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.

To the end, that in our discoursing we should not grow offensiue to God, it behooueth vs (with deuout heartes) to beg of him that he would purifie our minds, and purge our lippes. According as Dauid did, who prayed to the Lord, that he would open his mouth, to the end that he might woorthily praise him. And, without him, we can∣not speake well, because he hath the keye of our mouth. Which is approoued by a sentence produced out of Esay, where he sayth, that Christ is the key of Dauid. He therewith openeth the mouth, and giueth not much of what we know to aske for, because we should re∣quire things correspondent to his greatnesse. Moreouer, not onely are the lippes opened therewith, but likewise the heart, the vnder∣standing, the Scriptures, types and figures, yea, heauen it selfe, and the mouthes of the Saintes and Prophets: and without this keye, all things remaine shut vp, and euery mouth dumbe.

Chap. 22.

CLAVDIO.

I hold it then most necessary, least that our manner of communing together, do fal out to be guilty of blame, and woorthy of re∣prehension: that we should imitate the blessed Apostles: who after they had gotten the sweete aspect of the humanity of Iesus Christ, by his glorious ascēsion vp to heauen, within few daies after, they published to the world the holy faith, manifesting to euery one, the redemption made by the pretious bloud of

the Sonne of God, to banish idolatry, to illuminate the vnderstan∣ding of Infidels, ouershadowed with the misty fogge of vnbeleefe, and by the extirpating of wicked vices, to sowe plentifully ver∣tues all abroade. So all of them, returning deuoutly with the vir∣gin Mary into a place of quiet, there, with fiery spirits, enflamed harts and earnest desires, they prayed to the Lord, that he would send them the promised holy ghost: which should fill them with sanctifi∣ed zeale, and purifie their minds, disperse all cloudes of sin, make cleane their harts, purge their vnderstandings, and refine their lips with the burning fire of diuine loue. To the end, that their harts might not contriue, nor their lips deliuer one word, disagreeable to the honor of god, iniurious to themselues, or any way vnprofitable to their neighbour.

In like manner, let vs beseech the holy ghost, that the tongue may not mooue, to minister a word, comming from an vncleane thought; to the end our speech may be free from folly. But that, as they had the holy ghost, in the forme of fiery tongues; (Apparuerunt illis dispertitae linguae tanquam ignis, seditque supra singulos eorum: Et repleti sunt omnes Spiritu Sancto; There appeared vnto them clo∣uen tongues, like fire, and it sate vpon eache of them: And they were all filled with the holy Ghost.) Euen so, that all our talke may be enfla∣med with christian charity. And for our better attayning herunto, let vs first haue recourse (as the Apostles had) to prayer: Erant om∣nes perseuerantes vnanimiter in oracione cum mulieribus, & Maria Maire Iesu, & fratribus eius. They al continued with one accord, in pray∣er & supplication with the women, and Mary the mother of Iesus, and with his brethren.

Lodouico.

The like did all the holy Fathers and Doctors: be∣fore they prepared themselues to their study, they would be pri∣uate in their Oratories, where (humbly on their knees) they implo∣red the help of heauen, in assistance of whatsoeuer they presently should vndertake. Which gaue such a blessing to all their la∣bours, being both begun and ended in prayer, as they were able to resolue all doubtes, expound all difficulte places, and we (from them) to this day, haue the benefite of theyr sanctified tra∣uayles.

The same course also the Prophets obserued. Whereupon, Da∣uid, knowing how easily a man might break silence by vain words, desired the Lord to open his lippes. Domine labia mea aperies, & os meum annuntiabit laudem tuam. Open thou my lips O Lord, and

my mouth shall shew foorth thy praise: to the end, that a holy touche of Gods own hand, might purifie his mouth, euen as if it were to ano∣ther Ieremy.

Claudio.

Is there such a difficultie in opening of the mouth, as it must needs require the hand of God? We reade (notwithstanding your words) that Dauid opened his own mouth. Os meum aperui, & attraxi spiritum; I opened my mouth, and panted; he was not then dumb neither had his lips so contracted, that he should need another to o∣pen his lips. On what occasion then should he desire the Lord, to open his lips? Is the mouth a door lockt with a key, that Dauid of himself could not open it, or had the Lord the key of his mouth in keeping?

Lodouico.

