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.

From whence it ensueth that man (being a creature so noble) yet not∣withstanding, he committeth greater errours then any other crea∣ture whatsoeuer. How God hath giuen him many helpes to preserue him from sinne, and particularly, the precept of brotherly correction, committed into the power of the tongue. The necessitie and excel∣lencie whereof is heere discoursed on. And that silence (in such a case) is prooued great babbling, and a grieuous sinne, because the tongue may be a safety to our neighbour. They also shew the way which we ought to obserue, in correcting of our neighbour, as also the qualitie of the precept it selfe, by approoued sound doctrine, and testimonies of holy Scripture.

Chap. 24.

LODOVICO.

As God speakes vnto the heart, thereby most highly manifesting his diuine secrets, to his esteemed sonnes seruantes, least they should erre in speaking, or else in any other humane action: Euen ••o ought we also to assist one ano∣ther, with the office of the tongue, ••or auoiding of such defects, as of∣tentimes wee doe fondly commit. Because christian charitie so requi∣reth, and he that di••igently imployes him selfe in the duety of chari∣ty, resembleth God him selfe, who seekes very many waies, where∣by to help man out of his sinne. Whereupon it is said by Ieremie; Si

separaueris pretiosum à vili, quasi os meum eris: And if thou take a∣way the pretious from the vile, thou shalt be according to my word.

Euen as if he had said. Man is by nature fraile, apt to erre, cor∣rupt and led by giddy sense: but thou, if by the keene swoord of thy tongue, thou wilt seeke to separate the precious soule of thy neighbour from the vilenesse of sinne, thou shalt be like vnto me: Who to raise man out of misguidance, haue layde aside honour, life, and all other commodities whatsoeuer; and to me is giuen in liew thereof, death, with mine owne bloud standing bound, to redeeme him from the cruell obiected articles of sinne and the deuill.

Well shal it become vs then, to labour duetifully for those meanes, wherby we might resemble so great a maiesty, & a beauty so exqui∣site, as (without any like) that of god is. As also for the help of our neighbor, we being equal bretheren in christ, descēded of one stock, created by one and the same God, redeemed by one most preci∣ous bloud, nourished by the selfe same sacraments, and hoping for one and the very same glory.

Admit you were trauailing on the way with a freend of yours, & perchaunce should meete with an enemy of his, who drawing forth his weapon, attempts al the wayes he can to wound him: Would not you lay hand to your sword with your freend, & defend him to your vttermost?

Our neighbour is mainly assaulted by sinne, the capitall enemie that seekes the slaughter of his soule, while we are in this miserable peregrination of this world together. We therefore, not to see the death of our brother thus assailed by sinne; ought to draw foorth the sword of the tongue; Lingua eorum gladius acutus, and (with him) help to driue his aduersary to flight, striuing to cure his trespasses, with humble reprehensions, and charitable exhortations. Because, as there be many sins cōmitted by the tongue, so likewise are there as many vertuous actions thereby to be performed: in which behalfe, strict silence is a fault as hainous, as is idle, vain & needles talking.

Claudio.

If insensible creatures, by so admirable an order in nature, lend help one to another, & profit each other in their kinde, led onely thereto by naturall inclination. As the Sunne in most wondrous manner enlighteneth the Moone, the Starres and other Planets, and she also clearing the ougly darknesse of the night, gi∣uing an influence to the earth, whereby it yeelds to vs such copious bounty of precious fruites; The fire purging the ayre; the ayre

purifying the water; the water bathing and fertiling the earth, and they (of all these giftes) are not scarse or sparing to vs. How much more then ought men, being adorned with vnderstanding, beau∣tyfied with reason, ennobled with senses, and endued with discourse, bee forward in helpe, one to an other, especially in so weighty a case as sinne is? which, robbing vs of grace, depriues vs of glory, making vs meete for hell, by taking the blessed An∣gels comfort from vs, and giues vs in stead thereof, the company of deuils.

Therefore we ought to vse all diligence, by being helpfull in this kinde, euen to our vttermost: and if we finde defect in our own abilitie, to call for the more powerfull assistance of others, who may binde vp compassionately his bleeding wounds, and set him on his owne beast in the ready way to heauen. All this wee know truely to bee our duetie, therefore I cannot but account it most maruailous, that man being the perfect creature and one∣ly noble, as he for whose seruice all creatures else in the world were created, and him selfe ordayned for the diuine fruition: yet notwithstanding all this, hee, more then any other creature, walkes from the intent of his end, and goes beyond them all in greatnesse of error.

It is not to be doubted, but that the other creatures sometime doe swarue, yet very sildome, casually, or by some accident: but man erreth much more, beyond comparison, comming ouer-short of his purposed period, and therefore hath more need then any other crea∣ture, of especiall helping.

Lodouico.

All strife is soone appeased, the occasion being consi∣dered: My reason is, that other creatures are not composed, as man is. Therfore insensible and inanimate creatures, as are stones & such like, they haue a natural forme, whereon attendeth a natural propen∣sion and inclination, ordained for them by God and nature, and hereunto accordingly they alwayes worke, except they be by some meanes hindred. From hence it ensueth, that heauy thinges euer mooue toward the center of the earth, and light things vsually ascend toward the concaue of the Monne, if they be not violenced or impeached.

Brute beastes likewise them selues, because they haue their fantasie determinate to one thing, and by nature are guided to their actions (according to Aristotle) therefore they cannot be said to erre. But man, endued at first with freedome of will,

hath not his fantasie determined, but it is extended to many and al∣most infinite things. For the will is the handmaide of our vnder∣standing, which can do al things, either in the agent vnderstanding, whose office Est omnia facere, or in the possible vnderstāding, whose nature Est omnia fieri.

Therefore the fantasie of man is also indetermined. And hence growes the cause of often erring, because our knowledge is by meanes of the sense, which onely gaines cognition of things sensi∣ble and material. Therefore haue we little iudgement in matters diuine and immateriall: yet are they the meanes to the inuisible things, as the Apostle saith to the Romanes. Inuisibilia enim ipsius, à creatura mundi per ea quae facta sunt intellecta, conspiciuntur: sempi∣terna quoque cius virtus, & diuinitas, ita vt sint inexcusabiles. For the iuuisible things of him, that is his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse. Hereupon it comes to passe, that we draw neerer to the matters of this world, then those of heauen, & fal into many infirmities, by the repugnancy which is between the flesh and the spirit.

Claudio.

The Angels haue in themselues a prerogatiue of wil, and therefore few of them do erre, no, not the third part. But men doe altogether run astray, except they be powerfully assisted by the hand of heauen, whereof the Prophet Dauid beareth true witnesse. Deus de coelo prospexit super filios hominum, vt videat si est intelligens, aut requirens Deum. And what found he? Omnes declinauerunt, si∣mul mutiles facti sunt, non est qui faciat bonum, non est vsque ad vnum. All are gon out of the way, they are all corrupt, there is none that doth good, no not one.

Lodouico.

Let me answer you, that though the Angels are sayd to haue liberty of will, yet notwithstanding▪ being all spirits, they haue not the repugnancy in sense, according as man hath: who is composed of two contrary natures, to weet, sensible and intellectu∣all, whence that continuall repugnancy deriueth his birth, and is the occasion of many errors, which the Angels doo not commit, who are simply of the intellectuall nature. Nor faileth thus the bruit beast likewise, who hath his fantasie determined•• neither the insensible creatures, who haue one sole forme, and naturall inclination. God neuerthelesse gaue vnto man sufficient helpe, to serue as a supply to natures frailty.

To our first father Adam before his fall, he gaue originall iustice,

commerce with the Angels, reuealed knowledge, a perfect synderisis. and an hundred thousand helps beside.

To man (falne into misery by naturall corruption) to defend him from further transgressions, in the first world he gaue him the lawe natural, an Angelicall custody, celestiall visions, and the aide of ciuill conuersation.

Afterward, he gaue the law written, diuine precepts, promises of greate rewardes, the speeches of Prophets, and the terror of paines.

Since then, he gaue the law Euangelicall, the infinite benefits by the Words incarnation, the Gospell preached, most migh∣tye miracles, a pretious death, a glorious resurrection, Christs victorious ascension, the mission of the holy Ghost, and euangelicall decrees.

