onely be blamed But silence is a thing so noble that it is very highly pleasing to god as may be easily gathered if we but consider that his diuine Maiestie would not haue his secrets knowne to any person whatsoeuer wherby we may see that he would not admit the knowledge of what hee would do in a day nay much lesse what he intended in an hour Most secret is God in all his affayres whereupon the Prophet spake not at randome saying Secretum meum mihi secretum meum mihi My secrets I keep to my selfe c. And Cato likewise sayd Proximus ille Deo est qui scit ratione tacere He is likest vnto God that knowes with reason how to hold his peace Finis Cap. 4. The Argument Wherein is declared how God spake so little as he spake but once or twise onely And how man ought to keep an eternall silence otherwise he that alwayes talketh sinneth Who was the first that brake silence as well in heauen as in earth How it is to be vnderstood that God onely is truth and euery man a lyar considering that many haue spoken the truth as well Philosophers of the Gentiles as also many Christians A discourse ful of learning pleasing curiosities Chap. 5. CLAVDIO Well then my Lord if God be so iealous of his secrets and hath so little reuealed them it behooueth vs in this case to confesse that he speakes much lesse and is very spaing of his speeche Lodouico God is so abstinent of his speeche as I find but that once or twise onely he spake nor is this any once it of mine own but the Prophet Dauid witnesseth it who speaking of God sayth Semel loquutus est Deus One time onely God spake and two things onely he sayd Duo haec audiui quia potestas Dei est tibi Domine mifericordia quia tu reddes vnicuique iuxta opera sua These two I heard that power belongeth vnto God and to thee O Lord mercy for thou rewardest euery one according to his worke This is also confirmed by the authoritie of Iob who maintaining God to be a louer of silence sayth Semel loquitur Deus idipsum sermo non repetit Can there be found any greater taciturnity then this Claudio God speaketh very little if he neuer spake but once or twise But how can this agree with the blessed S. Paul a preacher to the people a vessell of election and the trumpet of the holy ghost For he writing to the Hebrewes sayeth Multifariè multisque modis elim Deus loquēs patribus in Prophetis Nouissimè diebus istis loquutus no other end was made speeche conioyned with the eternall word actiue Omnia per ipsum facta sunt All things were made by it but to agree with the passiue of our humanity Passus sub Pontio Pilato It suffered vnder Pontius Pilate by meanes of the verball coniunction of his substance onely neyther for any other end did it assume flesh in the chaste virgins wombe then to declare therby the word spoken at first Moreouer what Christ did and said in the world was a manifesting of what the Godhead had in his mind as is witnessed in the words of the Euangelist Saint Iohn where most highly he saith Quod factum est in ipso vita erat Which more cleerely he replicateth in his wonderfull Apocalips saying Quia tu creasti omnia propter voluntatem tuam erant creata sunt For thou hast created al things and for thy wills sake they are and haue bin created Claudio If they haue bin how are they now created If now they be created then before they were not it seemeth repugnant to saye that first they haue beene and yet afterwarde they are now created Lodouico As if your Honor knowes not that before the Architect buildeth a palace he hath the Idea shaped thereof They were first in the diuinities minde afterward they were created not that first of all they were in Potentia and afterward in act or so to be expected from God because in God there is no such power which is called defectiue but euery thing in him is perfectly in act In vs between the deed the act according to the ancient Adage is a great alteration but in God between doing and speaking there is no difference at all Ipse dixit facta sunt ipse mandauit creata sunt And to returne to our argument first of all begun God is sayd to speake vnto vs alwayes eternally in the heart by his holy lawe and by his creatures which serue vnto vs as so many tongues as Dauid distinctlye speaketh in his 48. Psalme and as the three children in the fierye furnace of Babylon doe affirme in theyr song It shall be necessarie therefore for vs to be alwayes silent because he that alwayes speaketh spake but two things onely as before hath bin declared and so we may say Semel loquutus est Deus The diuine word is the liuing conceite of the Fathers vnderstanding which becomming flesh expressed the conceite of the Godheads mind Ipse enarrauit docuit