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.

Approouing that it is better to haue no tongue at all, and to be silent e∣ternally, 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 a∣ny doubt at all) ad to the rest which is gon before,* 1.1 that in regard the op∣poseth 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, wher∣by

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,* 1.2 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 ad∣dicted to many vices) would yet stop their eares from hearing it, & rent their very garments in peeces, in signe that it did split their ve∣ry 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,* 1.3 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 in∣iustum, 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,* 1.4 that sickenesse is much more auailea∣ble then health, not onely, because vnthankefull man scarsely knows a benefit giuen him by God, till first he haue endured the losse ther∣of: 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 ouer∣slouthfull in seeking redresse, doe thereby grow to a more daunge∣rous 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,* 1.5 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 re∣couerie of health after some long sicknesse, wee are quite set free and escaped from death. But euen then doe wee run with the grea∣test haste of all toward him, and are euen neerest to death, when we imagine him to bee furthest off.* 1.6 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,* 1.7 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,* 1.8 who vaunted before Dauid, that hee had slaine king Saul, as ho∣ping 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 penal∣tye of a murderer, onelie by belying him selfe, and accusing him selfe of a deede, which hee neuer thought to doe. Where∣upon Dauid sayd to him. Sanguis tuus super caput tuum. Os enim tuum loquutum est aduersum te,* 1.9 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 an∣nointed.

I say againe,* 1.10 that the want of speech, is the occasion of much quiet, because it is no meane labour, to speake well, to make an∣swere 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 accom∣pany 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 Ora∣tour. Yet let me tell you, that the want of speech in considerati∣on

of the many harmes, whereinto a man falles by the tongue one∣ly: is the chiefe way to much quietnesse, and the meanes to preuent innumerable euils. Diuers haue desired, that they could neuer haue spoken,* 1.11 but neuer attained to such a happinesse. If Cicero the fa∣ther 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.* 1.12 He that hath lost the vse of speech, hath also lost the arte of lying, the consue∣tude of deceiuing, the instrument of enmitie, the organe of quar∣relling, the sower of slaunders, and the broacher of blasphe∣mies.

Many more are they, that by their wordes haue become infa∣mous, 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 dis∣coursed; me thinkes, should rather wish them selues to be dumbe, then to couet the engine of their owne vnhappines.

Lodouico.

It is very true,* 1.13 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.* 1.14 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 con∣sequence, 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.* 1.15 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,* 1.16 hath not lost his

heart. He remaines onely depriued of that member, wherewith hee could appeare pleasing but to men,* 1.17 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,* 1.18 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,* 1.19 and speake with a double heart.* 1.20 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.* 1.21 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 moo∣uing of the lippes of the thoughtes. Dominus autem intuetur cor.

Praise then the Lord with the tongue of the heart,* 1.22 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 si∣lence.

This clamour did that Shepheard of his flocke, and (afterward) the guide to numberlesse people,* 1.23 Moyses, breath foorth, when pray∣ing (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?* 1.24 Wherefore cryest thou vnto me? He spake not, neither moo∣ued 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 vo∣call.

Moreouer,* 1.25 losse of the vse of speech, hath been very aduantagi∣ous

to diuers men, because thereby their thoughtes haue had the more gentle freedome. Which made King Dauid say, that it be∣hooued, to set a good watch before the tongue. Pone Domine custo∣diam orimeo,* 1.26 & ostium circumstantiae labits meis. Set a watch O Lord before my mouth, and keepe the doore of my lippes.* 1.27 Dixi custodiam vi∣as 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.* 1.28 Omni custodia serua cor tuum, quo∣niam ab ipso vita procedit. Keep thine heart with all diligence for ther∣out commeth life.

Being then depriued of the tongues vse, eyther by nature or for∣tune, 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 amoun∣ting to many in their number.

And it may yeeld thee some contentment beside,* 1.29 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,* 1.30 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 enfor∣ced to attempt impossible waies, only to containe (in good cōpasse) the slippery tongue.

Francis Petrarche the Poet,* 1.31 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 ho∣ly man thus answered. I haue found so much to doe, to obserue but one document, which I heard in my very first lesson, concer∣ning the keeping of my tongue, and which all my life time hyther∣to I was neuer able to compasse: that I will first attaine the per∣fection of that one precept, before I presume vpon any o∣ther.

