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.

Proceeding further on, it is here approoued, that the first instruction a man ought to haue, is to speake discreetely, without offence to any. Heere (in an ample discourse) the negligence of Fathers in their families is much reprooued, for not instructing their children in si∣lence, whereby they may attaine to a perfect order of speaking. For which purpose, many curious sentences of the auncient Philoso∣phers are herein entercoursed, beside diuers other out of holy Scrip∣tures.

Chap. 2.

CLAVDIO.

Epaminondas,* 1.1 that mightie Duke and glorie of the The∣banes, commending silence, sayde: that a man should be more desirous to heare, then to speake: Audiendi po∣tiùs quàm loquendi cupidum, te ipsum praebeto.* 1.2 And to this purpose the wise man wrote: In multiloquio non deerit peccatū: qui aut ē moderatur labia sua, ••rudentissimus est: In many words there cannot want iniquity, but he that refrai∣neth his lips is wise.* 1.3 He cānot be far frō error, that delightes in much

talking; therefore a wise man thinketh much more then hee speakes.

Lodouico.

Such was the counsell of Pittacus the Mitylenian, one of the Grecian seauen wise men,* 1.4 adding further: Lingua non praecurrat mentem: for when the tongue gads before the mindes preconceit, the discourse cannot passe vnguiltie of error.

Claudio.

Me thinks then the tongue should be commaunded to silence, and the mind to forethinke: Imperalinguae, sayde Sasia∣des.

Lodouico.

In the time of Aristotle,* 1.5 there liued an Athenian Sophister, a learned Doctor, called Isocrates, who had manie Schollers in the arte of Oratorie: among the rest, a young man (verie talkatiue) came vnto him, beeing named Careo and intrea∣ted, that hee woulde accept of him among the rest of his Schollers, onelie to learne the arte of Rhetorique, whereto hee condiscen∣ded: but couenaunting about the price, Isocrates demaunded double salarie of him, beyonde anie other Scholler: He, de∣sirous to knowe the reason thereof, and alleaging greate iniurie of∣fered him therein, Isocrates thus answèred. You speake much, and very euill, wherefore to teache you to speake well, I must labour you with two faculties, one, how to holde your peace, the other, how you ought to speake: which double paines makes me to demaund double wages.

Claudio.

An excellent answere (in good sooth) worthilie be∣seeming such a Philosopher and Oratour, and verie apte to checke the bablarie of young heades nowe in these dayes, who are ve∣rie prodigall in speeche, whereof they ought to bee much more sparing,* 1.6 in regarde (according to Apollonius) loquacitie is full of er∣rours, and silence most secure. In euery degree (to speake lit∣tle) is best beseeming, but in youthe (aboue all other) it is most ne∣cessarie: and in a young man it is an ornamente so fayre and beautifull, as the curling hayres doe not more embellishe a de∣licate virgine, the chaine of golde about her necke, the pen∣dentes at her eares,* 1.7 the bracelettes about her wristes, the iewell on her breast, and the vnualuable gemme on her finger; as gratious modesty, and sweetly beseeming silence, doth decorate and set forth a ciuill young man.

Euerie one shoulde bee very niggardlie of speeche, and youth not speake at all, excepte they bee questioned. Adolescens (sayeth Salomon) loquere in tua causa vix cùm necesse fuerit,* 1.8 Thou

that art young,* 1.9 speak if neede require, and yet scarcely when thou art twise asked. Because (saith Seneca) there is not any thing, that renders a more commodious quiet to the minde, then seldome or little speaking, and taking liberty to thinke on how much soeuer. Therefore the sweet∣nesse of conuersing, and the delicacie of reasoning, is some kinde of viandes, so relishable and pleasing, or, as a sallade, so agreeing with the appetite: that (by little and little) it guideth men to the discoue∣rie of great secretes, little lesse, or no otherwise, then as wine and loue doeth, from whence (without order) growes a thousand scan∣dals and vexations.

Hereupon we reade,* 1.10 that Anacharsides, (a learned Philosopher and an honorable Scithian, brother vnto Cadnidus king of Scithia,) in a fayre Quadrant, wherein his owne picture was curiouslie pain∣ted, wrote this sentence: Continere a lingua, gula, & venere: as mea∣ning, that the sinne of the tongue was no lesse, then that of gluttony or luxurie.

Lodouico.

Nay rather greater, if there neede any degree of order: for, placing the continencie of the tongue in the beginning, he alludeth thereby, that the sinne thereof is worse then that of gour∣mandise or luxurie: which, if in euery man it be vnseemely, in young men then aboue all other it is most contemptible.* 1.11 The first precept therefore, that parents should teache their children, is, to speake mo∣destly, and vnder controwlements.