Among which, one is that of brotherly correction, a most sa∣cred precept to helpe man from sinning. Si peccauerit in te frater tuus, vade, & corripe eum inter te & ipsum solum: si te audierit, lucra∣tus es Fratrem tuum. If thy brother trespasse against thee, go, and tell him his falt between thee and him alone: if he heare thee, thou hast won thy brother.

If then we may doo so much good by the voyce, and by our speech: doubtlesse it cannot be but a great sin, in charity not to re∣proue our brother, when in matter of lesse weight, we stick not som∣time to break silence, by wicked oathes, cursings and blasphe∣mies.

Claudio.

Wee haue spoken sufficiently already, that to be si∣lent, is much more commendable then speech. But now we are al∣so enforced to say, that to hold our peace, is euen as great an offence. Because not only it is the Lords precept, that in such a case we ought to speak; but likewise, then to be silent, may be the occasiō of ruina∣ting the soule of an offending neighbour, and hazard our own vtter losse of heauen also.

Wherfore the holy Prophet Esay lamented, that he held his peace when he ought to haue spoken: vae mihi quia tacui. And the cause of his complaint was, that hauing seen the Lord sit vpon a throne in in∣finit maiesty, adorned with the highest glory, the yeer that Ozias king of Israel dyed by a sudden death: That he had not before, (with a constant hart) reprehēded his sins, wherby he might haue expected some amendment of them. For he was the same king, that so boldly durst vse the Priests office, contrary both to the diuine will, and the

Priesthoods authority.

But the Lord being offended therat, the king going to offer in∣cense in the Sanctum Sanctorum, as the high Priest was wont to do: he was smitten by the highest Majesty with a leprosie, in that part of the forehead, where the high Priest vsed to weare a plate of fine gold. For which heauy iudgement so faln vpon the king, the Prophet cryed, vae mihi quia tacui.

As if he would haue sayd. Wo is me, that I haue held my peace, and not constantly rebuked the king in his sinne, which (happi∣ly) by correction he would haue amended. Most wretched am I, if (by my negligence) the king haue lost eternall happinesse, be∣cause the Lord will demand, of me, the losse or safety of such a soule, And, which is worse; In medio populi polluta labia habentis, ego ha∣bito, & Regem Dominum exercituū vidi oculis meis. I dwell in the mids of a people of polluted lips, and mine eyes haue seen the king and Lord of hoasts.

As adding thus. Not only haue I fayled in admonishing the king, but I dwel among a flattering people, who (with vncleane lips) not only durst not aduenture to reprooue the kings sins for feare; but ra∣ther soothed vp & flattered him in euil. Wherby, both Crown & Mi∣ter haue hatched the more iniquities, nursed & cockringly brought them vp, and, (in reuerence to the Prince) sinners haue bin honour∣red, and soft pillows layd vnder the elbowes of wickednesse.

VVheron Saint Gregory sayth in his Pastorals: Delinquentem namque eum redarguere nullus praesumit, & in exemplum culpa vehe∣menter extenditur, quando pro reuerentia ordinis peccator honoratur. Now albeit many haue murmured, none yet durst vndertake the co∣rage, personally to reprehend sin between him & thee, or face to face: only through feare of punishments infliction.

In this case if befalleth vs, as it did to the Mice, who being in a deep consultation together, what they might best doo for safety of their liues, being euery houre subiect to their enimies the Cats mer∣cy: thought it safest for them, euery one to hang a little bel about his own neck, to serue as a sufficient passe or warrant. Al allowed this ad∣uise, but vpon he successe of some, few afterward would aduenture to put it in execution.

Euen so fareth it with the correction of great men, who haue ter∣rors & punishments, to support in themselues all vnlawful actions. And this strikes a feare in too many faint harts: because S. Iohn Bap∣tist lost his head for reproouing of Herode. As also the Apostles

and holy Martyrs, (in like cases) lost their liues.

Ludouico.

Such pils ought to be folded vp in Sugar, and re∣prehension should come with sweetnesse, not with bitternesse. Be∣cause Prelates ought oftener to exhort, then reprehend, as men that are our Pastors and Fathers, not Tyrantes to vs and persecutors. Agreeing with the counsell of Saint Paul. Seniorem ne increpaue∣ris, sed obsecra vt patrem: Rebuke not an Elder, but exhort him as a Father.

