           
             A
             question
             of
             very
             great
             import
             ,
             concerning
             those
             that
             are
             to
             bee
             tearmed
             the
             sonnes
             of
             God
             onely
             .
          
           
             The
             former
             demaund
             .
          
           
             Learnedly
             answered
             .
          
           
             Psal
             .
             43.
             3.
             
          
           
             Similie
             and
             the
             Allusion
             thereof
             .
          
           
             An
             answere
             to
             the
             other
             saying
             of
             Dauid
             :
             Omnis
             homo
             mendax
             .
          
           
             The
             differēce
             between
             the
             truth
             ,
             &
             a
             lye
             .
          
           
             Psal
             .
             5.
             6.
             
          
           
             Psal
             .
             38.
             8.
             
          
           
             How
             to
             consider
             man
             ,
             as
             he
             is
             of
             himselfe
             ,
             and
             as
             he
             is
             of
             God.
             
          
           
             Marcilius
             Ficinus
             vpon
             Plato
             .
          
           
             Of
             mans
             knowledge
             ,
             &
             how
             far
             it
             extendeth
             .
          
           
             The
             opinion
             of
             a
             learned
             Father
             in
             comparison
             of
             the
             trueth
             .
          
           
             By
             things
             that
             are
             ,
             or
             are
             not
             the
             trueth
             is
             soonest
             discerned
             .
          
           
             Similie
             of
             the
             Ayre
             ,
             and
             our
             vnderstāding
             .
          
           
             Psal
             .
             33.
             3.
             
          
           
             How
             any
             thing
             is
             truly
             said
             to
             be
             true
             .
          
           
             Man
             (
             of
             his
             owne
             nature
             )
             becommeth
             nothing
             .
          
           
             The
             eternall
             wisedome
             ,
             the
             best
             schoelemaster
             in
             speaking
             .
          
           
             Math.
             10.
             20.
             
          
           
             Example
             of
             S.
             Stephens
             speaking
             to
             many
             Natiōs
             .
          
           
             Act.
             6.
             10.
             
          
           
             S.
             Stephen
             spake
             nothing
             of
             himselfe
             ,
             but
             the
             holy
             Ghost
             spake
             by
             him
             .
          
           
             Mat.
             10.
             20.
             
          
           
             Example
             of
             Caiphas
             the
             high
             priest
             .
          
           
             Iohn
             18.
             14.
             
          
           
             Caiphas
             spake
             as
             Balaams
             Asse
             did
             .
          
           
             Example
             of
             Balaam
             .
          
           
             Numb
             .
             24.
             17.
             
          
           
             Of
             the
             man
             that
             feareth
             the
             Lord.
             
          
           
             Eccle.
             15.
             5.
             
          
           
             Psal
             .
             41.
             10.
             
          
           
             Luke
             21.
             15.
             
          
           
             When
             we
             tell
             a
             lye
             ,
             we
             break
             silence
             ,
             as
             〈◊〉
             Caiphas
             did
             .
          
           
             Mat.
             26.
             65.
             66.
             
          
           
             Man
             is
             like
             an
             Infant
             ,
             that
             knowes
             not
             how
             to
             speake
             .
          
           
             Silence
             broken
             ,
             and
             yet
             not
             broken
             by
             speaking
             .
          
           
             Who
             were
             the
             first
             that
             euer
             brake
             silence
             ,
             both
             in
             heauē
             and
             earth
             .
          
           
             Esay
             .
             14.
             13.
             14.
             
          
           
             Lucifers
             reward
             for
             his
             proude
             breach
             of
             silence
             .
          
           
             Esay
             .
             14.
             15.
             
          
           
             Apoc.
             12.
             9.
             
          
           
             Gen.
             3.
             2.
             3.
             
          
           
             How
             our
             mother
             Euc
             became
             the
             second
             breaker
             of
             silence
             .
          
           
             Silence
             in
             her
             had
             bin
             much
             better
             .
          
           
             Of
             one
             commandement
             she
             made
             two
             .
          
           
             She
             brake
             not
             silence
             ,
             till
             she
             spake
             of
             her selfe
             .
          
           
             The
             woman
             knew
             not
             with
             whom
             she
             talked
             .
          
           
             Apoc.
             12.
             10.
             
          
           
             The
             Deuill
             had
             too
             long
             a
             tongue
             .
          
           
             Apoc.
             12.
             7.
             
          
           
             Esay
             .
             14.
             14.
             
          
           
             Apoc.
             12.
             7.
             
          
           
             The
             woman
             couetous
             of
             honor
             .
          
           
             How
             the
             woman
             might
             haue
             answered
             the
             Serpent
             .
          
           
             King
             Dauids
             lesson
             ,
             for
             custody
             of
             the
             tongue
             .
          
           
             Psal
             .
             38.
             1.
             2.
             
          
           
             An
             applicatiō
             to
             the
             Prophets
             words
             .
          
           
             Psal
             .
             38.
             3.
             
          
           
             His
             demaund
             cōcerning
             the
             meaning
             of
             the
             Prophets
             speeches
             .
          
           
             An
             answere
             to
             the
             demaund
             by
             a
             familiar
             Similie
             .
          
           
             The
             fowre
             sūdry
             wayes
             of
             passage
             ,
             for
             the
             tongue
             in
             speaking
             .
          
           
             1.
             
             The
             way
             of
             the
             vnderstāding
             ;
             &
             how
             to
             purge
             it
             .
          
           
             Psal
             .
             119.
             86.
             
          
           
             Of
             the
             blessed
             and
             celestiall
             Spirits
             ,
             &
             how
             they
             erre
             not
             .
          
           
             Psal
             .
             76.
             4.
             5.
             
          
           
             When
             the
             intellectuall
             way
             is
             not
             agreeable
             to
             the
             truth
             ,
             the
             tongue
             erreth
             
          
           
             Gen.
             3.
             4.
             
          
           
             Caine
             the
             first
             Heretique
             .
          
           
             2.
             
             The
             way
             of
             the
             will
             ,
             and
             how
             to
             clense
             it
             .
          
           
             Very
             pertinēt
             Examples
             .
          
           
             The
             way
             of
             the
             will
             ,
             is
             to
             be
             kept
             by
             the
             guarde
             of
             reason
             .
          
           
             Similie
             ,
             and
             the
             allusion
             thereof
             .
          
           
             The
             necessitie
             of
             reason
             .
          
           
             The
             reason
             ,
             why
             God
             at
             the
             first
             gaue
             man
             free
             will
             ,
             with
             an
             excellent
             comparison
             ,
             worth
             the
             obseruance
             .
          
           
             Allusion
             of
             the
             comparison
             ,
             in
             the
             kingdome
             of
             the
             soule
             .
          
           
             The
             differēce
             in
             God.
             
          
           
             Ephes
             .
             2.
             11.
             
          
           
             3.
             
             The
             way
             of
             the
             power
             concupiscible
             ,
             or
             lusting
             ,
             and
             purgatiō
             therto
             belonging
             .
          
           
             4.
             
             The
             way
             of
             the
             power
             inascible
             ,
             of
             greefe
             or
             anguish
             ,
             and
             the
             good
             guardance
             thereof
             .
          
           
             The
             mouth
             of
             a
             foole
             .
          
           
             Prouer.
             15.
             2.
             
          
           
             The
             mouthes
             of
             angry
             men
             ,
             like
             vnto
             a
             pot
             boyling
             on
             the
             fire
             .
          
           
             Allusion
             of
             the
             comparison
             ,
             to
             the
             angry
             man.
             
          
           
             Cato
             his
             saying
             of
             the
             angry
             man.
             
          
           
             Eccle.
             27.
             
          
           
             Two
             singular
             Similies
             .
          
           
             Allusion
             of
             the
             Similies
             ,
             to
             the
             hart
             of
             man.
             
          
           
             The
             differēce
             in
             God.
             
          
           
             Exod.
             34.
             6.
             
          
           
             The
             excuse
             of
             some
             kind
             of
             angry
             men
             .
          
           
             Sentence
             .
          
           
             One
             small
             woūd
             as
             sufficient
             to
             take
             away
             life
             ,
             as
             many
             together
             .
          
           
             Similie
             .
          
           
             A
             singular
             exposition
             vpon
             the
             words
             of
             Christ
             .
          
           
             Similie
             and
             Allusion
             .
          
           
             Marcilius
             Ficinus
             of
             two
             kinds
             of
             furies
             and
             follies
             .
          
           
             Seneca
             his
             iudgement
             of
             anger
             .
          
           
             Seneca
             ,
             his
             answer
             to
             such
             as
             could
             do
             no
             valiāt
             act
             ,
             but
             in
             anger
             .
          
           
             Aristotle
             concerning
             anger
             ▪
             
          
           
             Psal
             .
             4.
             5.
             
          
           
             Seneca
             yo●
             further
             cōcerning
             Anger
             .
          
           
             Of
             drunkennesse
             .
          
           
             Seneca
             would
             not
             smite
             his
             seruant
             in
             anger
             .
          
           
             Example
             of
             Diogenes
             his
             answere
             to
             one
             that
             did
             spit
             in
             his
             face
             
          
           
             Example
             of
             Cato
             ,
             vpon
             the
             abuse
             of
             Lentulus
             to
             him
             .
          
           
             A
             worthy
             comparison
             ,
             with
             the
             Allusion
             therof
             .
          
           
             Example
             of
             Iosuah
             his
             taking
             the
             city
             of
             Hai.
             
          
           
             Iosu
             .
             8.
             
          
           
             Example
             of
             Dauids
             flight
             from
             Absolon
             ,
             and
             Shemei
             .
          
           
             Psal
             .
             3.
             3.
             7.
             8.
             
          
           
             Dauids
             cariage
             of
             himself
             in
             his
             anger
             .
          
           
             Psal
             .
             76.
             4.
             
          
           
             Example
             of
             Hannibal
             ,
             and
             of
             another
             Tyrant
             recorded
             by
             Seneca
             
          
           
             Psal
             ▪
             38.
             2.
             
          
           
             For
             many
             waies
             of
             offending
             ,
             there
             ought
             to
             be
             as
             many
             of
             preuenting
             .
          
           
             Similie
             of
             many
             places
             sorting
             to
             one
             meeting
             ,
             with
             the
             Allusion
             .
          
           
             Of
             Eustochia
             ,
             Eubillia
             ,
             and
             Sinesi
             in
             their
             seuerall
             powers
             for
             instruction
             of
             speech
             .
          
           
             Example
             of
             a
             skilfull
             master
             in
             Rhetorique
             .
          
           
             The
             deuill
             continually
             watcheth
             all
             our
             sayings
             ,
             and
             in
             what
             manner
             .
          
           
             Similie
             .
          
           
             Example
             of
             the
             iust
             mans
             hearing
             vs
             ,
             and
             his
             interpretation
             of
             our
             speeches
             .
          
           
             Of
             the
             deuill
             ,
             and
             the
             wicked
             man
             his
             disciple
             ,
             and
             their
             interpretation
             of
             our
             words
             .
          
           
             How
             needfull
             a
             good
             watchman
             is
             for
             the
             mouth
             .
          
           
             Psal
             .
             33.
             12.
             13.
             
          
           
             A
             man
             is
             not
             so
             good
             ,
             but
             somthing
             may
             be
             defectiue
             in
             him
             .
          
           
             2.
             
             Reg.
             22.
             37.
             
          
           
             Example
             of
             king
             Achab
             ,
             being
             wounded
             from
             an
             vnknown
             hād
             .
          
           
             A
             notable
             Allusion
             of
             the
             former
             place
             .
          
           
             Psal
             .
             64.
             3.
             4.
             
          
           
             The
             euill
             intended
             to
             others
             ,
             re●ods
             backwards
             on
             the
             wicked
             .
          
           
             Prouerbe
             .
          
           
             Psal
             .
             64.
             8.
             
          
           
             2.
             
             Chron.
             32.
             15.
             16.
             17.
             
          
           
             Example
             of
             king
             Senacherib
             ,
             in
             his
             proude
             intent
             against
             Ezechias
             ,
             and
             basphemous
             speeches
             against
             God.
             
          
           
             Gods
             iust
             reuenge
             on
             the
             pride
             and
             blasphemie
             of
             Senachersb
             .
          
           
             Esay
             .
             37.
             36.
             37.
             38.
             
          
           
             Senacherib
             murdered
             in
             the
             Temple
             ,
             by
             his
             owne
             sons
             .
          
           
             Senacherib
             ouerthrowne
             by
             his
             owne
             lauish
             tongue
             .
          
           
             Example
             of
             the
             young
             Amalekite
             who
             had
             slain
             king
             Saul
             ,
             by
             his
             owne
             report
             .
          
           
             2.
             
             Sam.
             2.
             16.
             
          
           
             The
             Authors
             interpretatiō
             of
             king
             Dauids
             speeches
             to
             the
             Amalekite
             ,
             for
             belying
             himselfe
             .
          
           
             Sentence
             .
          
           
             Proner
             .
             19.
             16.
             
          
           
             Plutarch
             his
             example
             of
             the
             Lydians
             against
             infamy
             .
          
           
             The
             fiue
             properties
             which
             the
             tongue
             it selfe
             hath
             ,
             and
             their
             allusiō
             to
             our
             speeche
             .
          
           
             1.
             
             Our
             speeche
             ought
             to
             be
             soft
             and
             pleasing
             .
          
           
             A
             sententious
             Prouerbe
             .
          
           
             Prou.
             15.
             1.
             
          
           
             Similie
             and
             the
             Allusion
             thereof
             .
          
           
             Prouerb
             .
             15.
             1.
             
          
           
             Eccle.
             6.
             5.
             
          
           
             Example
             of
             Absolons
             pleasing
             words
             .
          
           
             Example
             of
             the
             two
             great
             Oratours
             Cicero
             and
             Demosthenes
             .
          
           
             The
             words
             of
             Apollonius
             to
             Cicero
             .
          
           
             Example
             of
             Xenocrates
             &
             Palaemon
             .
             Example
             of
             Cato
             Censorius
             .
          
           
             Example
             of
             Aegesias
             ,
             Platoes
             scholler
             .
          
           
             Example
             of
             Amphron
             the
             Son
             of
             loue
             .
          
           
             Example
             of
             Ariō
             of
             Lesbos
             .
          
           
             Example
             of
             Alpheus
             ,
             and
             of
             Orpheus
             .
          
           
             Allusion
             to
             the
             sweetnesse
             of
             their
             speech
             ▪
             
          
           
             Example
             of
             the
             Apostles
             and
             Martyrs
             .
          
           
             An
             excellent
             History
             of
             M.
             Iordanus
             ,
             a
             Preacher
             in
             Vercellis
             .
          
           
             Gualterus
             Teutonicus
             ,
             his
             words
             against
             lordanus
             .
          
           
             Gualterus
             himselfe
             rauished
             with
             hearing
             the
             world
             .
          
           
             Psal
             .
             18.
             11.
             
          
           
             The
             sweetnesse
             of
             the
             speeche
             of
             Christ
             ,
             to
             his
             very
             enemies
             .
          
           
             Iohn
             .
             7.
             46.
             
          
           
             Luke
             .
             5.
             1.
             
          
           
             The
             ministers
             of
             the
             Pharisies
             forget
             their
             fircenesse
             at
             Christes
             speaking
             .
          
           
             Psal
             .
             29.
             4.
             5.
             
          
           
             Religious
             preachers
             participating
             with
             the
             vertue
             of
             Christs
             voice
             .
          
           
             The
             words
             of
             S.
             Augustine
             of
             himselfe
             .
          
           
             Iudg.
             14.
             18.
             
          
           
             The
             word
             of
             God
             is
             sweeter
             then
             hony
             .
          
           
             Example
             of
             the
             sweetnesse
             of
             the
             word
             of
             God
             ,
             in
             Sauls
             seeking
             the
             death
             of
             Dauid
             .
          
           
             Sauls
             souldiors
             praised
             god
             among
             the
             Prophets
             ,
             according
             as
             they
             were
             seuerally
             sent
             .
          
           
             Saul
             ,
             incensed
             with
             rage
             ,
             goeth
             himselfe
             to
             Ramah
             ,
             and
             there
             was
             constrained
             to
             praise
             God
             also
             among
             thē
             .
          
           
             The
             prouerbe
             in
             Israel
             .
          
           
             2.
             
             Sam.
             19.
             
             ●4
             .
          
           
             2.
             
             Sam.
             19.
             
             ●4
             .
          
           
             2.
             
             Our
             speech
             ought
             to
             haue
             the
             Rose
             colour
             of
             honesty
             8
             :
             charity
             .
          
           
             A
             check
             to
             the
             vnseemly
             language
             vsed
             now
             adayes
             .
          
           
             Sentence
             .
          
           
             An
             excellent
             comparison
             ,
             and
             his
             Allusion
             .
          
           
             Prouer.
             12.
             18.
             
          
           
             An
             implicatiō
             of
             Salomons
             words
             .
          
           
             Our
             words
             answerable
             to
             our
             worldly
             cogitations
             .
          
           
             Apoc.
             16.
             13.
             
          
           
             Of
             S.
             Iohns
             vision
             in
             the
             Isle
             of
             Pathmos
             .
          
           
             Application
             of
             the
             vision
             ,
             by
             the
             Author
             .
          
           
             Three
             qualities
             in
             the
             frog
             answerable
             to
             the
             former
             application
             :
             of
             Pride
             ,
             vncleannesse
             and
             auatice
             .
          
           
             2.
             
             Iohn
             2.
             16.
             
          
           
             3.
             
             Our
             speeche
             ought
             to
             be
             like
             a
             weapon
             ,
             sharpe
             :
             as
             it
             is
             in
             resemblance
             .
          
           
             Allusion
             of
             the
             fierie
             tongues
             on
             the
             Apostles
             .
          
           
             Heb.
             4.
             12.
             
          
           
             What
             weapon
             our
             Sauiour
             brought
             into
             the
             world
             ,
             and
             what
             power
             it
             hath
             .
          
           
             Example
             of
             the
             Prophet
             Elias
             ,
             when
             he
             fled
             from
             queene
             Iesabell
             .
          
           
             2.
             
             Kin.
             19.
             9.
             10.
             
          
           
             1.
             
             King.
             19.
             15.
             16.
             17.
             
          
           
             The
             answer
             of
             the
             Lord
             vnto
             Elias
             .
          
           
             What
             we
             haue
             especially
             to
             note
             in
             this
             worthie
             example
             .
          
           
             Allusion
             of
             the
             whole
             History
             by
             this
             powerful
             weapon
             of
             Gods
             word
             .
          