There needeth no question to be made, but that the mouth is after the manner of a gate, whereof the lips are as the very door. If the mouth were not the door of the hart, Dauid neuer wold haue sayd: Pone Domine custodiam orimeo, & ostium circumstantiae labijsmeis: Set a watch, O Lord, before my mouth, and keepe the doore of my lips. And his Son also would not haue sayd: Orituo facito ostia, & seras auribus tuis: Make a door and a bar, and a sure bridle for thy mouth.

If then the mouth be the door of the hart, and the hart the Ex∣chequer or treasury of whatsoeuer is pretious in man, and especially of life it selfe, as the wise man sayth; Omni custodia serua cor tuum, quoniam ab ipso vita procedit; Keep thine hart with all diligence, for therout commeth life: I should hould it very requisite, that the gate of such a pretious treasary, ought not to be free and set wide open to e∣uery one, but rather, that a sound firme door shold be made before it, well lockt and lookt vnto, the key wherof the Lord only hath, and he alone gouerns it, as Salomon saith; Domini est gubernare linguam; The Lord is the gouernour of the tongue. When Dauid opened his mouth, it was because god had before opened it, or giuē him the key wher∣with to open it, which caused him once to say: Dilata os tuum, & im∣plebo illud. Open thy mouth wide and I wil fill it.

The mouth of that man, wherof the Lord keeps not & guideth the key, remayns wide open, & al vncleannesse entring into it, it deliuers foorth much euil, & is the occasion of infinit disorders. Which made Dauid to compare it to a stinking graue, full of all filthinesse. Sepul∣chrum patens est guttur eorum, linguis suis dolose agebāt. Their throat is an open sepulcher, and they flatter with their tongue. And this ensu∣eth, because the tongue is not kept, and lockt vp by the Lord: ther∣fore

it is not apt to speak wel, but to vtter foorth notorious blas∣phemies.

The blessed Apostles, and al the holy Martyrs, who ouercame the bloudiest Tyrants with no mean amazemeut, by being most rare & eloquent Orators: Christ both opened & did shut their mouthes, say∣ing to them. Ponite ergo in cordibus vestris non praemeditari quemad∣modum respondeatis. Ego enim dabo vobis os, & sapientiam, cui non pote∣runt resistere omnes aduersarij vestri. Lay it vp therfore in your harts, that you premeditate not what you shall answer. For I will giue you a mouth, and wisedom, where-against all your aduersaries shal not be able to speake, nor resist. As if he would haue said. My sons, resolue with your selues, that when you come before Tyrants, you enter not into any premeditation, of what you shal answer them: for I wil mooue your tongues mith such wisedom, as your very greatest enemies shal remain confounded, so that they shal be no way able to answer you. Wherby may be clearly discerned, that God hath the key of the iust mans mouth.

Therefore Saint Iohn the Euangelist, the Secretary to Christ, and profound searcher into celestiall secrets, writing by diuine commaundement to the Bishoppe of Philadelphia sayth. Et An∣gelo Philadelphiae ecclesiae scribe. Haec dicit Sanctus & verus, qui habet clauem Dauid, qui aperit, & nemo claudit, claudit, & nemo a∣perit. Aed write vnto the Angell of the Church which is of Philadel∣phia. These things sayth he that is Holy and True, which hath the key of Dauid, which openeth, and no man shutteth, and shutteth, and no man openeth.

If God haue the key of Dauid, it was no maruell then if he desi∣red the Lord, that he would open his mouth, to the end he might speak without breach of silence. Domine labia mea aperies. The lord likewise vouchsafe (in his mercy) to open our mouthes, to the end we may speak woorthily of him, and then our talk shall neuer break si∣lence.

Claudio.

In search and research of the whole history of Dauid, I could neuer yet find that he had any such key.

Lodouico.

The mystery must be sought, where the letter hath not the sense. Some do expoūd, that this key is the fulnesse of the know∣ledge and wisedom of Christ.

Aimonius saith, that this key is the incarnation of the word, which (as concerning the humanity) had originall from Dauid, to whom by especiall prerogatiue it was giuen, to know the mystery of the

incarnation.

Helimanus sayth, that this key is the grace of wisedome, arising from Christ the fountain of wisedome.

Others doo affirme, that this keye signifieth the Prelacy and office pastorall, which by soundnesse of doctrine, accompanied with good example of life, opens heauen to the godly; And contrari∣wise, by ignorance & lewd course of life, opēs hel both to the wicked and to themselues.