omnia Also himselfe sayd to his beloued disciples Omnia qua audiui à patre meo nota feci vobis So that whatsoeuer he sayde it was to expresse the eternall will and though they may seeme to bee sundry discoursings yet in substaunce they are all but one whereupon it may bee truely sayde Semel loquutus est Deus And because it is a word eternall it would therefore haue an eternall silence which made Dauid say Te decet hymnus Deus in Sion As if he would haue said it is a matter most commendable O Lord that to thee should be giuen an eternall silence because thou speakest eternally for it is not lawfull that while thou speakest wee thy creatures should likewise be talking but to stand in humility listening to thee Te decet c. Claudio By your fauour my Lord if it bee a matter of dutie to stand alwayes mute and husht in silence wherefore doe you then reason so much not obserue the same in silence which you preach vnto me Lodouico These wordes of mine are my silence and the word of God also my silence they are because while I speake vnto you of matters diuine I hold my peace and God speaketh by mee An vnhappie wretch were I if I should speake as of my selfe because I should then tell nothing but lyes and be a manifest breaker of silence Doe not you know Omnis homo mendax Euery man is a lyer And how greatly God dooth punish lying Perdes omnes qui loquuntur mendacium Thou shalt destroye them that speake lyes Claudio Why then belike I am a lyar I thanke you for your kindnesse Lodouico Who makes any doubt of that are not you a man Claudio I make no question that I am
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 wrote also letters blaspheming the Lord God of Israel and speaking against him fol. 64. Nehemiah Chap. 4. 17. 18. And they that builded did the work with one hand and with the other held a sword For euery one of the builders had his sword girded on his loynes fol. 189. Iob. Chap. 39. 38. Once haue I spoken but I will answer no more fol. 4. Chap. 13. 5. Oh that you wold hould your peace that it might be imputed to you for wisedome fol. 5 Chap. 10. 1. I will speake in the bitternesse of my soule fol. 26. Chap. 4. 2. Who can withhould himself from speaking fol. 34. Chap. 33. 14. For God speaketh once or twise and one seeth it not fol. 43. Chap. 20. 5. The ioy of hypocrites is but a moment fol. 171 Chap. 8. 13. The hopes of Hypocrites shall perish fol. 177 Chap. 39. 16. Hast thou giuen the pleasant wings vnto the Peacocks or wings and feathers vnto the Estrich fol. 186 Chap. 2. 11. Touch al that he hath to see if he wil not blaspheme thee to thy face fol. 112 Chap. 2. 9. Then said his wife vnto him doest thou continue yet in thine vprightnesse Blaspheme God and dy ibid. Chap. 28. 28. And vnto man he sayd Behold the feare of the lord is wisedome and to depart from euil is vnderstanding fol. 256 Dauids Psalmes Psalm 45. 1. 2. My heart will vtter foorth a good matter I will intreate in my works of the king My tongue is as the pen of a swift writer fol. 31 Psalm 31. 3. While I held my tongue my bones consumed fol. 4 Psalm 140. 3. All the labour of a man is for his mouth fol. 9 Psalm 112. 1. 2. Blessed be the name of the Lord from hencefoorth and for euer The Lords name is praised from the rising of the Sun vnto the going down of the same The Lord is aboue al nations and his glory is aboue the heauens fol. 13 Psalm 15. 1. 2. 3. Lord who shall dwell in thy Tabernacle and who shall rest vpon thy holy mountaine c. fol. 18 Psalm 140. 3. Set a watch O Lord before my mouth keep the door of my lips fol. 22. Psalm 5. 11. Their throate is an open sepulcher and they flatter with their tongue fol. 27. Psalm 50. 16. Open thou my lips O Lord and my mouth shall shew foorth thy prayse fol. 33. Psalm 119. 131. I opened my mouth and panted ibid. Psalm 38. 13. But I as a deafe man heard not and am as a â—umb man that openeth not his mouth ibid. Psalm 56. 4. Their tongue is a sharpe sword fol. 39 Psalm 62. 18. One time only God spake and these two I heard that power belongeth vnto God and to thee O Lord mercy for thou rewardest euery one according to his work fol. 43 Psalm 2. 7. The Lord hath said vnto me Thou art my Son this day haue I begotten thee fol. 45. Psalm 64. 1. O Lord praise waiteth for thee in Sion ibid. Psalm 115. 2. Euery man is a lyer fol. 47 Psalm 5. 6. Thou shalt destroy all them that speak lyes ibid. Psalm 61. 9. The children of men are vanity the cheefe men are lyers to lay them vpon a balance they are altogether lighter then vanity it selfe fol. 48 Psalm 52. 12. God looked down from heauen vpon the children of men to see if there were any that would vnderstand and seeke God Euery one is gone back they are altogether corrupt there is none that doth good no not one ibid. Psalm 81. 