The dumbe diuine speaker, or: Dumbe speaker of Diuinity A learned and excellent treatise, in praise of silence: shewing both the dignitie, and defectes of the tongue. Written in Italian, by Fra. Giacomo Affinati d'Acuto Romano. And truelie translated by A.M.

The Argument.

Wherein is discoursed, how important the precept of brotherly correction is, and for auoiding error therein, all the words which our Sauiour v∣sed, in giuing the precept, are diligently examined, and diuers good considerations in that behalfe alledged. Moreouer, they handle seue∣rally the number of corrections, which are to be vsed to our neigbor, and by the office of the tongue, all iustified and warranted by proofes of Scripture.

Chap. 25.

LODOVICO.

In such a case as this it behooueth vs to imitate hunters,* 1.1 who according to the variety of ••h••ir sports, prepare an answerable vse of instruments. To surprize the wild Bore, they haue Bore speares, ••auelings and guns: for the Hare, they haue Greyhounds: for Quailes they haue spaniels, or a false call: for fish, they haue nets: and for fowle, sundry kinds of Haukes. So ought

we to make difference between the Cleargy,* 1.2 and vnderlings, be∣tween those of degree, and them of meaner sort, between men and children, between the cholerick and phlegmatick. Beside, no diligence should want, in recouering a man from sin: because the very best hath small reason to boast, for there is none good, no, not one.

Claudio.

The diligence ought to be great, for the case is im∣portant, and the necessity extreame. VVhen the good Patriarche Ioseph sent his brethren,* 1.3 with their beastes laden with corne, from Aegypt into Canaan, for the nourishment of aged Iacob: among other good admonitions,* 1.4 one was this; Proficiscentibus ait; Ne trascimini in via. As they departed, he sayd vnto them; Fall not out by the way.* 1.5 As if he would haue sayd. Deare brethren, you leade these Asses laden with corne and mony, the way is long, the beasts weake, and disgraces are euermore too ready at hand. Wherefore I pray you, let peace be among you, because, if one of you grow angry against another, your cariage falling down, who shall help you to lift it vp again?

All we are brethren,* 1.6 trauailing from this earth to heauen, with the fraile cariage of these our bodies like beasts; vt iumentum fac∣tus sum apud te;* 1.7 I was as a beast before thee, and laden are we with the weight of legall obseruance. Now because we are by nature weake, by euery small difficulty which we find in the law dishart∣ned, and by the very least temptation, which our infernall enemy v∣seth against vs, we are soone smitten to the earth, and so the soule fals into sin: If we shall wax cholerick among our selues, who shall quiet vs? who shall admonish and brother-like reprooue vs? Therfore,* 1.8 Ne trascamur in via, let vs not fall out by the way, but with charity assist our neighbour, with that louing and charitable word, Corripe eum.

Lodouico.

Many doo come very short of this manner: there∣fore, to auoyde wandring astray, we ought to attend and consider the words vsed by Christ himself in this precept. VVhat signifieth this conditionall phrase; Si peccauerit; If he trespasse, or, if hee sinne?

Claudio.

VVe may moderately philosophize vpon the words of this precept,* 1.9 the better to keep our selues in compasse. This con∣ditionall Si, If, I take it to signifie, that we ought only to reprooue those sins, wherof we haue a certain knowledge, Sipeccauerit, If he sin, that is; If by chāce thou perceiuest thy brother to sin, correct him

brotherlike: but go not to make searche after other mens sins, to win occasion (thereby) of reproouing thy brother.

And for this purpose,* 1.10 I call now to mind a notable occasion. God commaunded in the old lawe, that when one borrowed mony of another,* 1.11 he should not enter his house to fetch his pledge: but stand and await without doors patiently, vntill he brought it foorth to him.

We (by our sins) haue pawned our soules:* 1.12 it is not necessary therfore, that he (who comes to reprehend) should enter our soules house, making there a curious enquiry and search, after other mens transgressions, to compasse occasion of imperious reproouing. For Christ giues no such commandement, but rather aduiseth vs to staye without doors, that is: not to charge our neighbours weak consci∣ences, with other mens infirmities: but, if we happen to see our bro∣ther sin, to correct him charitably; so signifieth this conditionall Si, If.

