(2) Whatever, therefore, he has in his mind, he bears on his tongue, to those who are worthy to hear, speaking as well as living from assent and inclination. For he both thinks and speaks the truth; unless at any time, medicinally, as a physician for the safety of the sick, he may deceive or tell an untruth, according to the Sophists.

(122) "'May the word of [my lips] never be changed nor made of no avail.'

(64) "'May the word of my lips never be changed nor made of no avail.'

(20) I spake openly to the world: I ever taught in the synagogues, and in the temple, whither the Jews always resort: and in secret have I said nothing. Ask them which heard me, what I have said unto them: behold, they know what I said. Why askest thou me?

(1) I, at any rate, am not conscious, when speaking in reply to Greeks or others, of fancying to assist good men, in case they should be able to know and speak the very truth, as it really is in itself. For, when this is correctly demonstrated in its essential nature, according to a law of truth, and has been established without flaw, every thing which is otherwise, and simulates the truth, will be convicted of being other than the reality, and dissimilar, and that which is seeming rather than real. It is superfluous then, that the expounder of truth should contend with these or those. For each affirms himself to have the royal coin, and perchance has some deceptive image of a certain portion of the true. And, if you refute this, first the one, and then the other, will contend concerning the same. But, when the true statement itself has been correctly laid down, and has remained unrefuted by all the rest, every thing which is not so in every respect is cast down of itself, by the impregnable stability of the really true. Having then as I think well understood this, I have not been over zealous to speak in reply to Greeks or to others; but it is sufficient for me (and may God grant this), first to know about truth, then, having known, to speak as it is fitting to speak.

(10) I am the punishment of those that chastise and the statesmanship of those that conquer. Of secret things I am silence, and of the wise I am the wisdom.

(161) Speak when it is not proper to be silent, but speak concerning the things you know (only) then when it is fitting.

(5) On every hand, then, the Gnostic alone testifies to the truth in deed and word. For he always does rightly in all things, both in word and action, and in thought itself.

(74) The utterance of his mouth hath no god ever annulled

(35) And thou too, mother, knowest from the time I was born until this day, all my deeds and all that is in my heart, that I always think good concerning all.

(61) Close then your lips, though eloquence be possible. Keep silence; God knows the right way! The Prophet said, "O ye who regard only the outside, Many are they whose beards are black yet are old, I have made trial of his wisdom often and often, Age consists in maturity of wisdom, O son, Not, in whiteness of the beard and hair. How can any one be older than Iblis? Yet, if he has no wisdom, he is naught.

(363) The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.

(408) Him I call indeed a Brâhmana who utters true speech, instructive and free from harshness, so that he offend no one.

(22) If I have spoken evil, bear witness to the evil: but if well, why smitest thou me?

(10) I am . . . within. I am . . . of natures. I am . . . of created spirits, the request of souls. I am control and the uncontrollable. I am union and dissolution. I abide and dissolve. I am below and they come up to me. I am judgment and acquittal. I am sinless, and the root of sin comes from me. I am lust outwardly, yet within me is control. I am hearing for all, and my speech is indecipherable. I am an unspeaking mute and enormous in my many words.

(6) "To win the flowers of fair renown from men, Be not induced to speak aught more than right."