Antisthenes being asked, wherefore he reprehended Princes, and men placed in great dignity, with so much mansuetude, mild∣nesse and modesty? answered (in my mind) very excellently. Because Princes (quoth he) are like vnto Bees, who if they be not warily and cir∣cumspectly handled, do strike suddenly with the sting. Euen so Princes, if they be not reprooued with all humilitie and modesty: they easilye strike with the sting of power which they haue in hould.

For possessed Saul, to haue the diuell cast out of his body, there was great need of a Musitian, to play very sweetly. Euen so, to raise vp Princes and great men from their sin, a sweet and pleasant cor∣rection behooueth, rather more by entreating, then by controwling. And to answer to the question alredy mooued, before I further forget my self, if we but consider whereon we haue already discoursed, we may easily resolue all intricate scruple.

It is true, that silence is more commendable then talking: but Omnia tempus habent; tempus tacendi, & tempus loquēdi. To al things there is an appointed time; a time to keepe silence, and a time to speake. Therefore (in this case) silence is a greeuous offence, because by si∣lence, we are partly the cause of our neighbours soules losse: whereas contrarywise, by speaking, we might be a meanes of safety to the same.

Moreouer, somtime by speaking, we do hold our peace, and god speaketh by the vse of our tongue. But in keeping silence, contrary to the diuine precept, our silēce is a talkatiue babbling, wherwith we endanger both our selues and our neighbour, that is, by the word of work, not of the voyce.

Thus houlding our peace, we breake silence; and talking, are si∣lent. Or thus being dumb, we talke, and yet in discoursing we speake not, but God in and by vs. And further you must noate, that this precept doth not alwayes bind, because it is an affirmatiue precept, which bindeth thus, but not alwayes. For such precepts as are affir∣matiue

meerly, are vertuous actions, wherin there is to be obserued, both manner, and rule.

Claudio.

I know not what you meane by these affirmatiue pre∣cepts: how many kinds of precepts are there? what, are there negatiue precepts also?

Lodouico.

There are found three seuerall kindes of com∣maundementes, whereunto all the preceptes diuine are redu∣ced.

Some are negatiue, which doo alwayes binde, and for e∣uer, in all places, and at all times: As, not to sweare and blas∣pheme.

Some are affirmatiue, which doo bind alwayes, but not for e∣uer, but onely for a time: As, the giuing of Almes, to be continu∣ally perfourmed: but yet, in time of necessity, the bond most bin∣deth.

Others there be, which participate of both these before named natures, being precepts affirmatiue and negatiue, binding alwayes, & for euer: because they haue two heads, one pertinent to the nega∣tiue precept, the other appertaining to the precepte affirma∣tiue.

Of this nature is restitution. For God commandeth thee not to re∣taine the goods of others, which appertaineth to the negatiue pre∣cept. He commands thee also to restore them back again, & this be∣longeth to the precept affirmatiue.

The precept of brotherly correction, it is an affirmatiue precept, & therfore bindeth alwayes, but not euer. Therefore there is great need of obseruing both the rule and manner, for feare of fayling. Which by our Sauiour Christ himself is thus taught vs.

Si peccauerit in te frater tuus, vade, & corripe eum inter te & ip∣sum solum: si te audierit, lucratus es fratrem tuum. Si autem non au∣dierit, adhibe te cum adhuc vnum vel duos. vt in ore duorum, vel trium, testium stet omne verbum. Quòd si non audi••rit eos, dic Ecclesiae: si au∣tem Ecclesiam non audierit, sit tibi sicut ethnicus & publicanus. If thy brother trespasse against thee, go, and tell him his fault between thee & him alone: if he heare thee, thou hast won thy brother. But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. And if he will not vouchsafe to heare then, tell it vnto the Church: and if he refuse to heare the Charch also, let him be vnto thee as an heathen, and a publi∣cane.

Herein are three things to be obserued, namely the place, the time, and the manner.