Lodouico.

If we our selues are stained with the selfe same trans∣gressions, ought we then to imploy our officious tongues, in admini∣string correction?* 1.13 How can a foule hand make the face cleane, ex∣cept it self be first washed? Otherwise, the delinquent may vse the wordes of Christ vnto vs:* 1.14 Quid vides festucam in oculo fratris tui, & trabem in oculo tuo non vides? Why seest thou the mote that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye? Or else this other; Medice, curate ipsum; Physitian, heale, thy selfe.* 1.15 For it appeareth, that by our correction, we may couer our owne proper vices, which is no way conuenable in a Chri∣stian.

Claudio.

In such a case,* 1.16 sayth Father Augustin, We ought rather to condole and weep with him, then come to correct and contro••le him, mu∣tually wishing one another to repentance, especially, if the sin be pub∣lique. * 1.17 For it will be a scandale to many, for him to be a reproouer, that in himselfe deserueth reproouing: beside, it is a sin of very great pride.

Lodouico.

If the delinquents sinne be publique, ought the correction (notwithstanding) to be priuate? This breedes in mee a doubt of Christes wordes, who onely sayth: Si peccauerit in te:* 1.18 If he sinne against thee, whether any other should be present, or no?

Claudio.

If the sin be publique, the correction should be pub∣lique also,* 1.19 sayth the Apostle. Peccantos, coram omnibus argue, vt &

caeteri timorem habeant. Them that sinne, rebuke openly, that the rest also may feare. VVe ought therefore to consider well, how our bro∣ther hath sinned, and not blindly go to reprehension, till first we be certain of the sin, for preuention of others infamy & scandall. Si pec∣cauerit. sayth Christ: therefore looke well before, and saye no∣thing.

Else in saying,* 1.20 I thought he had sinned, it may fall out as it did to vnaduised Lamech, who going on hunting, and seeing (he knew not what) to stir among the leaues, imagining it had bin some wild beast there hidden: drew his bow, and losing his arrow, when he suppo∣sed he had slaine a saluage beast, he found he had slaine his fa∣ther Caine. VVhereupon, repenting himselfe for this ill shot ar∣rowe, * 1.21 he sayd to his wiues Adah and Zillah. Audite vocem m••am vxores Lamech, auscultate sermonem meum; quoniam occidi virum in vulnus meum, & adolescentulum in liuore meo. Heare my voyce you wiues of Lamech; for I would slay a man in my wound, and a yo••ng man in mine hurt.

Lodouico.

If the sin be secret,* 1.22 but against a community, or a whole State: a good mind (in me) is not enough for reprehen∣sion of the offender, neither auayleth hope (by any respects) to drawe him to amendment, what correction then should such a one haue?

Claudio.

Beeing assured of no fruitefull successe, as in this case it cannot bee, you ought more to respect the weale pub∣lique, then a priuate mans condition.* 1.23 And, in matter of faith, not onely the meanest ought (in humilitye) to reprehende the mightier, but (in such a case) an equall estimate shoulde bee in correction, we beeing all Christians, and all bound together for defence of the faith. As Saint Paule reprooued Saint Pee∣ter, being aboue him,* 1.24 in regard of the scandall which might arise. Reprehendi eum quia reprehensibilis erat. He withstoode him to his face, for he was to be blamed. Therefore sayth the greate doctour of the Church:* 1.25 Whensoeuer the daunger of the faith is discerned, wee ought to withstand it euen to life it selfe: Corripe eum.

VVe find two seuerall kinds of correction,* 1.26 one is the acte of iustice, as when the Iudge sentenceth the guiltie: and this only belōgeth to thē in gouernmēt,* 1.27 vpon whose shoulders lies the weight of iustice.

