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.

The Argument.

Wherein, according to the course hitherto continued, they now dis∣course 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 profi∣table.

Chap. 10.

CLAVDIO.

Hell is better, then an euill tongue, sayth the holy ghost, by the mouth of Salomon.* 1.1 Multi cecide∣runt in ore gladij: sed non sic, quasi qui interierunt per linguam suam. Mors illius, mors nequissima, & vtilis infer∣nus 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.* 1.2 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 de∣ny 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.* 1.3 Hell hurteth none, but such as are thereinto con∣demned: 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,* 1.4 which ceasseth not to accuse vs before God, according as Saint Iohn sayth. Proiectus est accusator fratrum nostrorum,* 1.5 qui accusabat illos ante conspectū Dei nostri die & nocte. The accuser of our brethren is cast downe, which ac∣cused them before our God day and night.

Claudio.

It is a ma••ucilous matter, and well woorthie consi∣deration, how the deuill, beeing so great a murmurer, that he ceas∣seth not day and night,* 1.6 to accuse vs before God, of all our negligen∣ces, 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.* 1.7 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,* 1.8 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,* 1.9 and speaking with a double hart: there is the first tongue,* 1.10 and the first kind of talking. Disperdat Dominus vniuer∣sa labia dolosa, & linguam magniloquam. The Lord cut off all flatte∣ring lips, and the tongue that speaketh proude things: there is the se∣cond tongue,* 1.11 and second kind of talking. Linguam nostram magnifi∣cabimus, labia nostra à nobis sunt, or, opera nostra à nobis sunt: quis no∣ster 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,* 1.12 and third kind of talking, whereof it seemes the holy ghost, speaking by the wise mans mouth, sayth. Lingua tertia multos com∣mouit, & dispersit illos de gente in gentem.* 1.13 The double tongue hath dis∣quieted 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 se∣cond, * 1.14 that is, to spread abroad the euill conceited, by significant spee∣ches; 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,* 1.15 as meerly opposing them∣selues against God: but worse was it, when one expressed to an o∣ther (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.* 1.16 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 lin∣guam eorum, vt non audiat vnusquisque vocem proximi sui. Atque ita diuisit eos Dominus, ex illo loco in vniuersas terras, & cessauerunt aedifi∣care 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,* 1.17 Lingua tertia multos commouit, & disper∣sit illos de gente in gentem.

My Lord Iacono da voragine,* 1.18 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 bree∣der, * 1.19 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,* 1.20 because it deceiueth: Popule meus, qui te beatum dicunt, ipsi te decipiunt,* 1.21 O my people, they that lead thee, cause thee to erre. The secōd, because it defameth: Sepi aures tuas spinis, & linguam nequam noli au∣dire, * 1.22 & ori tuo facito ostia, & seras auribus tuis. Hedge thy possession with thornes, and make doors and bars for thy mouth. The third,* 1.23 because it conturbeth:* 1.24 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,* 1.25 with the Angel, with the soule & with the diuel, not because God hath any need (by speaking) to vn∣derstād the thoughts of others, for he knoweth all things before they are thought, but for manifestation of his wil vnto vs. We cannot then say of the diuel: Et illud erat mutū, because (in this māner) he speaketh greeuously, for he neuer ceaseth to thinke, & to contriue euill against god, against the Angels, & against men: &, what he hath wickedly cō∣plotted, if he could put it in execution, he would willingly do it.

By the second kind of discoursing,* 1.26 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 en∣tring 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 a∣ny poore mans tongue.

With the word of worke,* 1.27 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,* 1.28 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 writ∣ten, that hee tempted him in the wildernesse in diuers kinds.

Lodouico.