The place is noted, when he sayth; Si peccauerit in te; If thy bro∣ther trespasse against thee, that is. If thy neighbour sinne secret∣ly, and thou onely knowest thereof, reprehend him in some re∣mote place, that no one may know thereof, for feare of giuing therby scandale to others, and discouering (against charity) another mans defects. To the end also, that the delinquent may the more willingly amend, by perceiuing, that all this is doone vnto him in loue.

The time also is to be respected, because alwayes & at all seasons, it is not a time for reprehension. For it often falleth out, that the per∣son offending, is incorrigible. Which he wel knowing or perceiuing that shold vrge the reproof, he stands not bound then to mooue cor∣rectiō, least the sinner shold fal into greater guilt, but ought to take a fitter opportunity.

Or else, if he know it to be no apt season, euen immediatly vpon the transgression to strike with reproof, his wisedom (in forbearāce) cannot be therfore impeached, & yet the sinner in due time may be also chastised.

Noah patiently awaited seauen dayes together, hauing first sent foorth the dooue, and seeing her returne to be so quickly, without bringing any signe of the waters cessation: then he sent her foorth againe, and then shee brought back the Oliue braunche with her At illa venit ad eum ad vesperam, portans ramum Oliuae, vi∣rentibus folijs in ore suo. Intellexit ergo Noe, quòd cessassent aquae su∣per terram. And the Doue came to him in the euening, and loe, in her mouth was an Oliue leafe, that shee had pluckt: where∣by Noah knewe, that the waters were abated from off the earth.

In Noah is figured the christian soule, remaining within the Arke of our body. The waters of the deluge are our sinnes, wherein, we (like poore wretches) are as drowned. VVhereof Dauid speaking, sayth. Saluum me fac Deus, quoniam intraue∣runt aquae vsque ad animam meam. Saue me, O God, for the waters are entred euen to my soule. The Doue representeth brotherly cor∣rection, and the Oliue branche, is the fruit of this brotherly admo∣nition.

VVhen we behold our brother in the deluge of sin, we ought to send foorth out of the Arke of the body (by the window of our

mouth) the doue of mild correction. Which returning vnfruitful∣ly, and without any signe of amendment at all, we ought not therefore to despaire of his recouery. But after the example of Noah, with patience to attend a time more opportune. In which space (perhaps) the waters of this wretched floud may cease, by the want of former proude conceit, and better consideration of his own estate.

VVhereupon, sending foorth againe the simple Doue, in kind correction, and on meere charity: doubtlesse she will bring some signe of the great floods fall, euen the very fruit of so good an en∣deauour, and so thou hast won thy brother; Lucratus es fratrem tuum.

We must in like sort obserue the manner, that is, charitably, with sweet words, and full of loue.

Dauid draue the tormenting spirit foorth of Saul, not with stearn strokes, but with mild musique.

Eliseus the Prophet sent his seruant Gehezie with a staffe, to re∣uiue the son of the widdow, which prooued to nothing: but when afterward he came himself in person, and with his own limbs war∣med the dead-benummed limbs of the child, being lifelesse, he, ioy∣ning part to part, face to face, hands to hands, breast to breast, and feete to feet, thus heating the child, he raised him from death to life.

So, when we would reuiue our brother, he being mortally woun∣ded with sin, and euen almost dead in soule: we should not send our seruant with a staffe, to doo such correction as Pilate did to Christ; Corripiam ergo illum, & dimittam; I will chastise him, and let him loose.

Neither ought we to vse any rough or rigorous words. But like to Eliseus, warme the delinquents soule with the heate of charity, and by compassionating his case, euen transforming our selues alto∣gether into him. According to the instruction of Saint Paul. Fra∣tres, & si praeoccupatus fuerit homo in aliquo delicto, vos qui spiritua∣les estis, huiusmodi instruite in spiriu lenitatis, considerans teipsum, ne & tu tenteris, Brethren, if a man be falne (by occasion) into any fault, you which are spirituall, restore such a one with the spirite of meekenesse, considering thy selfe, least thou also bee tempted. Being thus heated with the warmth of christian charity, we shal raise the sinners dying soule, by the religious meanes and office of the tongue.

