your spider cobbes in your drosse in your chaffe what commoditie had yee of all these things Alas ye are now ashamed of them therefore yee had no profit of them yée had no pleasure by them they brought you no commoditie they brought you only shame and confusion Thus good brethren let vs weigh and consider what profit wée had in times past of those things of which wée are now ashamed And let vs consider how much we are beholden to god that now may sée and know our owne folly and ignorance and so bée ashamed But herein good brethren there néeds not many words for there is no man so blind but may well sée no man so deafe but may well heare no man so dull but may wel perceiue and vnderstand the great errour the great blindnesse the great darknesse that we haue béene in And therefore let vs all now giue God thankes that hee hath restored his light vnto vs and taken that great error and darknesse from vs. Loth I am here to speake of those things whereof we may be ashamed loth and sory I am to repeat that vnto you wherof we are now ashamed but this place now requireth the same this time and place willeth me somewhat to speake thereof The time hath béene that we haue put our trust in pardons in Buls of the Popes in vaine scrolles and writings of his yea and in them wée haue had greater hope and affiance than in the death of Christ and merits of his passion We haue fallen downe before images before stocks and stones such as had eyes and saw not eares and heard not before them we prayed before them we knéeled and stacke vp candles But now we are ashamed of them we all are I thinke now sory and ashamed of this our folly but what profit had we then of all these things Sometime wee prayed in a strange tongue in a tongue that we vnderstood not we prayed contrarie to the vse that was in the Patriarchs times in the Prophets times in the Apostles times but then what profit had wee of those prayers whereof we are now ashamed We haue séene lawfull marriage forbidden and mens lawfull wiues taken from them and yet the vse of a concubine graunted as though God were displeased with marriage pleased with whooredome but what profit had yée then of that thing of which yée are now ashamed We had Baptisme but we vnderstood not the principles of our faith euen as the Prophet spake of his time Qualis populus talis Sacerdos the Priest is become like the people so might wee well haue said of our owne time blind were they both and therefore both fell into the dike This we are now ashamed of but what profit had we then therby The Prophets said Ieremy teach falsly and the Priests follow them my people hath pleasure therein And lo euen this same which the Prophet Ieremie said the Priests and Prophets did in his time we our selues haue séene done in our dayes and now we are ashamed thereof but what profit had we then by it We had the Sacrament of Christs bodie but we knew not why Christ instituted the same wée knew not why Christ left vs that Sacrament wée did all things contrary to Christs institution Christ ordained a Communion but wée had a priuat Masse Christ ordained that the whole people should receiue in both kinds but wée ministred it vnder one kind alone Christ when hée instituted this Sacrament spake in the common tongue that all might vnderstand him but wée contrarie to Christ contrarie to the Apostles contrarie to the primitiue Church consecrated the same in an vnknowne tongue that no man might vnderstand vs. And hereof are we now ashamed but what profit had we then thereby We haue knowne this to bée taught that the bread in the Sacrament was turned into the verie bodie and blood of Christ our Sauiour this we al know and do yet remember But Christ when hee said the Sacrament should bee turned meant not that the bread should bée turned into his bodie but that we which receiue the same shold be turned that we I say should be turned made one body with him This was the meaning this I say was the meaning of our Sauiour Christ And therfore S. Paul Panis quem frangimus participatio corporis sanguinis Christi est the bread which we breake is the participation of the body and blood of Christ For we many are one bread one body in as much as we all are partakers of one bread Christ himselfe said I wil drinke no more of the liquor of the vine Christ I say after the consecration said hée would not drinke any more of the liquor of the Vine The bloud of Christ is not Wine it is not the liquor of the vine Saint Augustine in Sermone ad Infantes saith plainly Quod videtis in mensa panis est that which you see on the table is bread Theodoretus also Non mutatur substantia panis the substance nature of the bread is not changed sayth he Gelasius likewise whom peraduenture yée will the more credit because hée was sometime bishop of Rome saith Non desinit esse substantia panis there leaueth not to bee the substance of bread Natura panis in Sacramento remanet the nature of the bread remaineth in the Sacrament Chrysostome also Non mutatur substantia panis the substance of the bread is not altered I could say more but this is for this time ynough this onely I trust amongst a number of other shall be now sufficient to perswade you the truth herein Yée sée here that S. Augustine Theodoretus Gelasius and Saint Chrysostome do all affirme and herein agrée that the substance or nature of the bread after the consecration is not changed Let vs therefore good brethren notwithstanding we haue béene otherwise taught let vs I say beléeue these holy Doctors let vs credit them they wil not mocke vs they will not deceiue nor beguile vs. But this other doctrine this doctrine of transubstantiation was of late deuised not past thrée hundred yeres agoe in the councell of Laterane And there vpon this new deuise of theirs they made a great solemne and festiuall day and called it Corpus Christi day And now we are ashamed of this but then what commoditie what profit had we thereof We found out of our selues a new sacrifice the sacrifice I mean of the masse as though the death of Christ had not béene a sacrifice sufficient as though Christs blood had not once for al washed away our iniquities as though Christ had not said I haue paid the ransome for your sins It were an infinit labor to repeat vnto you particularly all the abuses of late dayes vsed in the Church of Christ you your selues can well remember them I néed not here to rehearse them vnto you But then what profit had ye of al such things of which you are now ashamed
his righteousnesse that he hath done he shal liue In what euer time a man shall hold vp his hands acknowledge gods mercy be sory for his offences from the bottom of his hart God asketh no more he craueth no more at his hands he is pleased only with his humble repentance And therefore Dauid in the beginning of this Psalm shewed the people how they shold in this wise come vnto God desire mercy at his hands saying God bee mercifull vnto vs and blesse vs shew vs the light of his countenance and be mercifull vnto vs. And now therefore when Dauid perceiued that this grace of god this mercy this blessing of his was not giuen in vaine was not frustrat void he caused all the people to say Let the people praise thee O God let all the people praise thee This is a short sentence but such a sentence it is as shall endure and continue for euer This is our profession this is our baptisme this is our religion It is not sufficient to know the gospel to know God to know Christ but we must confesse the gospel we must coÌ„fesse God we must confesse acknowledge Christ The gospel that Christ left vs is not a song to delight our ears it is not an harmony to content please our hearing but it is a squire to direct our liues by it is a rule to frame all our doings by S. Paul saith To this end hath the grace of God that bringeth saluatioÌ„ appeared vnto vs that we shold deny vngodlynesse worldly lusts and that we should liue discreetly righteously and godly in this world Therefore hath God giuen vs hâ—â— gospell therefore hath he giuen vs his word that we should according thereunto liue a sober a discreet and modest life saith he And in another place That we by the same gospell may serue and please him in newnesse of life And so Zacharie that holy Father béeing filled with the holy ghost said that wee beeing deliuered out of the hands of our enemies might serue him al the daies of our life in such holinesse and righteousnesse as is accepted before him For like as our professioÌ„ is so shold our liues be If wée professe the name of Christ we should liue like christians if we professe God we should liue as becommeth the seruants of God Saint Iohn sayth For this purpose appeared the Sonne of God to loose the workes of the diuell to this end that all sinne and wickednesse should be left and forsaken By this are the children of God knowne from the children of the diuell S. Paul in his Epistle to the Romans saith before God they are not righteous which heare the law but they that do the law shall be iustified God reckoneth no man iust for hearing of the law hee accounteth no man righteous for knowing of his gospell but for the kéeping of his law for the obseruing of his gospell though no man indéed be able throughly to fulfill and kéepe the same S. Iames also saith See that yee bee doers of the word and not hearers onely deceiuing your owne selues For if any heare the word and do it not he is like vnto a man that beholdeth his bodily face in a glasse for as soone as hee looketh on himselfe hee goeth away and forgetteth immediatly what his fashion was But who so looketh in the perfect law of libertie and continueth therein if hee bee not a forgetfull hearer but a doer of the work the same shall be happie in his deed If ye therfore heare the word of God preached vnto you if you know the gospell of Christ neuer so well if yée dayly and howerly read and study the same yet if you liue not according to the word of God if you walke not after the gospel of Christ you doe nothing else but deceiue your selues you doe I say nought else but deceiue your owne selues S. Iohn the Baptist when he preached and prepared the way of the Lord hée began with this lesson Penitentiam agite doe you said he the workes of repentance For hereunto are we all called not only to know Gods way but also to walke in Gods way not only to know God his name but also to confesse God and praise his holy name Therefore do wée receiue Christs holy Sacraments therfore are we baptised therfore eat we the Sacrament of Christs body and drinke his most holy blood But O mercifull God how many are there that say they know Gods way yet walk not in that way how many that say they know their faith promise made in baptism yet forsake the same how many that receiue the Sacrament of Christs body blood yet coÌ„tinue in their old sin wickednesse But God saith God I say that cannot lye saith Qui manet in peccato non nouit me hee that continueth in sin knoweth not me Ezechiel declaring the folly of the people in his time saith O these come vnto thee after the manner of a great people yea my people sit down before thee and heare thy words but they doe not thereafter For in their mouths they shew themselues as though they were feruent but their heart goeth after their owne couetous lucre They haue my word in their mouthes they speake euer of my name saith God but their hearts are farre from mee And so likewise Iude the Apostle of Christ Veritatem Dei verterunt in luxum saith hee They haue turned the truth of Gods word into riot they are vngodly and turne the grace of our God into wantonnesse and deny God Paul complaining of the misliuing of of the people in his time said Whereas they know God they glorifie not God Where they know his name they glorifie not his name Whosoeuer he be that taketh vpon him to know Gods way and walketh not in Gods way whosoeuer taketh vpon him to know God and his gospell and directs not his dooings according vnto Gods will his holy commandements hée doth not confesse God and glorifie his holy name Saint Paul found fault with the Iewes and said For your sake is the name of God euill spoken of among the Gentiles for your sake for your euill and corrupt lyuing said S. Paul Good brethren let vs consider that as many of vs as say we know gods way we know gods word his gospel if vertue follow not if honest conuersation vpright liuing follow not this our profession we shame God and dishonor his holy name Dicunt se nosce Deum saith S. Paul sed factis negant they say they know God saith he they say they know his holy word gospel but in their deeds they deny God they deny his gospel An horrible thing it is to deny God The Turks the Iews the Heathen Infidels do not deny God yet S. Paul said that in his time Christian men such as professed the name of god in their déeds denied god