Dauid had many sonnes, whome he instructed from their in∣fancie in diuine precepts, and that which he taught them fust of all, was, to praise God, and speake holylie: for being exalted to the king∣dome, and lying vpon his royall bed, hee called his children about him and sayd:* 1.12 Laudate pueri Dominum, laudate nomen Domini. And they, with obedient childrens voyces, in true and holy simplici∣tie, sayd. Sit nomen Domini benedictum, ex hoc nunc, & vsque in saecu∣lum. A solis ortu vsque ad occasum, laudabile nomen Domini. Excel∣sus super omnes gentes Dominus, et super caelos gloria eius. Blessed be the name of the Lord, from henceforth and for euer. The Lords name is praised from the rising of the Sunne,* 1.13 vnto the going downe of the same. The Lord is high aboue all nations, and his glorie aboue the heauens: with all the rest that followeth. These diuine prayses were the first documents which he taught them to speake, and this ought to be the first instruction of euery faithfull father or mother, to teache their children in their very tenderest yeares, to mooue their lippes first in laude of their maker.

The vine, the Iuie and the mellone are plants alike, which of their owne nature will not exalt themselues: but if by chaunce they finde any tree neere neighbouring, then they wil claspe and wreathe about it, and (by the helpe thereof) attaine to such strength, as oftentimes they goe beyond them in height, which of themselues they were not else able to doe, but continuallie should (else) creepe along vpon the ground.* 1.14 Euen such (perhappes) might prooue the condition of young childrē, of themselues knowing nothing, they would remaine dumbe as it were: but following the steppes of theyr parentes, and learning by them to talke, hearing murmuring, cursing, swearing and vnseemly speeches in their parents, their weake & naked vnderstanding begins euen then to apprehend the same, and often times, before they know well how to call for breade, can readily blaspheme God, sweare, curse and speake euill.

So on the contrarie, by the Parents good example, they may in∣crease in vertue, make profit of holy exercises, and learne to liue chri∣stianlie: but if they shewe them wanton and lasciuious sportes, ban∣quets, vncleanely actions of life, frayes, disorders and such like, then shall ye heare from them nothing but the fruits of such instruction, blasphemies, oathes, reuilings and false forswearings, in which corrupt course and wicked qualities, they learne many times to out∣goe all other lewd children, yea and perhaps their bad Parents them∣selues.

Claudio.

Assuredly it is most true, and to this purpose I can tell you a very pretie storie.* 1.15 In the Sea (among other kinde of fishes) there chaunced to be some commonly called Crabbes or Creuisses, which had many feete, and alwayes vsed to goe backwarde, quite contrarie to all the rest among whome they liued. Their father and mother seeing them goe thus backward, began to reprehend them for it, in this manner. My children (quoth the father) we haue begot∣ten you, and brought you vp hitherto with no meane care, and now in recompence of our greate trauaile, will you so shame vs, that beeing growne to indifferent stature, you haue not yet lear∣ned how to goe, but shape your course quite contrarie to all o∣ther that liue among vs? You see that we are in a daungerous place, where the greatest fishes doe eate vp the smaller frie, therefore to pre∣uent the subtill wiles of our enemies, labour your selues to goe for∣ward, and not backward: otherwise, if you hold on still this gate, you may meet with our aduersaries, and so be most pittifully deuoured by them.

The young ones hearing this, began to bee very sorrowfull, and practised to goe otherwise so well as they could but still it fell out to be backward,* 1.16 as indeed by nature they could do no otherwise, which when the Parents againe beheld, they sayd vnto them. Fie fie chil∣dren, goe not so, for this is the onely way to fall into our enemies mouthes: whereon the children replyed. We pray you, that you would goe before vs, that by your example wee may learne our footing. Then went they foorth, and going backwarde as they before had doone, the children thus spake. Woulde you haue vs goe for∣warde, and you your selues doe nothing but come backwarde? How can wee (without your instruction) learne to goe aright, but euen (as your selues doe) must keepe on in this wrong course?

In like manner,* 1.17 as (at first) good documents are easilie put into the childrens vnderstanding, and as they heare honest and decent spee∣ches from the lippes of their parents; euen so doe they learne and practise the like or the cōtrary. Better were it for such parents, if they had bin borne dumbe, then giue such euill example to their children, whereby God is highly dishonoured, and their neighbours much of∣fended.

Lodouico.

A Boue maiore discet arare minor,

sayeth the aun∣cient Adage.* 1.18 As by diuine precepte the Sonne ought to obey the Father, so the Father ought to bring vp his Sonne in good edu∣cation: and the first lesson of all should bee, to glorifie God, and then, how to speake with wisedome and gouernement. Plutarche sheweth in his booke of education,* 1.19 that Crates the Philosopher was so greeued at negligent parentes, such as plainely declare themselues to haue no care at all for the instructing of theyr chil∣dren, that hee was wont to saye. If it were lawfull for mee, to as∣cend into some eminent place of the Citie, where I might as easilie bee hearde, as seene:

with a bolde and resolute courage, I would crye out; Oh men, into what a bottomlesse depth doe you fall? bestowing all your studie, in scraping riches together for your children: and of those chil∣dren to whome you would leaue it, you haue not so much as one iust thought or respecte.