           
             Example
             of
             the
             couuersiō
             of
             Nations
             ,
             by
             poore
             vnarmed
             men
             ,
             exceeding
             the
             might
             of
             all
             the
             Monarchs
             
          
           
             Apoc.
             2.
             16.
             
          
           
             Esay
             .
             2.
             4.
             
          
           
             A
             question
             cōcerning
             the
             time
             of
             the
             Messias
             comming
             .
          
           
             Answere
             ,
             by
             the
             Allusion
             of
             the
             holy
             ghost
             .
          
           
             Luke
             2.
             14.
             
          
           
             Comparison
             betweene
             the
             husband
             mās
             plough
             share
             ,
             and
             a
             sword
             ,
             for
             their
             seuerall
             vses
             .
          
           
             Allusion
             of
             both
             in
             their
             true
             natures
             .
          
           
             The
             Philosophers
             &
             Orators
             curiosity
             .
          
           
             The
             plain
             and
             sincere
             trueth
             of
             the
             Gospel
             .
          
           
             Comparison
             between
             a
             forced
             beauty
             ,
             &
             a
             true
             naturall
             complexion
             .
          
           
             An
             excellent
             Allusion
             of
             the
             comparison
             .
          
           
             No
             vain
             glosse
             is
             to
             be
             set
             on
             the
             word
             diuine
             ,
             with
             the
             manifest
             hurt
             ensuing
             therby
             
          
           
             A
             demaund
             by
             way
             of
             comparison
             ,
             of
             a
             besieged
             city
             ,
             and
             the
             meetest
             meanes
             of
             resistance
             .
          
           
             Allusion
             to
             the
             neglect
             of
             many
             in
             these
             dayes
             ,
             for
             the
             reproofe
             of
             sin
             .
          
           
             Ierem.
             48.
             9.
             
          
           
             The
             Authors
             applying
             of
             the
             Prophets
             words
             .
          
           
             Ierem.
             48.
             10.
             
          
           
             A
             good
             note
             for
             vayne
             and
             idle
             headed
             preachers
             .
          
           
             Example
             of
             a
             Greek
             Oratour
             ,
             and
             how
             Lycurgus
             answered
             him
             .
          
           
             The
             common
             wealth
             looseth
             most
             by
             lack
             of
             well
             speaking
             .
          
           
             4.
             
             Our
             speech
             ought
             to
             shew
             the
             flexibility
             of
             the
             tongue
             .
          
           
             The
             offices
             of
             this
             flexibility
             
          
           
             2.
             
             Cor.
             9.
             22.
             
          
           
             Comparison
             of
             the
             tongue
             of
             a
             dog
             .
          
           
             Allusion
             to
             the
             offices
             of
             our
             tongue
             .
          
           
             Act.
             2.
             11.
             
          
           
             Example
             of
             the
             Bears
             producing
             her
             young
             ones
             .
          
           
             Allusion
             to
             Prelates
             ,
             Preachers
             ,
             and
             fathers
             of
             families
             ,
             shewing
             what
             is
             required
             in
             the
             office
             of
             their
             tongues
             .
          
           
             A
             methode
             or
             manner
             of
             obseruation
             ,
             in
             their
             speaking
             as
             occasion
             serueth
             .
          
           
             2.
             
             Cor.
             14.
             18.
             
          
           
             Similies
             or
             comparisōs
             of
             what
             the
             tōgue
             ought
             to
             be
             .
          
           
             5.
             
             Our
             speeche
             ought
             to
             be
             close
             couched
             ,
             like
             vnto
             the
             tongue
             ,
             with
             his
             two
             guardians
             .
          
           
             Prouer.
             10.
             14.
             
          
           
             2.
             
             Pet.
             3.
             10.
             
          
           
             Plinie
             and
             Solynus
             ,
             of
             the
             nature
             of
             the
             Crocodile
             .
          
           
             Allusion
             of
             the
             Example
             .
          
           
             Prou.
             10.
             
             2●
             .
          
           
             Iames
             3.
             5.
             
          
           
             The
             tongue
             must
             be
             kept
             in
             ,
             like
             fire
             .
          
           
             Apoc.
             9.
             18.
             
          
           
             The
             tongue
             imprisoned
             like
             a
             theefe
             .
          
           
             Psal
             .
             140.
             3.
             
          
           
             The
             tongue
             chayned
             vp
             like
             a
             dog
             .
          
           
             Psal
             .
             22.
             20.
             
          
           
             Most
             neede
             of
             all
             for
             the
             tongue
             to
             be
             close
             couched
             .
          
           
             Many
             haue
             these
             seuerall
             qualities
             ,
             but
             in
             a
             contrarye
             kind
             .
          
           
             Plato
             ,
             of
             the
             hart
             of
             man
             ,
             for
             refraining
             the
             tongue
             .
          
           
             The
             censure
             that
             is
             giuē
             on
             indiscreet
             mē
             .
          
           
             Cicero
             his
             opinion
             of
             mēs
             workes
             and
             words
             .
          
           
             Familiar
             &
             sociable
             conference
             ,
             best
             bewrayeth
             him
             that
             is
             wise
             indeed
             .
          
           
             Many
             teache
             others
             ,
             that
             want
             wisedom
             themselues
             .
          
           
             Why
             a
             doctor
             in
             the
             Chaire
             ,
             and
             a
             foole
             in
             conference
             .
          
           
             When
             men
             speak
             with
             the
             tongues
             of
             their
             Masters
             ,
             they
             are
             wise
             ,
             &
             fools
             ,
             when
             they
             speake
             with
             their
             own
             
          
           
             Example
             of
             a
             king
             ,
             and
             his
             three
             Sons
             ,
             to
             approoue
             their
             wisedom
             .
          
           
             The
             first
             Son
             would
             be
             like
             the
             Eagle
             .
          
           
             The
             secōd
             Son
             would
             be
             like
             the
             Peacock
             .
          
           
             The
             third
             Son
             chose
             to
             be
             like
             the
             Crane
             ,
             &
             his
             reason
             .
          
           
             A
             note
             for
             kings
             .
          
           
             A
             worthie
             Sentence
             .
          
           
             Example
             of
             king
             Pirrhus
             ,
             answering
             his
             Sons
             .
          
           
             The
             strength
             of
             kings
             consisteth
             in
             their
             subiects
             loue
             .
          
           
             Example
             of
             Salomon
             .
          
           
             Example
             of
             Dauid
             .
          
           
             Psal
             .
             46.
             12.
             
          
           
             The
             Authors
             inference
             vpō
             the
             words
             of
             Dauid
             ,
             worthy
             of
             all
             men
             to
             be
             regarded
             .
          
           
             Of
             such
             as
             speake
             whatsoeuer
             comes
             first
             to
             mouth
             Psal
             .
             40.
             9.
             
          
           
             The
             defect
             of
             the
             lips
             do
             endanger
             both
             body
             &
             soule
             .
          
           
             Psal
             .
             140.
             8.
             
          
           
             Why
             the
             Latins
             called
             the
             lips
             Labia
             .
          
           
             Dauids
             words
             further
             commented
             on
             .
          
           
             A
             warning
             to
             the
             man
             negligent
             in
             his
             talking
             .
          
           
             Example
             of
             strong
             Sampson
             ,
             ouercome
             by
             the
             words
             of
             a
             woman
             .
          
           
             Dauids
             exhortation
             .
          
           
             Psal
             .
             4.
             5.
             
          
           
             Of
             the
             chastisemēt
             of
             the
             heart
             .
          
           
             Psal
             .
             4.
             6.
             
          
           
             S.
             Augustine
             .
          
           
             Psal
             .
             50.
             18.
             
          
           
             The
             sentence
             on
             the
             hart
             ,
             for
             causing
             the
             tongue
             to
             sin
             ,
             and
             the
             soules
             sacrifice
             for
             the
             heart
             .
          
           
             A
             lesson
             for
             the
             flatterer
             ,
             to
             refraine
             his
             tongue
             ,
             in
             sinning
             against
             nature
             .
          
           
             Plinie
             ,
             concerning
             the
             two
             veynes
             of
             the
             tongue
             .
          
           
             An
             excellent
             Allusion
             .
          
           
             The
             flatterer
             obserueth
             the
             humor
             of
             him
             he
             wold
             flatter
             
          
           
             Apte
             comparisons
             .
          
           
             Iuuenall
             his
             verses
             of
             the
             flatterer
             .
          
           
             Plato
             his
             censure
             of
             the
             flatterer
             .
          
           
             1.
             
             He
             names
             him
             .
          
           
             2.
             
             He
             cōpares
             him
             .
          
           
             3.
             
             He
             alludes
             him
             .
          
           
             A
             comparison
             of
             the
             flatterer
             to
             the
             Grashopper
             ,
             &
             the
             Allusion
             .
          
           
             Psal
             .
             141.
             5.
             
          
           
             Prouer.
             27.
             6.
             
          
           
             Psal
             .
             31.
             18.
             
          
           
             Flatterers
             cōpared
             to
             Sāpsons
             Lyon.
             
          
           
             Judg.
             14.
             8.
             
          
           
             Flatterers
             cōpared
             to
             the
             whitest
             Swans
             
          
           
             Leuit.
             11.
             18.
             
          
           
             Allusiō
             to
             the
             former
             comparison
             .
          
           
             Comparisō
             of
             the
             Swans
             death
             with
             the
             flatterer
             .
          
           
             Deut.
             22.
             11.
             
          
           
             Example
             of
             the
             Israelites
             prohibition
             ,
             to
             weare
             garments
             of
             linnē
             and
             wollen
             .
          
           
             The
             authors
             application
             of
             the
             prohibitiō
             ,
             and
             Allusion
             to
             the
             speeches
             of
             the
             flatterer
             .
          
           
             Of
             Hypocrits
             supposed
             to
             be
             figured
             in
             this
             similitude
             .
          
           
             Esay
             .
             29.
             13.
             
          
           
             Hipocrites
             are
             disgracefully
             silent
             .
          
           
             Sap
             17.
             18.
             
          
           
             The
             flatterer
             cōpared
             to
             the
             voyce
             of
             Eccho
             ,
             with
             the
             description
             of
             Eccho
             ,
             and
             what
             it
             is
             .
          
           
             Allusiō
             to
             the
             flatterer
             .
          
           
             The
             flatterers
             behauiour
             .
          
           
             Where
             flatterers
             are
             most
             abyding
             .
          
           
             Poore
             places
             are
             no
             habitations
             for
             flatterers
             .
          
           
             Another
             comparison
             of
             Eccho
             .
          
           
             How
             the
             same
             holds
             with
             the
             flatterer
             .
          
           
             Flatterers
             compared
             to
             wine
             .
          
           
             A
             sentence
             for
             great
             Lords
             .
          
           
             An
             excellent
             example
             of
             king
             Antiochus
             ,
             &
             a
             poor
             country
             man
             ,
             recorded
             by
             Plutarch
             .
          
           
             A
             good
             noate
             for
             kings
             .
          
           
             Princes
             and
             great
             men
             seldome
             heare
             the
             trueth
             of
             themselues
             .
          
           
             The
             words
             of
             S.
             Gregory
             .
          
           
             The
             flatterers
             tongue
             compared
             to
             the
             tongue
             of
             a
             Cat.
             
          
           
             How
             it
             holds
             in
             the
             flatteres
             
          
           
             Eccle.
             20.
             15.
             
          
           
             Comparison
             of
             a
             shadowe
             .
          
           
             The
             shadow
             counterfeits
             al
             the
             actions
             of
             the
             body
             .
          
           
             Allusion
             to
             the
             flatterer
             .
          
           
             Of
             the
             praises
             of
             a
             flatterers
             tongue
             .
          
           
             Comparison
             of
             Apes
             ,
             Parrats
             and
             Parochitoes
             voyces
             .
          
           
             Comparison
             of
             water
             .
          
           
             The
             flatterers
             tongue
             robs
             a
             man
             of
             the
             trueth
             .
          
           
             Comparisō
             of
             dumb
             dogs
             .
          
           
             Esay
             .
             56.
             10.
             
          
           
             Seneca
             in
             Epist
             .
             ad
             liber
             .
          
           
             Seneca
             in
             Epist
             .
             2.
             
          
           
             Comparison
             of
             Cookes
             .
          
           
             Bion
             his
             answere
             of
             the
             most
             dāgerous
             beast
             .
          
           
             The
             flatterers
             tongue
             exceedeth
             the
             crueltie
             of
             wilde
             beasts
             .
          
           
             Comparisō
             of
             the
             flatterer
             ,
             to
             a
             looking
             Glasse
             ,
             when
             a
             man
             sees
             himselfe
             in
             it
             .
          
           
             Psal
             .
             12.
             1.
             2.
             
          
           
             The
             flatterer
             aptly
             cōpared
             to
             an
             Hailot
             in
             her
             behauiour
             
          
           
             Two
             excellent
             Similies
             .
          
           
             Comparisō
             of
             our
             breath
             ,
             according
             as
             the
             mouth
             is
             closed
             or
             oepned
             :
             so
             in
             flatterers
             as
             the
             purse
             is
             shut
             or
             opened
             .
          
           
             Psal
             .
             13.
             5.
             
          
           
             The
             wise
             mās
             counsel
             ,
             not
             to
             iudge
             wine
             ,
             by
             the
             pleasātnes
             or
             sweetnesse
             .
          
           
             Prou.
             23.
             31.
             32.
             
          
           
             Alexander
             delighted
             with
             his
             flatterers
             praises
             .
          
           
             Acteon
             deuoured
             by
             his
             owne
             dogs
             .
          
           
             Esay
             .
             3.
             12.
             
          
           
             Antisthenes
             his
             iudgement
             of
             flatterers
             .
          
           
             Example
             of
             one
             quarrelling
             with
             a
             Philosopher
             .
          
           
             Comparison
             of
             blind
             men
             ,
             and
             the
             Allusion
             .
          
           
             Diogenes
             ,
             Aristippus
             ,
             Cōstantine
             Horace
             .
          
           
             Aeneas
             Siluius
             concerning
             Sigismund
             the
             Emperor
             .
          
           
             Sentence
             .
          
           
             Comparisō
             of
             a
             mother
             ,
             and
             her
             young
             Son.
             
          
           
             Allusion
             to
             the
             flatterers
             behauiour
             .
          
           
             The
             fruits
             of
             folly
             ,
             found
             afterward
             .
          
           
             Example
             of
             the
             builders
             of
             Babell
             .
          
           
             Gen.
             11.
             4.
             
          
           
             A
             morall
             explication
             of
             the
             former
             Example
             .
          
           
             Example
             of
             Philopoemenes
             sētence
             on
             a
             Trumpetter
             .
          
           
             How
             flatterers
             do
             murther
             men
             .
          
           
             Ierem.
             50.
             4.
             
          
           
             Example
             of
             Alexanders
             readinesse
             in
             vnsheathing
             his
             sword
             .
          
           
             Example
             of
             the
             dancing
             teacher
             .
          
           
             Example
             of
             Ieroboam
             ,
             &
             his
             golden
             Calues
             .
          
           
             Example
             of
             Aaron
             .
          
           
             Exod.
             32.
             4.
             5.
             6.
             
          
           
             Aarons
             view
             of
             the
             peoples
             vanity
             .
          
           
             Allusion
             to
             the
             flattering
             tongue
             .
          
           
             Ose
             .
             7.
             3.
             
          
           
             The
             tongue
             of
             the
             flatterer
             nurseth
             vp
             much
             euil
             ,
             in
             the
             common
             wealth
             ,
             and
             princes
             houses
             
          
           
             A
             second
             Iudas
             ,
             killing
             by
             kissing
             .
          
           
             Lying
             is
             a
             greater
             sin
             then
             flattery
             .
          
           
             Man
             is
             an
             vtter
             enemy
             to
             reprehension
             .
          
           
             Prouerbe
             .
          
           
             Man
             is
             a
             great
             louer
             of
             liberty
             .
          
           
             Comparison
             of
             the
             truth
             to
             hony
             .
          
           
             Allusion
             .
          
           
             The
             wounded
             sinner
             ,
             how
             he
             takes
             reprehension
             .
          
           
             Psal
             .
             119.
             86.
             
          
           
             Mens
             reproouing
             of
             Prophets
             &
             preachers
             .
          
           
             Esay
             .
             40.
             15.
             
          
           
             Time
             seruers
             and
             pleasers
             of
             mens
             affections
             .
          
           
             Ierem.
             5.
             30.
             31.
             
          
           
             S.
             Pauls
             prediction
             of
             such
             louers
             of
             flatteries
             .
          
           
             2.
             
             Tim.
             4.
             3.
             4.
             
          
           
             1.
             
             Sam.
             10.
             33.
             
          
           
             Example
             of
             Saules
             hatred
             to
             Ionathan
             .
          
           
             Example
             of
             Balaacs
             hate
             to
             Balaam
             .
          
           
             Numb
             .
             23.
             8.
             
          
           
             Iudith
             .
             6.
             14.
             
          
           
             Example
             of
             Achior
             ,
             hated
             by
             Holofernes
             Iudges
             .
             9.
             21.
             
          
           
             Example
             of
             Ionathas
             ,
             and
             of
             Ieremie
             .
          
           
             2.
             
             Chron.
             16.
             10.
             
          
           
             Example
             of
             Iohn
             Baptist
             and
             Daniell
             .
          
           
             Luke
             .
             3.
             19.
             
          
           
             Dan.
             14.
             31.
             
          
           
             Example
             of
             the
             holy
             Martyres
             slaine
             by
             wicked
             tyrāts
             .
          
           
             A
             notable
             Example
             ,
             of
             venerable
             Beda
             of
             England
             ,
             whose
             eyes
             were
             pluckt
             out
             for
             speaking
             the
             〈◊〉
             .
          
           
             Example
             of
             the
             Son
             of
             God
             himselfe
             ,
             and
             how
             the
             world
             vsed
             him
             .
          
           
             Iohn
             .
             14.
             6.
             
          
           
             Iohn
             18.
             37.
             
          
           
             Iohn
             .
             8.
             46.
             
          
           
             Psal
             .
             119.
             86.
             
          
           
             Psal
             .
             91.
             4.
             
          
           
             Iohn
             .
             14.
             3.
             
          
           
             Iohn
             .
             16.
             7.
             
          
           
             Iohn
             .
             16.
             13.
             
          
           
             Iohn
             .
             8.
             36.
             
          
           
             Iohn
             .
             17.
             17.
             
          
           
             Iohn
             .
             8.
             40.
             
          
           
             How
             God
             is
             sayd
             to
             be
             sory
             for
             Lucifer
             .
          