Others woulde haue it, to bee the power of binding and loosing, accompanied bothe with knowledge and or∣der.

Others would haue it to be christ himselfe, who (as God) here openeth the hart to holy inspirations, the vnderstanding to beleefe, the will to loue, and Paradise to reigne in. All which are to be got∣ten by this key, with endlesse sweating, innumerable sufferings, teares of bloud, and infamous death. Data est mihi omnis potestas in coelo, & in terra. All power is giuen vnto me in heauen, and in earth. And perhaps it was of this key, the Prophet Esay spake to Elia∣cim the Priest, saying. Dabo clauem domus Dauid super humerum eius: And the key of the house of Dauid wil I lay vpon his shoul∣ders.

Claudio.

What keye is so heauy and ponderous, as need shoulde require to lay it on a mans shoulder? A keye is vsually caried faste∣ned to the girdle, or hid in ones pocket, purse, bosome, or carried in the hand, not on the shoulder. And so much the rather doo I vrge this question, because, that the fulnesse of the wisedome of Christe, nor the incarnation of the word, nor the grace of wisdome, nor the office of Prelacie, nor the power of binding or loosing nor Christe himself is a weight so burdenous as to be caried on the shoulders of a man.

Lodouico.

And yet it is so. What greater burthen is there I pray you, then that of the Prelate? who ought to watch with Argus eyes, and haue a vigilant care of his beloued flock, making spare of no toyle or discommodity whatsoeuer. Sometimes ought he to feed them with the blessed sacraments, then with the foode of health∣full doctrine. Now must he entice them with celestiall promises, thē againe threaten them with eternall paines. Sometimes must he go before them in holinesse of life, and vertuous examples: then againe ought he to follow them, with the knotted staffe of repen∣tance.

Now must he comfort them with sweetest speeches, then ter∣rifie them with rough and stearne reprehensions. And euen, as if he trauailed with them, like as a mother dooth with her bur∣then, and afterward had brought them foorth: so should he hugge them in his bosome, hauing the selfe same loue and respect towards them, as a mother hath of her deer esteemed Sonne, and of them, as of himselfe, and for them, as for himselfe, for rendring of his account in the day of latest iudgement, before the highest sheepheard and cheefest Prelate of all, euen God himselfe. And do you think (my Lord) that this loade lies lightly vpon the Churchmās shoulders?

No lesse painefull and greeuous is the power of binding & loo∣sing, because he to whom such a charge is commitred, may (by his own ignorance) loose both his own, and all the soules committed vn∣der his cure. As contrary wise, by his wisedom, learning and christiā prouidence, he may also be the meanes to preserue both them and himselfe.

The fulnesse of grace in Christ Iesus, beside that it is the key, and beginning of our saluation, because thereby the prophecies were fulfilled, types and figures finished, sins cancelled, faults pardoned, grace receiued, hell closed, heauen opened, Moyses lawes conclu∣ded, and the Gospell declared: So, was it not a most painfull burthen vnto Christ (according to the power of flesh & bloud) to accōplish so much in himselfe, and to be the onely Captaine of so signall a vi∣ctory?

Christ himself, who alone here vpon earth did open heauen, is this key of Dauid; according to his humanity, descēding from the hono∣rable & royal stock of Dauid. A key very weighty to weak sēse, mar∣ueilous burthenous to the diuel, a great load to the Gentiles, and of infinite poise to the perfidious Iewes.

Christ truely is that key, and the hould fast or handle to this keye, was his glorious Crosse made. Because thereon hee woulde open the adamantine gates of heauen. VVherefore, speaking of himselfe, he sayde. Oportes exaltari filium homi∣nis: vt omnis qui credit in ipso, non pereat, sed habeat vitam ae∣ternam. So must the sonne of man be lift vp: That whoso∣euer beleeueth in him, shoulde not perish, but haue euerlasting life.

Before the death of Christ, through the lack of this key handle the Crosse (which with disgrace) he afterward bare, for our honour

and eternall saluation) heauen was continually shut vp, by reason of the auncient enmity between God and man. Wherupon, euery one, and very iustly too, should (whether he would or no) haue descended into the darke dungeon of the infernall parts. But no sooner was the key, Christ, fastened to the handle of his Crosse, but immediately heauen opened. And, as a signe of the then present opening, at the very same houre that Christ dyed, he sayd to the good theefe: Hodie mecum eris in paradiso: This day thou shalt be with mee in para∣dise.