Quorsum euites hommes, qui omne in com∣parandis diuitiis vestrum studium ponitis, filior••m verò,* 1.20 quibus ea relinquatis, nullam curam suscipitis? And truely Crates spake with very great reason.

Claudio.

Such kinde of men are like to them that take greate

care for a close neate shooe, and regard not how much it wringeth or paineth the foote. They are very industrious and carefull to hoorde vp bagges for theyr Sonnes,* 1.21 but what they shoulde most re∣garde, they least respect: they torment themselues for vaine com∣mings in, but hardly will spend a crowne on a good Schoolemaster, that might bring them vp in holy and vertuous behauiour.

Lodouico.

Vpon this occasion was it,* 1.22 that Aristippus the Phi∣losopher, grewe into great rage against a father of a familie, who be∣ing desirous to haue his sonne vertuously brought vp, found out a maister meete for the purpose. Demaunding of him, what he would de require for his sonnes instruction, the maister answered. Sir, you shall giue me a thousand drachmaes. The couetous father, falling into an inconsiderate admiration, replyed. By God Hercules (Sir) you aske too much, with a thousand drachmaes I can goe buy a seruant. Sir, sayd the Philosopher, for this thousand drachmaes, you shall haue two seruants, to weet, him that you would buy, and your sonne to.

Claudio.

Very wittily answered, seeing no man can be truelie saide to be free,* 1.23 but only he that is vertuous, and by his vertues resist∣eth all vices whatsoeuer. Which made Plutarch not a little amazed, as may euidently be discerned by this sentence. Canere discunt homi∣nes, saltare, & equo insidere, & tamen tanta est mult orum dementia, vt literarum studiis non curent instituendos liberos. Men are apt and di∣ligent to euery thing, except liuing vertuously, and will dispend much in any other matter whatsoeuer, to please and content theyr children: but to traine them vp in vertuous life, which ought to bee theyr verie cheefest endeauoure, thereof they haue no care at all.

Lodouico.

But Philip king of Macedon,* 1.24 father to Alexander the greate, hee did not so, for when Alexander was borne, hee gaue thankes to the Gods, that his birth happened in the time of Aristotle the excellent Philosopher, who might instruct him, and to whose dil∣ligent care he whollie committed him. It sufficeth brute beastes to haue theyr ordinarie sustenance, not knowing any other good be∣longing to them: but viands only are not sufficient for man, for his de∣sire stretcheth into hidden vertues, which beautifie and ennoble his minde.

They that prouide nothing else for their children, but the goodes of Fortune,* 1.25 which are subiect to all casualties and iniuries of time: doe nourish and bring them vp no otherwise, then as if they were Dogs, Goates, Oxen and such like beastes, whose speciall care is all

for victualles, and not for vertue, which sinne ought rather to bee imputed to their parents,* 1.26 then to themselues. Vpon this occasion was it, that Diogenes the Cinick, (seeing a dissolute boy abuse him∣selfe in the streete as he went) knowing the Schoolemaster to whose charge he was committed, calling him aside, hee did well fauoredly beate him, saying: Why hast thou brought vppe this boy no bet∣ter?

Plutarch he would hauc the Father, mother and master, not onely to giue example to theyr children of not sinning,* 1.27 but likewise to be patterns to them of commendable, good and woorthie actions: to the end, that they (beholding their children as in a most cleere glasse) may not onely restraine them from all lewde and wicked attempts, but also forbeare vndecent and dishonest speeches, practising nothing else but deedes of vertue. For, as a weake sucking childe, will receiue any whole∣some medicine,* 1.28 beeing mingled by the nurse among his milke: euen so doe children (by theyr parentes) apprehende eyther good or euill behauiour. But you haue some Fathers,* 1.29 so nice, and tender in bring∣ing vp theyr children, as (not to offend or displease them any way) they leaue their lewde and naughtie qualities vnchastised, & so they grow on in all wickednesse whatsoeuer.

Claudio.

