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.

That aboundance of words (without wisedome) is not called eloquence, but loquacity or babling. Therfore our words ought first to be brought to the file, ere to the tongue, to auoide the errour of our folly in spea∣king. Therefore we should pray vnto the Lord, that it would please him to open our mouthes, and fill them with the holy spirit of wise∣dome, vsing euery morning duely, some especiall godly prayer, meete for such a purpose. And because Intus existens Prohibet extrane∣um; we cannot be capable of the blessed spirit, except we first euacu∣ate our owne proper spirit, which is the occasion of infinite defects. We must know, that there are not so many letters in the Alphabet, as are the errours hourely committed by the tongue, that is not skild rightly in speaking of God. Heerein likewise is declared, what that race or stocke is, whereof the wise man speaketh, who haue in steed of teeth sharpe swoords. Also, what wisedome is, according to the Philosophers, Peripatetikes, Stoickes & Diuines, with many other memorable matters beside.

Chap. 23.

CLAVDIO.

An excellent prayer is that vsed by the Church, entrea∣ting the eternall father, that hee wold send his holy spirit, to purifie our hearts, to the end, that we may worthily loue and praise him. And this ought we euery morning (rising out of our beds) to vse, for passage of the whole day after, without staine of sinne, which is ouer-easie to bee committed by the vnprepared heart

and slippery tongue.* 1.1 Deus, cui omne cor patet, & omnis voluntas loquitur, & quem nullum latet secretum: Purifica, per infusionem Spiritus sancti, corda nostra, vt te perfectè diligere, & dignè laudare mereamus. Amen. O God to whom al hearts are open, al desires knowen, and from whom no secrets can be concealed: Cleanse the thoughts of our hearts, by the inspiration of the holy ghost, that we may perfectly loue thee, & worthily magnify thee. Amen.

Lodouico.

A notable prayer,* 1.2 and very meete, to entreate of God the cleansing of our hearts, the puritie of our mindes, and sanctifi∣cation of our words: to the end, that wee in speaking might not break silence, but rather that God may do it thē we, in speaking by the organe of our tongue. Wherefore Church-men, in the begin∣ning of their seruice both morning and euening, doe desire the Lord to deigne and vouchsafe the opening of their lippes, and sanc∣tifying of their words:* 1.3 Domine labia mea aperies, & os meum annun∣tiabit laudem tuam. And adioyne thereto immediatly following, as calling for the diuine assistance, without which, no good action can be performed: Deus in adiutorium meum intende, Domine ad adiuuandum me festina.

Claudio.

Let vs pray then to the blessed spirit,* 1.4 that he would o∣pen our lippes, to the end our prayers may be acceptable to God: because without him, all our speeches doe breake silence, and our prayers are vngracious, and not worthy to enter his diuine eares, ac∣cording as the Church obserueth: Sine quo cassae creduntur preces, & indignae Deiauribus.

Lodouico.

The Organe will neuer sound,* 1.5 if the register bee shut, but the register being opened, whereat the winde enters & touches the keyes, the Organe foorthwith soundeth. So let vs open the register of the will, and we shall finde no hindrance to the winde of the holy ghost, but presently the sound of our wordes will bee heard, euen like a most sweet song, and acceptable to god. Where∣on that happy and cheerefull aduenturous soule, spake in such wise, to make way for the hearing of her beloueds voyce:* 1.6 Sonet vox tua in auribus meis, vox enim tua dulcis: Let me heare thy voice, for thy voice is sweet.

Claudio.

I cannot but allow of your counsell,* 1.7 therefore of the iust man it is written in Ecclesiasticus.* 1.8 In medio Ecclesiae aperiet os e∣ius, & implebit eum Dominus spiritu sapientiae & intellectus, & stolae gloriae vestiet illum. Iucunditatem, & exaltationem the saurizabit su∣per illum, & nomine aeterno haereditabit illum. In the middes of the

congregation shall she open his mouth, with the spirit of wisedome and vnderstanding shall she fil him, and cloath him with the garment of glo∣rie. She shall cause him to inherite ioy, and the crowne of gladnesse, & an euerlasting name.

