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.

Declaring, what custodie we ought to haue of our tongue, to auoide er∣rour in our speaking. Of the seuerall wayes, where by the tongue pas∣seth, when we talke: which although they be foure in number, yet one onely guarde is sufficient for them all.

Chap. 6.

CLAVDIO.

A very singular docu∣ment doth the kingly Prophet Dauid giue vs,* 1.1 vppon the custodye of the tongue, and it is in his thirtie eighth Psalme: Dixi, custodiam vias meas, vt ••on delinquam in lingua mea,* 1.2 Posui ori neo custodiam, dum consist eretpecca∣tor aduersum me: I said, I will take heed to my wayes, that I sinne not with my tongue. I wil keep my mouth bridled, while the wicked is in my sight. Euē

as if he had intēded to say; I will haue a speciall respect of my life, that I fall not into error by my tongue, there being so many wayes of fay∣ling therby.* 1.3 Therefore haue I set a good guard vppon my mouth, the wicked standing alwayes ready against me, to noate, if I speake any thing which I ought not.* 1.4 Wherefore, to preuent fayling: Obmutui, & humiliatus sum, & silui à bonis, &c: I was dumb & spake nothing, I kept silence, euen from good, &c.

Lodouico.

What wayes are those, which make such necessitie of beeing well kept by vs,* 1.5 to preserue the tongue from erring in tal∣king? what hath the tongue to do with wayes? Is there any walking for the tongue? By the way we go, and by the tongue we speake: by the one we haue the vse of our feet, by the other we declare the con∣ceite of the minde, and the thoughts of the hart. What may Dauids saying signifie: I will take heed to my wayes, that I sin not with my tongue. Me thinkes he should rather haue sayd, I wil take heed to my wayes, that is, I will consider, which is the good way, to the end my feete fayle not in going; or I stray from the right path wherein I ought to walke: or that I stumble against some stone or stumpe; or vnaduisedly fal into some pit. But, saying I wil take heed to my wayes because my tongue shall not erre: I know not what wayes those should be.

Claudio.

I answer,* 1.6 that as the feet goes by many & sundry waies, now vpon plaines, then down in vallies, now on steep mountaines, then by hūble hillocks & flowring meadows, now this way now that way: Euen so doth the tongue go by sundry wayes, which ought very wel to be lookt vnto,* 1.7 to the end the tongue erre not. And very cōpen∣diously are they reduced into four cheef or principall ways, to wit, the way of the vnderstāding; the way of the wil: the way of the power iras∣cible, & the way of the power concupiscible. It behooueth that these wayes should be direct, cleane, voyd of all filth of error, & purged frō all dust of humane spotted affections▪ if the tongue, & the words issu∣ing from it, shall come forth free from the stayne of error.

And first of all,* 1.8 it is needfull for the vnderstanding way, to be pur∣ged of al faults, because if the vnderstanding falter not in his conceit, by apprehending wrong & falsly: then the tōgue cānot fayle (by him) in pronoūcing his words, for the tōgue is the embassador of the vn∣derstanding. Hence is it, that the diuine vnderstanding, beeing vncapable of transgression in his conceite,* 1.9 can likewise commit no scape at all in deliuerie of his wordes, therefore Dauid sayd: Omnia mandata tua veritas: All thy commandements are true.

Moreuer,* 1.10 the celestiall spirits and blessed comprehenders, because they are vnited in an ineffable manner with the eternal truth of god: by cōtinual splendor of the blessed light of glory, they cannot erre at all in their conceits, and therfore much lesse in their words. And so is euery vnderstanding illumined, by the diuine light internally in inui∣sible manner, as (by the work of the holy ghost) the Apostles were il∣lumined, and many other Saints: by meanes wherof, the whole world became enlightned,* 1.11 according as Dauid (in a very high stile) foretold. Illuminans tu mirabiliter à montibus aeternis, turbati sunt omnes in∣sipientes corde, &c. Vpon the which place it is now no time to phi∣losophize.

Let it suffice then,* 1.12 that when the intellectuall way is not right, and conformable to the especiall trueth: the tongue then erreth, and violently breakes foorth into lyes, as Lucifer did, who tolde a lye of God, saying to our first parentes; Nequaquam moriemini: Or into error of faith,* 1.13 as Caine did, who was the first heretique, & denied the diuine mercy:* 1.14 Or into blasphemy & murmuring, as many sinners haue done, and yet doe.