It fareth with them, as it happened to that mother, whose Sonne (by some mishappe) was fallen into the Riuer,* 1.30 and so standing by, seeing him readie to sinke, was afrayde to helpe him, not daring to fasten on his lockes to pulle him foorth, least in so do∣ing shee should hurt him: but stoode fondly crying out in foolish compassion, till her Sonne was vtterly drowned in deede. Or as it befell to Helie,* 1.31 the Prieste and Iudge of the Hebrewe people, who through neglecte of reprehending his two sonnes, was the cause, that God suffered them to bee slaine miserably by the Philistines in war: and himselfe perished by sudden death, falling back from the seate whereon he sate, breaking his neck in the fall. Or as it fortuned to king Dauid,* 1.32 who not reproouing Amnon, for the vnchaste acte committed with his owne sister (as loath to displease him, because in deede he dearely loued him) procured God, to let him be slayne by his owne brother Absolon, in the merrie sporting time of a sheep∣shearing banquet: and that Absolon should likewise rebell against him, chase him foorth of his owne kingdome: and that Salomon should also become an Idolater, so that all his sonnes (almost) dyed miserably. Therefore the holy Ghost sayd well: Qui parcit virgae, odit filium suum: qui autem diligit eum instanter erudit.

Lodouico.

Such Fathers may be compared to the Iuie,* 1.33 that hugs so close to the tree, and pretending to beautifie and adorne it, winds and writhes it selfe so fast about it, as in fewe moneths it makes it drie and dead. The very like doth that father and mother, that is too nice and fond of their child: with kisses they kill it, with sweete meates they poyson it, and with cockering make it vnapt to any ver∣tuous action.* 1.34 Therefore it was the pleasure of God, that such as were appointed for the seruice of his maiestie, they should be trayned vp from their verie childhoode,* 1.35 in the diuine worship of him, as we may reade in Leuiticus. Hence was it that the wise man sayde: Curua cer∣uicem filij tui ab adolescentia sua.* 1.36 Bow downe the neck of thy son while he is young. And he giues a reason for the same, in another place of that very Chapter:* 1.37 Equus indomitus euadet durus, & filius remissus e∣uadet praeceps: An vntamed horse will be stubborne, and a wanton child will be wilfull.

It is ouerlate to resist the enemie, when hee hath alreadie surpri∣zed the Citie:* 1.38 and little auayles it, to cast salt vpon the flesh, that be∣fore is putrified. Instruction (then) is most needfull for children, and without all doubt, the first vertue that Parentes or Schoolemasters ought to teach youth, is to restrayne the tongues libertie, and to speake vnder correction,* 1.39 and, if we will credit morall Cato, he sayth: Virtutem primam esse put a compescere linguam. The first vertue that a Christian childe shoulde be taught, is to bee silent, or to speake vnder chastisement, which vertue is of such excellencie, as it makes vs neere neighbours, or like vnto God: Proximus ille Deo est qui soit ratione tacere, sayth the same Cato.

Dauid in a dialogue which he composed, where the speakers are onely God and himself, falling into questions with the Lord, he saith. Lord,* 1.40 who shall dwell in thy Tabernacle, and who shall rest vpon thy holy mountaine?* 1.41 The Lord answereth: He that walketh vprightly, and wor∣keth righteousnesse speaketh the truth in his hart, and hath no deceite in his tongue. Heere may be apparantly discerned, how conformably Cato spake with Dauid, considering, that he that thinketh the truth in his heart, and offendeth not with his tongue, he shall dwell neerest vnto God: it is euen all one with his wordes, to weere, hee that refray∣neth his tongue, and knowes reason when to be silent, is neere vnto God.

Claudio.

Nay more, he is like vnto God, for he that speaketh the truth with his mouth, and in his hart thinketh no deceipt, is like vnto God, who is the same truth. Therefore Salomon sayde well, that

life and death is in the power of the tongue:* 1.42 because he that delighteth to speak alwaies the truth, is in true life with God, that giueth life to all things: and he that delights in lying and deceipte, is contrarie to God,* 1.43 and so consequently is dead from him: Mors & vita in manu linguae.

As,* 1.44 among all things that are to bee desired, there is nothing more affected then life, euen so all our daylie labour and endeauour is the more willingly pursued, for the maintenance of this present life: which we do hold in so deare respect, and are so much enamoured thereof, as although we knowe there is another life, much better and no way subiect to death, yet doth this life so highly please vs, and in∣exorable death is so horrible to vs,* 1.45 as wee woulde gladly take any paynes whatsoeuer, to transporte vs quickly to that other life, with∣out touch or taste of the sting of death, or depriuation of these earth∣ly goods and spoyles. Oh, we would fayne bee soone cloathed with immortality. If then we would hunt this track with such earnest de∣sire, we should be somewhat mindfull of our tongues custodie, which is the laylor (as it were) and keeps the key both of life and death;* 1.46 with all our harts we should loue the truth, which is the onely occasion of life, and, with the swift celeritie of an Hart, flye from foolish talking, lyes and vaine babbling, the very begetter and nourisher of most hor∣rid and abhominable death.* 1.47 Nam qui sumus in hoc tabernaculo, inge∣miscimus grauati, eò quòd nolumus expoliari, sed superuestiri, vt absor∣beatur quod mortale est à vita: For indeed we that are in this tabernacle sigh and are burdened, because we would not be vnclothed, but would be clothed vpon, that mortality might be swallowed vp of life, thus spake the Apostle to the Corinthians.