Many would gladly haue entred Paradise before, but they cold neuer compasse it, because this key was wanting to them. Where∣upon, in regard the gate was adamantine, impearceable, or else very strictly shut vp: they desired, either that the walles of heauen might be broken, or that he would descend to them vpon earth: Vti∣nam dirumperes coelos, & descenderes. Oh that thou wouldest break the heauens, and come downe. Or that he would send the Lamb, which might appease the Godheades displeasure, that peace beeing obtayned, heauen might bee opened. Emitte Agnum Domine dominatorem terrae. Stay a little while, sayth God, and then I will quickly send you the key. Dabo clauem domus Da∣uid super humerum eius, & aperiet, & non erit qui claudat. So shal you enter in at the doore as friends, and not climb ouer the walles like theeues.

Claudio.

But wherfore is Christ called the key of Dauid, if Da∣uid neuer gaue him any key?

Lodouico.

Do you not know (my Lord) that the fortresses, pla∣ced at our vtmost confines, are commonly called the keyes of this kingdome, because they are seated in the beginning of the domi∣nion. And they being surprized, the whole kingdome is easily taken, either by besieging, or by strength of armes, because they are the originall, doors and keys of the kingdome? So Christ is cal∣led the key of Dauid, because he is the originall of Dauid, as concer∣ning his diuinity, yet descēdeth of Dauid, according to his humanity: Ex semine Dauid secundum carnem: Of the seede of Dauid, according to the flesh.

And euen (as with a key) is shut and made fast the door of a house: So, no one of the Prophets, being lockt vp neuer so fast, opens bet∣ter to our vnderstanding, and reueales the mystery of the incarnatiō, like vnto Dauid; To whom god (by an oath) promised the Messias. Iurauit Dominus Dauid veritatem, & non frustrabitur eum; De fructu

ventris tui ponam super sedem tuā. The Lord hath sworne in truth vnto Dauid, and he will not shrink from it: Of the fruite of thy body wil I set vpon thy throne.

Before the eternall father sent this key into the world, and long ere the Iewes prepared the Crosse, all the gates whatsoeuer were fast lockt vp. That of heauen: Nemo ascendit in coelum, nisi qui descendit de coelo. No man ascendeth vp to heauen, but he that hath descended frō heauen.

That of terrestriall Paradise, kept by the Angel with a fiery sword: Collocauit ante paradisum voluptatis Cherubim, & flammeum gladium at{que} versatilem, ad custodiendam viam ligni vitae. At the East-side of the Garden of Eden, he set the Cherubims, and the blade of a sword sha∣ken to keep the way of the tree of life.

That of diuine mysteries; Omnia in figura contingebant illis: Al these things came vnto them for examples.

That of the sense of sacred scripture: Quomodo possum intel∣ligere nisi aliquis ostenderit mihi? How can I vnderstand, except I had a guide?

That of the maruails of God: Non intellexerunt opera Domini: They vnderstood not the works of the Lord.

That of the Prophets mouthes: Ah. Ah. Ah. Domine ecce necscio lo∣qui. Ah. Ah. Ah. Lord I cannot speak. Domine labia mea aperies: Open thou, O Lord, my lips. Et ecce erts tacens, & non poteris loqui: And be∣hold thou shalt be dumb, and not able to speak.

That of the Tabernacle with the vaile: Prima die mensis primi, e∣riges tabernaculum testimonij. Et pones in eo arcam, dimittesque ante illam velum. The first day of the first moneth, thou shalt set vp the Tabernacle, called the Tabernacle of the Cōgregatiō. And thou shalt put therin the Arke of the Testimony, and couer the Arke with the vaile.

But Christ being come, and the key handle of his Crosse fastened to him; euen like the opening of a lock, so were all things presently opened and dissolued.

Foorthwith rent in two parts the vaile of the Temple: Ve∣lum templi scissum est in duas partes, à summo vsque deorsum. And hehold the vaile of the Temple rent in twane, from the top to the bot∣tome.

The Prophets mouthes opened: Apertum est illicò os Zachariae, & Prophetauit. And his mouth was opened immediatly, and he prophe∣cied.

The scriptures were opened and declared: Tunc aperuit illis sensū, vt intelligerent scripturas: Then opened he their vnderstanding, that they might vnderstand the Scriptures.