It behooues him to open his mouth,* 1.9 that will haue such a sacred morsell, and he must first request, that is desirous to receiue. There∣fore let vs giue attendaunce vpon God, that hee may open our mouthes, and then to begge humbly of him what wee would haue; not because he is ignoraunt of our necessityes, but for the exercise of our humilitie.

Lodouico.

Into a mouth fast closed,* 1.10 there can no foode en∣ter.

Claudio.

He that will giue,* 1.11 and he that will receiue, must of necessity open both their handes, the one to giue, the other to re∣ceiue. If he that giueth, doth not open his hand, he that would re∣ceiue shall finde iust nothing. And in like manner, if he that recei∣ueth, do keep his hand close, in vaine doth hee open that offers to giue him. If god would bestowe his grace vpon vs, and we keep our hearts shut vp by sinne, in vaine doth he bestowe that labour. And if we desire god with open mouth, to graunt vs his grace, and god finde reason to the contrary, our time spent in asking is to no purpose. It behooueth therefore, that both the one and other, the giuer and receiuer, and the receiuer and giuer, should both of them open their hands.

Let vs open our mouthes,* 1.12 that god may open his hand, to make vs partakers of his heauenly fauours. Christ opened his mouth; A∣periens Iesus os suum: but it was to giue. The Apostles opened their mouthes, but it was to receiue.* 1.13 Aperiens Petrus os suum: Peter ope∣ned his mouth.* 1.14 Os nostrum patet ad vos ô Corinthii;* 1.15 O Corrinthi∣ans, * 1.16 our mouth is open vnto you. Aperiens autem Philippus os suum; Then Philip opened his mouth.* 1.17 Et repleti sunt omnes spiritu sancto; And they were all filled with the holy ghost.

Christ opened his mouth,* 1.18 but to teach: Docebat eos. The Apo∣stles also opened their mouthes, but to learne: Repleti sunt omnes spi∣ritu sancto, & caeperunt lo qui vartis linguis, And they began to speake with other tongues. They were filled with the spirit, because Christ in opening his mouth,* 1.19 breathed the holy spirit vpon them.* 1.20 Et in∣suffla••it in eos,* 1.21 & dixit eis, Accipite spiritum sanctum: He breathed on them, and said vnto them; Receiue the holy Ghost. The same like∣wise doth he confirme to euery iust man: In medio ecclesiae aperiet

os eius, & implebit illum Dominus spiritu sapientiae, & intellec∣tus, &c.

Often times on the Sea shoares,* 1.22 are found certaine fish shelles, which at the rising of the Sunne in the East, doe open of them∣selues, hauing a kinde of celestiall licquor congealed within them, which prooues to be pearles and precious stones. Euery iust man may bee tearmed this fish shell, left on the spatious shoare of this trauailing world, but yet shut fast together, as sequestred from the wicked and vngodly: At the rising of Christ (the true Sonne of this whole vniuerse) in the heauen of his comforted soule, hee will open by obedience, and hee hauing filled with the lic∣quor of eternall wisedome, shall afterward make him to be like to the pretious Margarite, shining in the faire palace of the militant Church. But then last of all, he shall glister much more brightly, in the heauenlie Court of neuer ceasing glorie; Et stola gloriae vestiet illum.

Lodouico.

If the Lord shall thus fill him with his spirit,* 1.23 it be∣hooueth, that hee be first quite emptie of his owne spirit. Because, when a vessell is full of one licquor, it is not capable of receiuing an other. For, as the Philosopher saith; Intus existens prohibet extraneum, and an other iuyce being to be put in, the other must bee first euacuated.

Claudio.

Most certaine is it, that the iust man first expelleth his owne spirit, and then the Lord filleth him with his diuine spirit. This doth Dauid affirme in one of his Psalmes,* 1.24 when he saith. Aufe∣res spiritum eorum, & deficient, & in puluerem suum reuertentur. E∣mitte spiritum tuum, & creabuntur, & renouabis faciemterrae. If thou take away their breath, they dy and returne to their dust. Againe, if thou send foorth thy spirit, they are created, and thou renewest the face of the earth.