Sauiour whom thou hast prepared for al people Euen so in this place the prophet Dauid considering the great mercie that God had shewed the wonderous work that he had then wrought how that in his time al the whole people knew Gods way he said Laetentur exultent populi c Let the people reioyce be glad yea let all the people reioyce because thou iudgest the folke righteously gouernest the nations vpon the earth Now good brethren forasmuch as we haue here séene considered the state of Gods Church before Dauids time the state wherunto it was restored again in Dauids time Euen so let vs in like consider the state of Christs Church before our time the state condition of the same in our own time in those daies that we our selues haue séen Let vs cōsider how horrible darknesse what error confusion hath of late time bin in the Church of god let vs weigh consider I say the deformity great abuses the were in the same For alas we had the sacraments we had the holy gospel word of god but wee had them al in vain Baptism we had but we knew not the Principles of our faith The Sacrament of the body and bloud of Christ wee had but wee vnderstood not why Christ left vs this Sacrament we knew not why he said Take eate this is my body c. It is the greatest Sacrament and yet we perceiued not what it meant We had Praiers wee had Psalmes wee had supplications vnto God and yet we vnderstood them not we vnderstood no word of them Wee worshipped things made with mens hands Images of blockes and stones such as had eyes and saw not eares and heard not neither had any breath in their mouthes such things we worshipped and this contrarie to the expresse commandement of God The Scriptures were rent were torne were troden vnder foote were burnt before our eyes We groped our way in the middest of the day as said the Prophet Ieremie And as the same Prophet of his owne time spake saying Secundum numerum Ciuitatum tuarum sunt Dij tui According to the number of the cities are thy Gods O Iuda so might we of our owne time haue said For looke how many cities we had so many Gods had wee also Euery Borough euery Towne yea euery village in a maner had his proper and peculier Saint It was then come to passe that Esaie prophesied saying Hell hath opened her mouth maruellous wide Hell hath gaped saith hee because they haue no knowledge of God because they haue no vnderstanding And so likewise Salomon When Prophesie faileth the people must needs be scattered This is the word of God and this is the miserie that wee our selues haue séene The old father Tobie when God had stricken him with blindnesse and so taken his sight from him and therefore his friends and acquaintance resorted vnto him to comfort him and somwhat if they might ease him of his great grief Alas said he what comfort can I receiue that cannot see the light of the Sunne Thus said he only because he could not behold the light of this world Alas what comfort then what ioy what consolation could wee haue when God tooke from vs the knowledge of his gospell the light of his word yea the knowledge of God himselfe when euery man ran whither himself best liked folowed that way which pleased his owne phansie Therefore were wee caried away therefore were we led into errour therfore lost we the knowledge of God because prophesie failed because Gods word was not taught and preached vnto vs. But now it hath pleased God to reueale himselfe vnto vs now we know what is what now can we discerne light from darknesse good from bad now we vnderstand know this I say Now we haue the Scriptures in our mother tongue that euery man may read and vnderstand them the same Scriptures that Christ hath sealed with his owne bloud And these Scriptures Ieremie that old father calleth The prop of our Faith So Christ himselfe Illae sunt quae testimonium perhibent de me They beare witnesse of me saith Christ and they shall lead you into al truth Hillary saith The Scriptures are the squire and Rule of our life In the Scriptures saith Christ you shall find euerlasting life And Paule writing vnto the Romains saith The Gospell of Christ is the power of God to saue