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, Page  227 et si compresserit labia sua, intelligens. Euen a foole (when hee holdeth his peace) is counted wise, & he that stoppeth his lippes, prudent.

If silence doe cause the very foole to be reputed wise,* how much more grace then doth it giue to a man wise indeed? Marke what Sa∣lomon 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 exam∣ple 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. There∣fore very elegantly said the wise man.* Est autem tacens, & non habens sensum loquelae, & est tacens, sciens tempus apti tempo∣ris. Homo sapiens tacebit vsque ad tempus. Some man holdeth his tongue, because he hath not to answere, and some keepeth silence, waiting a conuenient time. A wise man will holde his tongue, till hee see opportunity.

Vpon this occasion, we may lawfully (by your leaue my Lord) demaund to know, whence it ensueth, that some are en∣dued (by nature) with a perpetuall silence, so that they know not how to forme one word?

Aristotle saith;* That if a man be borne deafe, it is neces∣sary 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 gi∣uen to things in the first institution, neither knoweth what is signified by them. And this ensueth (as he affirmeth) Because the tongue hath his vse by reason onely, and so attaineth to abilitie in discourse, or in dispute. Whereupon it is necessary, to receiue the word or name from another, & so to containe the signification therof in minde. Therefore necessarily are they which are borne deafe, dumbe also.

A good answere, and grounded vpon reason. But tel me I pray you, whence cōmeth it, that some are so imperfect of speech, as they can hardly deliuer two words readily together, and others Page  228 haue their tongues so quicke and voluble.

To haue the tongue ready,* quicke and agill, it requi∣reth 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, aboun∣ding 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 imagina∣tiue 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 & an∣gry, 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 ne∣uer be good Oratous, because they know not how to speake, except they baule and make alowd noise, which tires the patience of the au∣ditours; and yet the Oratours action necessarily requireth, that som∣time 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.

It appeareth to me,* that this defect commeth hot one∣ly so much by humiditie and coldenesle, but likewise by super∣fluity of heate and drynesse: whereon it happeneth, that cho∣lericke men (being adust and fierie by nature) when they are in heate, they cannot pronounce perfectly, but doe stammer in such sort, as sometime it cannot be discerned or gathered what they haue Page  229 spoken. Yet when they are quiet, and choler quite dismissed, then doe they vtter theyr mindes with very gracious eloquence. Which in Phlegmaticke bodies is cleane contrary, who being quiet and in peace, they seeme then as if they could not speake at all: but let them bee heated or angerly mooued, they talke with sententious phrases, and flowing bountie of verie good words.

The reason of this is,* that though it be true, that heate both helpeth the part imaginatiue, & the tongue too, yet not∣withstanding, because men being in anger or furie, heate aduaun∣ceth more of his power, then is needfull or (indeed) conuenient, he domineereth ouer the imaginatiue part, and thereby so immeasu∣rably dryeth the tongue, that it cānot articulate the word as it ought to be spoken. Wherfore, being in moderate quiet, these kinde of mē doe speake very well, because (then) they haue that help of heate, whereof the good imaginatiue part, & the tongue both haue especial need.

If the impediment of the tongue in speech, do come by superfluitie of colde and moisture, or superaboundance of heate and drynesse: we may then say, that the Prince of Israels people, the law-deliuerer Moyses, he was hindred by the selfe same infirmitie, when hauing talked with God, hee became to know his tongues infirmi∣ty: 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 conside∣ration.* 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 stam∣merer, then not to be eloquent, because the one is a defect positiue, Page  230 and the other priuatiue.

How,* & by what meanes in your opinion, my Lord, grew this strange alteration? Perhaps the talking with god caused this de∣fect, 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 e∣lected 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 remem∣bring 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 gen∣tibus 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 impor∣tance to him. And he stood as smitten dumbe, and could not o∣pen his mouth to speake a word.* Cumque loqueretur mihi hu∣iusmodi 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 vi∣sione iua dissolutae sunt compages meae, & nihil in me remansit viri∣um. 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 vi∣sion, 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, be∣ing 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 natu∣rall strength wanted in Daniel, in the time of this his talking with the Lord.

Page  231 Moyses, without requiring any other signe of God, in confirma∣tion 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 be∣come like a childe, who scantly knowes how to forme the begin∣ning of any word. And Daniel, in attestation, that the Lord had talked with him, alleaged his owne dumbenes.