           
             Iohn
             8.
             44.
             
          
           
             How
             God
             is
             sayd
             to
             greeue
             for
             men
             .
          
           
             Psal
             .
             5.
             9.
             
          
           
             Psal
             .
             4.
             2.
             
          
           
             God
             sweares
             the
             trueth
             .
          
           
             Psal
             .
             132.
             
             ●1
             .
          
           
             How
             God
             drawes
             neere
             to
             any
             man.
             
          
           
             Psal
             .
             145.
             18.
             
          
           
             How
             god
             giues
             heauen
             to
             mē
             ,
             Psal
             .
             15.
             1.
             2.
             3.
             
          
           
             Nothing
             is
             more
             acceptable
             to
             God
             ,
             then
             trueth
             .
          
           
             Pythagoras
             ,
             his
             answere
             concerning
             trueth
             .
          
           
             Aeschines
             ,
             in
             an
             Oratiō
             against
             Demosthenes
             ,
             of
             the
             power
             of
             trueth
             .
          
           
             Anacharsis
             the
             Philosopher
             ,
             speaking
             of
             trueth
             .
          
           
             God
             wil
             neuer
             pardon
             him
             that
             belyeth
             the
             trueth
             .
          
           
             Psal
             .
             5.
             6.
             
          
           
             No
             sin
             more
             opposite
             against
             God
             ,
             then
             lying
             is
             .
          
           
             Aristot
             .
             in
             Perier
             .
          
           
             Plato
             in
             Thymeus
             .
          
           
             Tho.
             Aquin.
             in
             2.
             2.
             
             Q.
             110.
             a.
             3.
             
             Alber
             ,
             Mag.
             2.
             
          
           
             Sen.
             D.
             35.
             
          
           
             Cicero
             ,
             defining
             lying
             .
          
           
             S.
             Ambrose
             his
             aduise
             .
          
           
             S.
             Chrisostom
             .
          
           
             Comparison
             of
             light
             and
             darknesse
             ,
             and
             the
             Allusion
             .
          
           
             The
             deuill
             durst
             not
             lye
             ,
             in
             his
             owne
             shape
             .
          
           
             2.
             
             Corin.
             11.
             14.
             
          
           
             The
             deuils
             children
             imitate
             their
             father
             .
          
           
             2.
             
             Corin.
             11.
             15.
             
          
           
             A
             lye
             is
             odious
             to
             the
             lyer
             him selfe
             .
          
           
             Chilo
             Lacede
             .
             discoursing
             on
             truth
             .
          
           
             Anselm
             de
             Mē
             .
             Lib.
             2.
             
          
           
             Christ
             neuer
             called
             any
             ,
             son
             of
             the
             deuill
             ,
             but
             the
             lyer
             .
          
           
             Iohn
             .
             8.
             44.
             
          
           
             A
             note
             worth
             the
             obseruation
             .
          
           
             Lying
             polluteth
             the
             vnderstanding
             ,
             &
             what
             harmes
             it
             doth
             .
          
           
             A
             lyer
             is
             not
             beleeued
             whē
             he
             telles
             the
             truth
             .
          
           
             Lying
             is
             becōe
             a
             merchandise
             in
             the
             worlde
             .
          
           
             Sentence
             .
          
           
             Psal
             .
             62.
             9.
             
          
           
             Of
             swearing
             ,
             both
             in
             the
             seller
             and
             buyer
             .
          
           
             Psal
             .
             5.
             6.
             
          
           
             S.
             August
             .
             sup
             .
             S.
             Iohn
             .
          
           
             Iohn
             .
             1.
             9.
             
          
           
             To
             what
             a
             head
             lying
             is
             〈◊〉
             owne
             in
             theese
             dayes
             ,
             Writings
             of
             Notaries
             necessarie
             ,
             as
             necessarie
             euils
             .
          
           
             Example
             of
             the
             couenants
             between
             Labā
             and
             Iacob
             .
          
           
             Gen.
             31.
             47.
             
          
           
             Gen.
             23.
             15.
             
          
           
             Example
             of
             Abrahās
             bargaining
             .
          
           
             The
             lawe
             of
             Circumcision
             not
             written
             .
          
           
             The
             reason
             why
             God
             gaue
             his
             Lawes
             in
             writing
             ,
             but
             not
             in
             paper
             .
          
           
             The
             deuill
             hath
             deuised
             many
             meanes
             ,
             to
             abuse
             the
             holie
             writings
             of
             the
             Euangelistes
             .
          
           
             Herodotus
             ,
             describing
             the
             Aegyptians
             forme
             of
             making
             their
             cōtracts
             .
          
           
             These
             dayes
             want
             such
             presidents
             .
          
           
             Ose
             4.
             1.
             2.
             3.
             
          
           
             S.
             Agust
             .
             sup
             .
             Psalm
             .
          
           
             A
             lyer
             hath
             no
             credit
             with
             any
             man
             ,
             and
             cals
             god
             to
             witnesse
             his
             lye
             .
          
           
             Example
             of
             a
             custome
             obserued
             in
             Bohemia
             .
          
           
             Sapien.
             1.
             11.
             
          
           
             Similie
             .
          
           
             Apoc.
             21.
             27.
             
          
           
             A
             good
             lesson
             for
             Lyers
             .
          
           
             The
             priuiledges
             of
             the
             sons
             of
             truth
             .
          
           
             The
             true
             man
             goes
             with
             his
             face
             vnmasked
             .
          
           
             The
             Lyer
             is
             shunned
             of
             all
             men
             .
          
           
             Psal
             .
             117.
             2.
             
          
           
             The
             Historie
             of
             the
             three
             young
             men
             in
             the
             Court
             of
             king
             Darius
             .
          
           
             Esdras
             .
             3.
             4.
             5.
             6
             
          
           
             What
             thing
             was
             the
             strongest
             .
          
           
             1.
             wine
             .
          
           
             2.
             
             The
             king
             .
          
           
             3.
             women
             :
             but
             truth
             ouercōmeth
             al
             things
             
          
           
             The
             first
             man
             maintaineth
             the
             power
             of
             wine
             .
          
           
             The
             secōd
             mā
             ,
             approuing
             the
             power
             of
             kings
             defēdeth
             the
             same
             very
             strongly
             .
          
           
             The
             third
             mā
             iustifieth
             ,
             first
             ,
             the
             might
             of
             women
             .
          
           
             The
             third
             mā
             defendeth
             the
             omnipotent
             power
             of
             truth
             
          
           
             The
             whole
             Senate
             applaude
             the
             power
             of
             trueth
             .
          
           
             1.
             
             Esdras
             .
             4.
             41.
             
          
           
             A
             lye
             hath
             short
             legges
             ,
             and
             haltes
             euery
             where
             .
          
           
             Eccle.
             20.
             24.
             
          
           
             Of
             theeues
             &
             lyers
             ,
             both
             are
             theeues
             .
          
           
             Eccl.
             28.
             18.
             21.
             
          
           
             A
             wicked
             tōgue
             is
             worse
             then
             the
             paine
             of
             hell
             .
          
           
             Hell
             hurteth
             none
             but
             the
             dāned
             ,
             but
             the
             tongue
             offendeth
             God
             and
             his
             Saints
             .
          
           
             The
             Deuilles
             tongue
             .
          
           
             Apoc.
             12.
             10.
             
          
           
             The
             Deuill
             being
             so
             great
             an
             accuser
             how
             is
             he
             saide
             to
             bee
             dumbe
             ?
          
           
             Luke
             11.
             14.
             
          
           
             Three
             kindes
             of
             speaking
             ,
             &
             three
             kinds
             of
             tongues
             .
          
           
             Psal
             .
             12.
             2.
             3.
             4.
             
          
           
             1.
             
             The
             tōgue
             of
             the
             minde
             .
          
           
             2.
             
             The
             tōgue
             of
             the
             mouth
             .
          
           
             3.
             
             The
             tongue
             of
             the
             deede
             or
             worke
             .
          
           
             Eccle.
             28.
             16.
             
          
           
             Of
             al
             the
             three
             tongues
             together
             ,
             in
             their
             badnes
             .
          
           
             All
             the
             three
             tōgues
             exampled
             ,
             in
             the
             builders
             of
             Babel
             .
          
           
             Gen.
             11.
             5.
             7.
             8.
             
          
           
             Eccle.
             28.
             16.
             
          
           
             Example
             of
             the
             Archbishop
             of
             Genoa
             ,
             in
             a
             Sermō
             of
             his
             .
          
           
             Three
             tōgues
             to
             be
             cut
             out
             .
          
           
             Esay
             .
             3.
             11.
             
          
           
             1.
             
             For
             deceiuing
             .
          
           
             2.
             
             For
             defaming
             .
          
           
             Eccle.
             28.
             24.
             
          
           
             3.
             
             For
             molesting
             .
          
           
             How
             God
             is
             saide
             to
             talke
             with
             the
             Angel
             ,
             the
             soule
             and
             the
             deuil
             ,
             in
             the
             minde
             ,
             the
             first
             kinde
             of
             speaking
             .
          
           
             The
             seconde
             kinde
             of
             speaking
             ,
             with
             the
             mouth
             ,
             as
             one
             man
             to
             another
             .
          
           
             The
             woorde
             of
             work
             ,
             the
             third
             kind
             of
             speaking
             ▪
             so
             God
             speaketh
             ,
             the
             deuill
             and
             the
             good
             Angell
             ,
             &c.
             
          
           
             How
             the
             Deuill
             speaketh
             with
             the
             word
             of
             woorke
             ,
             demaunded
             .
          
           
             An
             Answere
             to
             the
             demād
             .
          
           
             Math.
             4.
             10.
             
          
           
             Apoc.
             12.
             9.
             
          
           
             The
             Deuill
             cannot
             personally
             offend
             God
             or
             his
             Angelles
             .
          
           
             Math
             ▪
             5.
             22.
             
          
           
             Three
             seuerall
             kinds
             of
             guiltines
             .
          
           
             Venerable
             Beda
             on
             the
             three
             guilts
             .
          
           
             How
             the
             Angell
             speaketh
             with
             God
             ,
             like
             the
             Scholer
             to
             his
             master
             .
             &c.
             
          
           
             How
             the
             holy
             soule
             talketh
             with
             God
             ,
             which
             the
             Deuill
             cānot
             doe
             .
          
           
             How
             one
             Angel
             conferreth
             with
             another
             ,
             by
             the
             word
             of
             the
             minde
             .
          
           
             Intelligence
             is
             in
             the
             vnderstāding
             in
             three
             kinds
             .
          
           
             Act
             of
             the
             wil.
             
          
           
             Speech
             of
             the
             minde
             .
          
           
             Howe
             the
             Deuill
             can
             not
             be
             said
             to
             be
             dumbe
             .
          
           
             Angels
             may
             cōferre
             by
             the
             word
             of
             work
             .
          
           
             Example
             of
             the
             Deuls
             plaguing
             of
             Iob.
             
          
           
             The
             speech
             of
             illuminatiō
             ,
             only
             vsed
             by
             the
             superiour
             Angels
             ,
             with
             the
             inferiour
             .
          
           
             Insinuatiō
             for
             further
             satisfaction
             in
             this
             point
             .
          
           
             Offer
             of
             further
             progression
             .
          
           
             The
             proceeding
             accepted
             kindlie
             .
          
           
             Exāple
             of
             one
             man
             oufacing
             an
             other
             with
             a
             lye
             .
          
           
             The
             first
             proofe
             ,
             confirmed
             by
             an
             aūcient
             father
             .
          
           
             Christ
             thrusts
             the
             lye
             into
             the
             deuils
             throate
             .
          
           
             The
             second
             proofe
             of
             the
             truth
             it selfe
             .
          
           
             Mat.
             22.
             16.
             
          
           
             Luke
             20.
             21.
             
          
           
             A
             lye
             is
             quite
             contrarie
             to
             the
             trueth
             .
          
           
             Mark.
             1.
             25.
             
          
           
             The
             third
             proofe
             ,
             of
             the
             wisedōe
             of
             the
             father
             .
          
           
             2.
             
             Cori.
             1.
             23.
             24.
             
          
           
             When
             the
             eternal
             wisedōe
             speaketh
             ,
             the
             Deuil
             must
             be
             silent
             .
          
           
             Sap
             7.
             30.
             
          
           
             Luke
             .
             4.
             41.
             
          
           
             Iohn
             .
             8.
             44.
             
          
           
             The
             fourth
             proofe
             ,
             of
             the
             woord
             of
             the
             father
             .
          
           
             The
             Deuill
             speakes
             not
             at
             the
             woords
             presence
             .
          
           
             The
             fift
             proofe
             ,
             of
             the
             tongue
             to
             speake
             ,
             giuen
             only
             to
             man.
             
          
           
             Numb
             .
             22.
             28.
             29.
             30.
             
          
           
             Balaams
             Asse
             spake
             ,
             but
             vnderstood
             not
             what
             he
             sayd
             .
          
           
             The
             wordes
             of
             S.
             Barnard
             cōcerning
             the
             Deuill
             .
          
           
             A
             reuerent
             father
             ,
             at
             his
             giuing
             vp
             the
             ghos●e
             .
          
           
             Apoc.
             17.
             8.
             
          
           
             The
             sixte
             Proof
             ,
             of
             Adās
             transgressing
             Gods
             commādement
             .
          
           
             Gen.
             3.
             12.
             13.
             
          
           
             The
             Deuill
             stood
             dumbe
             ,
             without
             any
             excuse
             .
          
           
             The
             seauenth
             proofe
             ,
             of
             the
             Deuils
             making
             vs
             all
             dūbe
             by
             his
             false
             suggestions
             .
          
           
             Mat.
             12.
             22.
             
          
           
             Example
             of
             the
             blind
             man
             in
             the
             Gospel
             .
          
           
             The
             maner
             of
             the
             Deuils
             afflictions
             layd
             on
             the
             blinde
             ,
             and
             their
             seuerall
             ends
             .
          
           
             An
             other
             reason
             ,
             why
             he
             is
             called
             dumbe
             .
          
           
             Scipio
             Affricanus
             .
          
           
             Titus
             Manlius
             sirnamed
             Torquatus
             .
          
           
             The
             eight
             proofe
             ,
             by
             cōparison
             of
             a
             Prince
             ,
             besieging
             a
             Citie
             round
             about
             .
          
           
             Example
             of
             Holofernes
             his
             besieging
             of
             Bethulia
             .
          
           
             Allusion
             of
             the
             Deuils
             dealing
             with
             this
             blinde
             man.
             
          
           
             The
             ninth
             proofe
             by
             cōparison
             of
             a
             sleeper
             in
             a
             close
             chāber
             .
          
           
             Allusiō
             to
             the
             poore
             man.
             
          
           
             The
             tenth
             proofe
             by
             the
             Deuils
             hindering
             vs
             ,
             from
             confessing
             our
             sinnes
             to
             God.
             
          
           
             Comparisō
             of
             a
             Iaylor
             ,
             or
             prisō
             keeper
             .
          
           
             An
             excellent
             Allusion
             ,
             well
             worth
             the
             marking
             .
          
           
             Esay
             .
             52.
             2.
             
          
           
             The
             eleuenth
             proofe
             ,
             by
             a
             chaine
             or
             snare
             fastened
             about
             the
             neck
             ,
             by
             way
             of
             comparisō
             .
          
           
             Allusiō
             to
             the
             wretched
             sinner
             ,
             by
             the
             benefit
             of
             his
             speech
             .
          
           
             The
             Deuil
             his
             dumbe
             coller
             .
          
           
             The
             twelfth
             proofe
             ,
             by
             cōparison
             of
             the
             woolf
             and
             the
             poore
             beaste
             .
          
           
             Allusion
             to
             the
             infernall
             woolfe
             .
          
           
             Math.
             25.
             33.
             
          
           
             Preachers
             are
             ,
             or
             ought
             to
             be
             ,
             the
             carefull
             watchmen
             of
             our
             soules
             .
          
           
             The
             Deuill
             moste
             hinders
             our
             calling
             vpon
             god
             .
          
           
             The
             Deuill
             hath
             fiue
             seuerall
             teeth
             to
             gripe
             withall
             .
          
           
             Of
             the
             firste
             tooth
             ,
             shame
             .
          
           
             The
             malitious
             suggestiōs
             of
             the
             Deuill
             whē
             we
             are
             in
             the
             Church
             ,
             talking
             with
             God.
             
          
           
             How
             the
             Deuils
             first
             tooth
             is
             to
             be
             brokē
             .
          
           
             Nahum
             .
             3.
             5.
             
          
           
             Exāple
             of
             Socrates
             ,
             seeing
             a
             yong
             man
             cōming
             forth
             of
             an
             harlo●
             house
             .
          
           
             Allusiō
             to
             the
             sinful
             soule
             .
          
           
             The
             deuils
             second
             tooth
             :
             Feare
             of
             repentance
             .
          
           
             The
             deuils
             hinderance
             .
          
           
             How
             the
             deuils
             second
             tooth
             is
             to
             be
             broken
             .
          
           
             The
             deuils
             third
             tooth
             :
             Hope
             of
             long
             life
             .
          
           
             The
             deuils
             false
             perswasiō
             ▪
             
          
           
             How
             the
             deuils
             third
             toothe
             is
             to
             be
             broken
             .
          
           
             Similie
             .
          
           
             Allusion
             .
          
           
             Eccle.
             9.
             12.
             
          
           
             Comparisō
             of
             the
             birds
             feeding
             ,
             with
             the
             Allusion
             .
          
           
             The
             Deuils
             fourth
             tooth
             :
             Carelesnes
             of
             riotous
             sinnes
             .
          
           
             The
             Deuills
             insinuation
             .
          
           
             How
             the
             Deuils
             fourth
             tooth
             is
             to
             be
             puld
             out
             .
          
           
             Comparisō
             of
             a
             wounded
             Souldiour
             .
          
           
             Allusiō
             to
             the
             sinfull
             man.
             
          
           
             The
             Deuils
             fift
             ●ooth
             :
             presuming
             too
             much
             vpon
             Gods
             mercie
             .
          
           
             The
             sinners
             alleadging
             of
             Exāples
             in
             his
             owne
             presūption
             .
          
           
             How
             the
             Deuilles
             first
             tooth
             is
             to
             be
             broken
             .
          
           
             Comparisō
             of
             the
             man
             falne
             into
             a
             bogge
             or
             quagmire
             .
          
           
             Allusiō
             to
             the
             sinner
             ,
             that
             refuseth
             peace
             in
             due
             time
             offered
             .
          
           
             Of
             Mercie
             .
          
           
             Psal
             .
             69.
             2.
             
