singular vertues yet if he leaue neuer so little a place discouered vnarmed wherat a man of an euil dispositioÌ„ may let fly from the bow of a wicked intention the enuenomed wounding arrow of his vile speaking tongue he will offend him to the death Of which kind of men Dauid sayd Exacuerunt vt gladium linguas suas intenderunt arcum rem amaram vt sagittent in occuliis immaculatum 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 Yet many times it comes to passe that they which vituperiously beÌ„d the bowe of their lying tongue and against the innocent doe come to the like themselues as they purposed against others and the venemous arrowe of infamy rebounds back at their own breasts Hence grewe the Prouerbe that a lye hath but short legs and hereupon the woorthye Prophet sayde in the fore-recited Psalme 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 away Lodouico A most cleere example of what you haue sayd wee reade in the booke of Chronicles where is shewen that the most proude king Senacherib 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 power 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 liberare populum suum de manu mea de manu patrum meorum consequenter 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 God as a iust rewarder without Senacheribs becomming 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 octoginta quinque millia The Angell of the Lorde went out and smote in the campe of Ashur an hundred fourescore and fiue thousand But that which rendereth more admiration 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 perhaps his punishment had not bin so seuere or his successe against the people of Israell had bin better as it fell out with many other Infâ—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 confessing how willingly and in meere pittie he had slayne Saul who had before faâ—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 Os enim tuum loqutum est aduersum te dicens Ego interfeci 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 If thou do suffer the death which already 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 eius 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 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. The Argument Declaring that to keepe our selues idle wandering in our talking it behooueth that our speeche should haue fiue conditions or qualities which the tongue it selfe hath namely sweete Rose coloured sharpe flexible and close couched which are approoued by many authorities of Scripture as also witty saying of the Philosophers and naturall examples Chap. 7. LODOVICO If Senacherib the young Amalekite and all such as haue endured like punishment wold haue set a sure guarde vppon theyr tongue without doubt they had deliuered their soules from many anguishes whereinto else they had never falne Qui custodit os suum linguam suam Custodit ab angustus aniuam suam He that keepeth his toÌ„gue and his mouth keepeth his soule from anguishes sayth the wiseman Plutarch telles vs That the Lydians as well sentenced them with death that by their tongues robd men of their good fame as him that tooke away the life of any Citizen holding the guilt of infamie to be as great as the abhorred act of murder for to lay hand to the weapon vniustly is euen as much as to breed an vniust quarrel with the toÌ„gue Therefore that our discoursing may bee free from all such blamefull note it ought to haue fiue properties which the tongue it selfe hath The tongue is soft and delicate sweete and Rose coloured sharpe in forme of a Launce flexible and voluble close kept walking but in a little roome In like manner our talk ought to be soft by benignity Rose coloured as sweetned by honesty sharpned by seuerity pleasing by sagacity close kept by
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.