Christs side opened: Lancea latus eius aperuit: A speare opened his side.

The graues & monuments opened: Et monumenta aperta sunt: And the graues opened themselues.

Their eyes were opened: Aperti sunt oculi eorum.

Heauen it selfe opened: Apertum est coelum.

Yea, the mouthes of men and women were opened, euery one spake.

The blessed virgine Mary spake, and sung with a cheerefull voice: Magnificat anima mea Dominum: My soule magnifieth the Lord.

The simple sheepheards spake: Pastores loquebantur ad inuicem: The Sheepheards sayd one to another, &c.

The wise men spake: Vbi est qui natus est rex Iudaeorū? Where is the king of the Iewes that isborne?

The rude and vnskilfull Apostles, who scantly before knew the characters of the Hebrew tongue, became such perfect Orators, as no one could go beyond them in al kind of languages: Loquebantur va∣rijs linguis Apostoli.

And S. Iohn, who before was accounted as ignorant; Nescitis quid petatis, spake then so loude, as that great doctor of the church S. Au∣gustin, could not imagin how to vnderstand the true sense of his high words: Quid autem Sacramenti haberet, verbum caro factum est, nec suspicari quidem poterat.

This key opened the eyes to the blind, the eares to the deaffe, the tongues to the dumb, the vnderstanding to the simple, and heauen to the iust.

VVhen the handle of the Crosse was fastened to this keye, it grew so great, as then it could not be caried but vpon the shoul∣ders: Supra dorsum meum fabricauerunt peccatores: The plowers plowed vpon my back. Yea, it became so weighty, as it needed the help of Si∣mon Sirenus.

And because this key is caried by some, as tyed to their girdles, or about their necks, or in their pockets, as your Lordship hath already sayd: Let me tel you that they are such kind of men, as wil not know the weightinesse of the lawe of christ: but rather doo adorne themselues with it, as if it were with a key of gould, thinking it

enough to gloryfie themselues, with the very bare name of being Christians.

Others doo beare it about in their pockets, and they are such weake faint harted cowards, as feare in presence of the Churches e∣nemies, to be known for true christians and seruants to their Ma∣ster. Hereupon, they hide this key so much as they can, neuer shew∣ing any signe of christianity at al. Therfore did Dauid desire this key, & with it, that God would open his lips, least otherwise he should break silence, euen according as it opened the Apostles mouthes; Dabo vobis os & sapientiam.

And before he had this key, he lamented that he was dumbe: Ego autem tanquam surdus non audiebam, & sicut mutus non aperiens os suum: I as a deaffe man heard not, and as a dumb man which ope∣neth not his mouth. Then with a deuout hart, he prayed the Lord to open his lippes; Domine labia mea aperies: And God instantly ope∣ned it, when he sayd; Dilata os tuum, & implebo illud. It was opened and filled with the heauenly spirit. Os meum aperui, & attraxi spiri∣tum, quia mandata a tua desiderabam: I opened my mouth and panted, because I loued thy commaundements. And this came to him with such a gladnesse and spirituall reioycing, as all his life time after∣ward, he did nothing but sing sweete Songs, whereon he vaun∣ted to his friends, Et immisit in os meum canticum nouum, carmen Deo nostro: And he hath put in my mouth a new Song of praise vnto our God.

Claudio.

How is it possible to put words into the mouth? What, do you count them like to receiued morselles? But admit they may be cramd into the mouth, had it not as well sufficed, if the Lord had sayd to Dauid; Open thy mouth, as to say Enlarge thy mouth? A great morsell is required for the mouth, if it must needs be enlar∣ged so wide.

Lodouico.

Haue you neuer heard in disputation, that the Ma∣ster (to supply the ignorance and weaknesse of his Scholler) in com∣maunding him to open his vnderstanding, winnes occasion there∣by to haue himselfe answered? In such a case we vse to say, that the master puts the words into his schollers mouth. So the lord com∣manding our vnderstanding to open, and illuminating the will, ad∣ministers the words therby, & giues occasion of speaking woorthi∣ly without error. Which made him say to Dauid; Intellectum tibi dabo. And to the Apostles he sayd. Ponite in cordibus vestris nō praeme∣ditari quē admodum respondeatis. Ego enim dabo vobis os, & sapiētiam,

cui non poterunt resistere omnes aduersarii vestri. Lay it vp therefore in your hearts, that ye premeditate not what ye shall answere. For I will giue you a mouth, & wisedome, where against all your aduersaries shall not be able to speake, nor resist: this is called the putting of wordes into the mouth.