This good man accounted it meerely superfluous,* 1.32 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 o∣therwise 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.* 1.33 A man hath two lippes necessarily belonging to speeche, one beneath, and the other aloft aboue the mouth, be∣cause humane argument is but two-fold, and no more; that is, of matters soueraigne and celestial, and of meaner things, base and ter∣restriall.

The two lippes are distinct: notwithstanding, in forming of the word, they aptly vnite them selues according to time. Euen so, al∣beit celestiall things are furthest off from matters terrestriall,* 1.34 and those diuine, from them that are humane: yet ought were to vnite them together, and so farre to serue our turne with earthly occa∣sions, 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:* 1.35 Grace is powred in thy lippes, because God hath bles∣sed thee f••reuer.

Claudio.

Quite contrary are the vngodly,* 1.36 who speake so vngra∣tiously, as God is forced sometime to make them be silent. As he did to talkatiue Zacharias,* 1.37 albeit a good man: Eris tacens, & non poteris loqui:* 1.38 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,* 1.39 & suffered them not to speake. And the like he said to the vnthankfull sinners:* 1.40 Tacete qui habitat is in insula: Be still ye that dwell in the Iles.* 1.41

Lodouico.

Iust men are like to goodly faire hounds,* 1.42 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,* 1.43 that he should make for the propositi∣on Table, a couer of golde, and for the couer a high golden crowne. Facios illi labium aureum per circuitum.* 1.44 Et ipsi labio coronam interas∣silem altam quatuor digitis, & super illam alteram coronam aureolam.

This Table we may say to be the iust man,* 1.45 whose heart is like vn∣to 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,* 1.46 & 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,* 1.47 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.* 1.48 Corona aurea super caput eius, expressa signo sanctitatis. A crowne of golde vpon his head, bearing the forme and marke of holynesse.* 1.49 Gloria & honore coronasti eum. Thou hast crowned him with glorie and honour.

Now the wicked are quite contrarie to the iust,* 1.50 for they haue the nether lippe farre greater then the vpper, because they talke of nothing but earthly and carnall things:* 1.51 Qui de terra est, de terra lo∣quitur, 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 cogitati∣ons of their hearts.* 1.52 Therefore they gladly discourse on earthly af∣faires, because their nether lip is so great: being iustly herein com∣pared 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 con∣tinually exalt and applaude, making no account at all of celestiall & inuisible treasures.

Claudio.

These men may bee compared to certayne people

of Ethiopia,* 1.53 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 there∣with they couer all their face, to defend it from the heate of the Sunne, and so they wander about the Ethyopian moun∣taines.

Euen so wander the wicked through the blacke Ethiope of this world,* 1.54 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 sigh∣ted eye of discretion, the pearcing sauour of deuotion; the solici∣tous care of obedience, the delicate taste of contemplation, and the soft touche of milde compassion. So that wee may very well say of them.* 1.55 Oculos habent & non videbunt; nares habent & non odera∣bunt; aures habent, & non audient, manus habent & non palpabunt; os habent et non manducabunt. They haue eyes and see not; they haue no∣ses & 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,* 1.56 as therewith they co∣uer their whole face: because by their vaine talking, they cloke, couer and cloude all their lewde life, making that as a vaile, to ob∣scure their detraction, flattering, deceiuing, dissembling, murmu∣ring, deriding, lying, boasting, defaming, slaundering and blasphe∣ming.

All their strength consisteth in their lippes; they byte & wound with their lippes;* 1.57 Gladius in labiis eorum; Swords are in their lips. They lye with their lippes:* 1.58 Abhominatio est Domino labia mendacia: The lying lippes are abhomination to the Lord.* 1.59 They flatter with their lippes:* 1.60 Populus hic labiis me honorat: This people honoureth me with their lippes &c. They poyson with their lippes: Venenum aspidum sub labiis eorum:* 1.61 Adders poyson is vnder their lippes. They sowe strife with their lippes:* 1.62 Labia stulti miscent se rixis: A fooles lippes cause strife. They kill and ruinate soules with their lippes: Labia ipsius ruina animae eius:* 1.63 His lippes are a snare for his soule. They smite, and shall be smitten with their lippes: Siultus labiis verberabitur:* 1.64 He that is foolish in talke shall be beaten. They burne with their lippes:* 1.65 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 offen∣siue 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.