If then life and death bee in the hand and power of the tongue, you see what an especiall care should bee had thereof, because in no parte of the bodye can we carie any greater perill of life, then in the tongue,* 1.48 which is the gate (as it were) whereby life passeth foorth, and death enters into vs. A bad creditour is this tongue with so rich a treasure, as is the pretious and vnualuable iewell of life: it beeing a member so voluble, soft, vnstable, without boane (which might giue it more firmenesse) and hazarding life continuallye to infinite daungers. Well did the Apostle knowe this, when he sayd to the same Corinthians:* 1.49 Habemus autem the saurum istum in vasis fictilibus: But we haue this treasure in earthen vessels. Since then the custos of our soule is so fraile, we goe in dayly dreade of loosing the treasure of celestiall grace.

What thing can be more frayle then the mouth? which by a turne of the tongue, may make shipwrack both of temporall and eternall life; offending with blasphemies the maiestie of our omnipotente God, and by one iniurious word (oftentimes it comes to passe) life is miserably lost: for, a generous minde is more aggreeued at an iniurious word,* 1.50 then is a slaue or villayne by the stroake of a wea∣pon.

Lodouico.

Perhappes this is the true sense and meaning of that sentence of Salomon, because, in effect, a pleasing word is sweete, and much contents a mans minde, and a bitter sharpe taunte mooues much strife and discorde.* 1.51 So saith he: Responsio mollis frangit iram; sermo durus suscitat furorem: A soft answere putteth away wrath: but grieuous words stir vp anger. And againe he saith: Lingua placabilis, lignum vitae: quae autem immoderata est, conteret spiritum: A whole∣some tongue is a tree of life: but the frowardnes therof is the breaking of the mind.

Cain offended God more with his tongue (denying so presump∣tuously the diuine mercie:* 1.52 Maior est iniquitas mea, quàm vt veniam merear:* 1.53 My sinne is greater then can be pardoned) then he did with his hand in killing his brother Abel. For with his tongue he vttered most horrible blasphemic, and with his hand he but committed a murther: with his tongue he offended God, with his hand his neighbour: with his tongue he did contrarie to the first table, with his hand to the second: with his tongue he flatly denyed Gods mercie, with his hand he tooke away vniustly the life of his brother: by his tongue he depriued himselfe of pardon, and by his hand, his brother of life.

Claudio.

The wicked wretch lyed, because it is proper to God, to pardon,* 1.54 and he neuer chastiseth, but when our obstinacie prouo∣keth him to iust displeasure. The Church therefore obserueth a good Collect: Deus cui proprium est misereri semper, & parcere, &c. O God whose nature and property is euer to haue mercy and to forgiue, &c. Likewise, by the infinitenesse of his mercy, as by the most effectuall meanes of all: he shewes vnto vs his omnipotencie, ruling and reig∣ning ouer al, and pardoning euery one whatsoeuer, that truely re∣penteth him of his sinnes. Therefore saith the Church: Deus qui omni∣potentiam tuam, parcendo maximè, & miserando manifestas, &c. Wor∣thily therfore did Cain taste the iustice diuine, for denying so impu∣dently the soueraigne mercy thereof.

Lodouico.

Moreouer, Lucifer fell not from the supreme pole,

neyther by auarice,* 1.55 nor gluttonie, nor luxurie, but fell onelye through the proude wordes which hee vttered against God, when hee sayde: I will ascend aboue the height of the cloudes, and exalte my throne beside the starres of God, I will sit vpon the mounte in the congregation of the North,* 1.56 and I will bee like to the most high. Therefore very deseruedly, he that sayd, hee would ascend vp into the highest place, fell downe into the bottomlesse depth, and hee that would needes be like to God himselfe, became a most loathsome and venemous Serpent, that he might no more exalte himselfe a∣loft.

The rich glutton,* 1.57 without doubt had many sinnes, because beeing one giuen and addicted to the pleasures of the bodie, hee could not choose but commit many errors: and among the rest, the Euangelist sheweth, that he was so wretched and inhumane, that hee permit∣ted his very dogges to goe beyond him in compassion,* 1.58 for they lic∣ked the sores of the poore begger Lazarus, but himselfe denyed him the very least crumme of bread. He was dedicated to delightes, for euery day hee made sumptuous banquets and daintie feastings. He was proude in his garments: for albeit he was no King, yet notwithstanding he wore royall purple and riche silkes, and although he had not a kingdome to gouerne, yet would he go like a King in his clothing.* 1.59 Neuerthelesse, being cast into the burning flames of hell, he complained of nothing so much, as of his tongue, because therein he suffered insupportable anguishe: so that he begged of good father Abraham (with maine instantnesse) no∣thing else, but that he would send Lazarus to coole his tongue, to dip his finger in colde water, and therewith but touch his burning tongue.