As if he would haue said.* 1.25 Lord, if thou take away their spirit, they shall want their owne ability: but by increasing thine in them, they shall finde, that they were but dust and ashes. Because, by grace thou hast euacuated their proper will, singular sense, and priuate affecti∣on, which giues them now to know both their own frailtie, & how much they were subiected to misery. But, by sending thy sanctifi∣ed spirit into them, thou hast created a new man within them, for∣med according to thine owne diuine will.* 1.26 Induimini nouum homi∣nem, qui secundum Deum creatus est in iustitia, & sanctitate ve∣ritatis. Put on the new man, which after God is created in righteousnes,

and true holinesse.

The iust man,* 1.27 being filled with this spirit, speakes holy wordes, deliuers heauenly doctrine, frames arguments of truth, and groun∣ded altogether vpon gods worde. Eructauit cor meum verbum bo∣num; * 1.28 My heart will vtter foorth a good matter. And as a glasse being full,* 1.29 with a very little turning aside, doth emptie some part of the licquor contained in it: Euen so the iust man, with the least breath of an ardent sigh, sendes foorth part of his grace receiued, vnto vs, making vs partakers of his inward blessings: and so by the vertue of his good spirit, he purgeth and dryeth vp the watrishnesse of our sinne, so much as in him lyeth.

Lodouico.

How can this doctrine holde? If winde be of a colde and moiste qualitie, then it hath no drying vertue, if we doe presse it according to the letter. I speake not this to gaine-say you, but ra∣ther to learne.

Claudio.

Aristotle the Prince of the Peripatecians,* 1.30 in his twentie seauenth Probleme, and fift particle, going about to search, by what occasion the winde, being of qualitie colde and moiste, hath yet notwithstanding a drying vertue, answers him selfe thus. Because it takes away and euaporates the part more colde.* 1.31 As if he would say. The winde is of a temperate coldnesse and humiditie, therefore it makes the part more colde and moiste to euaporate it selfe, as mea∣ning thereby mudde and water.

The holy ghost is called a spirit,* 1.32 and winde: Tanquam spiritus vehem••••tis:* 1.33 As of a rushing and mighty winde. Veni Auster, perfla hortum meum,* 1.34 & fluent aromata illius: Arise O North, and come O South, and blowe on my garden, that the spices thereof may flowe out•• because it cooleth the heate of carnall concupiscences. Therefore the Angell speaking of this spirit to the virgin Marie,* 1.35 said. Spiritus sanctus superveniet in te, & virtus altissimi obumbrabit tibi. The holy ghost shall come vpon thee, and the power of the most High shall ••uer∣shadow thee.

This shadowing is expounded by almost all the doctours,* 1.36 that it signifyeth, The taking away of all lasciuious or carnall affections, and purgeth euerie loose concupiscence. When therefore the holy spirit bloweth on the minde of him, that listens to the woord of God, it causeth to euaporate and vanish (by his expulsiue vertue) the excessiue coldenesse of sinne, which is of such chilnesse, as it freezeth vp the heate of all charitie. So euacuating this colde, it disposeth the soule

to quietnesse, and to lend attention to the holy doctryne of Christ.

For Saint Iohn Chrysostome saith,* 1.37 That, as it is not possible for the earth to fructifie by water only, without winde: Euen so as impossible is it, that the Doctrine of the iust, (which is as the water celestiall, & they like pregnant cloudes;* 1.38 Qui sunt isti, qui vt nubes volant? What are these, that fly like a cloude) that they (I say) should cause any fruite to growe in the ground of our soules, without the sweet breathing winde of the holy ghost; which of it selfe disposeth mens hearts to the hea∣ring of gods word, and makes them to bloome forth, after the man∣ner of the earth.* 1.39 Euen as when Zephirus sends his kindely blastes abroad in the month of March, according to the Poet Mantuans de∣scription.

The iust man therefore opens his mouth, in the middes of the people, and the Lord filleth it with the diuine spirit of wisedome, and from hence proceede infinite good fruites,* 1.40 to the soules of his hearers. According as from the Apostle Peter it did, who at the ve∣ry first Sermon he made, conuerted to the faith of Iesus Christ, three thousand persons,* 1.41 or thereabout, as is to be read in the Actes of the Apostles, the second Chapter.