6. I haue said you are Gods and you are all children of the most high ibid. Psalm 43. 3. Send thy light and thy truth let them lead me let them bring mee vnto thy holy mountaine and to thy Tabernacle fol. 49 Psalm 38. 8. Surely man in his best estate is altogether vanity ibid. Psalm 41. 10. Open thy mouth wide I wil fill it fol. 52 Psalm 38. 1. 2. I sayd I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked are in sight fol. 54 Psalm 38. 3. I was dumb and spake nothing I kept silence euen from good fol. 55 Psalm 129. 86. All thy commandements are true ibid. Psalm 4. 5. Be angry but sin not fol. 59 Psalm 3. 3. 7. 8. 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 vpon the cheek bone thou hast broken the teeth of the wicked Saluation belongeth vnto thee O Lord c. fol. 61 Psalm 77. 4. I was astonied and could not speake ibid. Psalm 34. 12. 13. VVhat man is he that desireth life and loueth long laies for to see good Keep thy tongue from euil thy lips that they speake no guile fol. 63 Psalm 64. 3. 4. They haue whet their tongues like a sword and shot for their arrowes bitter words to shoot at the vpright in secret they shoote at him suddenly and feare not ibid. Psalm 64. 8. They shall cause their tongue to fal vpon them and whosoeuer shall see them shall fly away fol. 64 Psalm 29. 4. 5. The voyce of the Lord is mighty the voyce of the Lord is glorious The voyce of the Lord breaketh the Cedars fol. 69 Psalm 140. 3. They haue sharpened their tongues like Serpents Adders poyson is vnder their lips fol. 79 Psalm 22. 20. Deliuer my soule from the sword my desolate soule from the power of the dog fol. 80 Psalm 77. 6. I called to remembraunce my song in the night I communed with mine owne heart and my spirit searched diligently fol. 83 Psalm 40. 9. I will not refraine my lips O Lord thou knowest fol. 84 Psalm 140. 8. Let the mischief of their own lips come vpon them ibid. Psalm 4. 5. Examine your own harts and in your chambers and be still fol. 85 Psalm 4. 6. Offer the sacrifices of righteousnesse c. ibid. Psalm 50. 18. The sacrifices of God are a contrite spirite a contrite and a broken hearte O God thou wilt not despise ibid. Psalm 141. 5. Let the righteous smite me for that is a benefit let him reprooue me and it shall be a pretious oyle that shall not break mine head fol. 86 Psalm 31. 18. Let the lying lips be made dumb ibid. Psalm 12. 1. 2. The faithfull are failed from among the children of men They speake deceitfully euery man with his neighbour flattering with their lippes and speake with a double hearte fol. 91 Psalm 13. 5. Their throat is an open sepulcher with their tongues they haue deceiued fol. 92 Psalm 119. 86. All thy commandements are truth fol. 97 Psalm 91. 4. His truth shall be thy shield and buckler ibid. Psalm 5. 9. There is no truth in their mouth within they are very corruption fol.
frowardnes therof is the breaking of the mind Cain offended God more with his tongue denying so presumptuously the diuine mercie Maior est iniquitas mea quà m vt veniam merear 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 and he neuer chastiseth but when our obstinacie prouoketh 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 reigning ouer al and pardoning euery one whatsoeuer that truely repenteth him of his sinnes Therefore saith the Church Deus qui omnipotentiam tuam parcendo maximè miserando manifestas c. Worthily therfore did Cain taste the iustice diuine for denying so impudently the soueraigne mercy thereof Lodouico Moreouer Lucifer fell not from the supreme pole neyther by auarice 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 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 aloft The rich glutton 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 permitted his very dogges to goe beyond him in compassion for they licked 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 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 nothing 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 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 neighbours and infinite other irkesome annoyances In warre they can kill no men but such as are present but at banquets they murder them that are absent 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 Lingua eorum gladius acutus venenum aspidum dum insanabile so speakes the Prophet Dauid of the wounding tongue Therefore well and worthily was the byting tongue of the glutton tormented more then any other member of his body And iustly ought the tongue to suffer which as an vnfaithfull retayner of