Secondarily,* 1.15 we ought to clense the way of the will, to keepe the tongue from offending, because the will is that which commandeth the power of our soule, according as the vnderstanding first propo∣neth. Therefore, least the tongue should stumble by this way, wee ought to purge it of inordinate desires, and of those appetites gouer∣ned by pride, by those of vaine glory, of ambition, auarice and enuie: to the end the tongue may not speake proudely, as Lucifer did, or vaingloriously,* 1.16 as Antiochus did, or ambitiously, as Nebuchadnez∣zar did, or couetously, as Iudas Iscar••ot did, or enuiously, as Caiphas did.

This way of the will,* 1.17 is to be kept with the guarde of reason: Dixi custodiam vias meas. Our will sometimes is blind, and therefore all that we would, cannot be good and iust. As the sentence of the iudge cannot be sayd to be good, because hee hath giuen it after his owne pleasure:* 1.18 but as it is giuen according to the order of iustice. So then, that the will may not wander, and (by his example) the tongue stray after;* 1.19 of necessitie it must be accompanied with reason. For this cause was it, that God (at first) gaue vs, not onely the freedome of the will, but also gaue reason therewithall, to ratifye and confirme our will.

Wherein Gods gift may not much amisse be compared to the fa∣miliar example of a king,* 1.20 who giuing the gouernment of a prouince,

to a noble personage of his Court, who, because he hath no know∣ledge in the lawes (as oftentimes in falles out, that many haue not) grants him the assistance of skilfull Lawyers, by whose meanes the Prouince may be swayed according to the lawes. So in the kingdom of our soule,* 1.21 God gaue the will, the authority of rule: but because it is sometimes blind, and suffers it selfe to be deceiued by her proper ap∣petites, he deputed reason for her assistance, wherby the soules king∣dome became better gouerned, then when it wanted the association of reason.

But in God it is not so,* 1.22 because, whatsoeuer he willeth, is iust, and to make any thing whatsoeuer iust, his diuine will is onely sufficient, as being most direct, most firme and infallible. Therfore the holy Apo∣stle sayd:* 1.23 Deus operatur omnia secundum consilium voluntatis snae. God worketh all things after the counsell of his own will. What care then we ought to haue, for this way of the will, be iudge your selfe, in regard it is so exceeding fallacious, and sooner falne in, then we are aware of.

Thirdly,* 1.24 with all heed and diligence, we must regard the way con∣cupiscible, cleering it from the filth of carnall corruptions, of corporal delectations, and dishonesting of the senses: for otherwise, the tongue will stagger vppon a thousand vile speeches, shamelesse re∣petitions, and bee too free in prophane and vnhonest exam∣ples.

Fourthly,* 1.25 we must set a good guarde on the way of the power iras∣cible: which, to the end it may be a good, direct & smoothe faire way, we ought to clense it from all hatred, rancour, euil will and anger: o∣therwise, the tongue walking this ready and ouer-tractable way, will easily stumble vpon rash speeches of reuēge, deliuering many impre∣cations, iniuries, villanies, blasphemies, and (like an vntamed horse) fal downe vpon diuers rubs of infernall vices, speaking idlely and foo∣lishly, without any regard, eyther of Gods honour, the honest fame of our neighbour, or our owne priuate good: whereupon the wise man sayd,* 1.26 The mouth of a foole is like vnto an earthen vessell, wherein follie boyleth, as if it were water.

Lodouico.

It is most certaine:* 1.27 Os fatuorum ebullit stulitiam, The mouth of a foole babbleth out foolishnesse.* 1.28 And therefore angry men haue their mouthes like a pot, which boyling vppon the fire, ouer∣floweth the water, consuming what was contained in it, by disper∣sing it round about it, and so quencheth out the fire, with such good∣nesse or fatnesse as swimmed vpon the top of it. And last of all, remai∣ning

quite empty, by the great power of heat (exhaled from the fla∣ming fire) breaketh it selfe to many pieces.