The other is the act of charity,* 1.28 and particularly belongeth to e∣uery

man. Therfore they which professe religion, and yet vsurpe vp∣on these words, they presume on that which appertaineth to the Iudge onely, and in stead of their tongue, doo strike with a sword.

Corripe eum inter te & ipsum solum; Tell him his fault betweene thee and him alone.* 1.29 Not like vnto such, as set vp writings, infamous libels, and Pasquilling slanders on publique poasts. Corripe eum in∣ter te & ipsum solum. And not in company of brauers, swaggerers, sworders and lawlesse quarrellers, as seeking that way to please thy mind.

He sayth Corripe,* 1.30 not Occide, correct, not kill, tell him, not de∣fame him, as now it is become the practise of the world. Corripe eum, not seeke reuenge, because such correction belongeth to God onely.

VVe are the sonnes of God by adoption:* 1.31 therefore, let vs doo like vnto a childe when he is any way iniuried, first runnes and telles his Father the wrong doone vnto him. And the fathe•• sayth, to comfort him; Peace my Sonne, I will be thy reuen∣ger.

So,* 1.32 when any one hath offended vs, let vs freely pardon him, neuer mooue a hand to wreake our wrong▪ it is enough for vs, that our hea∣uenly father knowes our iniury,* 1.33 & he will be our iust auenger. Mihi vindicta, & ego retribuam ••is in tempore: vengeance is mine, and in time I wil repay it.

No sooner had Cain committed his murder,* 1.34 but immediatly God said: vox sanguinis fratris tui clamat ad me de terra:* 1.35 The voyce of thy brothers bloud crieth vnto me from the earth; implying therby, that he would be his reuenger.

Scarsely had Myriam ended her murmuring against her bro∣ther Moyses,* 1.36 but suddenly the Lorde strooke her with a lea∣prosie.

And you (my Lord) know much better then I,* 1.37 how much christ desended Mary Magdalen, against Iudas murmuring at the Pharisies supper.

Also of her sister Martha, who lamented that Magdalen would not helpe her in her businesse.

But what was Christs answer?* 1.38 Martha Martha sollicita es, & tur∣baris erga plurima. Maria optimam partem elegit, &c. Martha Mar∣tha thou carest, and art troubled about many things. Mary hath chosen the good part.

So was Iob defended by God,* 1.39 against the iniury of his three friends;* 1.40 Susanna from the old luxurious Iudges; and Dauid from the iniuries of Saul.* 1.41

All that we ought to do,* 1.42 is to pray vnto the Lord, to giue vs pati∣ence, and to illuminate the vnderstanding of our enemy, to the end, he may haue knowledge of his error: in this kind also ought we bro∣therly to correct him; Corripe eum.

Lodouico.

Ought we to correct him for eury sin, or only for those which are tearmed deadly?

Claudio.

For ought I can discouer by this Gospell,* 1.43 those sins which are tearmed deadly, we ought in duty especially to correct them. And those that are of lesser kind or quality, we must correct them too: or else I think, that the winking at them, may cause a fall into a far greater offence.

Lodouico.

Whence do you gather, that we stand bound (as it were) to correct deadly sins so especially?

Claudio.

From these fruitfull words of brotherly correction, * 1.44 when Christ sayd: Si audierit, lucratus es fratrem tuum: If he heare thee, thou hast wonne thy brother. If by brotherly correcti∣on we may gaine a brother, it is a signe he was lost, and made slaue to the diuell, which needs must ensure thorowe deadly sin, euen that which hazardeth the death of the soule for e∣uer.

As for other sins;* 1.45 they take not away the grace of god quite from vs, but only do make vs luke-warme in affection: Wheras by sinning deadly, it locks vp the gates of heauen against vs, except ther be im∣mediate recouery. And Christ saying, thou hast won thy brother, ap∣prooues, that the deuil had great power ouer him: and rescuing him then in such a dangerous estate, it shewes thee to be a deare brother indeed.

Lodouico.