life and death permitted death to enter by vnaduised speeches and banished life away by the selfe same occasion and deseruedlye is the tongue made vnworthie of pitie which beeing defeated thereof coulde crye Pater Abraham miserere mei mitte Lazarum vt intingat extremum digiti eius refrigeret linguam meam Father Abraham haue mercie on me and send Lazarus 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 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 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 absque murorum ambitu ita vir qui non potest in loquendo cohibere spiritum suum 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 Pone Domine custodiam ori meo ostium circumstantiae 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 and the man that hath no gouernement of his tongue while he is in this world can want no enemies but howrely goeth in perill of his death The Church commending her spouse faith in the Canticles 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 with ribands or strings of silke to gather their locks of hayre together 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
compasse that saucily which is no way to be had but by true simplicity or to haue a labourers hyre for idlenesse when he that worketh not must haue no wages Vnwise may we call him who being falne into a quagmire with a purse full of mony in his hand in very great perill of perishing wil yet refuse to catch hold on a cord cast to him from a friends hand that by vsing some meanes to fasten it about him he may the sooner be drawne out of daunger But he like a foolish man loth to let fal the purse out of his hand because he would not loose such a sum of mony refuseth the cords helpe so at one instant the purse and his life are lost together In a far worse case do I account the sinner that refuseth to accept the diuine mercy in due time but preferreth a foolish delight before it so is damned wilfully for Misericordia is sayd to be quasi miserorum chorda We by our sinning doe fall into the bottomlesse depth of hel as Dauid sayth Infixus sum in limo profundi I stick fast in the deep mire god in meer compassion casts forth the cord of his mercy to saue vs from perishing in our sins but then vaine loue to this world which we hold in the hand of our hart will not permit vs for lucre thereof to take hold vpon it Let vs therefore learne to be wise and know when this gracious blessing is offered vs. It comes after the manner of time or occasion figured by our elders with a hairy forefront but a bald scalpe behind whereon grew the prouerbe Fronte capillosa post est occasio calua Let vs not suffer our selues to be caught of this rauening woolf nor be stricken dumbe by him but breaking his hellish teeth crye out with the Prophet Dauid that we may be heard Ad Dominuin cùm tribularer clamaui exaudiuit me when I was in trouble I called vpon the Lord and he heard me For to be silent in such necessity is a most diuellish and detestable error therefore let vs say Et illud erat mutum Finis Cap. 10. The Argument Continuing on still the same matter and discourse with diuers other excellent reproofes of this mighty sinne of vnwillingnesse to repent and easing our consciences of the heauy burden of sin wherein no silence is to be kept And that the detractors tongue is like the Serpents Also how we ought sometimes to crye out and sometimes to hold our peace Chap. 11. CLAVDIO God commaunded in Deuteronomy the two and twentieth Chapter that if a virgin were defloured in the city she should be publiquely stoned to death by the people and he yeelds the reason for this so seuere punishment Quia non clamauit cùm esset in ciuitate Because shee cryed not beeing in the city For if she had cryed out perhaps the impudent man would not haue been so forward in committing such a great misdeed by her not crying it appeared as an euident signe that she condiscended to this lustfull act But if it so happened that in the field shee was deflowred then God commaunded that the man onely should be stoned and not the woman because although she had there cryed out she could not haue had such helpe as she might in the city Sin autem in agro repererit vir puellam c. Et apprehendens concubuerit cum ea ipse mortetur solus puella nihil patietur nec est rea mortis quoniam sicut latro consurgit contra fratrem suum occidit animam eius ita a puella perpessa est Sola erat in agro clamauit et nullus affuit qui liberaret eam But if a man find a betrothed maid in the field and force her and lye with her then the man that lay with her shall dye alone And vnto the maid thou shalt doe nothing because there is in the maid no cause of