Oh how pleasing is this manner to me, and I prayse the true vse therof from time to time: because, when we goe ouer hastily to the committed euil, the offender (hauing his senses blinded) will not suf∣fer himself to be reprehended, but rather (in haughtinesse of spirit) wil euen approoue and maintaine his sin.

VVherefore, looke how thou blowest the fire then, so much the more thou kindlest it, whereto if nourishment want, it will extin∣guish of it selfe: Euen so is it with thy brothers cholerick and hasty nature, being reproued too quickly of his committed error. Therfore it shal become vs wel, to expect a while, & in our reprehension, to vse no loftinesse, because the sinner in this case, may very aptly be com∣pared to a sick man.

When a sick body would feede on delicate and healthfull meates for his disease, and yet are to him most displeasing, though in their owne nature very wholesome: they vse such art in the deliuerance of them, labouring to please his weak rellish, as he hardly perceiueth what they are.

The finner, by his ouersurfetting on sin, abhors all spirituall meates, how healthfull or delicate soeuer they be. He finds no tast in preaching, he hath no delight in praying, no mind to the holy Sa∣craments, no pleasure in fasting, nor any godly action agrees with his relish. Nay, he is reduced into such an estate, as he hath no feeling of any spirituall matter. So that euen as Dauid sayth; Omnem escam abominata est anima corū; Their soule abhorreth al meat. Almost they are ready to leaue their houses, drawing on their latest breath, euē as next neighbour to eternal death: Appropinquauerunt vsque ad port as mortis.

VVherefore in the administring of this healthfull foode of brotherly correction, that it may be willingly and louingly accep∣ted: you must shadow it in som substantial manner, to make it cary a tast of kind and comfortable words, after this, or the like obserua∣tion;

Deare brother, so it might not be displeasing to you, I would de∣liuer a few words greatly to your profit: wherein, God is my witnesse nothing else mooueth me but the honour of God, true brotherly cha∣rity, and vnfeigned regard of your good. I know well, that such an offence hath escaped you, and no marueyle, for you are a frayle man, like vnto others, therefore it makes no admiration in me. Be∣cause we are all weake, the snares so many, and the occasions so num∣berlesse, as I know not how we should escape falling into far grea∣ter

errors, yea, and much more often too. But after (by our own frail∣ty) we are encompassed with danger, it may not therfore be held for reasonable, that we shold long time cōtinue in so wretched an estate: but rather seek after som remedy, as wise men are wont to do, & not be carelesse of help, like insolent fooles.

Consider brother, that god is so good and patient, as we cannot (with deuout harts) be so redy to ask pardon for our sins, but we shal find him as forward in pardoning them. Wherfore I beseech you, by the bitter passiō of so louing a God, & in the very bowels of his end∣lesse mercies: that you wold take such a course, as this bounty of his may redound to your benefit, onely by true conferring with your soule, on such an escape, which I am bound louingly to tel you of, & you (in as kind loue) to accept.

If manly entreaties may be auaileable with you, if you see me to fal into this, or any other sin: I pray you do me the like office of cha∣rity. For oftētimes we are so blinded, that we take delight in our own harme, & our affections do so ouermaster iudgement: as euill seems good, & good euil, iustice appears to be iniury, zeale hatred, and ver∣tue vice.

So, after the manner of another Eliseus, who Incuruauit se super puerum; th••ew himself vpon the child: abasing our selues, & confessing our own frailty to be as great as his, we shal so warme his soule with the heat of good words, & with the supple sweetnesse of feruent cha∣rity, as he wil arise from death to life, and then we may say; Lucra∣tus es fratrem tuum.

Claudio.

These are the preseruing sirropes, of power able to reuiue the sickest sinner, and keep him from falling into greater perils, as also most effectual for his recouery. And because reprehensions are to sinners, like bad sauouring pils: it behooueth the brotherly reproo∣uer, to be so careful, as he do couer them with the fine gold of louing speeches. And because, by giuing drink to one troubled with an A∣gue, euen in the heate when the fit is vpon him, is a meer nourishmēt to the feuer: we ought to await the fits declination, & til the body be more temperate.