listened to by the flock Claudio But by your Lordshippes good fauour heere I will vse the words of Christ himselfe Nunquid colligunt de spinis vuas aut de tribulis ficus Doe men gather grapes of thornes or figges of thistles How is it possible to gather grapes from the thornes Lodouico Yet my Lorde it is so Haue you neuer seene the grape to hang vpon a thorne And yet though the thorne seeme to beare the grape the grape hath one roote and the thorne another The Lambes doe take that which comes from the roote of the vine beeing the sacred Doctrine of Christ himselfe and they leaue that which proceedes from the roote of the thorne whereon the grape but appeareth to hang which is nothing else but the meere ostent of a mercenarie hypocrite The mercenary hypocrite who goes about merchandizing for worldly glory hauing and deliuering the true grape of holy doctrin you may not refuse to take it because it is the voyce of Christ in a sheepheard But when you come to his owne works and actions reiect them vtterly because they are pricking thorns proceeding from their own proper root and therfore cannot chuse but pearce prick And as of thornes the grape thus may be gathered so from hireling hypocrites the very voyce of Christ may be heard so is it said Colligitur de spinis vua But what say I that the thornes are their wicked works why their works in themselues oftentimes to the outward appearance of man are very good and yet because the intention is not good in it selfe the worke sorteth not to his due end nor is according as humane iudgement prognosticated This is clearely to be discerned in the apt similitude giuen by Christ of the tenne virgins fiue wise and fiue foolish well woorthie to bee especiallie noated The virgins were ten in number appointed to entertaine and honour the Bridegroome all are chaste all haue lampes in their handes and euery one hath her lampe readie lighted All goe by night to meete the bridegroome all slumber all sleepe and all are called to this solemne wedding yet fiue are tearmed foolish and fiue are called wise Fiue had admittaunce into the pallace of the wedding and to fiue the gate is shutte against their faces Fiue doe reioyce in the eternall spousall and fiue doe suffer eternall paines for not hauing respect to the prepared nuptiall the solemne wedding day the bridall reioycing who is not filled with admiration and who dooth not wonder at this raritie Heere is no speech at all vsed of the couetous the adulterer the murderer the blasphemer the wrathfull the belly-God or luxurious liuer for then all maruaile might iustly cease because such persons are not worthy to bee bidden to this eternall wedding But virgins are onely spoken of elected for the meeting of the celestiall bridegroome and therefore it is not otherwise to bee credited but that they were all furnished of garments meete and beseeming so solemne a feast and adorned with the rich habylimentes of precious vertues as also with workes full of sanctitie All which notwithstanding fiue are reputed to bee foolish and fiue wise fiue thought worthy to enter the pallace of the bridegroome and fiue condemned to eternall horror It is a matter of no meane admiration that in one and the selfe same Citie there shall be found many religious persons all Christians and obseruers of the diuine precepts All fast and chastise their rebellious senses all pray all exhorte to liue as becommeth Christians to flye vice and imbrace vertue And yet for all this but some of them are to bee saued and others condemned what may be the reason of this so strange a case If while some prayed others played If while some sang Psalmes and the diuine prayses others carolled prophane and idle songs If while some stroue to tame their inordinate affections by fasting and deuout meditating others did nothing else but cram their paunches If while some gaue almes others practised how to rob the poore of them Heere it were no wonder that to the one sort the gate of heauen should be opened and deseruedly shut against the other that the one might worthily be called wise and the other iustly reputed as fooles But being all virgins hauing all their lampes ready lighted wherby may be gathered that they all laboured to doe good works Yet some of them to be saued and some condemned vndoubtedly my Lord this is a matter full of maruaile able to strike a man into no meane astonishment and therefore well worthy of great and deep consideration Claudio Whence comes my good Lord this difference of eythers end Lodouico It comes as I take it by the variable intention of the workers This is that testimonie of our conscience which makes our actions to be glorious whereof S. Paul speaking sayth Gloria vestra haec est testimonium conscientia vestrae your glory and reioycing is this the testimony of your conscience Claudio What is that testimonie of our conscience Lodouico It is that whereof Saint Paul speaking to the Corinthians sayth Quòd in simplicitate cordis in sinceritate Dei non in