Claudio.

But what say you then, to the so wide opening or enlarging of the mouth: because that Dilatare, idem est quod multum latare: in regard some great morsell was to be put into the mouth?

Lodouico.

To speake vprightly; Dilata os tuum & implebo, accor∣ding to the interpretation of the reuerend and learne Caietanus, importeth thus much. Aske what thou wilt, that I may giue it thee. Is not this a morsell beyond comparison? And Dauid, knowing the greatnesse of the Godhead, would aske nothing of little moment, but euen a matter most great and important, answerable to the ma∣iesty of him, of whom hee was to require it. Whereupon he said. Miserere mei Deus, secundum magnam misericordiam tuam. Haue mercy vpon me O God, according to the multitude of thy mercies.

Implying thus much on Dauids behalfe, and euen as if hee had thus minded to say. Lord, I haue required of thee, that thou wouldst open my lippes. Thou hast (I thanke thee) opened them, and in the opening, hast further sayd vnto me; Opē thy mouth also, & demaund of me whatsoeuer thou wilt. I being a sinner, and (in some mea∣sure) considerate of the infinite power and maiestie of thy person: will require no children of thee, as Sara and Abraham did: Nor foode to eate, like the murmuring Hebrew people in the desert: Nor death, as Elias did vnder the Iuniper tree: Nor long life, with Haman of Siro: Nor the reward of good labour, as Peter did: Nor a temporall kingdome, like vnto Iames and Iohn. But I desire a thing correspondent to thine owne greatnesse, to wit, that thou wouldst giue me thy grace, pardon me my sinnes, cancell my foule abusings of thee, forget my weaknesses, and take compassion on my miseries, euen according to the immeasurable bountie of thy mer∣cies. This I aske, this I desire, and this (with all my heart) most hum∣bly I sue for: Miserere mei Deus, secundum magnam misericordiam tuam.

In this manner also ought we to open our lippes, because such a request is highly pleasing to God, and without any perill of breaking silence. Let vs pray then vnto the Lord, that he would open our vn∣standing,

mooue the will, guide our tongue, and rule our lippes in speaking rightly: to aske nothing else, but what may be to gods glory, our owne soules health, and our neighbours benefit. Domine labia mea aperies. Let vs hartily pray vnto him, to giue vs such things, as are answerable to his high magnificence, agreeable to his glori∣ous maiesty: And not things worldly or momentary, because in such requests, we should offer high preiudice, and wrong to his wondrous bounty.

Claudio.

Let me tell you, my good Lord, that if magnanimous and great persons, haue giuen more liberall giftes then haue been asked of them: by how much god exceedeth them in power & om∣nipotencie, by so much the more ought our petitions to bee answe∣rable in conformitie.

Perillus, a friend to Alexander the great, required money of him toward the mariage of his daughter, and Alexander gaue him fifty talents. But Perillus dutifully made refusall of them, deliuering ac∣ceptation but of ten talents onely, and answered; That they onely were sufficient for him; whereto Alexander replyed: Ten may be sufficient for thee to aske, but not enough for Alexander to giue. If A∣lexander had such bounty and largesse in him, being but dust and ashes: how much more, in liberalitie, will the greatest god enlarge his graces, to his sonnes and seruants?

Lodouico.

Why then, euen in as sound reason, as god said vnto Dauid; Dilata os tuum, & implebo illud: may we in humilitie pray vnto him; That he would purifie our vncleane lippes, and purge our hearts of wicked thoughts and al vnmeete desires, that no vaine co∣gitations may bee there contriued, nor hurtfull speeches from our mouthes deliuered.

Finis Cap. 22.