death for as when a man riseth against his neighbour and woundeth him to death so is this matter For he found her in the field the maide cryed and there was no man to succour her Our soule is this faire young virgin virgo Israel proiecta est in terram suam non est quisuscitet eam The virgin Israel is left vpon her land and there is none to raise her vp Oh how many soules shal be stoned eternally in hell fire for not being subiected to this cry of hearty repentaunce because the diuell hath so stopt their throats as they cannot crye to god at all but sitting wilfully dumbe and stubbomly vnrepentant deseruedly they perish Whereas if they had followed Dauids rule and by maine stearne voice broke the diuels dumbe strings they might haue triumphed at the sight of his owne deceipt and cast in his teeth that repentance only is able to free any soule frō him so haue giuen him this bone to gnaw on Et illud erat mutum Sometimes I haue seene diuers Gentlemen yea euen of this city very well deriued to bee most gratious in speeche and in their familiar conference so eloquent as they needed not giue place to the very perfectest Oratour so excellently were they prouided for this fraile worlde Notwithstanding when they should come to talke priuately with God to lay open before him the heauy loade of their sinnes to speake in the true eloquent key of a repentant soule with prayers and petitions to pearce the heauēs they haue shewen themselues sleepy sluggish and made of lead as it were nay meerely dumb and so silent as they coulde hardlye affoorde to open theyr mouthes In like manner wee finde diuers women of a quick and ready tongue for any thing concerning pride voluptuousnesse or what their peeuish humour affecteth as at playes vaine pastimes or such like delights But let them come into the Church where attonemente is to bee made betweene god and their wretched polluted soules the diuell then strikes them dumb drowsie and negligent Or if they talke at all he will be sure to fit them another kind of way with talke of proude attyres praising of idle fashions in such and such gossips or deuises of delicates for the bellie or where to meete at some wanton exercise So in stead of repenting their sinnes they heape sinne vpon sinne extolling their owne vertues if perhaps they haue any at all far worse then the Pharisey which eyther in man or woman is to be highly reprooued A learned Doctour affirmeth that Omne nociuum inclusum magis nocet whereby we may gather that putrifaction within a wound causeth greater anguish then when it is drawne foorth for then the paine is more tollerable Euen so the soule that hath many sinnes hidden in it is not much vnlike to such filthy putrifaction for if by the launcing rancour of true repentance they be not gotten forth and pardon obtained they wil
and behelde a doore and God commaunded him to enter in thereat he entred and sawe dreadfull serpents as also beastes of diuers kinds Et ingressus vidi ecce omnis similitudo reptilium animalium abominatio c. Such are these hypocrits faire in lookes Saints in speeche but in their hearts full of all filthynesse From which effects the Lord in mercy deliuer vs and let vs beseech him to gouerne our tongue to make cleane our lippes rather quite to bereaue vs of our tongue then it should offend the creator thereof by doublenes and much better for vs were eternall silence then such dissembling fraudulent speech Claudio Hypocrisie is a sinne against nature not onely in regard that the tongue ought to bee the ambassadour of a faithfull heart but also because we see that nature hydeth or makes prouision for euery pretious thing whatsoeuer As pearles them shee hydeth in fish shelles vnualuable rich stones in the earth or ryuers Corall in the bottome of the Sea Golde vnder cauernie mountaine apples and other like fruites among leaues grapes also vnder their shelter the heart in the very secretest place of the body and things of meanest moment if not hidden yet shadowed with some kinde of defence But the hypocrite the little goodnesse that remaineth in him hee hydes it from all men by the helpe of a dissembling glib tongue and his imperfections or wickednesse hee conceales it with all the arte hee can deuise Lodouico So doe bankerupt merchants or such of slender substance whatsoeuer they haue they set it foorth to open viewe as making shewe of farre greater matters to bee in their shoppes But if they be demaunded for a chayne of golde parle corall or any other thing then those hanging foorth vpon theyr stalle they will smoothly answere I pray you Sir pardon me I had such but indeed they are solde and I would gladly please yee with