So, when we would admonish, if wee see the delinquent much enraged, or in the superfluity of passion: we must stay a while, vntil the heate of anger be ouer, and the Feuer of passion be in his de∣clination. And then is best to administer the healthfull strength∣ning of louing rebukes: for our taste is so delicate, as otherwise it will not endure reproofe. Nay, we must vse great diligence, and

seek seuerall wayes, according to the quality of the person. Euen as the Physitian doth, who considering the complexions of his pati∣ents, giues to the delicate complexion, a light and a sweet medicin, and to the contrary constitution, a medicine of like and answerable nature.

Finis Chap. 24.

Notes

• Our duety of assisting one an other by the tongues office.
• Iere. 15. 1••.
• The Authours application of Ieremies words.
• Of the help of our neighbor, & the reasons binding vs therto.
• Example of two trauailers together on the way.
• The example alluded to our neighbour.
• Many vertu∣ous actions may be done by the tongue
• The helpe the insensible cre∣atures doe yeeld to one another.
• The giftes of god bestowed on man.
• We ought to call for others ayde, if our own be not sufficient for our neighbor.
• Man erreth beyond all other compa∣rison.
• Sentence.
• Other crea∣tures are not composed as man is.
• Example of heauy and light things.
• Aristotle con∣cerning brute beastes.
• The wil is the handmaid of vnderstāding.
• The fantasie of man is in∣determinate.
• Roman. 1. 20.
• The reason of our affecting the world more then heauen.
• The wil of the Angells.
• Psal. 14. 2. 3.
• Man is cōpo∣sed of two cō∣trary natures.
• God gaue A∣dam originall iustice, &c.
• To Adam be∣ing falne, god gaue the lawe natural, &c.
• The written lawe.
• The law Euangelicall.
• Of brotherly correction.
• Math. 18. 15.
• What good may be don by charitable cor¦recting of our brother.
• How holding our peace is a great offence.
• Esa. 6. 5.
• The cause why Esay cōplai∣ned of hol∣ding his peace.
• The iustice of God vpon the king, that would needs goe beyond his regal au∣thority.
• The Authors implication.
• Esay. 6. 5.
• A lesson for such as little regard what is committed to their charge.
• S. Greg. in Pasto.
• Example of Mice for theyr safety among their enemies.
• The allusiō to all the correctiō of greate mē.
• How reprehē∣sion is to bee deliuered.
• 1. Tim. 5. 2.
• The answere of Antisthe∣nes, for the re∣buking of princes.
• Example of King Saule possessed.
• A lesson for bould presu∣mers with princes.
• There is a time apte for all things.
• Eccl. 3. 1. 7.
• How somtime by speaking we holde our peace.
• How we breake silēce in holding our peace, and yet in talking are silent.
• Of negatiue precepts.
• Of affirmatiue precepts.
• Of precepts consisting of both natures.
• Of restitutiō.
• The precepte of brother lie correction.
• Math. 18. 15. 16. 17.
• How it is taught vs by Christ him∣selfe.
• Three things things to be obserued.
• 1 The place for speaking.
• 2 The time for speaking.
• Of time vn∣befitting.
• Example of Noahs seauen dayes wayting for the doues returnes.
• Gen. 8. 11.
• The Authors morall appli∣cation of this example.
• Psal. 69. 1.
• The forme of vse for this application.
• The secōd ob∣seruation for brotherly cor∣rection.
• 3. The māner.
• Example of Dauids dis∣possessing Saule.
• Example of Eliseus sen∣ding Gehe∣zie to the widdowes son.
• How we should reuiue our brother from sinne.
• Luk. 23. 22.
• Our immita∣tion of Elize∣us.
• Gal. 6. 1.
• The Authors commendatiō of this course.
• Comparisō of blowing the fire, alluded to our brothers nature.
• Comparisō of a sick mans feeding.
• The applicatiō of the cōpari∣son.
• Psalm. 107. 18.
• The adminis∣tering of bro∣therly correc∣tion.
• The Authors institution for the maner of correcting.
• The allegatiō on Gods be∣halfe.
• The maner concerning our selues.
• 2. Kings. 4. 34.
• Reprehensiōs compared to Physical pilles.
• Comparisō of the Ague.
• The applica∣tion.
• Comparisō of the Physition.