Lodouico.

Yet by your licence (my Lord) it is necessary for vs to know, what wisedome is: so much the rather, because, according to the Prince of Latine Oratorie,* 1.42 It is most expedient in an Oratour, who without wisedome, is tearmed ignorant, and his full tide of speech is called loquacity, not eloquence. Whereupon, being once demaun∣ded, what eloquence was, he answered: Nihil est aliud eloquentia, nisi copiose loquens sapientia.

Claudio.

Iob maketh a long discourse of wisedome,* 1.43 searching where it should be, and what it was. Finally, after a long repetiti∣on of sententious wordes, and a very large inuestigation of them, he concludes. That God onely knoweth what it is. And he reuea∣ling the same vnto man, sayth; That wisedome is nothing else, but the feare of the Lord.* 1.44 Et dixit homini: Ecce timor Domini, ipsa est sapientia, & recedere a malo, intelligentia. And vnto man he said: Behold the feare of the Lord is wisedome, and to depart from euill is vnde standing.* 1.45 And Dauid sayth: Initium sapien∣tiae timor Domini: The beginning of wisedome, is the feare of the Lord.

The Peripatecians vsed to say.* 1.46 That wisedome is an intellectuall vertue, and, by the highest and most noble causes, makes thinges to be

knowen. Whereupon, in the sixt booke of Ethickes, the sixt Chap∣ter, and in the first of Metaphysickes, the first Chapter, defyning a wise man, Aristotle saith. Sapiens est qui scit omnia difficilia propter certitudinem & causam; ipsum scire propter se quaerens, & alios or∣dinans, & persuadens. And a little after he saith; That the wise man ought to be knowen, not onely by the cause, but also by the highnesse of the the cause.

According to the Stoickes,* 1.47 and moral Philosophers, such perhaps as were Seneca, Socrates and Boetius: wisedome is taken for none other, But a masse or a heape of morall vertues, which make a man to be vertuous. Therefore according to this kinde of wisedome, Seneca sayth in his booke of the tranquillitie of the minde; That to a wise man there can happen no iniury or offence at all,* 1.48 to molest the felicity of his minde, which (in the Stoicks opinion) ought to bee imperturbable, and his heart adamantine.

But according to the sacred Theologians or diuines,* 1.49 Wisedome is a gift supernaturally infused, whereby a man hath cognition of diuine things, and of humane, by diuine and spirituall inspiration, or by some especiall gratious vicinity to God.* 1.50 And because there is none more neerer vnto God, then the innocent man, so cleane (as possible he may be) from the foule staines of sinne, who (by such innocencie) is made apt to vnderstand the secrets diuine: therefore sayd Iob, that wisedome is nothing else, but the feare of God, and the can∣celling of sinne: but yet inchoatiue, as Dauid saith, Initium sapientiae timor domini.

Lodouico.

Let vs then cheerefully open our mouthes, and de∣sire of God, that he would fill them with this spirit of wisedome, so necessarie to our owne soules health, and the good of our neigh∣bour.

Claudio.

He that partaketh not with this spirit,* 1.51 his tongue is like a sharpe swoord, his lippes as offensiue weapons, his teeth are like arrowes, his mouth a most noysome sepulcher, his palate full of maledictions, his heart of deceipts, and his wordes are enuenomed dartes. Hence grewe Dauids speeches, that they ne∣uer ceased from speaking euill.* 1.52 Dixit enim in corde suo: Non moue∣bor à generatione in generationem, sine malo. Cuius maledictione os plenum est, & amaritudine & dolo: sub lingua eius labor & dolor. He sayth in his heart: I shall neuer be mooued, nor be in daunger. His mouth is full of cursing, and deceipt, and fraude; vnder his tongue is mischiefe and iniquitie.

Lodouico.