what is heere left Such are these counterfeiting dissemblers ful of all gay and goodly words but their hearts are vtterly empty of any vertue A gallaÌ„t shew makes a Ship ryding vnderful spread sayles adorned with faire banners wauing in the winde and euery one runnes gladly to see her when by a prosperous gale she puts into the port But afterward when they perceiue that she is emptie of merchandize the greedy beholders then stand as men confounded A Ship voide of any merchandise and seeming full to the eye sayling onely by the winde of vaine mens breath and coueting to arriue at honour and high applause such and no other is the false hypocrite Claudio They want no wickednes yet liue as ceremonious examples euery one fearing them for their appearaunce of holynes like vncharged Cannons dreadfull onely at the first beholding and not much behinde these are sacrilegious blasphemers and periured persons Finis Chap. 17. The Argument Wherein is declared that the sinne of blasphemy is most great and greeuous insomuch that it exceedeth euery other sin euen those of the Infidelles and of the Iewes who crucified our Lord and Sauiour It is aggrauâ—ed by many circumstaÌ„ces and hath no apparant excuse as diuers other sinnes may seeme to haue It is a sinne eternall in regard of the exercise thereof because among all sins blasphemy only remaineth with the damned euen as charity dooth among the blessed and is punished with euery part of the law It is the sin of vnthankefulnesse the punishment whereof sometime beginneth in this world and yet is neuer finished It is a manifest signe of damnation and a sin so abhominable as the holy Scripture somtime forbeareth to name it among the rehearsall of other grieuous offences A discourse very profitable ingenious necessary and woorthy to be noted for feare of falling into a sin so horrible and detestable Chap. 19. LODOVICO Seeing there is no sinne so great in a Christian as blasphemy is whereby he derogates from the supreme goodnesse which is the onely obiect of charity Therfore it is a most mighty sin in regard it opposeth it selfe against the christian faith hath in it the weightinesse of the sin of infidelity which being a notorious sin in his own nature as sayth the diuine Doctor 2. 2. q. 10. ar 3. It therfore followeth that the sin of blasphemy hath hardly any eequall or appertaining to the selfe same kind Claudio How can it be that the sinne of blasphemy hath in it the burthen or weight of infidelity For blasphemy may be committed without preiudice to faith and so much the rather because it appertaineth not properly to blasphemy to swerue or dissente from that which ought especiallye to bee beleeued and that is the onelye thing that constituteth infidelity Therefore it often happeneth that when the blasphemer is in choller he vttereth that with his tongue whereunto properly in humane beleef he consenteth not As perhaps in saying that god can not lette me from winning this game or the like vile words yet for all that to think within himself that he can Lodouico I will answere you with a distinction necessarie for the clearing of such a doubt to weete That in three seuerall manners we may derogate from the diuine and supreâ—me goodnesse First with the vnderstanding only that is in imagining a false conceit against God Secondly by adioyning to that former false conceiued opinion the detestation of the will Thirdly without hauing a false imagination accustomed onely to the detestation of the will to vtter many blasphemies though beleefe of them be otherwise and be but deliuered with the tongue onely according to the same example your Honour gaue of the gamester Albeit blasphemy is not a false opinion of the vnderstanding derogating from the diuine bountie for that is called infidelitye which is the error of vnderstanding and of ignoraunce with the pertinacye of the will Neuerthelesse because in blaspheming words are vttered with the tongue euen as if they were breathed from an infidell and against the diuine goodnesse it selfe as infidelity is woont to doc by attributing to God such thinges as are no way conuenable for him or by denying things especially to him belonging or in giuing to the creature what is onely meete for God and no other in these or the like blasphemy carieth the very same greatnesse which infidelity dooth because it offendeth the same obiect as infidelitie dooth and deliuers the same false opinion as infidelitie dooth although not by consenting but in beleeuing otherwise of them then with the tongue is manifested and so it opposeth it selfe against the confession of faith Claudio If it be so it must then of necessitie be affirmed that blasphemy shuts vp within it selfe the very sin of infidelity or at least apparantly in the pronunciation And it may be also both in the will and in the desire as in conuicting and calumniating by some examples the power diuine To wit in desiring to haue it