Notes

• * 1.1

  What he seeks that by blas∣phemy oppo∣seth himselfe against God.
• * 1.2

  Blasphemy leads to the denying of the Godhead.
• * 1.3

  Bernard in Cant. Septua∣ges. Serm. secundo.
• * 1.4

  A benefit is neuer truely knowen, but by the losse of it.
• * 1.5

  The health of the soule, is better then that of the bo∣dy.
• * 1.6

  we are neerest to death, whē we thinke him furthest off.
• * 1.7

  The lacke of speech begets the quiet of the minde.
• * 1.8

  The yong A∣malekites be∣lying of him selfe for the death of king Saul.
• * 1.9

  2. Sam. 1.
• * 1.10

  What labour is required in the well and orderly deli∣uery of our speech.
• * 1.11

  Of Cicero & Demosthenes whose tōgues were their death.
• * 1.12

  What benefits ensue on the lack of speech
• * 1.13

  It is great riches to bee poore in euil.
• * 1.14

  How to finde by loosing, & loose by fin∣ding.
• * 1.15

  Esay. 31. 9.
• * 1.16

  Sentence.
• * 1.17

  The hart only is pleasing to god, the tōgue winnes but praises of mē.
• * 1.18

  The wicked haue the lips of the heart.
• * 1.19

  Psal. 12. 2.
• * 1.20

  The iust haue the mouth & tongue of the hart.
• * 1.21

  Psal. 139. 15.
• * 1.22

  God listens more to the tongue of the heart, thē that of the voice.
• * 1.23

  Example of Moises crying to God in si∣lence.
• * 1.24

  Exod. 14. 15.
• * 1.25

  Lack of speech giues freedom to our thoughts.
• * 1.26

  Psalm. 141. 3.
• * 1.27

  Psal. 39. 2. 2.
• * 1.28

  Prouer. 4. 23.
• * 1.29

  The tongue hath hurt ma∣ny, and holpē but fewe.
• * 1.30

  The custodie of the tongue very difficult.
• * 1.31

  An excellent example, of a man that de∣sired to stu∣die the Scriptures.
• * 1.32

  It is superflu∣ous, to heare much, and practise little.
• * 1.33

  The reason why a man hath two lips to his mouth.
• * 1.34

  The vse of ce∣lestiall & ter∣restrial things
• * 1.35

  Psal. 45. 2.
• * 1.36

  Example of Zacharias.
• * 1.37

  Luk. 1. 20.
• * 1.38

  Example of the talking deuils.
• * 1.39

  Luke. 4. 41.
• * 1.40

  Example of the thanklesse sinners.
• * 1.41

  Esay. 23. 2.
• * 1.42

  Iust men cō∣pared to good¦ly hounds.
• * 1.43

  Example of the propositi∣on table.
• * 1.44

  Exod. 25. 24. 25.
• * 1.45

  The iust man compared to to the table.
• * 1.46

  Apoc. 3. 20.
• * 1.47

  The lips of the iust man.
• * 1.48

  Eccl. 45. 12.
• * 1.49

  Psal. 8. 5.
• * 1.50

  The wicked contrary to the iust man.
• * 1.51

  Iohn. 3. 31.
• * 1.52

  Wicked men compared to swine, in all their behaui∣our.
• * 1.53

  Isidorus in Etim. Lib. 11. Plinie. in Hist. Nat. Lib. 14.
• * 1.54

  How the wic∣ked doo wan∣der through the Aethiopia of this world.
• * 1.55

  Psal. 115. 5. 6. 7
• * 1.56

  The lower lip of the wicked couers al their face.
• * 1.57

  Of the lips of the wicked.
• * 1.58

  Psal. 59. 7.
• * 1.59

  Prouerb. 12. 23.
• * 1.60

  Mark. 7. 6.
• * 1.61

  Psa••m. 140. 3.
• * 1.62

  Prouer. 18. 6.
• * 1.63

  Prouer. 15. 7.
• * 1.64

  Pro. 16. 8.
• * 1.65

  The whole power of the wicked is in their lippes.