Notes

• What the A∣postles did af∣ter Christes ascension vp into heauen.
• A dutie requi∣red on our behalfe.
• Acts. 2. 3. 4.
• Prayer the best way to be¦gin withall.
• Acts. 1. 14.
• The Fathers and Doctours of the church vsed prayer.
• Dauids pray∣er for the o∣pening of his mouth.
• Psalm. 51. 15.
• The hand of God must opē Dauids mouth.
• Psal. 119. 131.
• The mouth cōpared to a gate.
• Psalm. 141. 3.
• Eccle. 28. 25.
• The hart is a mans Exche∣quer or trea∣surie.
• Prouerb. 4. 23.
• The Lord on∣ly hath the key of the mouth.
• Prouerb. 16. 2.
• Psal. 81. 10.
• Of the mouth wherof the Lord keepeth not the keye.
• Psal. 5. 9.
• Of the blessed Apostles, and holy Mar∣tyres.
• Luk. 21. 14. 15.
• The Authors insinuation.
• God hath the keye of the iust mans mouth.
• Apoc. 3. 7.
• Why Dauid desired the lord to open his mouth.
• Psal. 51. 15.
• Seueral expoū¦dings of the key of Dauid.
• The expositiō of Aimonius.
• The expositiō of Helimanus.
• Others, allu∣ding it to the pastoral office
• Others, to the power of bin∣ding and loo∣sing.
• Others, to Christ himself
• Math. 28. 18.
• Esay. 22. 22.
• His question for further sa∣tisfaction in this point.
• The burthen imposed on the Cleargy, & the seueral du∣ties required in him toward his flock.
• Comparisō of a mother tra∣uayling with childe.
• The painfull burdē of bin∣ding and loo∣sing.
• The fulnes of grace in Iesus Christe, and how the keye is applied to him.
• Christe accor∣ding to his hu∣manitie, descē∣ded of Dauid.
• The Crosse of Christ the hā∣dle or holde of this keye.
• Iohn. 3. 14. 15.
• Til Christ suf∣fered on the Crosse, heauē was continu∣ally lockt vp before.
• The signe of heauens presēt opening.
• Luk. 23 43.
• Before christs death many sought to en∣ter paradise, but could not.
• Esay. 64. 2.
• Esay. 16. 1.
• Gods sending of the key.
• Esay. 22. 22.
• An excellent comparisō for proofe of the key.
• How Christ is called the key of Dauid.
• Rom. 1. 3.
• Comparisō of a key that locks the door of an house.
• Psalm. 132. 11.
• 1. The gate of heauen.
• Iohn. 3. 13.
• 2. The gate of terrestriall Paradise.
• Gen. 3. 24.
• 2. Cor. 10. 11.
• 3. The gate of heauenly my∣steries.
• Acts. 8. 31.
• 4. The gate of holy scripture
• 5. The gate of gods maruels.
• Psal. 28. 5.
• 6. The gate of the Prophets mouths.
• Ierem. 1. 6.
• Psal. 51. 15.
• Luke. 1. 20.
• 7. The gate of the Taberna∣cle.
• Exod. 40. 2.
• How all these gates opened at the cōming of Christ.
• 1. The temple.
• Math. 27. 51.
• 2. The Pro∣phets mouths.
• Luke. 1. 64.
• 3. The scrip∣tures.
• Luke. 24. 45.
• 4. Christs side.
• Iohn. 19. 34.
• 5. The Graues.
• Math. 27. 52.
• 6. Their eyes.
• Luk. 24. 31.
• 7. Heauen o∣pened.
• 8. Of men and women the mouthes ope∣ned.
• 9. The virgin Mary.
• Luke. 1. 40.
• Luke. 2. 15.
• 10. The sheep∣heards.
• 11. The wise men.
• Mat. 2. 2.
• 12. The A∣postles.
• Acts. 2. 4.
• The general benefit recei∣ued by this key.
• The greatnes of this key.
• Psal. 129. 3.
• Concerning the cariage of this key by mē now a dayes.
• Of pocket∣professors, fearefull cow∣ards.
• Luke. 21. 14.
• Psal. 38. 13.
• Psal. 51. 15.
• Psal. 81. 10.
• Psal. 119. 131.
• Dauids reioy∣cing for this key.
• Psalm 40. 3.
• Concerning words put in∣to the mouth.
• Cōparison of a Master spea∣king to his Schollers, ve∣ry aptly allu∣ded.
• Psal. 144. 7.
• Luke. 21. 14. 15
• Caietanus his interpretatiō of Dilata os tuum.
• Psal. 51. 1.
• The implica∣tion of Dauids words by the Author, con∣cerning what our requestes ought be to God.
• The same f••ormand or∣der to be ob∣serued by vs in our petitions.
• Example of Perillus re∣quest made to Alexander.
• The example alluded.