          
           
             An
             excellent
             comparison
             .
          
           
             Similie
             of
             Time
             or
             occasion
             .
          
           
             Prouerb
             .
          
           
             Psal
             .
             120.
             2.
             
          
           
             The
             thirteenth
             proofe
             ,
             by
             a
             Virgin
             defloured
             in
             the
             Cittie
             .
          
           
             Deut.
             22.
             24.
             25.
             26.
             27.
             
          
           
             Of
             the
             virgin
             defloured
             in
             the
             fielde
             .
          
           
             Allusion
             of
             the
             cōparison
             .
          
           
             Amos.
             5.
             2.
             
          
           
             The
             foureteenth
             proofe
             ,
             of
             eloquent
             worldly
             speakers
             and
             drowsie
             sluggards
             when
             they
             should
             talke
             with
             God.
             
          
           
             Of
             women
             quick
             enough
             of
             tongue
             ,
             for
             any
             thing
             cōcerning
             pride
             .
          
           
             The
             fifteenth
             proofe
             ,
             of
             an
             inward
             feste●ing
             wound
             .
          
           
             Allusion
             to
             the
             cōparison
             ▪
             
          
           
             Similie
             .
          
           
             Eccle.
             30.
             25.
             
          
           
             Prouer.
             16.
             24.
             
          
           
             Of
             the
             Pharisaicall
             sinfull
             soule
             .
          
           
             Comparison
             of
             Phlebotomy
             or
             bloud
             letting
             .
          
           
             Allusiō
             to
             the
             comparison
             .
          
           
             Of
             vayne
             and
             idle
             iustifying
             of
             our selues
             ,
             vrged
             onely
             by
             the
             deuill
             .
          
           
             Psal
             .
             32.
             3.
             
          
           
             Allusion
             to
             the
             prophets
             woordes
             .
          
           
             A
             Question
             of
             Dauids
             speech
             ,
             crying
             ,
             and
             silence
             .
          
           
             The
             answer
             to
             the
             former
             question
             ,
             of
             such
             as
             are
             silent
             ,
             &
             yet
             do
             cry
             too
             .
          
           
             Luk.
             18.
             11.
             12.
             
          
           
             Boasting
             of
             good
             deeds
             ,
             but
             keeping
             sinne
             in
             silēce
             .
          
           
             Of
             the
             consumption
             gottē
             in
             the
             bones
             ▪
             
          
           
             Simily
             .
          
           
             Psal
             .
             35.
             10.
             
          
           
             The
             Prophet
             Dauid
             his
             meaning
             .
          
           
             Sentence
             ,
             and
             the
             same
             alluded
             .
          
           
             1.
             
             Iohn
             .
             3.
             8.
             
          
           
             The
             sixteenth
             proofe
             ,
             by
             Christ
             his
             cōming
             into
             the
             world
             .
          
           
             Iohn
             .
             1.
             29.
             
          
           
             The
             taking
             away
             of
             sinners
             in
             their
             seueral
             offences
             ,
             appertaineth
             to
             Iustice
             .
          
           
             The
             diuels
             intent
             .
          
           
             Christ
             compared
             to
             a
             painter
             .
          
           
             A
             most
             excellent
             Allusion
             .
          
           
             The
             malice
             of
             the
             diuell
             ,
             to
             Gods
             faire
             〈◊〉
             .
          
           
             The
             courage
             of
             the
             penitēt
             soule
             .
          
           
             The
             sinnes
             ,
             not
             sinners
             .
          
           
             How
             to
             spight
             the
             deuil
             most
             .
          
           
             S.
             Augustine
             .
          
           
             Ose
             .
             13.
             1.
             
          
           
             The
             seauenteenth
             proofe
             :
             by
             interpretatiō
             of
             Ephraim
             and
             Israel
             .
          
           
             The
             deuils
             greatest
             feare
             and
             di●may
             .
          
           
             The
             eighteenth
             proofe
             ,
             the
             Prophet
             Ezechiels
             words
             expounded
             .
          
           
             Ezech.
             24.
             18.
             
          
           
             The
             Authors
             application
             of
             this
             place
             of
             Scripture
             .
          
           
             The
             nineteenth
             proofe
             by
             comparisō
             of
             the
             keepe●s
             of
             a
             Citie
             .
          
           
             Allusiō
             to
             the
             former
             cōparison
             .
          
           
             Esay
             .
             62.
             6.
             
          
           
             Eccl.
             21.
             4.
             
          
           
             Two
             seuerall
             wayes
             whereby
             the
             Launce
             of
             our
             sinne
             is
             made
             sharpe
             .
          
           
             Ierem.
             4.
             19.
             
          
           
             The
             dreadfull
             sh●king
             of
             our
             mortall
             building
             .
          
           
             Ierem.
             4.
             20.
             
          
           
             What
             they
             doe
             ,
             that
             are
             mindful
             of
             the
             day
             of
             the
             lord
             ▪
             
          
           
             Esay
             .
             62
             ,
             7.
             
          
           
             The
             prophets
             woords
             applied
             .
          
           
             The
             twentieth
             proofe
             :
          
           
             How
             God
             speakes
             by
             vs
             ,
             and
             not
             we
             our selues
             .
          
           
             Luke
             .
             11.
             14.
             
          
           
             How
             the
             dumbe
             man
             spake
             ,
             and
             not
             the
             Deuill
             .
          
           
             Sentence
             .
          
           
             Luke
             .
             4.
             41.
             
          
           
             Eccle.
             15.
             9.
             
          
           
             The
             21.
             proofe
             agreeing
             with
             the
             wordes
             of
             Esay
             .
          
           
             Esay
             .
             47.
             5.
             
          
           
             Chaldea
             signifieth
             a
             harlot
             ,
             with
             the
             allusion
             therof
             .
          
           
             Ose
             .
             2.
             20.
             
          
           
             Ierem.
             3.
             1.
             
          
           
             The
             three
             duties
             of
             euerie
             penitēt
             soule
             .
          
           
             1.
             
             To
             sit
             down
             .
          
           
             Ierem
             3.
             
             ●
             .
          
           
             Nothing
             makes
             vs
             to
             minde
             heauen
             more
             thē
             ou●
             retyremēt
             frō
             the
             worlde
             .
          
           
             2.
             
             To
             be
             silent
             .
          
           
             Sentence
             .
          
           
             Ezech.
             21.
             6.
             
          
           
             Plinie
             and
             Isodorus
             ,
             of
             a
             people
             in
             India
             .
          
           
             The
             Example
             alluded
             to
             a
             penitent
             sinner
             .
          
           
             3.
             
             To
             enter
             into
             darkenesse
             .
          
           
             Example
             of
             holie
             mens
             liues
             in
             forme●
             times
             :
             and
             how
             we
             may
             behaue
             our selues
             now
             .
          
           
             The
             benefits
             ensuing
             by
             sitting
             alone
             by
             our selues
             .
          
           
             Example
             of
             Iacob
             .
          
           
             Gen.
             37.
             
          
           
             Example
             of
             Daniell
             .
          
           
             Dan.
             10.
             15.
             
          
           
             The
             happines
             of
             silence
             .
          
           
             God
             his
             permissiō
             of
             the
             Deuill
             ,
             to
             binde
             vp
             the
             tongue
             .
          
           
             Many
             speake
             ,
             but
             fewe
             speake
             well
             .
          
           
             The
             venemous
             tongue
             cōpared
             to
             the
             Serpents
             .
          
           
             Allusiō
             of
             the
             comparison
             .
          
           
             Psal
             .
             140.
             3.
             
          
           
             A
             comparison
             of
             the
             Scarabe
             Flye
             ,
             that
             breedes
             in
             foule
             dung
             or
             putrified
             carion
             .
          
           
             Allusiō
             of
             the
             detractour
             &
             murmurer
             ,
             to
             that
             foule
             Flye
             .
          
           
             The
             Pharises
             that
             murmured
             against
             Christ
             .
          
           
             Luk.
             15.
             2.
             
          
           
             Comparisons
             how
             the
             Pharises
             murmu●ed
             .
          
           
             Sentence
             .
          
           
             Example
             of
             Solomon
             .
          
           
             Prouerb
             .
             14.
             19.
             
          
           
             Prouerb
             .
             21.
             4.
             
          
           
             A
             question
             demanded
             ,
             how
             it
             can
             be
             sayd
             ,
             that
             whatsoeuer
             the
             wicked
             mā
             sees
             ,
             is
             sin
             .
          
           
             Answere
             is
             made
             by
             Aristotles
             learned
             sentence
             .
          
           
             Example
             of
             our
             vnderstādings
             perfection
             .
          
           
             Cōparison
             of
             a
             Garden
             of
             Orenge
             trees
             .
          
           
             Comparisō
             by
             the
             art
             of
             engrafting
             or
             planting
             .
          
           
             How
             the
             wise
             mans
             proposition
             is
             to
             be
             vnderstood
             .
          
           
             The
             heretiques
             abusing
             of
             the
             sacred
             Scriptures
             ,
             &
             the
             godly
             mās
             good
             vse
             of
             thē
             ▪
             
          
           
             Comparisō
             of
             the
             vine
             and
             the
             Hemlock
             :
             the
             Bee
             and
             the
             Spider
             ,
             &
             their
             allusion
             .
          
           
             Example
             of
             Plistoanax
             sonne
             to
             Pausanias
             .
          
           
             A
             Simile
             worth
             the
             obseruation
             .
          
           
             Allusiō
             to
             the
             murmurer
             &
             detractour
             .
          
           
             Comparisō
             of
             the
             Rauen
             ,
             alluded
             to
             the
             detractour
             .
          
           
             Comparisō
             of
             a
             Butchers
             dogge
             ,
             with
             the
             allusion
             .
          
           
             Cōparison
             of
             dogs
             that
             bark
             at
             the
             moone
             ,
             &
             the
             allusion
             therof
             .
          
           
             Example
             of
             Apelles
             drawing
             the
             picture
             of
             king
             Antigonus
             .
          
           
             The
             painters
             witty
             answer
             aptly
             applyed
             .
          
           
             Prouerb
             .
             17.
             11.
             
          
           
             The
             cruell
             messenger
             sent
             by
             god
             against
             the
             murmurer
             ▪
             
          
           
             Example
             of
             Zoilus
             .
          
           
             Zoilus
             tearmed
             the
             Father
             of
             detractours
             .
          
           
             Socrates
             his
             answere
             ,
             of
             one
             that
             spake
             euil
             of
             him
             .
          
           
             Seneca
             writing
             on
             the
             same
             occasiō
             .
          
           
             When
             men
             of
             good
             conuersation
             doo
             speake
             hardly
             of
             a
             man
             ,
             it
             is
             more
             to
             be
             weighed
             then
             cōming
             from
             bad
             mens
             mouthes
             .
          
           
             Prouerb
             .
             14.
             2.
             
          
           
             Comparisō
             to
             very
             good
             purpose
             ,
             in
             seueral
             kindes
             :
             but
             iumping
             al
             in
             one
             period
             .
          
           
             An
             excellent
             Similie
             ,
             and
             wel
             alluded
             .
          
           
             It
             is
             a
             shame
             to
             be
             praised
             of
             an
             euill
             tongue
             .
          
           
             Luke
             .
             4.
             35.
             
          
           
             Eccl.
             15.
             9.
             
          
           
             Seneca
             ,
             concerning
             the
             praises
             of
             wicked
             men
             .
          
           
             Antisthenes
             his
             greef
             for
             a
             bad
             mans
             commendation
             .
          
           
             Example
             of
             another
             Philosopher
             .
          
           
             Seneca
             his
             sentence
             of
             euill
             men
             .
          
           
             Cicero
             to
             the
             same
             purpose
             .
          
           
             S.
             Peter
             to
             the
             like
             effect
             .
          
           
             1.
             
             Pet.
             3.
             13.
             14.
             
          
           
             Dauid
             his
             rule
             for
             our
             obseruation
             .
          
           
             Psal
             .
             60.
             5.
             
          
           
             Murmurers
             are
             compared
             to
             diuels
             in
             their
             temptations
             .
          
           
             Diogenes
             his
             allowance
             of
             enemyes
             ,
             as
             wel
             as
             friends
             ,
             for
             the
             trial
             of
             good
             life
             .
          
           
             Prouerb
             .
             24.
             9.
             
          
           
             The
             reason
             wherefore
             Salomon
             cals
             the
             detractor
             abhomination
             it selfe
             .
          
           
             Prou.
             24.
             21.
             22.
             
          
           
             Comparisō
             of
             the
             Sithe
             of
             an
             vnskilfull
             mower
             :
             and
             the
             Authors
             allusion
             to
             Salomons
             wordes
             .
          
           
             Psal
             .
             73.
             9.
             
          
           
             Example
             out
             of
             S.
             Gregorie
             in
             the
             fourth
             booke
             of
             his
             Dialogues
             .
          
           
             Example
             of
             a
             religious
             man
             :
             in
             lib.
             
               Exemp
               .
               dist
            
             .
             9.
             
          
           
             Ex.
             57.
             
          
           
             A
             fearfull
             exāple
             of
             Gods
             iustice
             ,
             to
             bee
             well
             regarded
             of
             all
             detractours
             .
          
           
             What
             cōpanie
             we
             ought
             to
             make
             election
             of
             .
          
           
             Similies
             ,
             and
             their
             allusiōs
             to
             vertuous
             men
             .
          
           
             Seuerall
             Exāples
             wel
             worth
             the
             respecting
             .
          
           
             In
             seeking
             other
             mens
             health
             ,
             we
             may
             foolishlie
             loose
             our
             owne
             .
          
           
             Example
             of
             Myriam
             the
             Sister
             of
             Moyses
             ,
             smitten
             with
             a
             leaprosie
             .
          
           
             Numb
             12.
             14.
             
          
           
             Detraction
             &
             murmuring
             most
             infectious
             .
          
           
             Exod.
             15.
             2.
             
          
           
             Moses
             a
             prince
             ,
             and
             Aaron
             the
             high
             priest
             ,
             both
             beloued
             of
             God.
             
          
           
             Of
             few
             wordes
             do
             often
             arise
             infinite
             discords
             .
          
           
             Eccl.
             11.
             32.
             
          
           
             Similie
             ,
             &
             the
             allusion
             .
          
           
             A
             comparison
             of
             difference
             in
             doing
             or
             committing
             a
             harme
             ,
             according
             to
             the
             malicious
             intent
             .
          
           
             The
             comparison
             very
             singularly
             alluded
             to
             the
             murmurer
             and
             detractor
             .
          
           
             A
             bad
             tongue
             doth
             somtimes
             good
             against
             his
             owne
             will.
             
          
           
             Comparisō
             of
             the
             awe
             the
             Schoolmistres
             keepes
             her
             Schollers
             in
             ,
             while
             she
             abideth
             in
             the
             schoole
             .
          
           
             Allusion
             to
             the
             former
             comparison
             in
             a
             very
             materiall
             case
             .
          
           
             Comparisō
             of
             a
             Riuers
             ouerflowing
             his
             bāks
             or
             boūds
             .
          
           
             The
             cōparison
             in
             very
             apt
             manner
             alluded
             to
             the
             incōsiderate
             mā
             .
          
           
             Detraction
             is
             the
             cause
             of
             forgetfulnesse
             ,
             and
             makes
             a
             man
             a
             theefe
             to
             himselfe
             .
          
           
             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
             .
          
           
             What
             time
             the
             diuel
             choseth
             for
             his
             entrance
             into
             man
             ,
             and
             how
             he
             makes
             man
             a
             theefe
             to
             himselfe
             .
          
           
             If
             there
             wanted
             a
             listner
             ,
             there
             would
             be
             no
             teltale
             .
          
           
             Two
             apt
             comparisons
             .
          
           
             Of
             the
             foure
             mysterious
             beastes
             in
             Ezechiell
             .
          
           
             Ezech.
             1.
             9.
             
          
           
             Sentence
             .
          
           
             Some
             kinde
             of
             men
             that
             goe
             backwarde
             .
          
           
             Prouer.
             10.
             23.
             
          
           
             The
             Authors
             interpretatiō
             of
             the
             Prophets
             words
             ,
             and
             his
             application
             of
             them
             .
          
           
             Psal
             .
             50.
             
             ●1
             .
          
           
             The
             authors
             conceite
             of
             gods
             speaking
             to
             the
             wicked
             sinner
             .
          
           
             Psal
             .
             31.
             19.
             
          
           
             The
             lyer
             and
             detractor
             shall
             be
             cast
             into
             hell
             .
          
           
             Psal
             .
             31.
             20.
             
          
           
             Dauids
             deuout
             prayer
             to
             God.
             
          
           
             Psal
             .
             119.
             134.
             
          
           
             Detractours
             are
             worse
             thē
             Tirants
             in
             oppressiō
             of
             their
             people
             ,
             approued
             by
             comparisons
             .
          
           
             To
             say
             and
             vnsay
             ,
             all
             is
             one
             with
             the
             slaunderer
             .
          
           
             Example
             of
             Haman
             .
          
           
             Hest
             .
             7.
             7.
             
          
           
             Example
             of
             Laban
             .
          
           
             Gen.
             31.
             33.
             
          
           
             Example
             of
             Ioseph
             .
          
           
             Gen.
             43.
             32.
             
          
           
             Example
             of
             Hely
             .
          
           
             1.
             
             Sam.
             1.
             13.
             
          
           
             Example
             of
             the
             Disciples
             .
          
           
             Act.
             9.
             26.
             
          
           
             Example
             of
             Ieremy
             .
          
           
             Ierem.
             37.
             13.
             
          
           
             Example
             of
             the
             Iewes
             .
          
           
             Act.
             2.
             13.
             
          
           
             We
             ought
             not
             to
             be
             ouer-hasty
             in
             speaking
             &
             iudging
             .
          
           
             God
             came
             downe
             to
             see
             the
             Sodomits
             in
             their
             sinning
             against
             him
             .
          
           
             Gen.
             18.
             20.
             21.
             
          
           
             The
             readines
             of
             some
             in
             ouer
             rash
             censuring
             and
             iudging
             others
             .
          
           
             Of
             such
             as
             tie
             their
             tōgues
             to
             their
             eares
             .
          
           
             Psal
             .
             73.
             9.
             
          
           
             The
             Authors
             exposition
             of
             Dauids
             sentence
             .
          
           
             Sentence
             .
          
           
             Of
             stāmerers
             and
             corrupt
             speakers
             signied
             by
             the
             prophet
             .
          
           
             Esay
             .
             32.
             4.
             