all that beleeue theron The Scriptures were written saith he that we thereby should know our saluation All these things God hath now restored vnto vs. Now are wee able to know our profession now are we able to know our Religion to know God to know Christ to knowe our saluation Now haue wee the vse of the Primitiue Church the Communion vnder both kinds now haue wee our praiers in our knowne tongue as in the Apostles time as in the old Fathers and Doctors times they were vsed Tertullian that old Doctour speaking of his time We come together saith he and hear the Scripturs read vnto vs. We may now do as S. Basil writeth the people in his time did Sonus virorū mulierū paruulorū in orationibus claugorē edit tāquā fluctus ferientes littora The sound saith he of men women and children praying together maketh a noyse like the waues of the Sea beating on the shore Thus saith that old father they did in his time and thus may you now do Now may we say as Athanasius said If I be deceiued thou hast deceiued me O Lord. For thy word is plaine thy Gospell is true and therefore if we be now deceiued it is thy word it is thy Gospell that deceiueth vs God hath so plainly shewed vnto vs the light of his Gospel the knowledge of his word Therfore haue we most iust cause to say with the prophet Dauid Laetentur exultent populi Let the people reioyce be glad And therfore let vs not be vnkind let vs not be vnthankful let vs say thou O Lord iudgest the folk righteously gouernest the Nations vpon the earth Thou hast now restored vnto vs our praiers in our known tongue thy sacraments as they were vsed in the Apostls time in the Primitiue Church in the old Fathers Doctors times And let vs say with Zachary that holy father Benedictus Dominus Deus Israel Blessed is the Lord God of Israel Let vs say with Dauid Haec est dies laetemur exultemus in ea this is the ioyful day let vs reioyce be glad therin Let vs with Simeon the prophet say Nunc dimittis seruum tuū Domine secundum verbum tuum in pace Now lettest thou thy seruant O Lord depart in peace according vnto thy word Let vs say as the prophet here saith Laetentur exultent populi Let the people reioice and be glad because thou rulest the Nations vpon the earth O let the people praise thee O God let
by him of the apparance of Christ our Sauiour and his comming into this world And these words thus spoken by the Prophet S. Paule here fitly applyed to the preaching of Christs gospell For like as our Sauiour came into the world at such time as Christ was borne so when the Gospell is truely preached and Gods holy word sincerely taught vs then is Christ opened vnto vs then is the acceptable time and our saluation is wrought thereby Therefore S. Hierom that holy father and old Doctour of the Church saith Quotiescunque audimus Euangelium Christi toties caro sanguis Christi funduntur in aures nostras As often as we hear the Gospel of Christ preached vnto vs so oft the flesh and bloud of Christ is powred into our eares saith S. Hierom. And these words of his do plainly and most euidently shew vs how we should vnderstand the eating of Christs body drinking of his most holy bloud in the Sacrament these words I say may sufficiently teach vs what is meant by the eating drinking of Christs body bloud This is it that S. Paule here speaketh of that they receiue not the grace of God in vain And whensoeuer the gospel of God is truly sincerely preached and it receiued accordingly then is the acceptable time then is the time of grace and saluation O what a comfortable saying is this whensoeuer we heare the Gospell taught vs whensoeuer we heare Gods holy word preached vnto vs then is the gate of saluation set open vnto vs and then is the time of grace And on the contrarie part when Gods word is taken from vs and the light of his Gospel hidden from our eyes then is the gate of saluation shut vpon vs and then is the time of perdition But alas the time of grace the acceptable time the time of mercie and saluation hath oftentimes but little continuance among vs oftentimes it hath small time of abiding with vs. For before Christ appeared and was borne into this world for the space of foure hundred yeares the whole world the Iewes onely excepted was in