Perhaps such as these,* 1.53 are they, of whose stirpe, Salo∣mon speaking in his Prouerbes, sayth: Est generatio, quae pro dent ibus gladios habet. There is a generation, whose teeth are as swoordes.* 1.54 Because the wicked tongue, is after the manner of a swoord, alwayes cutting. It cuttes our neighbours good fame, di∣uides, separates and teares in peeces the honour of others. Wher∣of the diuine Musition speaking, agrees almost with Salo∣mon his sonne. Filii hominum, dentes eorum arma & sagitiae, & lingua eorum gladius acutus.* 1.55 The children of men whose teeth are speares and arrowes, and their tongue a sharpe swoord.

As if he would haue sayd,* 1.56 according to the interpretation of Caietanus. Such are the sonnes of Adam, who haue their teeth like launces, which are wont to offend neere at hand, and as arrowes, to wound afarre off, and their tongue is a sharpe swoord, to doe harme on all aduauntages. And needes must it bee so, because the tongue that is not guided by God, and the mouth not opened by the Lords owne hand: can pronounce nothing but blasphemies and cur∣sings, euen like vnto an infernall tongue, directed by the di∣uell.

Therefore,* 1.57 looke howsoeuer it speakes, it cannot but commit mortall sinne. Sometime by false imposition of infamy. Some∣time by vaunting of a vile acte performed, which (notwithstan∣ding) he neuer did. Sometime by making large addition to o∣ther mens offences, and conuerting a small sticke, to a huge big beame. Sometime in reuealing (contrary to charitie) other mens hidden infirmities, to make our poore neighbour infamous a∣mong many.* 1.58 Sometime by peruerting others intentions, iudg∣ing sinisterly of mens hearts; calling fasting, couetousnesse; praying, hypocrisie, and all other good actions whatsoeuer, thinking them to be done to euill purpose.

Sometime in denying the truth, when being demaunded, concerning other mens good deedes: wee answere slaunderous∣ly of them, to the end that no good account may be made of them. Sometime in concealing the good of others, wherewith, though wee bee truely acquainted: yet we continue silent, be∣ing asked: onely because that those goods should neuer be knowen of, nor any successe to the right owner ensue by them. This cruell silence, Gilbertus Porre tanus calleth pilling, polling or extortion. Grauis rapacitas, cùm veram alterius gloriam, etsi mendacio non cor∣rumpis, silentio praeteris, Liu••r enim excellentiam propriam sēper cogi∣tans,

alienam obscurat.

Sometime in composing infamous lynes,* 1.59 verses or songs vp∣on other mens concealed sinnes, or speaking like an impostor on them. Sometime in reporting others disgraces for a truth, being onely but suspected, and neuer in any force, yet this is done eyther for hate or enuie. Sometime in shewing truely the defectes of others,* 1.60 and accusing them thereof; yet not for any zeale to iustice, nor because (being corrected) they might be amended, or to any other vertuous end: but only in meere ha∣tred, and to make them generally receiued for infamous. Some∣time by shewing (very ioyfully) and recounting in the height of pleasure, the errors of other men: onely to make but floutes and scornes of them.

Sometime in giuing commendation,* 1.61 that others defamations should bee blazed abroad, and taking great delight in the pub∣lication of them, inuiting others to giue them attention. Sometime in blaspheming and detracting the honour dy∣uine: with an hundred, nay, a thousand other ennormous of∣fences.

Nor are there so many letters in the Alphabet,* 1.62 as the tongue daylie deliuers abuses, in diuers and sundry kindes of sin∣ning, and yet no account at all is made thereof. God there∣fore (of his goodnesse) alwaies open our mouthes, to the end we may not in such grieuous manner, offend thereby both him and our neighbour.

Claudio.

The greater part of the world (we see) doe runne into these defects of the tongue.* 1.63 But if first of all, they would consider on their owne wordes, ere they spake them, and poize them be∣fore in the ballance of iustice, they would not fall into so many offences.

Lodouico.

As a remedy for this great defect, wee ought to fol∣lowe the counsell,* 1.64 which the great doctour of the Church Saint Ierome giues vs: Prius ad limam quàm ad linguam verba veni∣ant: as if he would haue said. If a man before he speake, would conduce the wordes which hee hath to vtter, first to the file or touch, ere to the tongue, as considering whether they were worthy or no, to come foorth of his breast, whether they be to the dishonour of god, or vnchristian preiudice of our neighbour: no error at all should be cōmitted. Because all those speeches which may otherwise proue superfluous, wold thus be abated, & our words

would be much more corrected and adorned.