Euen so the angry man,* 1.29 his hart being once heated with disdaine, deliuereth foorth from his mouth, foolish words of blasphemies, of calumnies, of infamies, and of high dishonor: whereby, according as the fire burneth, he doth scandalize the present, backbite the absent, quencheth the light of sense with the infernall water of rage, and so putteth out quite the bright fire of reason: and being thus blinded or become quite emptie,* 1.30 he knowes not what he doeth, according to the saying of Cato. Impedit ira animū, ne possit cernere verū. And being thus ouer-hot, prouoked on still by cōtinual boiling, the goodnesse of diuine grace ouerfloweth from him, and being once emptied of that, he cracks in pieces presently, which made the wise man say; That the hart of a foolish man is like a broken vessel,* 1.31 that cānot containe the mat∣ter of grace in it: Cor Fatui quasi vas confractum.

If we set but a little pipkin to the fire, euery small blaze of fire en∣uironing it,* 1.32 sufficeth to fetch forth al the water cōtained in it: but with a great pot it is not so. As also a little water-brooke, by euery sudden showre it is filled and ouerfloweth, streaming away quite out of his bed: the like cannot be seene in a maine great Riuer, for if it arise out of his vsuall rest,* 1.33 it prooueth to do an infinite dammage. Our hart is so narrowly limited that (by euery little distaste) we are strangely al∣tered, and being in this teasty tetchy way, presently we let flye foorth much vnseemelines.* 1.34 But with God it is not so, for he is so infinite and spatious, as (ouer-readily) he is not drawne to be angry with vs, wher∣fore it it written of him:* 1.35 Dominator Domine Deus, misericors & cle∣mens, patiens & multae miserationis: The Lord God is strong, mercifull and gratious, slow to anger, and aboundant in goodnesse & truth.

There be some kind of angry men,* 1.36 who, if they be reprooued for their faultes, will excuse themselues, saying. It is very true, that I am cholerike, and easily induced to disdaine, and do speake very iniu∣riously in my furie: but, quickly I am appeased, and soone cast off all rage; so, by seeming worthie of this excuse, they perswade them∣selues, not to bee the worst sort of men, though vse makes a ha∣bite, * 1.37 and their violence (at length) growes to bee as greate as any o∣thers.

Claudio.

In my iudgement,* 1.38 this answere of theirs is very ridicu∣lous: because, a man as soone dyeth by one small mortal wound, as by the receite of a thousand: for one stroake that pearceth soundly, is sufficient to kill a man. It importeth as much, that any thing

may bee as suddenly deuoured in a fierce flaming fire, as if a lon∣ger time it lyeth (to like purpose) in a softer fire,* 1.39 for it suf∣ficeth, that it is burnte: but God blesse vs all from such a tongue.

Christ sayd to his disciples, that the faithful, (among the other mi∣racles that they shoulde accomplish and worke in the primitiue Church,) one should be this; That if they drunke of any poysonous or mortiferous liquor, yet they should thereby receiue no harme. Et si mor∣tiferum quid biberint, non eis nocebit.* 1.40 Vpon which words spake that golden mouth: If thou shalt be defamed by a venemous tongue, vilified, iniuried, and yet art not therby prouoked to reuenge: it is a signe of great faith. Let vs then take good heed to this dangerous way, & if we fall not therby, our cariage will be the more commendable.

Lodouico.

As the terrestriall vapours do not ascend to the Moons heauen:* 1.41 euen so iniuries and angers doe not arise into the generous breast of the wise.* 1.42 Marsilius Ficinus saith; That furies and follies are of two kinds. One is bred in the braine, and they that endure this fury, are called fobles. The other receiueth life from the hart, and they that hàue this disease, are tearmed implacable angrye men: but in mine opinion, this seconde infirmitie is farre worse then the first.

Claudio.