I denye not, that the diuel speakes sometime with God,* 1.29 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 writ∣ten; * 1.30 vade Sathana, non tentabis, &c. and of the others, saith Saint Iohn;* 1.31 protectus est Draco, ille magnus serpens antiquus, &c. Be∣hold then how the diuell, although he worke many thinges against God and his Angels,* 1.32 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 re∣um iudicio,* 1.33 reum consilio, & reum gehennae ignis: guilt of iudgement, guilt of a Councel,* 1.34 and guilt of hell fire. Vpon which words venerable Beda discoursing, sayth. In primo est vnum, s. ira sola; in secundo sunt

duo,* 1.35 s. ira & vox; iram significans; in tertio sunt tria, s. ira, vox, & in voce vituperationis expressio, &c. according to his begunne dis∣course.

Lodouico.

The Angell speaketh with God,* 1.36 not after such man∣ner, 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 know∣ledge 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.* 1.37 In this manner likewise, the holy soule talketh (in her kind) with God, both in prayer and con∣templation: 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 mu∣tum.

Claudio.

What kinde of conferring is this, in one Angell with another? And how can one Angell discouer his will to ano∣ther, 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,* 1.38 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, whe∣ther it be an Angell of light, or of darknesse: and this happeneth thus, because the will mooueth (as commaundresse) the vnderstanding to his operation,* 1.39 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,* 1.40 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,* 1.41 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 re∣port 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,* 1.42 because that this kind of speaking communeth with all of angelicall na∣ture.

Beside, one Angel may confer with another, by the word of work, whereby is discouered in liuely effect what was the intention:* 1.43 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,* 1.44 & 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 Cre∣ator; but hee deceiued himselfe, because it sorted to a contrarye effect.

One Angel also speaketh to another,* 1.45 by communication of the light diuine, manifesting the diuine reuelations, which doe immedi∣atly depend vpon God. Which kind of speaking is called illuminati∣on, one Angel illuminating another. Nor do all the Angels confer to∣gether 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 reuea∣led to them, they beeing depriued of celestiall grace, and condem∣ned to the eternall horrors, therefore it is true, that illud erat mu∣tum.

Claudio.

All these reasons are faire, woorthy and quaint e∣nough; but yet it seemes to me a very great matter, that the father of lyes,* 1.46 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,* 1.47 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 inge∣nious, and my desire so insatiable, (not that I couet to heare matter of noueltie,* 1.48 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, ex∣cept it may grow to offend your selfe: otherwise, to me it is most wel∣come.

Lodouico.

Sometimes,* 1.49 when two men confer together, and (in talke) one of them telles a lye, as striuing to make it mainely belee∣ued, 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 re∣spect, 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,* 1.50 according to the opinion of a learned fa∣ther, consisteth in three things, to weet, In the thing that is to be belee∣ued; 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 cheri∣sheth men in dooing vnciuill actions, and such as beseeme not the diuine aspect, making promise of vaine things, altogether woorth iust nothing.* 1.51 But Christ comming in place, the master of trueth, and hea∣ring 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 ly∣ing? Et illud erat mutum.

Yet better.* 1.52 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,* 1.53 scimus quia rectè dicis & doces, & non accipis personam, sed viam Dei in veritate doces:* 1.54 Master, we know that thou sayest and tea∣chest right, neither dost thou accept mans person, but teachest the way of God truely.* 1.55 Contrary to trueth is a lye, the deuill is the inuenter, the father and begetter of lyes▪ now, would not you, that Christ com∣ming vpon the earth, and deliuering this eternall truth, that the fa∣ther of lying (despight his heart) shoulde haue his mouth lookt vp, and stand dumb? Therefore it is written, that Illud erat mutum: Com∣minatus est ••i Iesus,* 1.56 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,* 1.57 Iudaeis quidem scandaelum, Gentibus autem stultitiā. Ipsis autem vocatis Iudaeis at{que} Graecis, Chri∣stum Dei virtutem, & Dei sapientiam. We preache Christ crucified, vn∣to the Iewes euen a stumbling block,* 1.58 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,* 1.59 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,* 1.60 he is dumbe: Et illud erat mutum. Et incre∣pans non sinebat ea loqui.* 1.61 He rebuked them, and suffered them not to speak, &c. For it is against equity, when the eternall wisedome spea∣keth, that foule malice shold be prating too, so much the rather, be∣cause he can neuer open his mouth, but lyes are ready to issue forth: Cum loquitur mendicium,* 1.62 ex propriis loquitur: When he speaketh a lye, then he speaketh of his owne, &c.