If the tongue can reache to such a redemption, it were a great sin in vs, to be negligent of our neighbours good, espe∣cially in such a case as this. But first we should free our selues from sin, so much as lyes in vs to doo, Because (as Cirillus Alexandrinus sayeth) that wee ought to open our mouthes in correction,* 1.46 in such manner as we see the Cocke opens his to singing••, who first beates him selfe with his winges, before hee chaunteth foorthe his noates.

So wee ought no to reprooue another man,* 1.47 till first (with the wings of good consideration) wee haue well beaten our

selues, least we should stand guilty of the same crime, which we seek to reprehend in our brother. Hereupon was it, that God sayd to the Prophet Esay,* 1.48 sending him to preach, and to correct his elected peo∣ple: Quasi tuba exalta vocem tuam: Exalt thy voyce like vnto a Trumpet.

Before a man can sound a Trumpet, he takes it in his hand, puts it to his mouth,* 1.49 there giues it breath, and afterward the sound is heard. So should it be with him that preacheth to others, or him that will correct his neighbour for any negligence. He must first take vp the Trumpet in his hand, and prepare it with such actions, as he him∣self laboureth to reprooue in others: otherwise, he is vnwoorthy to check another mans sin, which cunningly he would cloake in him∣selfe.

But let vs come now to the number of reprehensions,* 1.50 which cannot stand voide of doubting: because to Saint Peter it see∣med sufficient, when hee had allowed seauen times, for for∣giuenesse of sinne in our neighbour, with reproofe of the of∣fences committed. And Christ made him answere: Non dico ti∣bi vsque septies,* 1.51 sed vsque septuagies septies: I say not to thee, vnto sea∣uen times, but vnto seauenty times seauen times, what say you now to this?

Claudio.

I say with S. Augustine, and all the cheefest doctors of the Church,* 1.52 that here Christ put a finite number, by an infinite. Sep∣tuagies septies, seauenty times seauen times, implyeth so much, as we ought alwayes to pardon, and in like manner to make our bro∣therly correction. And if it please you to licence me, in speaking my mind concerning this number, you shall perceiue that I will approue it to be so.

Lodouico.

Therin you shal do me a singular fauour, and I hope to heare matter agreeing with your great iudgement.

Claudio.

Seauenty times seauen times, sayth Saint Ierome, are foure hundred and ninety.* 1.53 If you tahe away from the num∣ber of 490. the last figure nullo, which of it selfe is nothing, there remaineth behind a 9. and a 4. Nine and foure, do make thirteen. Twelue are the Articles of our faith, & the one remaining ouer, signi∣fieth the defect or failing in them: therfore, we ought to reprehēd our brother, euery time that he erreth in any of the twelue Articles of the faith.

Seauenty time seauen times,* 1.54 Saint Augustine sayth, they are sea∣uenty seauen. To come to the number of seauenty seauen, they

value here eleuen times seauen. Ten are the diuine precepts: there∣fore this accountable number, signifieth the ten commaundements, and the odde one ouer, alludeth to the transgression of them. Wherefore, seauentie times seauen times, is as much to say, as that we ought to reprooue our neighbour, euery time hee committeth breach of any one of the ten diuine commaundements.

Moreouer,* 1.55 seauenty times seauen times are written with two fi∣gures of seauen, as thus, 77. Two times seauen doe make foure∣teene, and so many are the workes of mercy, to wit, seauen spi∣rituall, and seauen temporall. Therefore in saying seauentie times seauen, it importeth, that wee ought to reprehend our neighbour, euery time hee fayleth in any of the workes of mer∣cye.

Once againe,* 1.56 77. hath two figures of 7. and twise seauen (as I said before) are foureteene: in writing of foureteene, there is required a 1. and a 4. One and foure doe make fiue, and so many are the senses belonging to our bodie. Therefore, in saying seauenty times sea∣uen times, it implyeth, that we ought to admonish our brother, euery time he erreth in his fiue bodily senses: That is, eyther in seeing, hearing, smelling, tasting or vainly touching.