          
           
             Example
             of
             certain
             bulles
             in
             India
             ,
             according
             to
             Plinie
             :
             alluded
             
          
           
             Comparisō
             of
             a
             brokē
             glasse
             :
             alluded
             .
          
           
             Eccle.
             16.
             9.
             
          
           
             A
             good
             lesson
             for
             mē
             to
             obserue
             ,
             in
             hearing
             or
             reporting
             speeches
             of
             their
             neighbours
             .
          
           
             Detractiō
             offends
             as
             wel
             amans
             owne
             selfe
             ,
             as
             others
             .
          
           
             Among
             bad
             men
             ,
             none
             is
             more
             to
             be
             shunned
             then
             slaunderers
             .
          
           
             Slaunderers
             are
             giuen
             to
             the
             world
             as
             a
             plague
             .
          
           
             A
             great
             mystery
             in
             Gods
             sending
             of
             Frogges
             to
             the
             Aegyptians
             :
             compared
             with
             the
             offensiue
             qualities
             of
             other
             creatures
             .
          
           
             Exod.
             8.
             2.
             3.
             4.
             
          
           
             Dauids
             acknoledgement
             of
             this
             prodigie
             .
          
           
             Psal
             .
             105.
             30.
             
          
           
             A
             custome
             obserued
             among
             noblemen
             ,
             being
             iniuried
             by
             a
             base
             person
             :
             seruing
             as
             a
             comparison
             to
             this
             purpose
             .
          
           
             The
             same
             is
             exampled
             among
             brute
             beasts
             .
          
           
             Petrarchs
             report
             of
             a
             dogge
             that
             scorned
             to
             fight
             with
             a
             Lyon.
             
          
           
             God
             offended
             with
             Pharao
             for
             withholding
             his
             people
             .
          
           
             How
             odious
             this
             plague
             of
             Frogges
             was
             to
             the
             Aegyptians
             .
          
           
             The
             Plague
             of
             detractours
             &
             backbiters
             worse
             then
             that
             of
             Frogges
             .
          
           
             Comparisōs
             of
             the
             wicked
             tongue
             with
             the
             Frogges
             qualities
             and
             how
             they
             agree
             in
             their
             seuerall
             natures
             :
          
           
             God
             only
             is
             to
             deliuer
             the
             world
             of
             the
             wicked
             tōgue
             .
          
           
             Prouer.
             16.
             1.
             
          
           
             Example
             of
             the
             prophet
             Esay
             ,
             how
             his
             mouth
             was
             purified
             .
          
           
             Esay
             .
             6
             ,
             6.
             7.
             
          
           
             Concerning
             those
             Angells
             sent
             by
             God
             to
             the
             worlde
             &
             how
             he
             sends
             them
             .
          
           
             The
             cure
             or
             recouery
             of
             the
             wicked
             tongue
             ,
             belongeth
             only
             to
             God
             himselfe
             .
          
           
             Luk.
             11.
             14.
             
          
           
             Mat.
             12.
             22.
             
          
           
             Seuerall
             examples
             performed
             by
             our
             Sauiour
             himselfe
             .
          
           
             Mat.
             9.
             32.
             33.
             
          
           
             Marke
             .
             7.
             35.
             
          
           
             Concerning
             the
             dumbe
             man
             ,
             whereof
             the
             seueral
             Euangelists
             doe
             make
             differēt
             mention
             .
          
           
             A
             noate
             worth
             the
             obseruation
             .
          
           
             Psal
             .
             13.
             18.
             19.
             
          
           
             1.
             
             Cor.
             6.
             10.
             
          
           
             what
             differēce
             is
             betweene
             raylers
             and
             theeues
             ,
             by
             cōparison
             of
             either
             .
          
           
             The
             diuersitie
             of
             punishmēt
             on
             raylors
             &
             theeues
             .
          
           
             Of
             the
             rauenous
             foules
             forbidden
             in
             sacrifice
             .
          
           
             Deut.
             11.
             13.
             14.
             15.
             
          
           
             2.
             
             Cor.
             10.
             11.
             
          
           
             Det●actours
             called
             theeues
             in
             sacred
             scripture
             ,
             according
             to
             the
             Septuagint
             .
          
           
             Ezech.
             22.
             9.
             
          
           
             One
             thing
             to
             be
             cōsidered
             in
             the
             standerer
             .
          
           
             Example
             of
             rauenous
             birds
             ,
             that
             haue
             no
             feathers
             to
             fly
             with
             all
             ,
             and
             others
             of
             high
             flight
             ,
             with
             their
             allusion
             .
          
           
             Cōparison
             of
             the
             belyed
             Susanna
             .
          
           
             Math.
             5.
             11.
             
          
           
             Esay
             .
             51.
             7.
             8.
             
          
           
             The
             Prophets
             exhortation
             ,
             against
             the
             feare
             of
             mens
             reuilings
             .
          
           
             S.
             Ierom
             praised
             God
             for
             suffering
             him
             to
             be
             slaundered
             .
          
           
             Slaunder
             oftē
             times
             brings
             truth
             it selfe
             to
             light
             .
          
           
             Psalm
             .
             57.
             5.
             
          
           
             S.
             Ierome
             his
             comparison
             of
             an
             arrowe
             shot
             against
             a
             stone
             ,
             alluded
             to
             the
             arrowe
             of
             detraction
             .
          
           
             Eccle.
             27.
             25.
             26.
             27.
             29.
             
          
           
             Let
             slaunderers
             make
             vse
             of
             this
             heauy
             threatning
             .
          
           
             Example
             of
             Camelles
             ,
             according
             to
             Plinie
             ,
             Hist
             .
          
           
             Nat.
             Lib.
             8.
             
             Cap.
             18.
             
          
           
             The
             Example
             very
             excellently
             alluded
             to
             deuilish
             tongues
             .
          
           
             A
             very
             apt
             &
             witty
             Similie
             .
          
           
             Example
             of
             Lackeys
             or
             Seruingmēs
             abusing
             the
             walles
             in
             Courte
             .
          
           
             Allusion
             to
             those
             of
             wicked
             tongue
             against
             good
             mens
             fame
             &
             repute
             .
          
           
             Psal
             .
             13.
             5.
             
          
           
             Of
             double
             mē
             ,
             speaking
             one
             thing
             ,
             and
             thinking
             another
             .
          
           
             Eccl.
             5.
             11.
             
          
           
             A●●istotle
             his
             comparisō
             of
             the
             vaine
             florish
             of
             Life
             .
          
           
             Sentences
             to
             good
             purpose
             
          
           
             Marke
             .
             5.
             41.
             
          
           
             Of
             Christs
             raysing
             the
             Rulers
             daughter
             ,
             and
             what
             the
             Author
             gathers
             therby
             .
          
           
             No
             easie
             matter
             to
             know
             an
             hypocrite
             ,
             the
             knowledge
             of
             the
             heart
             belonging
             onely
             to
             God.
             
          
           
             Sentence
             .
          
           
             How
             farre
             our
             outward
             iudgement
             reacheth
             it selfe
             .
          
           
             The
             hypocrite
             hateful
             to
             God
             ,
             to
             men
             ,
             and
             to
             the
             deuils
             thēselues
             .
          
           
             Aristotle
             his
             opinion
             of
             our
             lifes
             instability
             .
          
           
             The
             hipocrits
             holy
             life
             is
             to
             get
             his
             owne
             intent
             .
          
           
             Example
             of
             the
             Tribune
             to
             king
             Antiochus
             .
          
           
             2.
             
             Sam.
             3.
             27.
             
          
           
             Ioabs
             killing
             of
             Abner
             and
             Amasa
             .
          
           
             2.
             
             Sa.
             20.
             9.
             10.
             
          
           
             The
             doublenesse
             of
             tōgue
             is
             the
             effect
             of
             anger
             .
          
           
             The
             property
             of
             anger
             .
          
           
             Of
             such
             as
             may
             iustly
             be
             tearmed
             hypocrites
             .
          
           
             Mat.
             15.
             7.
             8.
             
          
           
             The
             nature
             &
             behauiour
             of
             hypocrites
             ,
             to
             be
             Saints
             in
             the
             eyes
             of
             mē
             ▪
             
          
           
             Mat
             6.
             2.
             
          
           
             Who
             is
             rightly
             sayd
             to
             be
             an
             hypocrite
             ,
             according
             to
             Budeus
             .
          
           
             Demosthenes
             his
             answer
             cōcerning
             the
             first
             &
             cheefe
             part
             of
             an
             ch
             
          
           
             Some
             can
             dissemble
             more
             cunningly
             thē
             others
             .
          
           
             Math.
             7.
             16.
             
          
           
             An
             hypocrite
             by
             one
             meanes
             or
             another
             will
             be
             discouered
             .
          
           
             Hypocrisie
             deriued
             from
             the
             course
             of
             the
             world
             now
             adayes
             ,
             pointing
             out
             such
             as
             are
             hypocrites
             .
          
           
             Psal
             .
             78.
             36.
             
          
           
             How
             Comedians
             and
             Stage
             players
             ar
             sayd
             to
             be
             hypocrites
             acording
             to
             S.
             Basill
             .
          
           
             The
             comparison
             alluded
             to
             the
             hypocrite
             wel
             worth
             noating
             .
          
           
             The
             tongue
             cōpared
             to
             the
             Greyhounds
             or
             best
             hūting
             hounds
             .
          
           
             Psal
             .
             68.
             25.
             
          
           
             Hypocrites
             ,
             in
             heauen
             &
             on
             earth
             at
             one
             instant
             .
          
           
             Iob.
             20.
             5.
             
          
           
             Psal
             .
             73.
             9.
             
          
           
             How
             the
             tongue
             is
             said
             to
             be
             in
             heauen
             .
          
           
             How
             the
             tongue
             is
             said
             to
             be
             vppon
             earth
             .
          
           
             How
             in
             bothe
             places
             at
             one
             instant
             .
          
           
             Comparisō
             of
             exhaled
             vapours
             ,
             shining
             like
             stars
             ,
             &
             aptly
             alluded
             to
             dissēbling
             hypocrites
             .
          
           
             Esay
             .
             14.
             12.
             
          
           
             Prouerb
             .
             17.
             21.
             
          
           
             How
             falling
             into
             euill
             ,
             is
             said
             to
             be
             falling
             into
             hell
             ,
             or
             hell
             fire
             .
          
           
             The
             priuation
             of
             the
             cheefest
             good
             ,
             euē
             God
             himselfe
             .
          
           
             Ose
             .
             7.
             16.
             
          
           
             Psal
             .
             57.
             6.
             
          
           
             Cōparison
             of
             a
             man
             hurting
             himselfe
             by
             his
             owne
             weapon
             :
             alluded
             .
          
           
             The
             hypocrite
             very
             aptly
             cōpared
             to
             the
             glow-worme
             ,
             or
             glaze-worme
             ,
             that
             shines
             brightly
             in
             the
             night
             season
             ,
             and
             is
             not
             seen
             in
             the
             day
             unto
             .
          
           
             Math.
             6.
             2.
             
          
           
             The
             reward
             which
             hypocrites
             do
             most
             gape
             after
             .
          
           
             The
             deuout
             soule
             the
             spouse
             of
             Christ
             .
          
           
             Cant.
             2.
             6.
             
          
           
             Of
             the
             right
             hand
             of
             God
             ,
             and
             why
             so
             called
             .
          
           
             Psal
             .
             110.
             2.
             
          
           
             Of
             the
             left
             hand
             of
             God
             ,
             and
             where
             the
             holy
             spouse
             placeth
             it
             .
          
           
             Psal
             .
             73.
             24.
             
          
           
             Psal
             .
             3.
             3.
             
          
           
             The
             hipocrite
             seekes
             after
             the
             left
             hand
             of
             worldly
             vanity
             ,
             making
             no
             account
             at
             al
             of
             the
             right
             hand
             .
          
           
             The
             hypocrite
             cōpared
             to
             Nabuchadnezars
             Image
             in
             his
             dreame
             .
          
           
             For
             the
             head
             ,
             &
             how
             the
             cōparison
             holds
             in
             the
             hypocrite
             ,
             in
             euery
             part
             according
             to
             the
             Image
             .
          
           
             The
             breast
             &
             armes
             .
          
           
             The
             belly
             and
             thighes
             .
          
           
             The
             legs
             .
          
           
             Psal
             .
             2.
             9.
             
          
           
             The
             feete
             .
          
           
             Psal
             .
             115.
             2.
             
          
           
             The
             stone
             ,
             Christ
             the
             corner
             stone
             .
          
           
             Dan.
             2.
             35.
             
          
           
             Math.
             6.
             16.
             
          
           
             Of
             the
             face
             of
             an
             hypocrite
             .
          
           
             Of
             the
             face
             of
             a
             true
             christiā
             .
          
           
             Math.
             6.
             17.
             
          
           
             The
             seuerall
             faces
             of
             the
             hypocrite
             .
          
           
             Acts.
             6.
             15.
             
          
           
             The
             hipocrite
             is
             the
             Ape
             of
             many
             persons
             ,
             directing
             his
             actions
             to
             many
             ends
             .
          
           
             The
             significatiō
             of
             the
             word
             Exterminare
             .
          
           
             How
             hipocrits
             are
             sayd
             to
             go
             beyond
             theyr
             bounds
             .
          
           
             Math.
             6.
             2.
             
          
           
             Iob.
             8.
             13.
             
          
           
             Hypocrites
             hateful
             to
             god
             and
             men
             .
          
           
             The
             differēce
             between
             men
             &
             brute
             beasts
             in
             their
             actiōs
             .
          
           
             Petrus
             Chrisologus
             concerning
             the
             hopocrites
             actions
             .
          
           
             Hypocrisie
             compared
             to
             the
             Feuer
             and
             Dropsie
             .
          
           
             Grego
             .
             in
             Moral
             .
             Cap
             8.
             
          
           
             Thom.
             Aquin.
             in
             Sum.
             Lib.
             1.
             
             Cap.
             9.
             
          
           
             How
             true
             cōmēdation
             is
             to
             be
             sought
             .
          
           
             2.
             
             Cor.
             4.
             5.
             
          
           
             The
             tongues
             of
             men
             ▪
             are
             like
             Chests
             without
             lock
             or
             key
             .
             Hug.
             Car.
             
          
           
             Hypocrisie
             cōpared
             to
             the
             weeuel
             ,
             that
             eats
             the
             flowr
             in
             the
             corne
             ,
             and
             leaues
             the
             husks
             .
             Iohn
             Climack
             .
          
           
             Math.
             6.
             2.
             
          
           
             Hypocrites
             compared
             to
             merchants
             .
          
           
             An
             especiall
             note
             for
             such
             preachers
             as
             are
             time
             obseruers
             ,
             &
             the
             pleasers
             of
             mēs
             priuate
             humours
             .
          
           
             Men
             pleasing
             preachers
             cōpared
             to
             the
             brood
             Hen.
             
          
           
             Example
             of
             Alexander
             &
             Caesar
             .
          
           
             Example
             of
             Moyses
             ,
             losuah
             &
             Gedeon
             .
          
           
             Why
             God
             gaue
             vs
             one
             tongue
             &
             two
             hands
             .
          
           
             Cōparison
             of
             the
             Nurse
             feeding
             her
             child
             :
             alluded
             to
             the
             hypocrite
             .
          
           
             Rom.
             2.
             21.
             
          
           
             Ezech.
             34.
             18.
             19
             
          
           
             Example
             of
             the
             ornamēts
             appointed
             for
             the
             priesthood
             
          
           
             Hypocrites
             compared
             to
             Tantalus
             .
          
           
             Gen.
             27.
             22.
             
          
           
             Luk.
             1.
             33.
             
          
           
             Comparisō
             of
             theeues
             ,
             that
             shoo
             their
             horses
             backward
             ,
             to
             preuent
             pursuit
             ,
             alluded
             to
             hypocrites
             .
          
           
             Eccle.
             5.
             11.
             
          
           
             A
             double
             tongue
             ,
             one
             of
             the
             mouth
             ,
             an
             other
             of
             the
             deede
             .
          
           
             Comparisō
             of
             diuets
             fruits
             growing
             vpon
             one
             stock
             .
          
           
             The
             allusiō
             to
             hypocrites
             ,
             in
             the
             fruites
             of
             their
             workes
             .
          
           
             Mat.
             23.
             3.
             
          
           
             Of
             mercenaries
             &
             hirelings
             ,
             that
             seek
             their
             owne
             benefit
             in
             the
             church
             of
             god
             .
          
           
             Coloss
             .
             3.
             1.
             
          
           
             Math.
             23.
             3.
             4.
             
          
           
             Iohn
             .
             10.
             5.
             8.
             
          
           
             How
             the
             sheep
             do
             heare
             mercenary
             hypocrites
             ,
             according
             to
             Saint
             Augustine
             .
          
           
             Two
             voyces
             in
             hypocrites
             .
          
           
             Iohn
             .
             10.
             5.
             8.
             
          
           
             Math.
             23.
             3.
             
          
           
             When
             men
             speak
             of
             them selues
             ,
             they
             are
             not
             heard
             .
          
           
             Math.
             7.
             16.
             
          
           
             In
             what
             māner
             grapes
             may
             be
             vpō
             thorns
             ,
             and
             yet
             be
             differēt
             in
             root
             .
          
           
             In
             what
             kinde
             an
             hipocriticall
             hireling
             is
             to
             be
             heard
             .
          
           
             How
             the
             works
             of
             hypocrites
             may
             appeare
             to
             be
             good
             ,
             and
             yet
             want
             the
             true
             intent
             .
          
           
             An
             example
             most
             excellent
             of
             the
             ten
             virgins
             .
          
           
             Mat.
             25.
             1.
             2.
             3.
             
             &c.
             
          
           
             Of
             such
             as
             are
             not
             spoken
             of
             ,
             to
             be
             present
             at
             this
             wedding
             .
          
           
             Another
             exāple
             of
             speciall
             consequence
             ,
             &
             meete
             to
             be
             regarded
             .
          
           
             No
             wonder
             if
             the
             wicked
             &
             reprobate
             doe
             perish
             ,
             but
             a
             great
             maruaile
             ,
             that
             among
             ten
             ,
             fiue
             are
             chosen
             ,
             &
             fiue
             refused
             .
          
           
             The
             variable
             intēt
             of
             mē
             in
             their
             workes
             .
          
           
             Of
             the
             testimonies
             of
             a
             good
             consiēce
             
          
           
             2.
             
             Cor.
             1.
             12.
             
          
           
             Holy
             words
             in
             the
             mouth
             ,
             &
             good
             deedes
             in
             the
             hands
             is
             not
             sufficient
             .
          