of Christ the haÌ„dle or holde of this keye Iohn 3. 14. 15. Til Christ suffered on the Crosse heaueÌ„ was continually lockt vp before The signe of heauens preseÌ„t opening Luk. 23 43. Before christs death many sought to enter paradise but could not Esay 64. 2. Esay 16. 1. Gods sending of the key Esay 22. 22. An excellent comparisoÌ„ for proofe of the key How Christ is called the key of Dauid Rom. 1. 3. ComparisoÌ„ 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 mysteries 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 Tabernacle Exod. 40. 2. How all these gates opened at the coÌ„ming of Christ 1. The temple Math. 27. 51. 2. The Prophets mouths Luke 1. 64. 3. The scriptures Luke 24. 45. 4. Christs side Iohn 19. 34. 5. The Graues Math. 27. 52. 6. Their eyes Luk. 24. 31. 7. Heauen opened 8. Of men and women the mouthes opened 9. The virgin Mary Luke 1. 40. Luke 2. 15. 10. The sheepheards 11. The wise men Mat. 2. 2. 12. The Apostles Acts. 2. 4. The general benefit receiued by this key The greatnes of this key Psal 129. 3. Concerning the cariage of this key by meÌ„ now a dayes Of pocketprofessors fearefull cowards Luke 21. 14. Psal 38. 13. Psal 51. 15. Psal 81. 10. Psal 119. 131. Dauids reioycing for this key Psalm 40. 3. Concerning words put into the mouth CoÌ„parison of a Master speaking to his Schollers very aptly alluded Psal 144. 7. Luke 21. 14. 15 Caietanus his interpretatioÌ„ of Dilata os tuum Psal 51. 1. The implication of Dauids words by the Author concerning what our requestes ought be to God The same fâ—ormand order to be obserued by vs in our petitions Example of Perillus request made to Alexander The example alluded An excellent collect or praier obserued by the Church for our instructioÌ„ Cleansing of our harts purifying of our minds sanctifying of our words Psal 51. 16. Without gods assistance all our prayers are friuolous ComparisoÌ„ of the sounding Organe and application thereof Cant. 2. 14. Of the iust man Eccle. 15. 5. 6. He must desire that would obtain Sentence The duety of giuers and receiuers in giuing and receiuing How christ opened his mouth Mat. 5. 2. Acts. 10 34. 2. Cor. 6. 11. Act. 8. 35. Aâ—t 2. 4. Christ opened his mouth to teach the Apostles to learne Math. 5. 2. Act. 2 4. Iohn 20. 22. Example of fish shelles found on the Sea shoares applyed to the iust man He whom god filles with his spirit must first be emptied of his own Psal 104. 29 30. The Authors applying of the words Ephe. 4. 24. Of the iust man he being filled with the holy spirit Psal 45. 2. A glasse ful of water compared to the iust man in doing good to others Arist in Prob. 27. part 5. Of the nature of the winde Of the holy ghost Act. 2. 2. Cant. 4. 16. Luk. 1. 35. How the word shadowing is expounded by the Doctours An excellent saying of S. Iohn Chrysostome Esay 60. 8. Mantuan The Apostle Peters first Sermon Act. 2. 41. Wisedome is required in an Orator according to Tully Iobs discourse concerning wisedome Iob. 28. 28. Psal 111. 10 The Peripatecians deAristo in lib. Eth. 6. Cap. 6. Metap lib. 1. Cap. 5. The Stoickes definition of wisedome Seneca de tranqu anim The diuines concerning wisedome The innocent man neerest to God Of him that partaketh not with the spirit of wisedome Psal 9. 7. 8. Prouer. 30. 14. The wicked tongue compared to a sword Psal 57. 4. The Authors application by the interpretation of Caietanus How the wicked tongue coÌ„mits deadly sinne in seuerall manner wel worth the consideration The common behauiour of too many now adaies The trickes of knauish Critticks on Stages or else where Hypocriticall seekers of conformity Trencher flyes parasiticall table talkers Not so many letters in the Alphabet as abuses in the tongue A very good aduise S. Ieromes counsell for ordering of our words How great our imbecility and weaknes is without gods assistaÌ„ce We are not able to thinke one good thought 2. Cor. 3. 5. God first speaking to our harts our speaking will be the better Math. 10. 20. Ose 2. 14. The application of the Prophets words by the Author to exceeding good purpose The holy Angels inspiring our soules Esay 60. 14. CoÌ„parison of the preachers words to his auditory Gods great fauour in speaking to the heart Our duety of assisting one an other by the tongues office Iere. 15. 