ignorance and altogether blindnesse And when Christ was borne when hee once appeared then was the acceptable time then was the time of grace then was the time of saluation Here some man will peraduenture say Why did God suffer the whole world so long to be in blindnesse why would he in that long time haue no respect to any other nation but onely to the nation of the Iewes This case is déepe and passeth our capacitie to reason it is aboue the reach of mans wit and therefore herein wee haue onely to submit our selues to humble our hearts and our minds and say with Paul the Apostle O homo quis tu qui Deum arguis O man what art thou that findest fault with God What art thou that reproouest the almightie As God of his prouidence and good wisedome hath appointed for vs both Sommer and Winter the spring and likewise the fall of the leafe againe So hath hee ordained a time of light and a time of darkenesse a time of saluation and a time of destruction And no man may say vnto him Why doest thou thus These things séeme good in his eyes and therefore what art thou O man that wilt call God to account why hée doth this or why he doth that Thus it pleaseth God and standeth with his good will oftentimes to shew vs his light and the glorie of his gospell and oftentimes againe to take the same from vs and leaue vs altogether in blindnesse altogether in ignorance altogether in vtter darkenesse For so hée hath said by Amos his Prophet I will send an hunger vpon the earth not the hunger of bread nor the thirst of water but an hunger to heare the word of the Lord so that they shall goe from one Sea to the other yea from the 〈◊〉 vnto the East running about to â—â—ke the word of the Lord and shall not find it Christ himselfe also in the Gospell sayeth The kingdome of God shall bee taken away from you And yet when hée hath thus done when hée hath sent an hâ—nger and thirst of his worâ— into the â—arth when hée hath taken Gods kingdome from amongst vs yet I say hée oftentimes powreth downe his tâ—ueth into the earth hée distilleth his grace from heaheauen that it may sinke into the hearts of men For so sayeth God by his Prophet Malachie Abortu solis vsque ad occasum magnum est nomen meum inter Gentes My name is great euen from the rysing of the Sunne to the fall thereof amongst all Nations I am a great King sayeth the Lord and my name is feareful amongst the Heathen This is the time that the Prophet Esay calleth The acceptable time And what néedeth moe examples the whole Scriptures both the old and the new Testament are full of these and such like other There are times that are times of knowledge there are times againe that are times of ignorance And who is there now what man so old or child so young but may well remember the blindnesse that hath béene in our time and our fathers times before vs Who is so blind who so farre past knowledge but may both well sée and remember the darke ignorance that hath béen in times past and the great grace that God hath now powred down vpon vs in these our dayes Therefore as Saint Paul gaue the Corinthians warning that they should not receiue the grace fâ— God in vaine euen so now he warneth vs and biddeth vs beware that wee take not this grace of God in vaine that wee turne not to our old vanitie againe that wée returne not to our former wickednesse that wée defile not the Gospell of God by our euill and corrupt liuing And therefore in another place hée saith Giue your members as instruments of righteousnesse vnto God and let not sinne haue power ouer you Herein is set out vnto vs and as it were painted before our eyes our whole office and duetie and how that wée as well by our workes as our words should bée an example and paterne for other men to follow and that wée giue no cause of offence or slaunder of the Gospell of God I speake this not onely to the Preachers and Ministers of Gods word though chiefly to them indéed but I speake it generally to all you my brethren that professe Gods Gospell and beare the name of Christ For S. Paul indifferently to all men saith Yee are not the children of darkenesse but the câ—â—iâ—ren of light walke you therefore as becommeth the children of light And againe in another place hée sayth Giue no man occasion of euill offend no man that in your office yee bee not found faultie And such was in old time the life of all good godly men such was their liuing that professed Gods Gospell and the name of Iesus Christ But if it so happen as oftentimes