           
             A
             good
             father
             of
             the
             church
             ,
             his
             good
             admonition
             .
          
           
             The
             Authors
             conceipt
             of
             the
             fiue
             foolish
             virgins
             .
          
           
             Iob.
             39.
             16.
             
          
           
             Comparisō
             of
             the
             Peacocke
             and
             Ostriche
             alluded
             to
             the
             hypocrite
             .
          
           
             Example
             of
             Gedeons
             Souldiers
             warring
             against
             the
             Moabites
             .
          
           
             Iudges
             .
             7.
             20.
             
          
           
             How
             we
             ought
             to
             apply
             the
             former
             Exāple
             ,
             and
             make
             vse
             thereof
             in
             our selues
             .
          
           
             Psal
             .
             115.
             2.
             
          
           
             Our
             duety
             in
             labouring
             for
             the
             glorie
             celestiall
             .
          
           
             In
             what
             mānner
             we
             ought
             to
             flye
             from
             hell
             .
          
           
             Anselm
             .
             in
             lib.
             de
             Beat.
             Chap.
             190.
             
          
           
             Dionis
             .
             lib.
             14.
             de
             diuin
             .
             nom
             .
          
           
             Cōparison
             of
             a
             good
             knight
             ,
             and
             how
             he
             is
             best
             knowne
             .
          
           
             Math.
             23.
             5.
             
          
           
             The
             saying
             of
             S.
             Ambrose
             .
          
           
             Comparisō
             of
             a
             vaine
             womā
             ,
             that
             tricks
             vp
             her selfe
             to
             please
             others
             ,
             beside
             her
             husband
             .
          
           
             The
             comparison
             applyed
             to
             the
             soule
             of
             man.
             
          
           
             Math.
             23.
             5.
             
          
           
             Example
             of
             the
             Israelits
             in
             rebuilding
             the
             Temple
             of
             Ierusalem
             ,
             and
             fearing
             the
             Samaritās
             
          
           
             Nehem.
             4.
             17.
             18.
             
          
           
             A
             duety
             required
             in
             vs
             in
             the
             like
             case
             ,
             but
             especially
             in
             Preachers
             .
          
           
             Cōparison
             of
             a
             poore
             man
             ,
             coueting
             to
             haue
             a
             wealthy
             wife
             .
          
           
             Truth
             wil
             discouer
             it selfe
             in
             the
             end
             .
          
           
             The
             comparisō
             holds
             truly
             in
             the
             worlds
             hypocrits
             .
          
           
             Psal
             .
             31.
             22.
             
          
           
             Hypocrits
             cōpared
             to
             builders
             ,
             in
             making
             a
             rude
             foundation
             ,
             and
             a
             curious
             top-piece
             .
          
           
             The
             iust
             and
             faithfull
             man
             ,
             quite
             cōtrary
             to
             the
             hypocrite
             .
          
           
             2.
             
             Cori.
             3.
             11.
             
          
           
             How
             God
             began
             his
             building
             in
             creation
             of
             the
             world
             .
          
           
             Gen.
             1.
             8.
             
          
           
             How
             god
             framed
             his
             building
             of
             the
             little
             World
             ,
             Man.
             
          
           
             How
             God
             builded
             the
             palace
             of
             the
             militant
             Church
             .
          
           
             1.
             
             Cori.
             3.
             11.
             
          
           
             The
             hypocrits
             building
             soon
             falles
             to
             the
             ground
             .
          
           
             The
             hypocrite
             compared
             to
             the
             Pyrate
             ,
             or
             Rouer
             on
             the
             Sea.
             
          
           
             Comparisō
             of
             a
             painters
             curious
             making
             of
             a
             Crucifixe
             .
          
           
             The
             painters
             example
             verified
             in
             the
             hipocrite
             .
          
           
             Exāple
             of
             the
             Sichemites
             .
          
           
             Gen.
             34.
             22.
             23
             
          
           
             The
             reward
             of
             the
             Sichemits
             for
             their
             hypocrisie
             .
          
           
             Hypocrits
             presume
             into
             the
             presence
             of
             princes
             ,
             to
             gaine
             promotion
             .
          
           
             Hypocrites
             compared
             to
             the
             Hauke
             .
          
           
             Ambitious
             hipocrits
             better
             to
             be
             endured
             thē
             the
             other
             ,
             resembling
             scar-crowes
             .
          
           
             A
             worse
             hypocrite
             then
             the
             former
             .
          
           
             Example
             of
             the
             Phariseys
             .
          
           
             Iohn
             .
             9.
             23.
             
          
           
             Example
             of
             king
             Ahaz
             .
          
           
             Esay
             .
             7.
             11.
             12.
             
          
           
             Deut.
             6.
             16.
             
          
           
             Ahaz
             refused
             the
             miracle
             ,
             because
             he
             would
             not
             honor
             God.
             
          
           
             Example
             of
             Iaacob
             ,
             when
             his
             sonnes
             presented
             him
             the
             garment
             of
             Ioseph
             .
          
           
             Gen.
             37.
             33.
             
          
           
             What
             the
             Church
             may
             say
             to
             this
             hypocritical
             son
             .
          
           
             The
             inward
             part
             of
             an
             hypocrite
             .
          
           
             Wherein
             the
             glory
             of
             the
             soule
             cōsisteth
             
          
           
             Psal
             .
             45.
             13.
             
          
           
             Example
             of
             Nature
             in
             her
             work
             of
             man.
             
          
           
             S.
             Grego
             .
             de
             Heret
             .
          
           
             Example
             of
             Potifars
             wife
             with
             Ioseph
             .
          
           
             Gen.
             39
             12.
             
          
           
             The
             exāple
             alluded
             to
             hipocrites
             .
          
           
             Example
             of
             Adam
             after
             he
             had
             sinned
             
          
           
             Gen.
             3.
             7.
             9.
             10.
             
          
           
             The
             fig
             leaues
             of
             holy
             words
             is
             not
             sufficient
             for
             Hipocrites
             .
          
           
             N●hum
             .
             3.
             5
             ▪
             
          
           
             The
             Dolphin
             guides
             other
             Fishes
             into
             the
             net
             and
             keepes
             him selfe
             our
             .
          
           
             Psal
             .
             50.
             16.
             17.
             
          
           
             An
             excellent
             interpretatiō
             made
             by
             the
             Author
             ,
             vpon
             the
             Prophet
             Dauids
             words
             
          
           
             It
             were
             good
             that
             all
             hypocrits
             should
             remember
             this
             .
          
           
             An
             excellent
             comparison
             .
          
           
             The
             hipocrite
             compared
             to
             the
             Phisition
             .
          
           
             Mich.
             6.
             15.
             
          
           
             The
             Prophets
             words
             very
             aptly
             verified
             in
             dissembling
             hypocrites
             .
          
           
             what
             it
             is
             to
             be
             empty
             of
             heauenly
             loue
             .
          
           
             Psal
             .
             36.
             8.
             
          
           
             Agge
             .
             1.
             5.
             6.
             
          
           
             The
             Authors
             explication
             of
             these
             seuerall
             scriptures
             ,
             according
             as
             he
             appropriates
             the
             sense
             vnto
             hypocrits
             .
          
           
             To
             such
             as
             couet
             to
             hold
             grace
             with
             the
             people
             .
          
           
             Example
             of
             Ezekiels
             visiō
             on
             the
             wall
             .
          
           
             Ezek.
             8.
             8.
             9.
             10
             
          
           
             The
             Prophets
             speeches
             holding
             comparison
             with
             hypocrits
             .
          
           
             Hypocrisie
             ,
             a
             sin
             against
             nature
             ,
             &
             what
             prouision
             she
             makes
             for
             euery
             valuable
             thing
             .
          
           
             Bankerupt
             Merchants
             in
             their
             behauiour
             ,
             hypocrits
             compared
             to
             them
             .
          
           
             The
             hipocrite
             compared
             to
             a
             Ship
             riding
             vnder
             full
             spread
             sailes
             ,
             but
             empty
             of
             any
             merchandize
             .
          
           
             Hypocrites
             are
             like
             to
             vncharged
             Cannons
             .
          
           
             Thom.
             Aquin.
             2.
             2.
             q.
             10.
             
             Art.
             3.
             
          
           
             Blasphemie
             may
             be
             committed
             without
             iniurie
             to
             faith
             .
          
           
             Of
             rash
             Blasphemous
             speches
             ,
             the
             hart
             not
             cōsenting
             therto
             .
          
           
             Three
             wayes
             whereby
             to
             fal
             from
             Gods
             goodnesse
             .
          
           
             1.
             
             By
             the
             vnderstanding
             .
          
           
             2.
             
             By
             the
             wils
             detestation
             .
          
           
             3.
             
             In
             vttering
             of
             blasphemies
             contrary
             to
             beleefe
             .
          
           
             How
             blasphemy
             coupleth
             it selfe
             with
             infidelity
             ,
             in
             our
             speaking
             against
             the
             cōfession
             of
             our
             faith
             .
          
           
             How
             blasphemy
             may
             be
             in
             the
             will
             ,
             &
             in
             the
             desire
             .
          
           
             Two
             kinds
             of
             blasphemy
             .
          
           
             1.
             
             Of
             vnbeleeuers
             blasphemy
             .
          
           
             2.
             
             Of
             a
             Christiās
             blasphemy
             .
          
           
             S.
             August
             .
             in
             Li.
             de
             Menda
             .
             Chap.
             19.
             
          
           
             2.
             
             Pet.
             2.
             20.
             21.
             22.
             
          
           
             Blasphemie
             goes
             beyond
             the
             sin
             of
             the
             Paganes
             ,
             because
             what
             they
             say
             they
             beleue
             to
             be
             true
             .
          
           
             How
             abhominable
             blasphemie
             is
             to
             a
             true
             Christiā
             .
          
           
             Of
             gods
             name
             or
             his
             Saints
             in
             swearing
             .
          
           
             His
             position
             to
             be
             further
             resolued
             .
          
           
             The
             Answere
             well
             worth
             the
             obseruation
             .
          
           
             Example
             of
             one
             mans
             despising
             an
             others
             repute
             .
          
           
             The
             sinne
             of
             blasphemie
             worse
             thē
             the
             sinne
             of
             murder
             .
          
           
             S.
             August
             .
             in
             Enchirid
             ,
             Chap.
             12.
             
          
           
             Blasphemie
             &
             homicide
             seuerally
             to
             be
             considered
             .
          
           
             The
             effect
             of
             eithers
             hurt
             in
             power
             .
          
           
             The
             greatnes
             of
             the
             fault
             is
             measured
             by
             the
             intent
             of
             the
             wil.
             
          
           
             Blasphemie
             is
             aboue
             heresie
             .
          
           
             Blasphemie
             exceedeth
             the
             sinne
             of
             the
             Iewes
             in
             crucifying
             Christ
             .
          
           
             S.
             August
             .
             in
             Mat.
             Cap.
             12.
             
          
           
             2.
             
             Corin.
             2.
             8.
             
          
           
             Act.
             3
             ▪
             17.
             
          
           
             Similie
             .
          
           
             The
             Iewes
             ,
             &
             the
             Christians
             offences
             seuerall
             .
          
           
             The
             Iewes
             crucified
             christ
             once
             only
             ,
             the
             Christian
             by
             blasphemie
             ,
             infinite
             times
             .
          
           
             Blasphemy
             goeth
             beyond
             Idolatrie
             .
          
           
             There
             is
             no
             one
             thing
             to
             mooue
             a
             man
             to
             blaspheme
             God
             ;
             but
             many
             to
             incite
             him
             to
             thankfulnes
             .
          
           
             Euery
             other
             sinne
             hath
             some
             excuse
             ,
             but
             blasphemy
             hath
             none
             at
             al
             
          
           
             Euery
             sinner
             can
             pretend
             some
             motiue
             to
             his
             sinne
             ,
             but
             the
             blasphemer
             none
             .
          
           
             Men
             are
             natuturally
             inclined
             to
             praise
             &
             honor
             God.
             
          
           
             Example
             of
             luxurie
             in
             an
             old
             man
             more
             offensiue
             thē
             in
             a
             yong
             .
          
           
             Cicero
             lib.
             1.
             de
             officiis
             ,
          
           
             Sentence
             .
          
           
             Apoc.
             16.
             10.
             
          
           
             The
             punishment
             of
             blasphemy
             beginneth
             often
             in
             this
             life
             .
          
           
             Example
             of
             a
             yong
             child
             in
             Rome
             .
          
           
             Example
             of
             gāsters
             at
             play
             in
             Mantua
             .
          
           
             Example
             of
             a
             Souldier
             in
             Rhemes
             .
          
           
             Example
             of
             an
             other
             in
             the
             same
             parts
             .
          
           
             Example
             of
             one
             in
             Florence
             .
          
           
             Example
             of
             a
             Mariner
             of
             Siracusa
             .
          
           
             Infinite
             other
             Examples
             to
             this
             purpose
             might
             be
             alleadged
             .
          
           
             Blasphemie
             outstretcheth
             time
             ,
             and
             continueth
             for
             euer
             .
          
           
             Cōparison
             of
             Charity
             ,
             as
             the
             cheefest
             vertue
             of
             all
             ,
             and
             Blasphemie
             the
             very
             worst
             of
             all
             sinnes
             whatsoeuer
             .
          
           
             Apoc.
             16.
             11.
             
          
           
             Thom.
             Aquin
             ,
             In.
             sum
             .
             2
             ,
             2.
             
             Q.
             13.
             
             Art.
             4.
             
          
           
             Sins
             extēt
             ensueth
             by
             his
             long
             lasting
             .
          
           
             Charity
             is
             eternally
             ioyned
             with
             god
             .
          
           
             2.
             
             Cor.
             13.
             13.
             
          
           
             A
             man
             may
             be
             known
             by
             his
             speeche
             ,
             according
             to
             Socrates
             .
          
           
             Math.
             26.
             73.
             
          
           
             A
             blasphemer
             is
             easily
             discerned
             by
             his
             speaking
             ,
             iesting
             &
             swearing
             ,
             to
             be
             of
             the
             prouince
             of
             hell
             .
          
           
             Iohn
             .
             14.
             30.
             
          
           
             The
             quality
             of
             the
             soule
             is
             best
             known
             by
             our
             speech
             .
          
           
             Psal
             .
             19.
             55.
             
          
           
             Three
             seueral
             kingdomes
             made
             by
             God
             ,
             eache
             hauing
             his
             seuerall
             language
             .
          
           
             1.
             
             The
             lāguage
             celestial
             .
          
           
             Apoc.
             4.
             8.
             
          
           
             The
             language
             terrestriall
             .
          
           
             Iohn
             .
             3.
             31.
             
          
           
             The
             language
             infernall
             .
          
           
             Esay
             .
             8.
             21.
             
          
           
             Euil
             speakers
             are
             of
             the
             infernal
             kingdome
             .
          
           
             The
             tongue
             was
             made
             to
             praise
             God
             withall
             .
          
           
             The
             Scripture
             vseth
             the
             word
             blessing
             ,
             in
             steed
             of
             blaspheming
             .
          
           
             1.
             
             King.
             21.
             10.
             
          
           
             Example
             of
             the
             witnesses
             against
             Naboth
             
          
           
             Example
             of
             the
             diuelles
             words
             to
             God
             against
             Iob.
             
          
           
             Iob.
             2.
             11.
             
          
           
             Example
             of
             Iobs
             w●fes
             words
             to
             him
             .
          
           
             Iob.
             2.
             9.
             
          
           
             The
             vngodly
             tongue
             of
             mā
             makes
             no
             regard
             of
             blasphemy
             .
          
           
             Blasphemy
             is
             the
             sin
             of
             ingratitude
             .
          
           
             Psal
             .
             119.
             91.
             
          
           
             Eccle.
             51.
             22.
             
          
           
             The
             blasphemer
             is
             worse
             then
             brutish
             beasts
             .
          
           
             Psal
             .
             150.
             6.
             
          
           
             Dan.
             3.
             60.
             
          
           
             All
             creatures
             (
             in
             their
             kind
             )
             doo
             praise
             the
             Lord
             ,
             and
             mā
             onlie
             blasphemeth
             him
             .
          
           
             Esay
             .
             52.
             5.
             
          
           
             Psal
             .
             33.
             1.
             
          
           
             Sundrie
             exāples
             of
             praises
             giuen
             to
             God
             ,
             By
             Dauid
             in
             himselfe
             .
          
           
             Toby
             .
             4
             19.
             
          
           
             Olde
             Tobies
             lesson
             to
             his
             sonne
             .
          
           
             Dauids
             charge
             to
             his
             sons
             &
             seruants
             .
          
           
             Psalm
             .
             113.
             
          
           
             Example
             of
             too
             many
             now
             in
             these
             dayes
             
          
           
             A
             memorable
             Example
             of
             Lewis
             king
             of
             France
             ,
             how
             he
             vsed
             two
             blasphemers
             .
          
           
             Example
             of
             Gods
             law
             against
             blasphemers
             .
          
           
             Leuit.
             24.
             14.
             16
             
          
           
             Example
             of
             blasphemous
             Senacherib
             ,
             &
             his
             Army
             .
          
           
             Ex
             de
             mal
             .
             c.
             statuimus
             .
          
           
             Example
             of
             the
             law
             Ecclesiasticall
             .
          
           
             Example
             of
             the
             Emperor
             Iustinians
             lawe
             .
          
           
             Example
             of
             the
             law
             amōg
             the
             Paganes
             .
          
           
             Dan.
             3.
             96.
             
          
           
             Example
             of
             Mahomet
             the
             seductor
             .
          
           
             What
             he
             seeks
             that
             by
             blasphemy
             opposeth
             himselfe
             against
             God.
             
          
           
             Blasphemy
             leads
             to
             the
             denying
             of
             the
             Godhead
             .
          
           
             Bernard
             in
             Cant.
             Septuages
             .
             Serm.
             secundo
             .
          
           
             A
             benefit
             is
             neuer
             truely
             knowen
             ,
             but
             by
             the
             losse
             of
             it
             .
          
           
             The
             health
             of
             the
             soule
             ,
             is
             better
             then
             that
             of
             the
             body
             .
          
           
             we
             are
             neerest
             to
             death
             ,
             whē
             we
             thinke
             him
             furthest
             off
             .
          
           
             The
             lacke
             of
             speech
             begets
             the
             quiet
             of
             the
             minde
             .
          
           
             The
             yong
             Amalekites
             belying
             of
             him selfe
             for
             the
             death
             of
             king
             Saul
             .
          
           
             2.
             
             Sam.
             1.
             