Seneca telles vs, in the booke which he wrote of anger, That anger is not good for any vertuous thing,* 1.43 much lesse then doth it incite to any couragious disposition, because neuer can any vice be help∣ful to vertue. And this doctrine he deliuered against certain men, who excused themselues, that (without anger) they could not do any mag∣nanimous act:* 1.44 whereto Seneca answered. That anger is a very peril∣lous thing, and such things as be perillous, are better to be kept farre off, then neere at hand: for more easily is resistance made in the birth or beginning, then we can tell how to gouerne it, beeing once gotten vpon vs.* 1.45 Aristotle affirmeth, That anger is good, yet not good to be as a leader, but as a Souldier, for so much the lesse then shal it work in cru∣elty. * 1.46 And I thinke, this is that kinde of anger, which Dauid spake of, when he said: Irascimini, & nolite peccare: Be angry, but sin not.

Lodouico.

And Seneca,* 1.47 as answering Aristotle, saith, That if anger be obedient to reason, it ought not to be called anger but by some other name. And afterwarde; If anger shall be reckoned as a good Souldiour, then will he be obedient to counsell. Gods will is not, that reason should take any help of sin. Therfore saith Seneca,

anger can neuer be good, either little or much. And if Aristotle woulde haue anger to animate men to the battaile: why then we may maintayne drunkennesse to bee profitable,* 1.48 for it maketh men bolde, furious and spleenefull, and boldnesse maketh men verye forward. Therfore I thinke, that Seneca, being growne into anger a∣gainst his seruant, would not then chastice him, but only sayd: Caede∣rem si non irascerer:* 1.49 I would smite thee, if I were not in anger, as fearing, that choller shoulde take away the light of reason from him.

Diogenes likewise, being spit in the face, & in the publique market place,* 1.50 by a very insolēt young man, sayd to the saucy youth. Non qui∣dem irascor, sed dubito an irasci oporteat: Truely (young man) I am not angry at this bold part of thine, but I stand thinking with my selfe, whe∣ther I ought to be angry or no, because thou hast done but like a foole, & I ought to cary my selfe as becomes a wise man.

Cato handling a cause in the Senate house against Lentulus,* 1.51 Len∣tulus growing into rage against him, prepared a mouthfull of spittle, and spat it ful in the midst of his forehead. Wherewith Cato was not mooued any iot to anger, but only sayd: Now will I say Lentulus, that such men are deceiued, as shall say that thou hast not a mouth, & matter foule enough in it.

Claudio.

Oh what examples do liue, of rare patience and great wisedome, which touch (to the very quick) our vniust hastinesse. He that of pure gold formeth a faire kind of money,* 1.52 he doth no deed at al of wonder: but he that from a massie log of Lead, can draw a golden piece of money, it is an act of far greater vertue. The like may be saide of those gentile spirits, which, from men so beastly and full of anger, could declare in themselues such noble vertues, all which was no∣thing else, but good knowledge, in well looking to the way of the power irascible.

Lodouico.

The only best meanes,* 1.53 to keepe our selues vntoucht of this vice of anger, is to flye from it by wisedome, in the same man∣ner of flight as Iosuah obserued, in taking the city of Hai. For if we will ouercome the passionate & angry,* 1.54 wee must take our flight, and keep vs far enough off from them. Dauid won honor to himself, in fly∣ing from Absolon,* 1.55 and reputed it as his glory, not to take reuenge on Shemei, but referred all such power to the Lord, saying with a verye cheerefull countenaunce: Tu autem Domine susceptor meus es, gloria mea, & exaltans caeput meum, &c. Tu percus∣sisti omnes aduersantes mihi sine causa,* 1.56 dentes peccatorum contriuisti.

Dominus est salus, &c. Thou O Lord art a buckler for me, my glory, and the lifter vp of my head, &c. Thou hast smitten all mine enemies, (without cause) vppon the cheek bone,* 1.57 thou hast broken the teeth of the wicked Saluation belongeth vnto the Lorde, &c. And the selfe same royall Prophet, when (with a full tide of furie) he was assalted; he pre∣sently made his recourse to silence, for feare of falling, as knowing, that when a man speaks disorderly,* 1.58 he is angry: Turbatus sum, & non sum loquutus.

Claudio.

But Hannibal did far otherwise,* 1.59 for when he saw a ditch filled with the bloud of men, he sayd: Oh what a noble spectacle is this? And, of another Tyrant, Seneca telleth vs in his book of anger, & the fift chapter, who hauing in one day slaine thirty men, very proudly he walked vpon the dead carkasses, and speaking very arrogantly in his owne language, beeing the Greeke, sayde: Oh what a thing is rule?