Better yet.* 1.63 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 e∣uermore opposeth himselfe against God, therfore at the presence of the word,* 1.64 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.* 1.65 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,* 1.66 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?* 1.67 whereto Balaam answered: Quia commeruisti, & illu∣sisti 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 ani∣mal 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 a∣ny 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:* 1.68 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 ap∣pearing to him:* 1.69 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.* 1.70 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 mu∣tum.

Yet better.* 1.71 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 be∣loued companion. Mulier quam dedisti mihi sociam, dedit mihi de lig∣no & comedi:* 1.72 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.* 1.73 Serpens decepit me, & comedi: The Serpent beguiled me, and I did eate. But the deuill stood as dumbe, and sayd nothing in ex∣cuse 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, wher∣by this mutiner might be called dumb: because all these hitherto re∣hearsed, 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,* 1.74 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,* 1.75 Et illud erat mutum; was not onely dumb, but blind & deafe likewise,* 1.76 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,* 1.77 that to bring this poore wretch to extreame ne∣cessitie, he lockt vp his eares, because he should listen to no godly do∣ctrine; 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,* 1.78 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 Affri∣ca, * 1.79 and ioyning it to the Romane Empire. Or, in such manner as Ti∣tus Manlius,* 1.80 who killing (in a combate) a knight of Fraunce, and ta∣king 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 be∣reauing him of the vse of speeche, is therefore called dumbe him∣selfe.

Claudio.

An honest stranger,* 1.81 in good sadnesse (my Lorde) is this, that for the good lodging allowed him, returneth such an vn∣kind 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 them∣selues in this desperate estate, do surrender themselues vp into their enemies hands.

So did Holofernes when he besieged Bethulia,* 1.82 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 suc∣cour.

So dealt the deuill with this poore man,* 1.83 Damming vp the torrent of speech or eloquence, closing vp the way-gate of hearing, and rob∣bing him of the cheerfull benefite of sight: that then drouping down into despaire, he might (by none of those organes) expect any suc∣cour. 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,* 1.84 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.* 1.85 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,* 1.86 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 bro∣ken.

Little cares the Iaoler,* 1.87 or (as we may rather say) the prison kee∣per, 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:* 1.88 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 bur∣then 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 E∣say meant as much,* 1.89 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,* 1.90 that which is faste∣ned about the neck, is the very worst of all other, because, by the least twitch of restraint, a man therby may be strangled & dead. Although the theef in the prison, haue his hāds & feet shackled, yet notwithstā∣ding, he hath some hope of life, either by fauour of friends, or by a great sum of mony, or else by flight. But when he sees the hangman, to fasten a cord or chaine about his neck, he takes himself to be quite dispatcht, and no longer hope of life then remaineth. In like manner, the wretched sinner,* 1.91 though his hands and feete be restrained from any good acte, yet it hurteth him not so much, as to lose the li∣bertye 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, dis∣creetly, 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 di∣uel (more then by any other restraint) watcheth to stifle vs with this dumb coller,* 1.92 for then he counts himself sure of his prey, neuer doub∣ting 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,* 1.93 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,* 1.94 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,* 1.95 he seeks to strangle them by the throat, to the end, they should not crye out, to the careful watchmen of their soules,* 1.96 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 pray∣ing for the oppressed:* 1.97 but (by no meanes) must they call to God and his ministers, to lay open the foule deformities of their sinnes, to re∣ueale the true compunction of their heartes, but smother all in si∣lence, stifle one penitente thought, with a thousand preparations to deedes farre worse and worse, and (as apte for his pur∣pose) hee hath fiue seuerall sharpe teethe,* 1.98 wherewith hee gripes them.

The first, is shame, for when a man sinneth, the deuil depriues him of all blushing,* 1.99 and euery good or manly respect, till he comes into the Church, and then he restores it him againe, and his comely blush∣ing 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 si∣lent suggestions, as thus.