          
           
             What
             labour
             is
             required
             in
             the
             well
             and
             orderly
             deliuery
             of
             our
             speech
             .
          
           
             Of
             Cicero
             &
             Demosthenes
             whose
             tōgues
             were
             their
             death
             .
          
           
             What
             benefits
             ensue
             on
             the
             lack
             of
             speech
             
          
           
             It
             is
             great
             riches
             to
             bee
             poore
             in
             euil
             .
          
           
             How
             to
             finde
             by
             loosing
             ,
             &
             loose
             by
             finding
             .
          
           
             Esay
             .
             31.
             9.
             
          
           
             Sentence
             .
          
           
             The
             hart
             only
             is
             pleasing
             to
             god
             ,
             the
             tōgue
             winnes
             but
             praises
             of
             mē
             .
          
           
             The
             wicked
             haue
             the
             lips
             of
             the
             heart
             .
          
           
             Psal
             .
             12.
             2.
             
          
           
             The
             iust
             haue
             the
             mouth
             &
             tongue
             of
             the
             hart
             .
          
           
             Psal
             .
             139.
             15.
             
          
           
             God
             listens
             more
             to
             the
             tongue
             of
             the
             heart
             ,
             thē
             that
             of
             the
             voice
             .
          
           
             Example
             of
             Moises
             crying
             to
             God
             in
             silence
             .
          
           
             Exod.
             14.
             15.
             
          
           
             Lack
             of
             speech
             giues
             freedom
             to
             our
             thoughts
             .
          
           
             Psalm
             .
             141.
             3.
             
          
           
             Psal
             .
             39.
             2.
             2.
             
          
           
             Prouer.
             4.
             23.
             
          
           
             The
             tongue
             hath
             hurt
             many
             ,
             and
             holpē
             but
             fewe
             .
          
           
             The
             custodie
             of
             the
             tongue
             very
             difficult
             .
          
           
             An
             excellent
             example
             ,
             of
             a
             man
             that
             desired
             to
             studie
             the
             Scriptures
             .
          
           
             It
             is
             superfluous
             ,
             to
             heare
             much
             ,
             and
             practise
             little
             .
          
           
             The
             reason
             why
             a
             man
             hath
             two
             lips
             to
             his
             mouth
             .
          
           
             The
             vse
             of
             celestiall
             &
             terrestrial
             things
             
          
           
             Psal
             .
             45.
             2.
             
          
           
             Example
             of
             Zacharias
             .
          
           
             Luk.
             1.
             20.
             
          
           
             Example
             of
             the
             talking
             deuils
             .
          
           
             Luke
             .
             4.
             41.
             
          
           
             Example
             of
             the
             thanklesse
             sinners
             .
          
           
             Esay
             .
             23.
             2.
             
          
           
             Iust
             men
             cōpared
             to
             goodly
             hounds
             .
          
           
             Example
             of
             the
             proposition
             table
             .
          
           
             Exod.
             25.
             24.
             25.
             
          
           
             The
             iust
             man
             compared
             to
             to
             the
             table
             .
          
           
             Apoc.
             3.
             20.
             
          
           
             The
             lips
             of
             the
             iust
             man.
             
          
           
             Eccl.
             45.
             12.
             
          
           
             Psal
             .
             8.
             5.
             
          
           
             The
             wicked
             contrary
             to
             the
             iust
             man.
             
          
           
             Iohn
             .
             3.
             31.
             
          
           
             Wicked
             men
             compared
             to
             swine
             ,
             in
             all
             their
             behauiour
             .
          
           
             Isidorus
             in
             Etim
             .
             Lib.
             11.
             
             Plinie
             .
             in
             Hist
             .
             Nat.
             Lib.
             14.
             
          
           
             How
             the
             wicked
             doo
             wander
             through
             the
             Aethiopia
             of
             this
             world
             .
          
           
             Psal
             .
             115.
             5.
             6.
             7
             
          
           
             The
             lower
             lip
             of
             the
             wicked
             couers
             al
             their
             face
             .
          
           
             Of
             the
             lips
             of
             the
             wicked
             .
          
           
             Psal
             .
             59.
             7.
             
          
           
             Prouerb
             .
             12.
             23.
             
          
           
             Mark.
             7.
             6.
             
          
           
             Psa●m
             .
             140.
             3.
             
          
           
             Prouer.
             18.
             6.
             
          
           
             Prouer.
             15.
             7.
             
          
           
             Pro.
             16.
             8.
             
          
           
             The
             whole
             power
             of
             the
             wicked
             is
             in
             their
             lippes
             .
          
           
             Fooles
             by
             silence
             do
             seem
             to
             be
             wise
             .
          
           
             Prouer.
             17.
             28.
             
          
           
             Silence
             is
             no
             meane
             grace
             in
             a
             wise
             man.
             
          
           
             Prouer.
             17.
             27.
             
          
           
             Two
             benefits
             ensuing
             to
             the
             wicked
             by
             wāt
             of
             speech
             .
          
           
             Silence
             is
             the
             gift
             of
             God
             ,
             as
             well
             as
             speaking
             well
             .
          
           
             Eccl.
             20.
             6.
             7.
             
          
           
             Aristotle
             his
             opinion
             of
             the
             deafe
             and
             dumbe
             by
             birth
             .
          
           
             Of
             the
             quicknesse
             and
             agility
             of
             the
             tongue
             ,
             &
             how
             by
             naturall
             meanes
             it
             is
             caused
             ,
             or
             hindered
             in
             the
             melācholic
             bodie
             .
          
           
             Of
             bodies
             that
             are
             phlegmaticke
             .
          
           
             Of
             such
             as
             are
             vnapt
             to
             be
             good
             Oratours
             .
          
           
             Of
             such
             as
             knowe
             not
             how
             to
             speake
             lowlie
             ,
             according
             to
             Aristotle
             .
          
           
             A
             very
             apt
             comparison
             .
          
           
             The
             reason
             of
             stammering
             and
             vnready
             speaking
             .
          
           
             How
             heate
             helpeth
             the
             part
             imaginatiue
             ,
             and
             the
             tongue
             .
          
           
             The
             Authors
             conceipt
             of
             Moises
             excuse
             to
             God
             ,
             concerning
             his
             imperfection
             of
             speech
             .
          
           
             Exod.
             4.
             10.
             
          
           
             Moyses
             perceiued
             his
             imperfection
             ,
             after
             his
             speech
             with
             God.
             
          
           
             The
             like
             exāple
             of
             the
             prophet
             Ieremie
             .
          
           
             Ierem.
             1.
             5.
             6.
             
          
           
             Exāple
             of
             the
             prophet
             Daniel●
             standing
             by
             the
             riuer
             Tigris
             .
          
           
             Dan.
             10
             15.
             16.
             17.
             
          
           
             Naturall
             strength
             and
             speeche
             fayled
             Daniell
             ,
             in
             his
             talking
             with
             God.
             
          
           
             The
             three
             exaxamples
             cō
             .
             ferred
             together
             .
          
           
             The
             maiestie
             and
             excellēcie
             of
             the
             presēce
             of
             God.
             
          
           
             Apoc.
             7.
             11.
             12.
             
          
           
             A
             noate
             of
             no
             meane
             importaunce
             .
          
           
             Apoc.
             4.
             8.
             
          
           
             Apoc.
             8.
             1.
             
          
           
             Psal
             .
             65.
             1.
             
          
           
             The
             differēce
             in
             the
             two
             translations
             .
          
           
             The
             interpretation
             of
             the
             word
             Hymne
             .
          
           
             How
             the
             word
             Hymne
             and
             and
             silence
             agree
             together
             .
          
           
             The
             question
             ,
             how
             silence
             speaketh
             more
             ,
             then
             praise
             doth
             .
          
           
             Feare
             ensueth
             of
             ouer-much
             boldnesse
             .
          
           
             The
             answer
             ,
             how
             silence
             is
             begotten
             of
             the
             Hymne
             :
             wheron
             he
             alleadgeth
             his
             first
             proofe
             .
          
           
             His
             second
             proofe
             ,
             how
             silence
             praiseth
             more
             then
             the
             Hymne
             cā
             do
             .
          
           
             His
             answere
             concerning
             Moyses
             ,
             Ieremie
             and
             Daniell
             .
             Apoc.
             8.
             2.
             
          
           
             The
             greatnes
             of
             the
             person
             may
             daunte
             the
             best
             Oratour
             in
             his
             speaking
             .
          
           
             Example
             of
             the
             Queene
             of
             Saba
             ,
             comming
             to
             king
             Salomon
             :
             his
             third
             proofe
             .
          
           
             2.
             
             King.
             10.
             5.
             
          
           
             The
             example
             vrged
             on
             gods
             behalfe
             ,
             and
             speaking
             in
             his
             presence
             .
          
           
             His
             fourth
             proofe
             ,
             by
             Dauid
             .
          
           
             Psal
             .
             75.
             10.
             
          
           
             The
             māner
             of
             the
             iust
             mans
             praising
             of
             God.
             
          
           
             How
             the
             blessed
             sing
             the
             praises
             of
             god
             .
          
           
             Apoc.
             4.
             8.
             
          
           
             S.
             Augustines
             answer
             to
             this
             point
             .
          
           
             Apoc.
             14.
             3.
             
          
           
             Comparisō
             of
             a
             Gardiner
             &
             his
             seruants
             .
          
           
             The
             same
             reason
             alleaged
             for
             Moyses
             ,
             Ieremy
             and
             Daniel
             .
          
           
             Prouerb
             .
             25.
             28
             
          
           
             Example
             of
             S.
             Pauls
             rapture
             .
          
           
             2.
             
             Cor.
             12.
             4.
             
          
           
             Another
             answer
             ,
             by
             our
             owne
             cōming
             to
             the
             knowledge
             of
             god
             .
          
           
             Moyses
             excusing
             of
             himselfe
             to
             God.
             
          
           
             Exod.
             4.
             10.
             
          
           
             The
             loue
             of
             heauen
             killeth
             the
             loue
             of
             the
             world
             .
          
           
             The
             more
             we
             talke
             of
             God
             ,
             the
             more
             we
             knowe
             our
             owne
             infirmities
             .
          
           
             Dan.
             10.
             17.
             
          
           
             Gen.
             18.
             27.
             
          
           
             Men
             are
             masters
             of
             speech
             ,
             but
             God
             only
             is
             master
             of
             silence
             .
          
           
             The
             differēce
             between
             our
             speaking
             to
             God
             ,
             and
             to
             men
             .
          
           
             How
             the
             Apostles
             learned
             their
             speaking
             .
          
           
             No
             Oratour
             coulde
             equal
             any
             of
             the
             Apostles
             .
          
           
             The
             Apostles
             learned
             silēce
             before
             speaking
             .
          
           
             The
             seuerall
             comparisous
             produced
             together
             ,
             for
             approbation
             of
             the
             Apostles
             speaking
             .
          
           
             What
             they
             learne
             ,
             that
             talke
             with
             God.
             
          
           
             All
             that
             confer
             with
             God
             ,
             learne
             silence
             .
          
           
             Math.
             10.
             20.
             
          
           
             What
             the
             Apostles
             did
             after
             Christes
             ascension
             vp
             into
             heauen
             .
          
           
             A
             dutie
             required
             on
             our
             behalfe
             .
          
           
             Acts.
             2.
             3.
             4.
             
          
           
             Prayer
             the
             best
             way
             to
             begin
             withall
             .
          
           
             Acts.
             1.
             14.
             
          
           
             The
             Fathers
             and
             Doctours
             of
             the
             church
             vsed
             prayer
             .
          
           
             Dauids
             prayer
             for
             the
             opening
             of
             his
             mouth
             .
          
           
             Psalm
             .
             51.
             15.
             
          
           
             The
             hand
             of
             God
             must
             opē
             Dauids
             mouth
             .
          
           
             Psal
             .
             119.
             131.
             
          
           
             The
             mouth
             cōpared
             to
             a
             gate
             .
          
           
             Psalm
             .
             141.
             3.
             
          
           
             Eccle.
             28.
             25.
             
          
           
             The
             hart
             is
             a
             mans
             Exchequer
             or
             treasurie
             .
          
           
             Prouerb
             .
             4.
             23.
             
          
           
             The
             Lord
             only
             hath
             the
             key
             of
             the
             mouth
             .
          
           
             Prouerb
             .
             16.
             2.
             
          
           
             Psal
             .
             81.
             10.
             
          
           
             Of
             the
             mouth
             wherof
             the
             Lord
             keepeth
             not
             the
             keye
             .
          
           
             Psal
             .
             5.
             9.
             
          
           
             Of
             the
             blessed
             Apostles
             ,
             and
             holy
             Martyres
             .
          
           
             Luk.
             21.
             14.
             15.
             
          
           
             The
             Authors
             insinuation
             .
          
           
             God
             hath
             the
             keye
             of
             the
             iust
             mans
             mouth
             .
          
           
             Apoc.
             3.
             7.
             
          
           
             Why
             Dauid
             desired
             the
             lord
             to
             open
             his
             mouth
             .
          
           
             Psal
             .
             51.
             15.
             
          
           
             Seueral
             expoūdings
             of
             the
             key
             of
             Dauid
             .
          
           
             The
             expositiō
             of
             Aimonius
             .
          
           
             The
             expositiō
             of
             Helimanus
             .
          
           
             Others
             ,
             alluding
             it
             to
             the
             pastoral
             office
             
          
           
             Others
             ,
             to
             the
             power
             of
             binding
             and
             loosing
             .
          
           
             Others
             ,
             to
             Christ
             himself
             
          
           
             Math.
             28.
             18.
             
          
           
             Esay
             .
             22.
             22.
             
          
           
             His
             question
             for
             further
             satisfaction
             in
             this
             point
             .
          
           
             The
             burthen
             imposed
             on
             the
             Cleargy
             ,
             &
             the
             seueral
             duties
             required
             in
             him
             toward
             his
             flock
             .
          
           
             Comparisō
             of
             a
             mother
             trauayling
             with
             childe
             .
          
           
             The
             painfull
             burdē
             of
             binding
             and
             loosing
             .
          
           
             The
             fulnes
             of
             grace
             in
             Iesus
             Christe
             ,
             and
             how
             the
             keye
             is
             applied
             to
             him
             .
          
           
             Christe
             according
             to
             his
             humanitie
             ,
             descēded
             of
             Dauid
             .
          
           
             The
             Crosse
             of
             Christ
             the
             hādle
             or
             holde
             of
             this
             keye
             .
          
           
             Iohn
             .
             3.
             14.
             15.
             
          
           
             Til
             Christ
             suffered
             on
             the
             Crosse
             ,
             heauē
             was
             continually
             lockt
             vp
             before
             .
          
           
             The
             signe
             of
             heauens
             presēt
             opening
             .
          
           
             Luk.
             23
             43.
             
          
           
             Before
             christs
             death
             many
             sought
             to
             enter
             paradise
             ,
             but
             could
             not
             .
          
           
             Esay
             .
             64.
             2.
             
          
           
             Esay
             .
             16.
             1.
             
          
           
             Gods
             sending
             of
             the
             key
             .
          
           
             Esay
             .
             22.
             22.
             
          
           
             An
             excellent
             comparisō
             for
             proofe
             of
             the
             key
             .
          
           
             How
             Christ
             is
             called
             the
             key
             of
             Dauid
             .
          
           
             Rom.
             1.
             3.
             
          
           
             Comparisō
             of
             a
             key
             that
             locks
             the
             door
             of
             an
             house
             .
          
           
             Psalm
             .
             132.
             11.
             
          
           
             1.
             
             The
             gate
             of
             heauen
             .
          
           
             Iohn
             .
             3.
             13.
             
          
           
             2.
             
             The
             gate
             of
             terrestriall
             Paradise
             .
          
           
             Gen.
             3.
             24.
             
          
           
             2.
             
             Cor.
             10.
             11.
             
          
           
             3.
             
             The
             gate
             of
             heauenly
             mysteries
             .
          
           
             Acts.
             8.
             31.
             
          
           
             4.
             
             The
             gate
             of
             holy
             scripture
             
          
           
             5.
             
             The
             gate
             of
             gods
             maruels
             .
          
           
             Psal
             .
             28.
             5.
             
          
           
             6.
             
             The
             gate
             of
             the
             Prophets
             mouths
             .
          
           
             Ierem.
             1.
             6.
             
          
           
             Psal
             .
             51.
             15.
             
          
           
             Luke
             .
             1.
             20.
             
          
           
             7.
             
             The
             gate
             of
             the
             Tabernacle
             .
          
           
             Exod.
             40.
             2.
             
          
           
             How
             all
             these
             gates
             opened
             at
             the
             cōming
             of
             Christ
             .
          
           
             1.
             
             The
             temple
             .
          
           
             Math.
             27.
             51.
             
          
           
             2.
             
             The
             Prophets
             mouths
             .
          
           
             Luke
             .
             1.
             64.
             
          
           
             3.
             
             The
             scriptures
             .
          
           
             Luke
             .
             24.
             45.
             
          
           
             4.
             
             Christs
             side
             .
          
           
             Iohn
             .
             19.
             34.
             
          
           
             5.
             
             The
             Graues
             .
          
           
             Math.
             27.
             52.
             
          
           
             6.
             
             Their
             eyes
             .
          
           
             Luk.
             24.
             31.
             
          
           
             7.
             
             Heauen
             opened
             .
          
           
             8.
             
             Of
             men
             and
             women
             the
             mouthes
             opened
             .
          
           
             9.
             
             The
             virgin
             Mary
             .
          
           
             Luke
             .
             1.
             40.
             
          
           
             Luke
             .
             2.
             15.
             
          
           
             10.
             
             The
             sheepheards
             .
          
           
             11.
             
             The
             wise
             men
             .
          
           
             Mat.
             2.
             2.
             
          
           
             12.
             
             The
             Apostles
             .
          
           
             Acts.
             2.
             4.
             
          
           
             The
             general
             benefit
             receiued
             by
             this
             key
             .
          
           
             The
             greatnes
             of
             this
             key
             .
          
           
             Psal
             .
             129.
             3.
             
          
           
             Concerning
             the
             cariage
             of
             this
             key
             by
             mē
             now
             a
             dayes
             .
          
           
             Of
             pocketprofessors
             ,
             fearefull
             cowards
             .
          
           
             Luke
             .
             21.
             14.
             
          
           
             Psal
             .
             38.
             13.
             
          
           
             Psal
             .
             51.
             15.
             
          
           
             Psal
             .
             81.
             10.
             
          
           
             Psal
             .
             119.
             131.
             
          
           
             Dauids
             reioycing
             for
             this
             key
             .
          