Further yet,* 1.57 seauenty times seauen times, written as before with two seauens, 7. and 7. are foureteene. Seauen in number are the deadly sinnes, contained in this word Saligiae. And seauen are the ages of man, to wit, Infancy, Childhood, Youth from twelue to one and twenty, Yong mans estate from twenty to thirty, Manhood, Middle-age, and Olde decrepite age. According to which compu∣tation, seauenty times seauen is to be vnderstood, that in euery of these seuerall ages, according as our brother falleth into deadlie sinne, we ought in charity to reprooue him.

In another 77. being twise seauen,* 1.58 we may say thus. Seauen are the giftes of the holy spirit: wisedome, vnderstanding, counsell, strength, science, pietie, and the feare of God. Seauen also are the vertues, foure Cardinall, and three Theologicall: to wit, Iustice, For∣titude, Temperance and Prudence; the other three, Faith, Hope and Charity. Seauenty times seauen then may signifie, that we ought to be helpful to our neighbor, euery time we perceiue defect in any of these vertues, or the giftes of the holy ghost to growe weake in him.

Much better saith Origen,* 1.59 vpon Saint Mathew. Numerus sex, vi∣detur esse operis, & laboris, septimus autem repansationis. Dicit au∣tem

remissionem fieri oportere fratribus in hoc mundo degentibus, se∣cundum res huius mundi peccantibus. Si aliquis autem vltra ea pecca∣ta peccauerit, iam non habebit remissionem. As if he would haue said; Euery time that a man sinneth in this world, we should alwaies par∣don him, and charitably correct him, because the senary number or that of sixe is a number of paine and labour, and appertaineth to this present life. But if hee perseuer obstinately in sinne, as in the contempt of eternall life, signified also in the septenarie number, being the number of rest and quiet, wherein God him selfe ceased, from all the workes he made in the creation: Remission nor correc∣tion is then any longer in our power, because eternall are the tor∣ments prepared for such transgressions, specified by the paines of hell, & then he is wilfully cut off and diuided from the Church.

And that is it which he sayth: Si Ecclesiā non audierit, sit tibi et h••i∣cus & Publicanus.* 1.60 If he refuse to heare the Church also, let him bee vnto thee an heathen man & a Publican. Thus haue I prooued by the number of seauenty seauen, that it alludeth vniuersally by the sense, to the time present, and at all times else, wherein we ought to labour our very vttermost, for the good and welfare of our neigh∣bour.

Lodouico.

A very excellent and witty discourse, whence may be gathered, howe much we ought to esteeme of brotherly affection, & obserue the rule of perfect charity.* 1.61 For Christ him selfe hath com∣maunded vs, to vse such diligence for our neighbours amendment, not suffering him to run on vntill the houre, when no hope at all is to be expected. And therefore hee hath set vt downe a manner how. First alone, by him selfe and thee to correct him. Afterward, with two or three. Then in the presence of all: which bringeth to my remembrance, the sentence of the holy ghost, speaking of the Church,* 1.62 and comparing it to a well ordered army: Terribilis vt ca∣storum acies ordinata.

When an army is encamped,* 1.63 about the armed squadrons Senti∣nelles are appointed, who whatsoeuer they heare, they impart it to one another, or else altogether doe aduertise the corps du garde ther∣of. With this goodly order is the Church defenced: Terribilis vt castrorum acies ordinata.

Wherefore when any hellish rumour of sinne is heard, which might disranke or disorder this noble Army: one Sentinell adui∣seth an other in this manner.* 1.64 Si peccauerit in te frater tuus, corripe cum inter te & ipsum solū: there is the first Sentinell, Si te non audie∣rit,

adhibe adhuc vnum vel duos,* 1.65 vt in ore duorum vel trium testium stet omne verbum: there is the second Sentinell. Si eos non audierit, dic Ecclesiae:* 1.66 there is the whole corps du garde, and the very nerues of the Army of the militant Church.