Iacob c. as who would say I will neuer studie myne owne matters I will neuer go about mine owne businesse before I haue established the matters of my God and the businesse of the God of Iacob Therfore in like maner Ezechias that vertuous king when he was called by God to beare office would not go home to his owne affaires before he had purged the Church of God Iustinian also that good and godlie Emperor was wont to say That he asmuch cared for the preseruation of Gods Church as he did for the safegard of his owne Soule And thus look what care Dauid the prophet of God had ouer Gods people looke what care that vertuous king Ezechias had looke what care that good and godlie Emperor Iustinian had the same and the like ought euery good Magistrate to haue as Dauid Ezechias and Iustinian did so should euery good and godlie officer doe hée must not giue himselfe vnto sléep nor his eye lids vnto rest before he hath prouided a Temple for the God of Iacob he must not go home vnto his owne house before that he hath purged Gods Church he must haue as great respect to the saluation of Gods flocke as he hath regard to the safegard of his owne Soule he must remember that his chaire is Gods chaire that his sword is Gods sword Now good Bretheren it behooueth you of your part to put away all hatred to abolish from him all pride dissention all discord and to honor the Magistrate to follow you your Shepheard as the shéepe do their shepheard to ioy in him your Captaine as the Souldiers reioyce in their Captaine to be gouerned by him your head as the members of the bodie are ruled by the head and lastly so to be in subiection vnto him as the childe is in obedience and subiection to his father And so shall there then be both a godlie Magistrat so shall there be godlie people and so shall there be a godlie Realme Now let vs here thinke that Saint Paule speaketh these words vnto vs as indéed he speaketh them vnto vs if we are or will be called Christians vnto vs he saith Bee not high minded vnto vs he saith Bee not wise in your owne opinions vnto vs he saith Recompence no man euill for euill vnto vs he saith If it bee possible haue peace with all men O then why are wee of such proud hearts Why are wee high minded Why are we wise in our own opinions Why recompence wee euill for euill Why séeke we reuengement why agrée not we together O by whose name shall I cal you I would I might call you brethren but alas this heart of yours is not brotherly I would I might call you Christians but alas you are no Christians I know not by what name I shall call you for if you were Brethren you wold loue as Brethren if you were Christians you would agrée as Christians Christ said vnto his disciples and so by them to all such as professe his name Mandatum nouum do vobis vt diligatis mutuo sicut ego dilexi vos I giue you a new commandement said Christ that you loue together euen as I haue loued you By this token by this cognusance of mine shal men know you to be my Disciples if you loue together as I haue loued you Let vs looke well vpon our selues let vs behold our selues well alas this badge this cognisance is gone this peace that Christ left vnto vs is not to be found amongst vs. O yée that sometime were brethren but now mortall enemies ye that sometime ware this Badge this cognisance of Christs peace which now yée haue cast from you O how long will you follow vanitie how long will yée dwell in dissention I haue done my part I haue called you to peace I haue called you to loue I haue called you to vnitie doe you now your parts do you ensue after peace loue you each other continue yée in vnitie together I haue not the keyes of your hearts I am not able to loose and open those stonie hearts of yours God make you al one God mollifie you hearts God make you friends God graunt you to loue as brethren together Let vs lay aside this pride of our heart let vs not bee wise in our owne opinions let vs not requite euill with euill let vs as much as may bee haue peace