If thou disclose thy secret sinnes to God,* 1.100 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 dis∣grace 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, e∣uery one will be doubtfull of conuersing with thee, as hating hypo∣criticall 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,* 1.101 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.* 1.102 Reuelabo pudenda tua in facie tua, & ostendam in Gentibus nuditatem tuam, & regnis ignomi∣niam 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,* 1.103 espied a yong mā, who stood rea∣dy 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 ra∣ther for thy entring into it. Euen so the sinfull soule, it should not be ashamed to issue foorth of the infamous house of sinne,* 1.104 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,* 1.105 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;* 1.106 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.* 1.107 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, vr∣ging the sinner,* 1.108 to procrastination of repentance, by a false perswasi∣on of liuing long time: as trusting in the iocond youth of years, the strength of our members, and the present health of bodie. Neuer re∣membring, how fraile this mortall life is,* 1.109 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,* 1.110 that there is nothing more certaine then death, nor more vncertaine then the houre thereof. And that, as the fish be∣comes taken by the hooke, and dyes, when he thinkes to liue a lon∣ger date,* 1.111 and voide of ••aking: euen so is man in the hand of death, caught when he most hopeth of long life.* 1.112 According as the wise man sayth.* 1.113 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.* 1.114 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: ther∣fore with this consideration, we may break the tooth of vain & boot∣les••e hope.

Claudio.

The fourth tooth,* 1.115 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 need∣lesse, for (within a day or two) we shal fall into the same againe, and then the labour of repentance may be very wel spared.* 1.116 And what en∣sueth hereō? only this conceit is daily buzz'd into our eares by the di∣uell: That we haue a certaine kind of good will, to leaue off these va∣nities, but the more we striue to forgo them, the more our nature fast∣neth liking on them, and sins incident to nature, doe admit tollera∣tion.

Lodouico.

This tooth must needs be puld out,* 1.117 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,* 1.118 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,* 1.119 that makes so slight an ac∣count of repentaunce, and will not giue ouer sinne, because his na∣ture 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.* 1.120

Claudio.

The fift tooth, is presumption, relying too much vpon the diuine mercy, and saying within thy selfe: God is so mer∣cifull, as hee will not permit mee any way to perish. Hee pardo∣ned Peter his owne denyer;* 1.121 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,* 1.122 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; wee∣ning 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 be∣ing falne into a quagmire,* 1.123 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,* 1.124 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 mise∣rorum chorda. We by our sinning, doe fall into the bottomlesse depth of hel,* 1.125 as Dauid sayth, Infixus sum in limo profundi; I stick fast in the deep mire,* 1.126 & god, in meer compassion, casts forth the cord of his mer∣cy, * 1.127 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,* 1.128 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,* 1.129 nor be stricken dumbe by him: but breaking his hellish teeth, crye out with the Prophet Dauid, that we may be heard:* 1.130 Ad Dominuin cùm tribularer clamaui, & exau∣diuit 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 er∣ror, therefore let vs say; Et illud erat mutum.

Finis Cap. 10.

Notes

• * 1.1

  Eccl. 28. 18. 21.
• * 1.2

  A wicked tōgue is worse then the paine of hell.
• * 1.3

  Hell hurteth none but the dāned, but the tongue offen∣deth God and his Saints.
• * 1.4