Lodouico.

But Dauid beeing a most hardie knight, and an vnconquerable king, because he would not fall into such a brutish sinne,* 1.60 set a sure watch vpon his mouth: Posui ori meo custo∣diam.

Claudio.

But if the tongue haue these foure wayes,* 1.61 according as hath been already declared, namely, of the vnderstanding, of the wil, the way of the powre concupiscible, & the way of the powre irasci∣ble: why then, (in reason) the guardes or defences for these wayes, ought likewise to be foure, otherwise, how can one only defēce serue for so many wayes?

Lodouico.

Let me tel you, that these fowre wayes, albeit they are (among themselues) diuers, neuerthelesse they are all confined to one place onely,* 1.62 which is the mouth, the mansion of the tongue. Haue you neuer seene, that for passage to one place there haue been fundry wayes, which haue met altogether in one conclusion? Euen so these fowre wayes are limited to one mouth, for which, one good guarde will be sufficient to keepe it. Posui ori meo custodiam. And this is no other then wisedome, or, as (we may otherwise tearme it) discretion, which together,* 1.63 with Eustochia, Eubillia and Sinesi, do make a most secure guardance: the one coniecturing the best for vs, the second counselling what wee haue to doe, and the last iudging all to bee iust.

Is not this a most safe stability, instructing vs when we ought to speake, how much we should speake, and in what manner we are to speake? what words we may vse, to whom we are to speake them, and

the place beseeming vs to speake them in? what a more faithful kee∣per can we desire then this,* 1.64 to preserue vs from al idle wandring, and freeing vs from all deceiuing? well may hee bee called a most skilfull master in Rhetorique, that teacheth how to speake aduisedly, that is; when we ought to speake, and not alwaies; how much, and not ouer immeasurably abounding, or foolishly too little; in what manner, and not irregularly: to whom, and not to euery person; where, and not in euery place. They that in their speeche doe not obserue this rule, of how much, when, the manner, to whom, & the place, shal find them∣selues neuer free from error.

Greate neede then is there of this guardian; especially, Dum consisteret peccator aduersum me: while the wicked stand watching vs, it behooues vs to speake within compasse, and with discretion, because they lend a listening eare to vs.* 1.65 Greate neede also hath wise∣dome, to stand as a true faithfull watchman, because euermore the deuill diligentlye waiteth to note all our imperfections: not, whether wee speake like Ciceronians, or no, but whether wee breathe foorth into blasphemies, murmurings, or euill spea∣kings.

If a man talke among his friends only,* 1.66 they will easily beare with any defect whatsoeuer: but being amidst his enemies, especially such a one as the deuill is, it behooues him to weigh euery word: Dum consisteret peccator.* 1.67 if the iust man only heare him, his watchman stil is in his company, and is as vigilant for him as him selfe. If he speake well, the iust man commends it; if euil, he excuses it, or reprehends it with charitie; if he speake of a doubtfull matter, which may bee ta∣ken both in good and euill sort, the iust man conceiues it in the best kind.

But the deuill,* 1.68 and the wicked man his disciple, they stand alway to point our speeches, interpreting them in the worst sense, and ta∣king all in euill part: If a man speake grauely, and well; the deuill sayes, he doth it proudely, and to make himself esteemed, as one lear∣ned and wise. If he speake of meane and easie matters: hee interprets it presently, that he is ignorant. If he giue any almes: he sayes hee does it in hypocrisie, and to be accounted an especiall man. If he sing Psalmes, as in prayse of his Lord and maker: he implyes, that he hath time to do nothing else. If he be at his prayers: hee sayes, it is on∣ly for ceremonie. If hee fast, hee sayes, it is because he would bee talkt of. If he eate but to suffice necessitie: he scandalls it foorth∣with to be immoderate gourmandize. If he speake well: he blames

him for it. If he speak ill, he murmurs at it▪ and thrusts in a great deale of worse matter then euer the other thought on. If there be any case, of doubt in question: he will be sure to support stil the badder side.