Many are the answers, & all of them very pregnant & proper, which might bee deliuered for the clearing of this doubt. First of all we may conceiue,* 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 su∣perabounding 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 twen∣tie foure most venerable Elders, with infinite multitudes of ce∣lestiall 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 countenan∣ces 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 habe∣bant, 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 notwith∣standing, it is also written, that they all in like maner helde their peace.* Factum est silentium in coelo, quasi media hora. There was a si∣lence in heauen, about halfe an houre.

And Dauid in one of his Psalmes saith,* That to God there belong∣eth silence,* according to the translation of S. Ierome; Te decet silenti•• Deus in Ston. Albeit according to the vulgare trāslatiō, it speaks the Page  232 contrary, to wit; Te decet hymnus Deus in Sion. Yet notwithstan∣ding all this, these two translations are not truelie contrarie, al∣though at first sight they may seeme the one repugnant to the other.

How can it be,* but that those translations must needes be contrary, if the one say, silence belongeth to God, and the o∣ther 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, ney∣ther 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. Ther∣fore the one or other translation is false, or one of them (vndoubted∣ly) speaketh not rightly.

There is no contrariety in these two translations, much lesse then are they repugnant one to an other.* The Hymne impor∣teth as much as silence, and silence holdeth equall with the hymne. Nay then, let me tell you more, that the silence whereof now we speake, is begotten both of the hymne, and also of the sound of praise. And I dare make this additiō, that this silence speaketh more, then praise can doe in the hymne.

I cannot conceiue how silence should speake more then praise doth, neither how silence is engendred of the hymne. Well wot I,* that when I am silent, I speake not, and when I praise god in a song, such as a hymne is, that I stand not dumbe in silence. Except you please to be plainer then thus, I vnderstand you not, and this kinde of arguing seemes to me, like that of the Tuscane Poet in one of his Sonnets.

Will this strange birth euer bee like to that of Loue, which brought foorth Ielousie?* or comparable to feare, that sometime is begotten by ouermuch boldenesse? whereon the same Poet wrote.

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 con∣templation, 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 Ora∣torie.

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 sanc∣tified spirits (themselues) do hold their peace, and are driuen to si∣lence, 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 con∣ned perfectly by heart, as we vse to tearme it. Whereof I could al∣leadge 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 Page  234 pretiousnesse of the vessels, the beauty of the Kings Palace, the sit∣ting of his seruants, their sumptuous preparation, their costly foode and variety of viands, the Maiesty of the kings person, his vn∣matchable 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, nei∣ther 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 An∣gelical praise it self. Quantum potes, tantum aude, quia maior omni lau∣de, 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 fil∣led 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, where∣with, 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.

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 nee∣ded 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 e∣um Page  235 omnes virtutes eius. Praise ye the lord, all ye his Angels, praise him all his Army.

Saint Augustine answers your demaund concerning that Psalme,* and that in very gratious manner also, saying. Al∣though it be most true, that the Angels, and all the blessed spirits are neuer weary, neither can be wearied in their praises to God, (where∣on 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 contai∣ned:) Yet notwithstanding, Dauid inuites them after such man∣ner, * 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 ex∣cellency 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: ne∣uerthelesse, he being mounted aboue the third heauen, & there be∣holding the diuine secrets, he knew not what to say, but onely that they were inexplicable. Audiuit arcana verba quae non licet homini lo∣qui.* 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,* spea∣king of Moyses and of Ieremy, that, when we our selues do come to the knowledge of god, the more that knowledge encreaseth in vs, so much the more will our strength grow enfeebled. And perceiuing therby our own lesse aptnesse, both to his diuine praises, and also to the right cognition of his infinite maiesty, we do come euen then to the true knowledge of our own insufficiency and vilenesse.

Page  236 Therefore,* 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. Ob∣secro 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 a∣way all loue of our selues, and of the world, & the neerer we neigh∣bour 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 discer∣ned. 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 Ie∣remy, 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 Page  237 melancholist, blamed for a Saturniste, reprooued with vnciuill conuersation, accused of vnmanlynesse, thought to be a clow∣nish companion, and nothing meete to holde societye among men.

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 ho∣ly 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 a∣gainst them.

They first of all learned to be silent,* ere to speake, and obserued taciturnity, before speech: that therfore when they be∣gan 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 san∣ctified, 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 imper∣fect 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 other∣wise then at the first they did; The tongue being reformed, as in like manner the hart is reformed, and so consequently both Page  238 life and conscience. For a good conscience and a wicked tongue, can neuer dwell together in one and the same habitation. He ther∣fore 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 proo∣ued.

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 com∣meth 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 Spi∣rit of your Father, which speaketh in you.