sapientia carnal◠sed in gratia Dei conuersati sumus in hoc mundo That in simplicity and godly purenesse of heart and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world It is not enough then to haue holy words in the mouth and vertuous actions in the hands but he that requires a pure sincere hart would haue all directed to his diuine honor and not for the atchieuemēt of worldly glory as the fayning tongue of vaine hypocrites daily doth By this you may perceiue how true that is which a great Pastour of the holy Church sayd in one of his Homilyes made on the 21. Chaper of Saint Mathewe where hee affirmeth That a vaine commendation and a friuolous appetite to be admired for holinesse makes vtter losse of the fruites of good workes Therefore hee vsed often to speake in this manner Saepè vos fratres charissimi admonui praua opera fugere mundi huius inquinamenta deuitare sed hodierna die O great word Sancti Euangelii lectione compellor dicere vt bona opera quae agitis magna cautela timeatis ne per hoc quod à vobis rectè geritur aut gratia humana requiratur ne appetitus laudis subrepat quod foris oftenditur intus à mercede vacuetur c. As perchaunce it happened vnto the foolish virgins who hauing in their actions sought more after humane glory then that which belonged to the diuinitie they were therefore depriued of the celestiall banquet The like may also bee sayd of the double tongue which labours onely for humane applause and into which sinne diuers preachers often times doe fall only by the craft and deceipt of the deuill Claudio Why
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 clouen 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 enflamed with christian charity And for our better attayning herunto let vs first haue recourse as the Apostles had to prayer Erant omnes perseuerantes vnanimiter in oracione cum mulieribus Maria Maire Iesu fratribus eius They al continued with one accord in prayer supplication with the women and Mary the mother of Iesus and with his brethren Lodouico The like did all the holy Fathers and Doctors before they prepared themselues to their study they would be priuate in their Oratories where humbly on their knees they implored the help of heauen in assistance of whatsoeuer they presently should vndertake Which gaue such a blessing to all their labours 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 trauayles The same course also the Prophets obserued Whereupon Dauid 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 another 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 open 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 Exchequer 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 euery 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 wherwith to open it which caused him once to say Dilata os tuum implebo 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 Sepulchrum patens est guttur eorum linguis suis dolose agebāt Their throat is an open sepulcher and they flatter with their tongue And this ensueth because the tongue is not kept and lockt vp by the Lord therfore it is not apt to speak wel but to vtter foorth notorious blasphemies 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 saying to them Ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatis Ego enim dabo vobis os sapientiam cui non poterunt 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 Angelo Philadelphiae ecclesiae scribe Haec dicit Sanctus verus qui habet clauem Dauid qui aperit nemo claudit claudit nemo aperit Aed write vnto the Angell of the Church which is of Philadelphia 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 desired 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 silence Claudio In search and research of the whole history of Dauid I could neuer yet find that he had any such key
if not that I may know fol. 154. Chap. 27. 22. The voyce 〈…〉 hands of Esau fol. 180 Chap. 1. 8. God called the firmament heauen fol. 192 Chap. 34. 22. 23. If all the men children among vs be circumcised as they are circumcised shall not their flocks their substance and all their cattell be ours fol. 193 Chap. 37. 33. It is my Sons coat a wicked beast hath deuoured him Ioseph is surely torne in pieces fol. 195 Chap. 39. 12. He left his garment in her hand and got him out fol. 196 Chap. 3. 7. They sewed fig tree leaues together and made them selues breeches c. ibid. Chap. 18. 27. I haue begun to speak vnto my Lord and I am but dust and ashes fol. 236 Chap. 3. 24. And at the East side of the garden of Eden he set the Cherubims and the blade of a sword shaken to keep the way of the tree of life fol. 246. Chap 8. 11. And the doue came to him in the Euening and loe in her mouth was an Oliue leafe that she had pluckt whereby Noah knew that the waters were abated from off the earth fol. 270 Chap. 45. 24. And he said vnto them fall not out by the way fol. 275 Chap. 4. 23. Then Lamech sayd vnto his wiues Adah and Zillah Heare my voice yee wiues of Lamech hearken vnto my speech for I would slaye a man in my wound and a young man in myne hurt fol. 277 Chap. 4. 