So that we see,* 1.69 how needful a good watchman is for the mouth, & what counsell is to be taken with wisedome, for whatsoeuer we say, to the end, we fal not by our speaking: otherwise, we ought to keepe our selues silēt, because he can set down nothing of silence, as other∣wise he may, of the words vnaduisedly vttered by the tongue. The Prophet Dauid, being filled with the holy Spirit, called to all men, & charitably exhorted them in this manner:* 1.70 Quis est homo qui vult vi∣tam, diligit dies videre bonos? Prohibe linguam tuā a malo, & labia tua ne loquantur dolum. What man is he that desireth life, and loueth long daies for to see good? keepe thy tongue from euil, and thy lips that they speake no guile.

Claudio.

According to your counsell then, it is better for a man to hold his peace,* 1.71 then oppose himselfe to so manifest perill; in regard, a man is neuer so good, but something may be defectiue in one part or other. As for the talkeatiue person, he desires nothing more, then to compasse occasion of offending by his venemous tongue, and imme∣diatly he wil out with it, if there be neuer so little cause for opening his mouth.

We read in the book of Kings,* 1.72 that in the last battaile which King Achab had against the king of Siria,* 1.73 he was wounded with an arrow from an vnknown hand: now, albeit Achab went very well armed in∣to the battayle, as was conuenient for a King to doe, yet did this arrowe pearce him at an vnarmed part of his body, and he dyed of it. In like manner, although a man be round about armed with singular vertues,* 1.74 yet, if he leaue neuer so little a place discouered & vnarmed, wherat a man, of an euil dispositiō, may let fly from the bow of a wic∣ked intention, the enuenomed wounding arrow of his vile speaking tongue, he will offend him to the death.

Of which kind of men Dauid sayd:* 1.75 Exacuerunt vt gladium linguas suas, intenderunt arcum rem amaram, vt sagittent in occuliis imma∣culatum: They haue whet their tongue like a sword, and shot for their arrowes bitter words: to shoot at the vpright in secret, they shoot at him suddenly & feare not.* 1.76 Yet many times it comes to passe, that they which vituperiously bēd the bowe of their lying tongue, and against the innocent, doe come to the like themselues, as they purposed a∣gainst others, and the venemous arrowe of infamy rebounds back at their own breasts.

Hence grewe the Prouerbe,* 1.77 that a lye hath but short legs, and here∣upon the woorthye Prophet sayde in the fore-recited Psalme:* 1.78 Sagittae paruulorum factae sunt plagae eorum, & infirmatae sunt contra eos linguae eorum. They shall cause theyr owne tongue to fall vppon them, and whosoeuer shall see them, shall flye a∣way.

Lodouico.

A most cleere example of what you haue sayd▪ wee reade in the booke of Chronicles,* 1.79 where is shewen, that the most proude king Senacherib,* 1.80 seeking to become Lorde of all Ezechias kingdomes, and (to terrifie the people) sent certaine Embassadors to them, who (in his name) spake such impertinent speeches, and so full of pride against the omnipotent God of Israell, as I beleeue the like are not to be read in all the holy Scriptures.

Therein they exalted so highly his strength, blaspheming the pow∣er of the almightfull God: as they did not stick to affirme, that God had not the ability to deliuer them out of the Assyrians hands. Si enim nullus potuit Deus cunctarum gentium, at que regionum libe∣rare populum suum de manu mea, & de manu patrum meorum, conse∣quenter nec Deus vester poterit eruere vos de hac manumea. Sed & alia multa locuti sunt serui eius contra Dominum Deum, & contra Ezechiam seruum eius. Epistolas quoque scripsit plenas blasphemiae in Dominum Deum Israel, & loquutus est aduersus eum. For none of all the Gods of any nation or kingdome, was able to deliuer his people out of my hand, and out of the hand of my fathers: how much lesse shall your God deliuer you out of my hand? And his seruants spake yet more against the Lord God, and against his seruant Ezechias. He wroté also letters, blaspheming the Lord God of Israell, and speaking against him.

For which,* 1.81 God, as a iust rewarder, without Senacheribs becom∣ming Lord of any one citie, or sleying any person, sent an Angell, and so smote the very nerue of Senacheribs armie, that, as saith the Prophet Esay, (in whose time this slaughter was made) Egressus est autem Augelus Domini, & percussit in castris Assyriorum centum octo∣ginta quinque millia:* 1.82 The Angell of the Lorde went out, and smote in the campe of Ashur, an hundred fourescore and fiue thou∣sand.