1â— The Authours application of Ieremies words Of the help of our neighbor the reasons binding vs therto Example of two trauailers together on the way The example alluded to our neighbour Many vertuous actions may be done by the tongue The helpe the insensible creatures doe yeeld to one another The giftes of god bestowed on man We ought to call for others ayde if our own be not sufficient for our neighbor Man erreth beyond all other comparison Sentence Other creatures are not composed as man is Example of heauy and light things Aristotle concerning brute beastes The wil is the handmaid of vnderstaÌ„ding The fantasie of man is indeterminate Roman 1. 20. The reason of our affecting the world more then heauen The wil of the Angells Psal 14. 2. 3. Man is coÌ„posed of two coÌ„trary natures God gaue Adam originall iustice c. To Adam being falne god gaue the lawe natural c. The written lawe The law Euangelicall Of brotherly correction Math. 18. 15. What good may be don by charitable correcting of our brother How holding our peace is a great offence Esa 6. 5. The cause why Esay coÌ„plained of holding his peace The iustice of God vpon the king that would needs goe beyond his regal authority The Authors implication Esay 6. 5. A lesson for such as little regard what is committed to their charge S. Greg. in Pasto Example of Mice for theyr safety among their enemies The allusioÌ„ to all the correctioÌ„ of greate meÌ„ How repreheÌ„sion is to bee deliuered 1. Tim. 5. 2. The answere of Antisthenes for the rebuking of princes Example of King Saule possessed A lesson for bould presumers with princes There is a time apte for all things Eccl. 3. 1. 7. How somtime by speaking we holde our peace How we breake sileÌ„ce in holding our peace and yet in talking are silent Of negatiue precepts Of affirmatiue precepts Of precepts consisting of both natures Of restitutioÌ„ The precepte of brother lie correction Math. 18. 15. 16. 17. How it is taught vs by Christ himselfe Three things things to be obserued 1 The place for speaking 2 The time for speaking Of time vnbefitting Example of Noahs seauen dayes wayting for the doues returnes Gen. 8. 11. The Authors morall application of this example Psal 69. 1. The forme of vse for this application The secoÌ„d obseruation for brotherly correction 3. The maÌ„ner Example of Dauids dispossessing Saule Example of Eliseus sending Gehezie to the widdowes son How we should reuiue our brother from sinne Luk. 23. 22. Our immitation of Elizeus Gal. 6. 1. The Authors commendatioÌ„ of this course ComparisoÌ„ of blowing the fire alluded to our brothers nature ComparisoÌ„ of a sick mans feeding The applicatioÌ„ of the coÌ„parison Psalm 107. 18. The administering of brotherly correction The Authors institution for the maner of correcting The allegatioÌ„ on Gods behalfe The maner concerning our selues 2. Kings 4. 34. ReprehensioÌ„s compared to Physical pilles ComparisoÌ„ of the Ague The application ComparisoÌ„ of the Physition ComparisoÌ„ of huntsmen in their seuerall pastimes ObseruatioÌ„ for a differeÌ„ce to be made in persons Example of the Patriarkâ— Ioseph Gen 45. 24. The Authors allusion ApplicatioÌ„ to our selues Psal 73. 22. The way of this world The conditional word If. ExaÌ„ple out of tâ—e old lawe Deul 24. 10 11. The example applied A seÌ„teÌ„tious demaunde Mat 7. 3. Luke 4 23. The words of Father Augustine He ought not reprooue that deserues reproofe Publique of â—ending must haue publique reproof 1. Tim. 5. 20. Example of Lamech Gen. 4. 23. Of secret sin but against a community In matter of faith Galat. 2. 11. Thom. Aquin. Sum. Cap. 20. Two kindes of correction 1. The act of Iustice 2. The act of charity Between him thee alone Correct not kill Example of children offended ApplicatioÌ„ to our selues Roman 12. 19. Example of Cain Gen. 4. 10. Example of Myriam to Moyses Example of Mary Magdalen and of Martha Christs answer Luke 10. 14. 15. Iob. Susanna Dauid Our own duty Al sins are not alike in quality The correctioÌ„ of deadly sins Of sins of lesse quality The words of Cirillus Alexandrinus Consideration of our own faults Esay 38. 12. ComparisoÌ„ of sounding a Trumpet applyed to preaching Of the number of reprehensions Math. 18. 22. A finite number put by an infinite Seauenty times seauen times according to Saint Ierome According to S. Augustine The writing of seauenty seauen by figures alluded to the workes of mercy A second coÌ„ceipt on the figures by the senses A third proof of the figures by the seauen deadly sinnes and seauen ages of man A third proof by the giftes of the holy ghost the vertues S. Origen vpon S. Mathew Math. 18. 17. The coÌ„mand of Christ for our neighbors good Cant. 2. 9. Comparison of an Army encamped The first Sentinell The second Sentinell The whole corps du gard