10. The voyce of thy brothers bloud crieth vnto me from the earth fol. 276 Exodus Chap. 34. 6. The Lord God is strong mercifull and gratious flow to anger and aboundant in goodnesse and truth fol. 58 Chap. 32. 4. 5. 6. These be thy Gods O Israel which brought thee out of the land of Aegypt c. fol. 95. Chap. 15. 1. 2. We wil sing vnto the Lord for he hath triumphed gloriously the horse and him that rode vpon him hath he thrown in the Sea fol. 148 Chap. 8. 2. 3. 4. Behold I wil smite all thy country with frogs And the Riuer shall sâ—rall full of frogs which shall goe vp come into thine house into the chamber where thou sleepest vpon thy bed and into the house of thy seruants and vpon thy people and into thine Oâ—ens and into thy kneading troughs Yea the Frogs shall climb vp vpon thee and on thy people and vpon all thy seruants fol. 157 Chap. 14. 15. Wherefore cryest thou vnto me fol. 220 Chap. 25. 24. 25. And thou shalt couer it with pure gold make thereto a crown of gold round about Thou shalt also make vnto it a border of foure fingers round about and thou shalt make a goulden crowne round about the border thereof fol. 223 Chap. 4. 10. Oh my Lord I am not eloquent neither at any time haue bin nor yet since thou hast spoken vnto thy seruant but I am slow of speech and slow of tongue fol. 229 Chap. 40. 2. The first day of the first moneth thou shalt set vp the Tabernacle called the Tabernacle of the congregation And thou shalt put therein the Arke of the Testimony and couer the Ark with the vaile fol. 246 Leuìticus Chap. 11. 13. These shall ye haue also in abhomination among the Foules they shall not be eaten c. fol. 67 Chap. 24. 14. 16. Bring the blasphemer without the hoast and let all that heard him put their hand vpon his head and let all the congregation stone him And he that blasphemeth the name of the lord shall be put to death fol. 14 Numbers Chap. 19. 15. The vessels that be open and haue no couering fastned vpon them shall be vncleane fol. 26 Chap. 24. 17. There shal come a star of Iacob and a scepter shall arise of Israel c. fol. 51 Chap. 22. 28. 29. 30. What haue I done vnto thee that thou hast smitten me now three times c. fol. 118. 229 Deuteronomy Chap. 22. 11. Thou shalt not weare a garment of diuers sorts as of wollen and linnen together fol. 87 Chap. 22. 24. 25. 26. 27. Because she cryed not being in the City But if a man finde a betrothed maide in the field and force her and lye with her then the man that lay with her shal dye alone And vnto the maide thou shalt doo nothing because there is in the maide no cause of death for as when a man riseth against his neighbour and woundeth him to death so is this matter For he founde her in the field the maide cryed and there was no man to succoure her c. fol. 127. Chap. 14. 15. 19. The Estrich nor the night crow And euery creeping thing that flyeth shall be vncleane vnto yee it shall not be eaten fol. 161 Chap. 6. 16. You shall not tempt the Lord your God fol. 194 Chap. 24. 10. 11. Thou shalt not goe into his house to fetch his pledge But thou shalt stand without and the man that borrwed it of thee shal bring the pledge out of the doors vnto thee fol. 276 Iudges Chap. 14. 18. What is sweeter then hony Chap. 7. 20. The sword of the Lord and of Gedeon fol. 187 1. Samuel Chap. 19. 24. And Saul stript off his garments and he prophecied also before Samuel and fell down naked all that day al that night therfore they say Is Saul also among the Prophets fol. 71 2. Samuel Chap. 1. 16. Thy bloud be vpon thine own head for thine own mouth hath testified against thee saying I haue slaine the Lords annointed fol. 65. 218 Chap. 20. 9. 10. Art thou in health my brother And Ioab tooke Amasa by the beard c. fol. 168s 1. Kings Chap. 19. 9. 10. What dost thou here Elias And he answered I haue bin very zealous for the Lord God of hoasts for the children of Israel haue forsaken thy couenant broken downe thine Altars and slain thy Prophets with the sword and I only am left and they seek my life to take it away c. fol. 73 Chap. 21. 10. And the wicked men witnessed against Naboth in the presence of the people saying Naboth did blaspheme God the king Then they caried him away out of the city and stoned him with stones that he died fol. 211 Chap. 10. 5. She was greatly astonied and there was no more spirit in her fol. 234 2. Kings Chap. 4. 32. 33. 34. Then came Elisha into the house and behold the child was dead and laid vpon his bed He went in therfore and shut the door vpon them twaine and prayed vnto the Lord. After he went vp and lay vpon the child and put his mouth on his mouth his eyes vpon his eyes and his hands vpon his hands and stretched himselfe vpon him and the flesh of the child waxed warm fol. 271 2. Chron. Chap. 32. 15. 16. 17. For none of al the gods of any natioÌ„ or kingdoÌ„ able to deliuer his people out of my hand and out of the hand of my fathers how much lesse