           
             Psalm
             40.
             3.
             
          
           
             Concerning
             words
             put
             into
             the
             mouth
             .
          
           
             Cōparison
             of
             a
             Master
             speaking
             to
             his
             Schollers
             ,
             very
             aptly
             alluded
             .
          
           
             Psal
             .
             144.
             7.
             
          
           
             Luke
             .
             21.
             14.
             15
             
          
           
             Caietanus
             his
             interpretatiō
             of
             
               Dilata
               os
               tuum
            
             .
          
           
             Psal
             .
             51.
             1.
             
          
           
             The
             implication
             of
             Dauids
             words
             by
             the
             Author
             ,
             concerning
             what
             our
             requestes
             ought
             be
             to
             God.
             
          
           
             The
             same
             f●ormand
             order
             to
             be
             obserued
             by
             vs
             in
             our
             petitions
             .
          
           
             Example
             of
             Perillus
             request
             made
             to
             Alexander
             .
          
           
             The
             example
             alluded
             .
          
           
             An
             excellent
             collect
             or
             praier
             obserued
             by
             the
             Church
             for
             our
             instructiō
             .
          
           
             Cleansing
             of
             our
             harts
             ,
             purifying
             of
             our
             minds
             ,
             &
             sanctifying
             of
             our
             words
             .
          
           
             Psal
             .
             51.
             16.
             
          
           
             Without
             gods
             assistance
             ,
             all
             our
             prayers
             are
             friuolous
             .
          
           
             Comparisō
             of
             the
             sounding
             Organe
             ,
             and
             application
             thereof
             .
          
           
             Cant.
             2.
             14.
             
          
           
             Of
             the
             iust
             man.
             
          
           
             Eccle.
             15.
             5.
             6.
             
          
           
             He
             must
             desire
             ,
             that
             would
             obtain
             .
          
           
             Sentence
             .
          
           
             The
             duety
             of
             giuers
             and
             receiuers
             ,
             in
             giuing
             and
             receiuing
             .
          
           
             How
             christ
             opened
             his
             mouth
             .
          
           
             Mat.
             5.
             2.
             
          
           
             Acts.
             10
             34.
             
          
           
             2.
             
             Cor.
             6.
             11.
             
          
           
             Act.
             8.
             35.
             
          
           
             A●t
             .
             2.
             4.
             
          
           
             Christ
             opened
             his
             mouth
             to
             teach
             ,
             &
             the
             Apostles
             to
             learne
             .
          
           
             Math.
             5.
             2.
             
          
           
             Act.
             2
             ,
             4.
             
          
           
             Iohn
             .
             20.
             22.
             
          
           
             Example
             of
             fish
             shelles
             found
             on
             the
             Sea
             shoares
             ,
             &
             applyed
             to
             the
             iust
             man.
             
          
           
             He
             whom
             god
             filles
             with
             his
             spirit
             ,
             must
             first
             be
             emptied
             of
             his
             own
             .
          
           
             Psal
             .
             104.
             29
             ,
             30.
             
          
           
             The
             Authors
             applying
             of
             the
             words
             .
          
           
             Ephe.
             4.
             24.
             
          
           
             Of
             the
             iust
             man
             ,
             he
             being
             filled
             with
             the
             holy
             spirit
             .
          
           
             Psal
             .
             45.
             2.
             
          
           
             A
             glasse
             ful
             of
             water
             compared
             to
             the
             iust
             man
             ,
             in
             doing
             good
             to
             others
             .
          
           
             Arist
             .
             in
             Prob.
             27.
             part
             .
             5.
             
          
           
             Of
             the
             nature
             of
             the
             winde
             .
          
           
             Of
             the
             holy
             ghost
             .
          
           
             Act.
             2.
             2.
             
          
           
             Cant.
             4.
             16.
             
          
           
             Luk.
             1.
             35.
             
          
           
             How
             the
             word
             shadowing
             is
             expounded
             by
             the
             Doctours
             .
          
           
             An
             excellent
             saying
             of
             S.
             Iohn
             Chrysostome
             .
          
           
             Esay
             .
             60.
             8.
             
          
           
             Mantuan
             .
          
           
             The
             Apostle
             Peters
             first
             Sermon
             .
          
           
             Act.
             2.
             41.
             
          
           
             Wisedome
             is
             required
             in
             an
             Orator
             ,
             according
             to
             Tully
             .
          
           
             Iobs
             discourse
             concerning
             wisedome
             .
          
           
             Iob.
             28.
             28.
             
          
           
             Psal
             .
             111.
             10
             
          
           
             The
             Peripatecians
             deAristo
             .
             in
             lib.
             Eth.
             6.
             
             Cap.
             6.
             
             &
             Metap
             .
             lib.
             1.
             
             Cap.
             5.
             
          
           
             The
             Stoickes
             definition
             of
             wisedome
             .
          
           
             Seneca
             de
             tranqu
             .
             anim
             .
          
           
             The
             diuines
             ,
             concerning
             wisedome
             .
          
           
             The
             innocent
             man
             neerest
             to
             God.
             
          
           
             Of
             him
             that
             partaketh
             not
             with
             the
             spirit
             of
             wisedome
             .
          
           
             Psal
             .
             9.
             7.
             8.
             
          
           
             Prouer.
             30.
             14.
             
          
           
             The
             wicked
             tongue
             compared
             to
             a
             sword
             .
          
           
             Psal
             .
             57.
             4.
             
          
           
             The
             Authors
             application
             ,
             by
             the
             interpretation
             of
             Caietanus
             .
          
           
             How
             the
             wicked
             tongue
             cōmits
             deadly
             sinne
             ,
             in
             seuerall
             manner
             ,
             wel
             worth
             the
             consideration
             
          
           
             The
             common
             behauiour
             of
             too
             many
             now
             adaies
             .
          
           
             The
             trickes
             of
             knauish
             Critticks
             ,
             on
             Stages
             ,
             or
             else
             where
             .
          
           
             Hypocriticall
             seekers
             of
             conformity
             .
          
           
             Trencher
             flyes
             ,
             &
             parasiticall
             table
             talkers
             .
          
           
             Not
             so
             many
             letters
             in
             the
             Alphabet
             ,
             as
             abuses
             in
             the
             tongue
             .
          
           
             A
             very
             good
             aduise
             .
          
           
             S.
             Ieromes
             counsell
             ,
             for
             ordering
             of
             our
             words
             .
          
           
             How
             great
             our
             imbecility
             and
             weaknes
             is
             ,
             without
             gods
             assistāce
             .
          
           
             We
             are
             not
             able
             to
             thinke
             one
             good
             thought
             .
          
           
             2.
             
             Cor.
             3.
             5.
             
          
           
             God
             first
             speaking
             to
             our
             harts
             ,
             our
             speaking
             will
             be
             the
             better
             .
          
           
             Math.
             10.
             20.
             
          
           
             Ose
             .
             2.
             14.
             
          
           
             The
             application
             of
             the
             Prophets
             words
             by
             the
             Author
             ,
             to
             exceeding
             good
             purpose
             .
          
           
             The
             holy
             Angels
             inspiring
             our
             soules
             .
          
           
             Esay
             .
             60.
             14.
             
          
           
             Cōparison
             of
             the
             preachers
             words
             to
             his
             auditory
             .
          
           
             Gods
             great
             fauour
             in
             speaking
             to
             the
             heart
             .
          
           
             Our
             duety
             of
             assisting
             one
             an
             other
             by
             the
             tongues
             office
             .
          
           
             Iere.
             15.
             
             1●
             .
          
           
             The
             Authours
             application
             of
             Ieremies
             words
             .
          
           
             Of
             the
             help
             of
             our
             neighbor
             ,
             &
             the
             reasons
             binding
             vs
             therto
             .
          
           
             Example
             of
             two
             trauailers
             together
             on
             the
             way
             .
          
           
             The
             example
             alluded
             to
             our
             neighbour
             .
          
           
             Many
             vertuous
             actions
             may
             be
             done
             by
             the
             tongue
             
          
           
             The
             helpe
             the
             insensible
             creatures
             doe
             yeeld
             to
             one
             another
             .
          
           
             The
             giftes
             of
             god
             bestowed
             on
             man.
             
          
           
             We
             ought
             to
             call
             for
             others
             ayde
             ,
             if
             our
             own
             be
             not
             sufficient
             for
             our
             neighbor
             .
          
           
             Man
             erreth
             beyond
             all
             other
             comparison
             .
          
           
             Sentence
             .
          
           
             Other
             creatures
             are
             not
             composed
             as
             man
             is
             .
          
           
             Example
             of
             heauy
             and
             light
             things
             .
          
           
             Aristotle
             concerning
             brute
             beastes
             .
          
           
             The
             wil
             is
             the
             handmaid
             of
             vnderstāding
             .
          
           
             The
             fantasie
             of
             man
             is
             indeterminate
             .
          
           
             Roman
             .
             1.
             20.
             
          
           
             The
             reason
             of
             our
             affecting
             the
             world
             more
             then
             heauen
             .
          
           
             The
             wil
             of
             the
             Angells
             .
          
           
             Psal
             .
             14.
             2.
             3.
             
          
           
             Man
             is
             cōposed
             of
             two
             cōtrary
             natures
             .
          
           
             God
             gaue
             Adam
             originall
             iustice
             ,
             &c.
             
          
           
             To
             Adam
             being
             falne
             ,
             god
             gaue
             the
             lawe
             natural
             ,
             &c.
             
          
           
             The
             written
             lawe
             .
          
           
             The
             law
             Euangelicall
             .
          
           
             Of
             brotherly
             correction
             .
          
           
             Math.
             18.
             15.
             
          
           
             What
             good
             may
             be
             don
             by
             charitable
             correcting
             of
             our
             brother
             .
          
           
             How
             holding
             our
             peace
             is
             a
             great
             offence
             .
          
           
             Esa
             .
             6.
             5.
             
          
           
             The
             cause
             why
             Esay
             cōplained
             of
             holding
             his
             peace
             .
          
           
             The
             iustice
             of
             God
             vpon
             the
             king
             ,
             that
             would
             needs
             goe
             beyond
             his
             regal
             authority
             .
          
           
             The
             Authors
             implication
             .
          
           
             Esay
             .
             6.
             5.
             
          
           
             A
             lesson
             for
             such
             as
             little
             regard
             what
             is
             committed
             to
             their
             charge
             .
          
           
             S.
             Greg.
             in
             Pasto
             .
          
           
             Example
             of
             Mice
             for
             theyr
             safety
             among
             their
             enemies
             .
          
           
             The
             allusiō
             to
             all
             the
             correctiō
             of
             greate
             mē
             .
          
           
             How
             reprehēsion
             is
             to
             bee
             deliuered
             .
          
           
             1.
             
             Tim.
             5.
             2.
             
          
           
             The
             answere
             of
             Antisthenes
             ,
             for
             the
             rebuking
             of
             princes
             .
          
           
             Example
             of
             King
             Saule
             possessed
             .
          
           
             A
             lesson
             for
             bould
             presumers
             with
             princes
             .
          
           
             There
             is
             a
             time
             apte
             for
             all
             things
             .
          
           
             Eccl.
             3.
             1.
             7.
             
          
           
             How
             somtime
             by
             speaking
             we
             holde
             our
             peace
             .
          
           
             How
             we
             breake
             silēce
             in
             holding
             our
             peace
             ,
             and
             yet
             in
             talking
             are
             silent
             .
          
           
             Of
             negatiue
             precepts
             .
          
           
             Of
             affirmatiue
             precepts
             .
          
           
             Of
             precepts
             consisting
             of
             both
             natures
             .
          
           
             Of
             restitutiō
             .
          
           
             The
             precepte
             of
             brother
             lie
             correction
             .
          
           
             Math.
             18.
             15.
             16.
             17.
             
          
           
             How
             it
             is
             taught
             vs
             by
             Christ
             himselfe
             .
          
           
             Three
             things
             things
             to
             be
             obserued
             .
          
           
             1
             The
             place
             for
             speaking
             .
          
           
             2
             The
             time
             for
             speaking
             .
          
           
             Of
             time
             vnbefitting
             .
          
           
             Example
             of
             Noahs
             seauen
             dayes
             wayting
             for
             the
             doues
             returnes
             .
          
           
             Gen.
             8.
             11.
             
          
           
             The
             Authors
             morall
             application
             of
             this
             example
             .
          
           
             Psal
             .
             69.
             1.
             
          
           
             The
             forme
             of
             vse
             for
             this
             application
             .
          
           
             The
             secōd
             obseruation
             for
             brotherly
             correction
             .
          
           
             3.
             
             The
             māner
             .
          
           
             Example
             of
             Dauids
             dispossessing
             Saule
             .
          
           
             Example
             of
             Eliseus
             sending
             Gehezie
             to
             the
             widdowes
             son
             .
          
           
             How
             we
             should
             reuiue
             our
             brother
             from
             sinne
             .
          
           
             Luk.
             23.
             22.
             
          
           
             Our
             immitation
             of
             Elizeus
             .
          
           
             Gal.
             6.
             1.
             
          
           
             The
             Authors
             commendatiō
             of
             this
             course
             .
          
           
             Comparisō
             of
             blowing
             the
             fire
             ,
             alluded
             to
             our
             brothers
             nature
             .
          
           
             Comparisō
             of
             a
             sick
             mans
             feeding
             .
          
           
             The
             applicatiō
             of
             the
             cōparison
             .
          
           
             Psalm
             .
             107.
             18.
             
          
           
             The
             administering
             of
             brotherly
             correction
             .
          
           
             The
             Authors
             institution
             for
             the
             maner
             of
             correcting
             .
          
           
             The
             allegatiō
             on
             Gods
             behalfe
             .
          
           
             The
             maner
             concerning
             our selues
             .
          
           
             2.
             
             Kings
             .
             4.
             34.
             
          
           
             Reprehensiōs
             compared
             to
             Physical
             pilles
             .
          
           
             Comparisō
             of
             the
             Ague
             .
          
           
             The
             application
             .
          
           
             Comparisō
             of
             the
             Physition
             .
          
           
             Comparisō
             of
             huntsmen
             in
             their
             seuerall
             pastimes
             .
          
           
             Obseruatiō
             for
             a
             differēce
             to
             be
             made
             in
             persons
             .
          
           
             Example
             of
             the
             Patriark●
             Ioseph
             .
          
           
             Gen
             45.
             24.
             
          
           
             The
             Authors
             allusion
             .
          
           
             Applicatiō
             to
             our selues
             .
          
           
             Psal
             .
             73.
             22.
             
          
           
             The
             way
             of
             this
             world
             .
          
           
             The
             conditional
             word
             ,
             If.
             
          
           
             Exāple
             out
             of
             t●e
             old
             lawe
             .
          
           
             Deul
             .
             24.
             10
             
             ▪
             11.
             
          
           
             The
             example
             applied
             .
          
           
             A
             sētētious
             demaunde
             .
          
           
             Mat
             7.
             3.
             
          
           
             Luke
             4
             ▪
             23.
             
          
           
             The
             words
             of
             Father
             Augustine
             .
          
           
             He
             ought
             not
             reprooue
             ,
             that
             deserues
             reproofe
             .
          
           
             Publique
             of
             ●ending
             must
             haue
             publique
             reproof
             .
          
           
             1.
             
             Tim.
             5.
             20.
             
          
           
             Example
             of
             Lamech
             .
          
           
             Gen.
             4.
             23.
             
          
           
             Of
             secret
             sin
             ,
             but
             against
             a
             community
             .
          
           
             In
             matter
             of
             faith
             .
          
           
             Galat.
             2.
             11.
             
          
           
             Thom.
             Aquin.
             Sum.
             Cap.
             20.
             
          
           
             Two
             kindes
             of
             correction
             .
          
           
             1.
             
             The
             act
             of
             Iustice
             .
          
           
             2.
             
             The
             act
             of
             charity
             .
          
           
             Between
             him
             &
             thee
             alone
             .
          
           
             Correct
             ,
             not
             kill
             .
          
           
             Example
             of
             children
             offended
             .
          
           
             Applicatiō
             to
             our selues
             .
          
           
             Roman
             .
             12.
             19.
             
          
           
             Example
             of
             Cain
             .
          
           
             Gen.
             4.
             10.
             
          
           
             Example
             of
             Myriam
             to
             Moyses
             .
          
           
             Example
             of
             Mary
             Magdalen
             ,
             and
             of
             Martha
             .
          
           
             
               Christs
               answer
            
             Luke
             .
             10.
             14.
             15.
             
          
           
             Iob.
             
          
           
             Susanna
             .
          
           
             Dauid
             .
          
           
             Our
             own
             duty
             .
          
           
             Al
             sins
             are
             not
             alike
             in
             quality
             .
          
           
             The
             correctiō
             of
             deadly
             sins
             .
          
           
             Of
             sins
             of
             lesse
             quality
             .
          
           
             The
             words
             of
             Cirillus
             Alexandrinus
             .
          
           
             Consideration
             of
             our
             own
             faults
             .
          
           
             Esay
             .
             38.
             12.
             
          
           
             Comparisō
             of
             sounding
             a
             Trumpet
             ,
             applyed
             to
             preaching
             .
          
           
             Of
             the
             number
             of
             reprehensions
             .
          
           
             Math.
             18.
             22.
             
          
           
             A
             finite
             number
             put
             by
             an
             infinite
             .
          
           
             Seauenty
             times
             seauen
             times
             according
             to
             Saint
             Ierome
             .
          
           
             According
             to
             S.
             Augustine
             .
          
           
             The
             writing
             of
             seauenty
             seauen
             by
             figures
             ,
             alluded
             to
             the
             workes
             of
             mercy
             .
          
           
             A
             second
             cōceipt
             on
             the
             figures
             ,
             by
             the
             senses
             .
          
           
             A
             third
             proof
             of
             the
             figures
             ,
             by
             the
             seauen
             deadly
             sinnes
             ,
             and
             seauen
             ages
             of
             man.
             
          
           
             A
             third
             proof
             ,
             by
             the
             giftes
             of
             the
             holy
             ghost
             ,
             &
             the
             vertues
             .
          
           
             S.
             Origen
             vpon
             S.
             Mathew
             .
          
           
             Math.
             18.
             17.
             
          
           
             The
             cōmand
             of
             Christ
             for
             our
             neighbors
             good
             .
          
           
             Cant.
             2.
             9.
             
          
           
             Comparison
             of
             an
             Army
             encamped
             .
          
           
             The
             first
             Sentinell
             .
          
           
             The
             second
             Sentinell
             .
          
           
             The
             whole
             corps
             du
             gard
             .