The reason hereof (perhappes) may be, that hee had committed greater sinnes in talking, then by his eyes in seeing, by his hands in working or playing,* 1.60 or by his mouth in eating. For it is a matter very vsuall at banquets, that there are not so many dishes fedde vpon, or quaffing carowsing glasses drunke off: as liberty of talke passing through the table, dishonest speeches, backbiting of friends & neigh∣bours, and infinite other irkesome annoyances.

In warre they can kill no men but such as are present, but at ban∣quets they murder them that are absent:* 1.61 they fley off the very skinnes of the dead, yea, a many yeares after, onely to kill them afresh, and wounde both present and absent persons, with the keene edged sworde of the tongue:* 1.62 Lingua eorum gladius acutus, venenum aspi∣dum

dum insanabile, so speakes the Prophet Dauid of the wounding tongue.

Therefore well and worthily was the byting tongue of the glut∣ton tormented, more then any other member of his body. And iustly ought the tongue to suffer,* 1.63 which (as an vnfaithfull retay∣ner of life and death) permitted death to enter by vnaduised spee∣ches, and banished life away by the selfe same occasion: and de∣seruedlye is the tongue made vnworthie of pitie, which (beeing de∣feated thereof) coulde crye:* 1.64 Pater Abraham miserere mei, & mitte Lazarum vt intingat extremum digiti eius, & refrigeret lin∣guam meam: Father Abraham, haue mercie on me, and send La∣zarus, that he may dippe the tip of his finger in water, and coole my tongue; a iust recompence, for that which was pleasing to his owne taste, and which hee did denye to miserable Lazarus. Thus therefore may you see it to bee most true; Vita & mors i•• manu linguae,* 1.65 both life and death is in the power of the tongue.

Claudio.

A populous citie, abounding in all wealth, cannot bee exposed to the subtilties of a besieging enemie,* 1.66 by so manye daungerous and perillous wayes, as is the soule of him that hath no restraynt of his tongue. Sicut vrbs patens, (saith the wise man) & abs∣que murorum ambitu: ita vir, qui non potest in loquendo cohibere spiri∣tum suum;* 1.67 A man that refrayneth not his speeche, is like a City which is broken downe, and without walles. Therfore we haue great reason to say with Dauid:* 1.68 Pone Domine custodiam ori meo, & ostium circumstan∣tiae labiis meis: Set awatch (O Lord) before my mouth, & keep the door•• of my lips.

A citie (without guarde) in time of suspicion, stands euermore in daunger,* 1.69 and the man that hath no gouernement of his tongue while he is in this world, can want no enemies, but howrely goeth in pe∣rill of his death. The Church commending her spouse, faith in the Canticles:* 1.70 Sicut vitta coccinea labia tuae, & eloquium tuum dulce: Thy lips are like athreed of scarlet, and thy talke is sweete. As if the holy ghost would haue sayd: Because thou delightest me my loue, thy lips are like to ribands of scarlet die, and thence it ensueth, that thy speeche is sweete, euen as if there were milke and honie vnder thy tongue.

Lodouico.

What similitude hath a riband of scarlet die with the lip? I vnderstand not this similie.

Claudio.

It is a goodly similitude, and very commendable vnto

our purpose. It was a custome among beautifull young Damosells,* 1.71 with ribands or strings of silke, to gather their locks of hayre toge∣ther, and make a comely ornament thereof, tressing and plaiting all the scattering stragglers amōg them, to the end they should not hang loosely about their shoulders, but stand very gallātly creasted on the head, and most commonly the band was of the scarlet dye or colour. Now, this was not done for pride, but herein cōsisted their morall sig∣nification;

The band of the scarlet die,* 1.72 figured diuine loue, wherwith they bound vp the lippes of the celestiall spouse, to weet, a holy and religious soule, to the end, that from thence should issue foorth no disordered talke or speeche: eyther of wicked enuie, as did Lucifer to Eue: or of proude presumption, as hee also did against God: or of auarice, as did the rich man in the Gospell,* 1.73 who sayde, Anima mea, habes multa bona pofita in annos plurimos: requiesce, comede, bibe, spulare; My soule, thou hast much goods layed vp for many yeares: liue at ease, eate, drinke and take thy pleasure. Or of vaineglory, as did the Phari∣sey in the Temple, who vaunted of his prayer and fasting: or of vn∣chaste inciuilitie, and such like other vices. But all their words were bound together with the band of seruent charitie, and heereof it bare the verie name. By meanes whereof, they placed and ordered their speeches so decently, as the holy spouse might become ena∣moured of them, & it prooued a very hard matter for them to breake silence, for they remayned as rauished with his diuine voyce: Sonet vox tua in auribus meis,* 1.74 vox enim tua dulcis. Let me hear thy voyce, for they voyce is sweete.