  The Deuilles tongue.
• * 1.5

  Apoc. 12. 10.
• * 1.6

  The Deuill being so great an accuser how is he saide to bee dumbe?
• * 1.7

  Luke 11. 14.
• * 1.8

  Three kindes of speaking, & three kinds of tongues.
• * 1.9

  Psal. 12. 2. 3. 4.
• * 1.10

  1. The tōgue of the minde.
• * 1.11

  2. The tōgue of the mouth.
• * 1.12

  3. The tongue of the deede or worke.
• * 1.13

  Eccle. 28. 16.
• * 1.14

  Of al the three tongues toge∣ther, in their badnes.
• * 1.15

  All the three tōgues exam∣pled, in the builders of Ba∣bel.
• * 1.16

  Gen. 11. 5. 7. 8.
• * 1.17

  Eccle. 28. 16.
• * 1.18

  Example of the Archbish∣op of Genoa, in a Sermō of his.
• * 1.19

  Three tōgues to be cut out.
• * 1.20

  Esay. 3. 11.
• * 1.21

  1. For decei∣uing.
• * 1.22

  2. For defa∣ming.
• * 1.23

  Eccle. 28. 24.
• * 1.24

  3. For moles∣ting.
• * 1.25

  How God is saide to talke with the An∣gel, the soule and the deuil, in the minde, the first kinde of speaking.
• * 1.26

  The seconde kinde of spea∣king, with the mouth, as one man to ano∣ther.
• * 1.27

  The woorde of work, the third kind of speaking▪ so God speaketh, the deuill and the good An∣gell, &c.
• * 1.28

  How the De∣uill speaketh with the word of woorke, de∣maunded.
• * 1.29

  An Answere to the demād.
• * 1.30

  Math. 4. 10.
• * 1.31

  Apoc. 12. 9.
• * 1.32

  The Deuill cannot per∣sonally offend God or his Angelles.
• * 1.33

  Math▪ 5. 22.
• * 1.34

  Three seuerall kinds of guilti∣nes.
• * 1.35

  Venerable Be∣da on the three guilts.
• * 1.36

  How the An∣gell speaketh with God, like the Scho∣ler to his master. &c.
• * 1.37

  How the holy soule talketh with God, which the De∣uill cānot doe.
• * 1.38

  How one An∣gel conferreth with another, by the word of the minde.
• * 1.39

  Intelligence is in the vnder∣stāding in three kinds.
• * 1.40

  Act of the wil.
• * 1.41

  Speech of the minde.
• * 1.42

  Howe the De∣uill can not be said to be dumbe.
• * 1.43

  Angels may cōferre by the word of work.
• * 1.44

  Example of the Deuls plaguing of Iob.
• * 1.45

  The speech of illuminatiō, only vsed by the superiour Angels, with the inferiour.
• * 1.46

  Insinuatiō for further satis∣faction in this point.
• * 1.47

  Offer of fur∣ther progressi∣on.
• * 1.48

  The procee∣ding accepted kindlie.
• * 1.49

  Exāple of one man ou¦facing an other with a lye.
• * 1.50

  The first proofe, confir∣med by an aū∣cient father.
• * 1.51

  Christ thrusts the lye into the deuils throate.
• * 1.52

  The second proofe of the truth it selfe.
• * 1.53

  Mat. 22. 16.
• * 1.54

  Luke 20. 21.
• * 1.55

  A lye is quite contrarie to the trueth.
• * 1.56

  Mark. 1. 25.
• * 1.57

  The third proofe, of the wisedōe of the father.
• * 1.58

  2. Cori. 1. 23. 24.
• * 1.59

  When the e∣ternal wisedōe speaketh, the Deuil must be silent.
• * 1.60

  Sap 7. 30.
• * 1.61

  Luke. 4. 41.
• * 1.62

  Iohn. 8. 44.
• * 1.63

  The fourth proofe, of the woord of the father.
• * 1.64

  The Deuill speakes not at the woords presence.
• * 1.65

  The fift proofe, of the tongue to speake, giuen only to man.
• * 1.66

  Numb. 22. 28. 29. 30.
• * 1.67

  Balaams Asse spake, but vn∣derstood not what he sayd.
• * 1.68

  The wordes of S. Barnard cōcerning the Deuill.
• * 1.69

  A reuerent fa∣ther, at his gi∣uing vp the ghos••e.
• * 1.70

  Apoc. 17. 8.
• * 1.71

  The sixte Proof, of Adās transgressing Gods commā∣dement.
• * 1.72

  Gen. 3. 12. 13.
• * 1.73

  The Deuill stood dumbe, without any excuse.
• * 1.74

  The seauenth proofe, of the Deuils ma∣king vs all dūbe by his false suggesti∣ons.
• * 1.75