Now in regard that our weaknesse is very great,* 1.65 and (without the diuine assistance) all humane diligence is meerly but in vaine: let vs doe as we haue already said, the blessed Apostles did, that is, Let vs retyre into the secret closet of our harts, and desire the Lord, to send vs his sanctified Spirit: which puryfying the heart, examining the thoughts, ruling the tongue, moouing the lippes, and procuring passage of our words, all will bee well; Otherwise, neuer can the tongue pronounce one onely word, except the heart be first made cleane.

For Saint Paul the Apostle saith,* 1.66 that without the diuine helpe, we cannot so much as thinke one good thought, of our selues. Non quòd sufficientes simus cogitare aliquid à nobis, quasi ex nobis, sed sufficientia nostra ex Deo est.* 1.67 Not that we are sufficient of our selues, to think any thing as of our selues: but our sufficiency is of God.

It behooueth therefore,* 1.68 that God doe first of all speake in our hearts, and then we may afterward speak the better to others. Not of our owne proper will, or after our owne peculiar conceipt; but as learning of that, first spoken by God him selfe in our hearts. So shall it not be we, that speake, but God, who speaketh by our meanes, and so shall we be sure not to breake silence.* 1.69 Non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. For it is not yee that speake, but the spirit of your Father which speaketh in you.

This is that whereof God spake by the Prophet Ose,* 1.70 speaking to our soule: Ducam illam in solitudinem, & loquar ad cor eius: I will bring her into the wildernesse and speake vnto her heart.* 1.71 As if God would haue said to the soule of a deuout christian; To the end that the soule of my deare and deuout sonne, may not erre in talking, nor scandalize the conne••sation of others: I will leade her into the se∣cret desert of holy contemplation, & there I wil do her so much fa∣uour, as to reueale vnto her the secrets of mine own heart, speaking in a silent voice to her heart. But yet in such sort, as when she her selfe by the sound of her voyce would speake to others, it shall not be of such mysteries, as she goes about thinking on, or what words she shall vse, nor of the things she is to speake of. Because I will mi∣nister to her thoughts, and I will guide her wordes, speaking my selfe within the secrets of her heart. Wherfore, she shall haue nothing else to doo, but onely to be a faithfull deliuerer of what I shall com∣mit to her speaking.

This is the sending of his holy Angels,* 1.72 to inspire our soules with what we haue to doe, and they may say to them, that they speake to their hearts.* 1.73 Loquimini ad cor Ierusalem. He calles the soule Ierusa∣lem, because she is made a Citizen of the Soueraigne Ierusalem. Euen in like manner as the Preacher vseth to doe,* 1.74 when hee tearmes his present hearers, by the name of the whole Citie, saying; I speake to thee Roome; I speake to thee Millaine; or I speake to thee London; that is, I speake to you which are the inhabitants of Roome, or to you Romaines, Londoners, &c.

Claudio.

A very speciall fauour is this,* 1.75 which God doth vnto man, in speaking to the heart, to auoyde breach of silence, by im∣portunity of words. And most happy is that soule, to whom God reuealeth his secrets diuine, and gouerneth his words, least he shold erre in praying, by not fayling in his speeches, nor stumbling in re∣proofe of other mens defects.

Finis Chap. 23.

Notes

• * 1.1

  An excellent collect or praier obser∣ued by the Church for our instructiō.
• * 1.2

  Cleansing of our harts, pu∣rifying of our minds, & sanc∣tifying of our words.
• * 1.3