And well shall it become vs, to vse all diligence, in the safety of our neighbour, for whose soules freedome, Christ instituted his Sa∣craments, and suffered patiently so many torments. And if so many euils are easily committed, by our ouer-ready tongue, well may we conuert it then to our neighbours benefit: as being assured, that such speaking is acceptable to God; neither doe we breake the eternall silence imposed by his diuine Maiesty, because this is our si∣lence, and his speech: Dabo vobis os, & sapientiam.

FINIS Cap. vlt.

Notes

• * 1.1

  Comparisō of huntsmen in their seuerall pastimes.
• * 1.2

  Obseruatiō for a differēce to be made in persons.
• * 1.3

  Example of the Patriark•• Ioseph.
• * 1.4

  Gen 45. 24.
• * 1.5

  The Authors allusion.
• * 1.6

  Applicatiō to our selues.
• * 1.7

  Psal. 73. 22.
• * 1.8

  The way of this world.
• * 1.9

  The conditio∣nal word, If.
• * 1.10

  Exāple out of t••e old lawe.
• * 1.11

  Deul. 24. 10▪ 11.
• * 1.12

  The example applied.
• * 1.13

  A sētētious de∣maunde.
• * 1.14

  Mat 7. 3.
• * 1.15

  Luke 4▪ 23.
• * 1.16

  The words of Father Au∣gustine.
• * 1.17

  He ought not reprooue, that deserues reproofe.
• * 1.18

  Publique of ••ending must haue pub∣lique reproof.
• * 1.19

  1. Tim. 5. 20.
• * 1.20

  Example of Lamech.
• * 1.21

  Gen. 4. 23.
• * 1.22

  Of secret sin, but against a community.
• * 1.23

  In matter of faith.
• * 1.24

  Galat. 2. 11.
• * 1.25

  Thom. Aquin. Sum. Cap. 20.
• * 1.26

  Two kindes of correction.
• * 1.27

  1. The act of Iustice.
• * 1.28

  2. The act of charity.
• * 1.29

  Between him & thee alone.
• * 1.30

  Correct, not kill.
• * 1.31

  Example of children offen∣ded.
• * 1.32

  Applicatiō to our selues.
• * 1.33

  Roman. 12. 19.
• * 1.34

  Example of Cain.
• * 1.35

  Gen. 4. 10.
• * 1.36

  Example of Myriam to Moyses.
• * 1.37

  Example of Mary Magda∣len, and of Martha.
• * 1.38

  Christs answer Luke. 10. 14. 15.
• * 1.39

  Iob.
• * 1.40

  Susanna.
• * 1.41

  Dauid.
• * 1.42

  Our own duty.
• * 1.43

  Al sins are not alike in qua∣lity.
• * 1.44

  The correctiō of deadly sins.
• * 1.45

  Of sins of lesse quality.
• * 1.46

  The words of Cirillus Alex∣andrinus.
• * 1.47

  Consideration of our own faults.
• * 1.48

  Esay. 38. 12.
• * 1.49

  Comparisō of sounding a Trumpet, ap∣plyed to prea∣ching.
• * 1.50

  Of the number of reprehensi∣ons.
• * 1.51

  Math. 18. 22.
• * 1.52

  A finite num∣ber put by an infinite.
• * 1.53

  Seauenty times seauen times accor∣ding to Saint Ierome.
• * 1.54

  According to S. Augustine.
• * 1.55

  The writing of seauenty seauen by fi∣gures, alluded to the workes of mercy.
• * 1.56

  A second cō∣ceipt on the figures, by the senses.
• * 1.57

  A third proof of the figures, by the seauen deadly sinnes, and seauen ages of man.
• * 1.58

  A third proof, by the giftes of the holy ghost, & the vertues.
• * 1.59

  S. Origen vp∣on S. Mathew.
• * 1.60

  Math. 18. 17.
• * 1.61

  The cōmand of Christ for our neighbors good.
• * 1.62

  Cant. 2. 9.
• * 1.63

  Comparison of an Army encamped.
• * 1.64

  The first Sen∣tinell.
• * 1.65

  The second Sentinell.
• * 1.66

  The whole corps du gard.