  Mat. 12. 22.
• * 1.76

  Example of the blind man in the Gospel.
• * 1.77

  The maner of the Deuils af∣flictions layd on the blinde, and their se∣uerall ends.
• * 1.78

  An other rea∣son, why he is called dumbe.
• * 1.79

  Scipio Affri∣canus.
• * 1.80

  Titus Manlius sirnamed Tor∣quatus.
• * 1.81

  The eight proofe, by cō∣parison of a Prince, besie∣ging a Citie round about.
• * 1.82

  Example of Holofernes his besieging of Bethulia.
• * 1.83

  Allusion of the Deuils dea∣ling with this blinde man.
• * 1.84

  The ninth proofe by cō∣parison of a sleeper in a close chāber.
• * 1.85

  Allusiō to the poore man.
• * 1.86

  The tenth proofe by the Deuils hinde∣ring vs, from confessing our sinnes to God.
• * 1.87

  Comparisō of a Iaylor, or prisō keeper.
• * 1.88

  An excellent Allusion, well worth the marking.
• * 1.89

  Esay. 52. 2.
• * 1.90

  The eleuenth proofe, by a chaine or snare fastened about the neck, by way of comparisō.
• * 1.91

  Allusiō to the wretched sin∣ner, by the be∣nefit of his speech.
• * 1.92

  The Deuil his dumbe coller.
• * 1.93

  The twelfth proofe, by cō∣parison of the woolf and the poore beaste.
• * 1.94

  Allusion to the infernall woolfe.
• * 1.95

  Math. 25. 33.
• * 1.96

  Preachers are, or ought to be, the care∣full watchmen of our soules.
• * 1.97

  The Deuill moste hinders our calling vp∣on god.
• * 1.98

  The Deuill hath fiue se∣uerall teeth to gripe withall.
• * 1.99

  Of the firste tooth, shame.
• * 1.100

  The maliti∣ous suggestiōs of the Deuill whē we are in the Church, talking with God.
• * 1.101

  How the De∣uils first tooth is to be brokē.
• * 1.102

  Nahum. 3. 5.
• * 1.103

  Exāple of So∣crates, seeing a yong man cōming forth of an harlo•• house.
• * 1.104

  Allusiō to the sinful soule.
• * 1.105

  The deuils se∣cond tooth: Feare of re∣pentance.
• * 1.106

  The deuils hinderance.
• * 1.107

  How the de∣uils second tooth is to be broken.
• * 1.108

  The deuils third tooth: Hope of long life.
• * 1.109

  The deuils false perswasiō▪
• * 1.110

  How the de∣uils third toothe is to be broken.
• * 1.111

  Similie.
• * 1.112

  Allusion.
• * 1.113

  Eccle. 9. 12.
• * 1.114

  Comparisō of the birds fee∣ding, with the Allusion.
• * 1.115

  The Deuils fourth tooth: Carelesnes of riotous sinnes.
• * 1.116

  The Deuills insinuation.
• * 1.117

  How the De∣uils fourth tooth is to be puld out.
• * 1.118

  Comparisō of a wounded Souldiour.
• * 1.119

  Allusiō to the sinfull man.
• * 1.120

  The Deuils fift ••ooth: pre∣suming too much vpon Gods mercie.
• * 1.121

  The sinners alleadging of Exāples in his owne presūp∣tion.
• * 1.122

  How the De∣uilles first tooth is to be broken.
• * 1.123

  Comparisō of the man falne into a bogge or quagmire.
• * 1.124

  Allusiō to the sinner, that re∣fuseth peace in due time offered.
• * 1.125

  Of Mercie.
• * 1.126

  Psal. 69. 2.
• * 1.127

  An excellent comparison.
• * 1.128

  Similie of Time or occa∣sion.
• * 1.129

  Prouerb.
• * 1.130

  Psal. 120. 2.