  Psal. 51. 16.
• * 1.4

  Without gods assistance, all our prayers are friuolous.
• * 1.5

  Comparisō of the sounding Organe, and application thereof.
• * 1.6

  Cant. 2. 14.
• * 1.7

  Of the iust man.
• * 1.8

  Eccle. 15. 5. 6.
• * 1.9

  He must de∣sire, that would obtain.
• * 1.10

  Sentence.
• * 1.11

  The duety of giuers and re∣ceiuers, in gi∣uing and re∣ceiuing.
• * 1.12

  How christ o∣pened his mouth.
• * 1.13

  Mat. 5. 2.
• * 1.14

  Acts. 10 34.
• * 1.15

  2. Cor. 6. 11.
• * 1.16

  Act. 8. 35.
• * 1.17

  A••t. 2. 4.
• * 1.18

  Christ open∣ed his mouth to teach, & the Apostles to learne.
• * 1.19

  Math. 5. 2.
• * 1.20

  Act. 2, 4.
• * 1.21

  Iohn. 20. 22.
• * 1.22

  Example of fish shelles found on the Sea shoares, & applyed to the iust man.
• * 1.23

  He whom god filles with his spirit, must first be empti∣ed of his own.
• * 1.24

  Psal. 104. 29, 30.
• * 1.25

  The Authors applying of the words.
• * 1.26

  Ephe. 4. 24.
• * 1.27

  Of the iust man, he being filled with the holy spirit.
• * 1.28

  Psal. 45. 2.
• * 1.29

  A glasse ful of water compa∣red to the iust man, in doing good to o∣thers.
• * 1.30

  Arist. in Prob. 27. part. 5.
• * 1.31

  Of the nature of the winde.
• * 1.32

  Of the holy ghost.
• * 1.33

  Act. 2. 2.
• * 1.34

  Cant. 4. 16.
• * 1.35

  Luk. 1. 35.
• * 1.36

  How the word shadowing is expounded by the Doctours.
• * 1.37

  An excellent saying of S. Iohn Chry∣sostome.
• * 1.38

  Esay. 60. 8.
• * 1.39

  Mantuan.
• * 1.40

  The Apostle Peters first Sermon.
• * 1.41

  Act. 2. 41.
• * 1.42

  Wisedome is required in an Orator, accor∣ding to Tully.
• * 1.43

  Iobs discourse concerning wisedome.
• * 1.44

  Iob. 28. 28.
• * 1.45

  Psal. 111. 10
• * 1.46

  The Peripa∣tecians deAristo. in lib. Eth. 6. Cap. 6. & Metap. lib. 1. Cap. 5.
• * 1.47

  The Stoickes definition of wisedome.
• * 1.48

  Seneca de tranqu. anim.
• * 1.49

  The diuines, concerning wisedome.
• * 1.50

  The innocent man neerest to God.
• * 1.51

  Of him that partaketh not with the spirit of wisedome.
• * 1.52

  Psal. 9. 7. 8.
• * 1.53

  Prouer. 30. 14.
• * 1.54

  The wicked tongue com∣pared to a sword.
• * 1.55

  Psal. 57. 4.
• * 1.56

  The Authors application, by the inter∣pretation of Caietanus.
• * 1.57

  How the wick∣ed tongue cō∣mits deadly sinne, in seue∣rall manner, wel worth the consideration
• * 1.58

  The common behauiour of too many now adaies.
• * 1.59

  The trickes of knauish Crit∣ticks, on Sta∣ges, or else where.
• * 1.60

  Hypocriticall seekers of con¦formity.
• * 1.61

  Trencher flyes, & para∣siticall table talkers.
• * 1.62

  Not so many letters in the Alphabet, as abuses in the tongue.
• * 1.63

  A very good aduise.
• * 1.64

  S. Ieromes counsell, for ordering of our words.
• * 1.65

  How great our imbecility and weaknes is, without gods assistāce.
• * 1.66

  We are not a∣ble to thinke one good thought.
• * 1.67

  2. Cor. 3. 5.
• * 1.68

  God first speaking to our harts, our speaking will be the better.
• * 1.69

  Math. 10. 20.
• * 1.70

  Ose. 2. 14.
• * 1.71

  The applica∣tion of the Prophets words by the Author, to ex∣ceeding good purpose.
• * 1.72

  The holy An∣gels inspiring our soules.
• * 1.73

  Esay. 60. 14.
• * 1.74

  Cōparison of the preachers words to his auditory.
• * 1.75

  Gods great fauour in speaking to the heart.