But that which rendereth more admiration,* 1.83 is, that Senacherib returning in an infamous flight to Niniuie, and beeing sacrificing in the temple of his Idoll Nesroch: his owne sonnes Adramelech and Sarasar there murdered him. All this befell him, not for what hee did

in act, but because his tongue talked so blasphemously. If hee had fought with his power, and kept silent his infamous tongue:* 1.84 perhaps his punishment had not bin so seuere, or his successe against the peo∣ple of Israell had bin better, as it fell out with many other: Inf••rmata est contrae eum lingua eius. By his thngue he lost so mighty an armie, which (by silence) hee might (perhappes) haue defended with his hands.

The young Amalekite, who (with the tydings of king Sauls death) brought the Crowne and bracelet to Dauid,* 1.85 confessing, how willing∣ly, and in meere pittie he had slayne Saul, who had before fa••ne vpon his owne sword, the armie of the enemy comming so fast vpon him: was iudged worthie of death by royall Dauid, not so much for what he had done, as in regard of the words he spake. Sanguis tuus super caput tuum.* 1.86 Os enim tuum loqutum est aduersum te, dicens: Ego inter∣feci Christum Domini: Thy blood be vpon thine owne head, for thine owne mouth hath testified against thee, saying: I haue slaine the Lords annointed.

As if Dauid would haue sayd;* 1.87 If thou do suffer the death, which al∣ready thou hast bestowed vpon an other: doe not complaine of mee, who (as a Iudge) commaunds death to be giuen thee. But exclaime vpon thy selfe, that with thy sworde hast slaine the king of Israell, whose very garment thou oughtest not to haue touched. And since with thy tongue thou makest vaunte of thy homicide, therfore thou hast condemned thy selfe to death. Infirmata est contra eum lingua e∣ius: with thy sword, thou slewest Saul, and with thy liberall tongue, thy selfe.

Claudio.

Let vs therfore set a watch before our mouth, and let vs haue a great care of our ouer-slippery tongue,* 1.88 for feare of incurring the like misaduenture: for, to a generous spirit, somtimes a bad word is much more iniurious, then a wound receiued by a Launce.

Finis Cap. 6.

Notes

• * 1.1

  King Dauids lesson, for cu∣stody of the tongue.
• * 1.2

  Psal. 38. 1. 2.
• * 1.3

  An applicatiō to the Pro∣phets words.
• * 1.4

  Psal. 38. 3.
• * 1.5

  His demaund cōcerning the meaning of the Prophets speeches.
• * 1.6

  An answere to the demaund by a familiar Similie.
• * 1.7

  The fowre sū∣dry wayes of passage, for the tongue in speaking.
• * 1.8

  1. The way of the vnderstā∣ding; & how to purge it.
• * 1.9

  Psal. 119. 86.
• * 1.10

  Of the blessed and celestiall Spirits, & how they erre not.
• * 1.11

  Psal. 76. 4. 5.
• * 1.12

  When the in∣tellectuall way is not agreea∣ble to the truth, the tongue erreth
• * 1.13

  Gen. 3. 4.
• * 1.14

  Caine the first Heretique.
• * 1.15

  2. The way of the will, and how to clense it.
• * 1.16

  Very pertinēt Examples.
• * 1.17

  The way of the will, is to be kept by the guarde of reason.
• * 1.18

  Similie, and the allusion thereof.
• * 1.19

  The necessitie of reason.
• * 1.20

  The reason, why God at the first gaue man free will, with an excel∣lent compari∣son, worth the obseruance.
• * 1.21