with all men Alas it is no great thing that I require of you I require onely your loue I require your friendship one towards another I aske no more but that your hearts bee ioyned in mutuall loue and vnitie together Alas it is a thing that soone may bee granted of such as pray together of such as haue one heauenly Father of such as are partakers of Christs holy Sacraments of such as professe Christ and will bee called Christians O how can we pray our Heauenly father to forgiue vs if we will not forgiue our brother wherein hee trespasseth against vs. How can wee with cleere conscience come vnto the holy Communion and bee partakers of Christs most holy bodie and bloud if wee are not in charitie with our owne neighbour Let vs therefore lay aside all discord without hipocrisie let vs lay apart all malice without dissimulation let vs all ioyne together in brotherly loue let vs all be of like affection one towards another let vs not bee high minded but let vs make our selues equall to them of the lower sort So shall wee make our bodies a quick and liuely Sacrifice so shall wee make them holy and acceptable vnto God so shall we bee reconciled vnto God and God reconciled vnto vs and finally so shall we which are called Christians be knowne to be Gods seruants and such as professe the name of Christ if wee shal be found to haue this peace and brotherly loue which is the badge and cognisance of Christ And so shall God be ours and remaine with vs for euer Amen Act. 14. Act. 10. Iohn 6. Act. 2. 2. Cor. 4. Ioh. 7. 1. Cor. 3. Iohn 1. Exod. 16. 1. Cor. 2. Ioh. 1. Math. 16. Ioh. 7. Luk. 7. Ioh. 7. Luk. 7. Ioh. 15. 1. Cor. 15. Gen. 3. Ier. 23. Math. 24 2. Thess 2. Ezech. 3. 1. Cor. 11. Ioh. 7. Ioh. 7. â— Ioh. 1. Esa 8. Luk. 22. 1. Cor. 14. Num. 15. Deut. 11. Ioh. 5. Ioh. 21 Mat. 21. Mat. 5. Mat. 16. Acts 17 Eze. 18. Titus 2. Luke 1. 1. Ioh. 3. Iam. 1. Math. 3. 1. Ioh. 2. Ezech. 33. Iude 1. Rom. 1. Rom. 2. Titus 1. Esay 29. Psal 50. Esay 39. Exod. 20. 1. Reg. 5. 2. Reg. 6. Psal 118. Psal 99. Luk. 1. Luk. 2. Ier. 11. Esa 5. Pro. 29. Tob. 5. Ioh. 5. Ioh. 5. Rom. 1. Ier. 3. Eze. 33. Psal 145. Psal 44. Psal 85. Osc 13. Esa 1. Ephes 6. Psal 107. Ephe. 4. Luk. 1. Ephe. 5. 1. Thess 4. Rom. 6. Rom. 12. Rom. 12. 1. Cor. 3. 1. Thes â— 1. Thess 4. Math. 27. Psal 22. Luk. 19. Math. 9. Mat. 27. Gen. 4. Gen. 3. Luk. 15. Dan. 9. 2. Reg. 11. Psal 51. Luk. 16. Luk. 23. Ier. 8. Ier. 44. Ier â— Bel. Exod. 32. 2. Reg. 18. Esai 1. Esai 55. Esai 59. Ier. 2. Esay 1. Ier. 23. Malach. 1. Luke 11. Acts 22. Iohn 20. Acts 2. Act. 19. 1. Cor. 13. Ose 4. Ier. 5. 1. Cor. 10. Math. 14. Ier. 3. Eph. 4. Rom. 1. Psal 17. Rom. 6. Math. 12. Mar. 9. Psal 15. Philipp 3. Psal 1. Gen. 12. Deut. 11. Leuit. 26. Zach. 1. Mat. 5. Math. 18. Ioh. 14. Ier. 32. Deut. 32. Ier. 2. Deut. 8. 11. Gen. 2. Deut. 28. Leuit. 26. Leuit. 26. Psal 103. Exod. 7. Exod. 8. Gen. 19. Psal 104. Luk. 6. Math. 18. Math. 5. Math. 5. 1. Ioh. 4. Esa 1. Gen. 4. Psal 109. 1. Ioh. 4. Ioh. 14. Ioh. 13. Ioh. 17. Rom. 13. Eph. 4. Rom. 12. Psal 108. Act. 1. Luk. 23. Act. 4. Psal 133. Math. 24. 2. Timo. 3. Ose 4. Ier. 9. Psal 12. Ier. 9. Heb. 4. Hebr. 10. Rom. 12. Math. 11. Gen. 3. Gen. 22. Psal 131. Esa 7. Ioh. 5. Ioh. 5. Iohn 8. Esa 9. Esay 11. Esay 64. Luke 1. Luk. 2. Luke 2. Heb. 1. Luke 3. Colloss 1. Mar. 14. Luke 23. Iohn 13. Math. 27. Luke 8. Luke 4. Math. 13. Math. 16. Ioh. 6. 1. Cor. 10. Colloss 2. Apocal. 13 1. Pet. 1. 4. Reg. 21. 4. Reg. 23. Luke 19. Rom. 13. 1. Cor. 6. Iohn 12. Hebr. 13. 〈◊〉 Math. 24. 2. Thes 2. 3. Tim. 4. 2. Pet. 2. Dan. 9. Esay 5. Ioh. 10. Mat. 16. Math. 21. Ier. 31. Baruch 4 Luk. 17. 1. Ioh. 1. Gen. 6. 2. Timo. 4. 1. Thess â— Act. 20. 2. Cor. 11. Gal. 4. 1. Cor. 3. Rom. 1. Exod. 31. Rom. 9. Acts 8. Act. 10. Act. 9. Luk. 11. Exod. 32. 1. Reg. 28. Ioh. 6. Rom. 9. 〈◊〉 8. Math. 21. Malach. 1. Rom. 6. 1. Thess 5. 2. Cor. 6. 1. Pet. 2. Math. 15. â— Cor. 6. Acts 4. Ier. 7. Esay 65. Rom. 11. 33 Rom. 11. 36 Heb. 10. 19. Ephe. 5. 8. Deut. 10. Luk. 12. Rom. 9. Num. 16. 1. Cor. 1. Rom. 14. Luk. 6. Math. 5. Math. 11. Philip. 2. Psal 131. 1. Cor. 1. Psal 8. 1. Cor. â— Act. 4. Psal 138. Esa â—5 Tytus 3. Esa 3. 14. Luk. 1â— 1. Ioh. 4. Psal 127. Rom. 1. Psal 133. Psal 78. Iosua 1. 1. Pet. 2. Iosua 1. Psal 132. 2. Chro. 29. Ioh. 13.