But the indiscreete man,* 1.75 that hath not this ligament to staye his lippes: speakes, and afterwarde thinkes thereon, whence (often) ensueth repentaunce for so rash speaking. This band is a most excellente restraynte, least the tongue shoulde erre at ran∣dome, and it is a thing very highly pleasing to God, when the tongue vttereth no immodest speeches, but such as are full of hea∣uenlye loue, to the honour of his name, to the edification of our neighbour, and profitable to whosoeuer shall conuerse with vs: for the lippes beeing bounde vp in this manner, are at heauenlye libertye, and frees the soule from all anguishes whatsoeuer, according to the wise mans saying;* 1.76 Qui custodit os suum, & linguam suam, custodit ab angustiis animam suam; He that kee∣peth his mouth and his tongue, keepeth his soule from destructi∣on.

Lodouico.

It is so certainely. Oh in how many perilles, and in how many narrowe straytes, doth hee finde himselfe, that hath no bridle for his tongue,* 1.77 in whose power remayneth both life & death? Saint Augustine, vpon the Psalmes, saith, That they were more faultie, who crucified Christ with their tongues, crying; Crucifie him, Crucifie him, then they that were guilty of his death, or they that fixed him fast to the Crosse with nayles: for they had not fastned him to the Crosse with theyr handes, till the other had first crucified him with theyr tongues.

And hence (perhaps) ensued the difference betweene the Euange∣listes,* 1.78 about the houre of Christes crucifying: for Saint Mark sayth, that when the ministers crucified Iesus it was the third houre: Erat autemhoratertia, & crucifixerunt cum. Neuerthelesse S. Iohn sayth:* 1.79 Erat autem ferè hora sexta. But the resolution is this, that from the third houre,* 1.80 the Iewes crucified him with their deuilish tongues, de∣siring of Pylate, that hee would let him bee crucified, and at the sixt houre, they made him fast with nayles to the Crosse.

Claudio.

Oh detestable tongues, tongues more sharpe then nayles:* 1.81 Lingua eorum gladius acutus: because they pearced further, then the other had power to penetrate. Many sinnes had the Baby∣lonians, after they became Idolaters worshipping the Image Bell. Proude were they that by a Tower would ascend vp to heauen, as if it were to take the kingdome from God himselfe:* 1.82 they were here∣tiques in thinking to make resistance against God, and by that ex∣alted tower to escape from death. Notwithstanding, God in∣flicted no other punishment vppon them, but set a deuision of di∣uers languages among them, so that one vnderstoode not what another sayde: but in the tyme of theyr building, if one cal∣led for water, hee shoulde haue stones brought him, and when hee woulde haue stones, then they woulde bring him lyme.

God could haue chastised them in diuers other degrees, but it pleased him onelye to deuide them by theyr tongues: as beeing (per∣happes) more offended at the proude words they vttered, then with the tower which they builded, and surely they dishonored God more in theyr speeches, then they could doe with theyr manuall labour.* 1.83 Venite, faciamus nobis ciuitatem, & turrim, cuius culmen per∣ting at vsque ad coelum, & celebremus nomen nostrum, antequam diuidamur in vniuersas terras. Come, let vs build vs a cittie and a 〈◊〉〈◊〉, whose top may reache vnto the heauen; that we may get vs a

name, least we be scattered vpon the whole earth. If God should alway chastise the murmuring tongue against his glory, in this manner: men would be far greater louers of silence then they are, and better a dui∣sed in theyr speaking.

Finis Cap. 2.

Notes

• * 1.1

  Epaminodas his aduise, to heare more then speake.
• * 1.2

  Prouer. 10. 20.
• * 1.3

  Sentence.
• * 1.4

  Pittacus his counsell, not to let the tongue run before the mind.
• * 1.5

  A notable Ex∣ample, how I∣socrates taught a tal∣katiue Schol∣ler to learne silence, or to speake well.
• * 1.6

  Apollonius iudgement of Ioquacitie, and silence.
• * 1.7

  How commē∣dable silence is in a young man.
• * 1.8

  Eccle. 32. 8.
• * 1.9

  Seneca ap∣proueth sel∣dom speaking a great quiet∣nelle to the mind.
• * 1.10

  Anacharsides, his wittie and iudicious sen∣tence.
• * 1.11

  The first lessō for parents to teache theyr children, ac∣cording to the rule of Dauid.
• * 1.12

  Psal. 112. 1. 2. 3. 4.
• * 1.13

  The honour and praise of God, is that which Parēts ought to teach th•••• children first of all.
• * 1.14

  An Allusion to the former naturall Ex∣ample: how children do imitate their parentes be∣hauiour.
• * 1.15