  Allusion of the comparison, in the kingdome of the soule.
• * 1.22

  The differēce in God.
• * 1.23

  Ephes. 2. 11.
• * 1.24

  3. The way of the power concupiscible, or lusting, and purgatiō ther∣to belonging.
• * 1.25

  4. The way of the power inascible, of greefe or an∣guish, and the good guar∣dance thereof.
• * 1.26

  The mouth of a foole.
• * 1.27

  Prouer. 15. 2.
• * 1.28

  The mouthes of angry men, like vnto a pot boyling on the fire.
• * 1.29

  Allusion of the comparison, to the angry man.
• * 1.30

  Cato his say∣ing of the an∣gry man.
• * 1.31

  Eccle. 27.
• * 1.32

  Two singular Similies.
• * 1.33

  Allusion of the Similies, to the hart of man.
• * 1.34

  The differēce in God.
• * 1.35

  Exod. 34. 6.
• * 1.36

  The excuse of some kind of angry men.
• * 1.37

  Sentence.
• * 1.38

  One small woūd as suffici∣ent to take a∣way life, as ma∣ny together.
• * 1.39

  Similie.
• * 1.40

  A singular ex∣position vpon the words of Christ.
• * 1.41

  Similie and Allusion.
• * 1.42

  Marcilius Fi∣cinus of two kinds of furies and follies.
• * 1.43

  Seneca his iudgement of anger.
• * 1.44

  Seneca, his answer to such as could do no valiāt act, but in anger.
• * 1.45

  Aristotle con∣cerning anger▪
• * 1.46

  Psal. 4. 5.
• * 1.47

  Seneca yo•• further cōcer∣ning Anger.
• * 1.48

  Of drunken∣nesse.
• * 1.49

  Seneca would not smite his seruant in an∣ger.
• * 1.50

  Example of Diogenes his answere to one that did spit in his face
• * 1.51

  Example of Cato, vpon the abuse of Lentulus to him.
• * 1.52

  A worthy comparison, with the Allu∣sion therof.
• * 1.53

  Example of Iosuah his ta∣king the city of Hai.
• * 1.54

  Iosu. 8.
• * 1.55

  Example of Dauids flight from Absolon, and Shemei.
• * 1.56

  Psal. 3. 3. 7. 8.
• * 1.57

  Dauids cari∣age of himself in his anger.
• * 1.58

  Psal. 76. 4.
• * 1.59

  Example of Hannibal, and of another Tyrant recor∣ded by Seneca
• * 1.60

  Psal▪ 38. 2.
• * 1.61

  For many waies of offen∣ding, there ought to be as many of pre∣uenting.
• * 1.62

  Similie of ma∣ny places sor∣ting to one meeting, with the Allusion.
• * 1.63

  Of Eustochia, Eubillia, and Sinesi in their seuerall pow∣ers for instruc∣tion of speech.
• * 1.64

  Example of a skilfull ma∣ster in Rheto∣rique.
• * 1.65

  The deuill continually watcheth all our sayings, and in what manner.
• * 1.66

  Similie.
• * 1.67

  Example of the iust mans hearing vs, and his inter∣pretation of our speeches.
• * 1.68

  Of the deuill, and the wic∣ked man his disciple, and their inter∣pretation of our words.
• * 1.69

  How needfull a good watch∣man is for the mouth.
• * 1.70

  Psal. 33. 12. 13.
• * 1.71

  A man is not so good, but somthing may be defectiue in him.
• * 1.72

  2. Reg. 22. 37.
• * 1.73

  Example of king Achab, being woun∣ded from an vnknown hād.
• * 1.74

  A notable Allusion of the former place.
• * 1.75

  Psal. 64. 3. 4.
• * 1.76

  The euill in∣tended to o∣thers, re••ods backwards on the wicked.
• * 1.77

  Prouerbe.
• * 1.78

  Psal. 64. 8.
• * 1.79

  2. Chron. 32. 15. 16. 17.
• * 1.80

  Example of king Senache∣rib, in his proude intent against Eze∣chias, and basphemous speeches a∣gainst God.
• * 1.81

  Gods iust re∣uenge on the pride and blasphemie of Senachersb.
• * 1.82

  Esay. 37. 36. 37. 38.
• * 1.83

  Senacherib murdered in the Temple, by his owne sons.
• * 1.84

  Senacherib ouerthrowne by his owne lauish tongue.
• * 1.85

  Example of the young A∣malekite who had slain king Saul, by his owne report.
• * 1.86

  2. Sam. 2. 16.
• * 1.87

  The Authors interpretatiō of king Dauids speeches to the Amalekite, for belying himselfe.
• * 1.88

  Sentence.