  An historicall example, de∣claring the naturall incli∣nation of chil∣dren after their parents course of life.
• * 1.16

  What is en∣graffed by na∣ture can neuer be altered.
• * 1.17

  The Allusion of the ••xam∣ple, to the good or bad presidents of parents to their children.
• * 1.18

  A true pro∣uerbe.
• * 1.19

  Crates the Philosopher, his speeches concerning parents.
• * 1.20

  The words themselues out of Plu∣tarch.
• * 1.21

  A good lesson for rich men.
• * 1.22

  A worthy ex∣ample fort co∣uetous fathers and necessarie in these dayes to be regar∣ded.
• * 1.23

  Plutarch his amazement at the great neg∣ligence in pa∣rents, towarde their childrē.
• * 1.24

  Philip of Ma∣cedon, reioy∣ced that his sonne Alexan∣der was borne in the time of Aristotle.
• * 1.25

  Of the goods of Fortune, and an apt re∣semblance.
• * 1.26

  The reason why Diogenes did beate a Schoolmaster.
• * 1.27

  Plutarchs ad∣uise to Fa∣thers and mo∣thers.
• * 1.28

  Similie.
• * 1.29

  For cockering parents.
• * 1.30

  Example of an ouer-foo∣lish mother.
• * 1.31

  Example of Heli the priest and his bad children.
• * 1.32

  Example of king Dauid, and Amnon his Sonne, and afterward of Absolons re∣beilion against him.
• * 1.33

  An excellent Similie, with the allusion thereof.
• * 1.34

  An especiall matter to be noted.
• * 1.35

  Leuit. 26.
• * 1.36

  Eccle. 30. 12.
• * 1.37

  Eccle. 30. 8.
• * 1.38

  A sententious allegation, and to good purpose.
• * 1.39

  Cato his ad∣uise for a childs first instruction.
• * 1.40

  Psal. 15. 1. 2. 3.
• * 1.41

  Dauids Dia∣logue between God and him∣selfe: agreeing with the for∣mer sayings of Cato.
• * 1.42

  Both life and death is in the tongues power.
• * 1.43

  Prouer. 18. 21.
• * 1.44

  Similie and Allusion.
• * 1.45

  Men would gladly taste of immortall life, but are loath to leaue this frayle transi∣tory life.
• * 1.46

  The tongue is the Iaylor, that keepes the key of life and death.
• * 1.47

  2. Cor. 5. 4.
• * 1.48

  The tongue is the gate, whereby life passeth forth, and death enters in.
• * 1.49

  2. Cor. 4. 7.
• * 1.50

  An excellent and wittie Sentence.
• * 1.51

  Pro. 15. 1. 4.
• * 1.52

  Ge••e. 4. 13.
• * 1.53

  Caine offen∣ded God more with his blas∣phemous tongue, then he did with his murdring hād.
• * 1.54

  Caine lyed, in regard that Gods mercy, is greater thē his iustice.
• * 1.55

  Lucifers proude words threw him downe into hell.
• * 1.56

  Esay. 14. 12. 13.
• * 1.57

  Example of the rich glut∣ton.
• * 1.58

  Luke. 16. 21.
• * 1.59

  The glutton complained most of his tongue in hell torments.
• * 1.60

  A note for beleie Gods & banquetters.
• * 1.61

  How men are murdered, & yet not being present.
• * 1.62

  Psal. 56. 6.
• * 1.63

  The iust pu∣nishment of the Gluttons tongue.
• * 1.64

  Luke. 16. 24.
• * 1.65

  Pro. 18. 21.
• * 1.66

  The soule is in more daunger by the tōgue, then a citic by enemies.
• * 1.67

  Pro. 25. 29.
• * 1.68

  Psal. 140.
• * 1.69

  Sentence, and Allusion.
• * 1.70

  Cant. 4. 3.
• * 1.71

  A custome ob∣serued by young beauti∣full maydens in elder times.
• * 1.72

  The morall signification of the cu∣stome, worth obseruation.
• * 1.73

  Luke 12. 19.
• * 1.74

  Cant. 2. 14.
• * 1.75

  Of the indiscreete mans behauiour in talking, to the danger of his owne soule.
• * 1.76

  Prouer. 13. 3.
• * 1.77

  S. Augustine approoueth them most guilty, that crucified with their tongues our Sauiour Christ.
• * 1.78

  Mark. 15. 25.
• * 1.79

  Iohn. 19. 14.
• * 1.80

  A note wor∣thy to be remembred.
• * 1.81

  Psal. 56. 6.
• * 1.82

  The builders of Babell were Heretiques, in tweening to re∣sist God by theyr tongues which drew the confusion of tongues among them, albeit God had many other meanes to haue pu∣nished thē by.
• * 1.83

  Gene. 11. 4.