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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17683	The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of the Church of God in Geneua, vpon the prophet Ionas, by N.B. student in Diuinitie. Whereunto is annexed an excellent exposition of the two last epistles of S. Iohn, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.	Calvin, Jean, 1509-1564.; Baxter, Nathaniel, fl. 1606.; Marlorat, Augustin, 1506-1562. Novi testament Catholici expositio ecclesiastica. aut	1578 (1578)	STC 4432; ESTC S109621	135,321	202

god Therfore the feare of God went before Repentaunce and conuersion And this feare coulde not be without fayth We sée therfore first that here is no speaking of outward workes but of the renewing or renouatiō of men But now if any man obiect that this letteth not but that good workes maye reconcyle vs vnto God and so obtaine saluation for vs I aunswere that here is no disputation about the cause of pardon It is certaine that God was pleased with the Nineuits gratis euen as he restoreth his fauour vnto vs euerie daye fréelie Ionas therefore meaneth not that these satisfactions preuailed before God as though the Nineuits had recōpensed theyr former sinnes no such thing doo the wordes importe but onely by a consequent we must gather howe the Lorde becommeth againe fauorable vnto vs and howe we obtaine pardon with him But whether this is done by our merites and repentaunce or whether gratis the Lorde offereth him selfe vnto vs séeing the whole Scripture testifieth that forgeuenesse of sinnes is geuen vnto vs fréelie that by none other meane the Lorde can be propitious vnto vs then by not imputing our sinnes vnto vs as touching this present place we must not very carefully labor why the Lorde is sayd to haue séene the workes of the Nineuits least he should destroy them for this is spoken by the consequent For Ionas here noteth not the cause but onely sheweth that God was pacified toward the Nineuits as soone as they repented But we wyll speake yet more of this matter ❧ The Prayer GRaunt O almightie God seeing that we are fraught with so many vices and also seeing that daily so many sinnes yea haynous offēces do burst out of vs Graunt I say that we harden not our selues at so many exhortations wherewith thou inuitest vs vnto thee but that with broken contrite hartes we maye be truely humbled as often as thou denouncest thine yre vnto vs and maye so setle our selues before thy throne that we may preuent by thy sincere feare of pietie and true confession thy sincere iudgement which were otherwyse prepared for vs In the meane tyme also graunt that we vsing our mediator Christ maye conceyue that hope of pardon that may bring vs wholy vnto thee and that we doubt not but thou art alway readie to imbrace vs when as we shal be touched with that true and sound affection of pietie and repentaunce sith that this also is a signe of thy grace and fauor that thou vouchsafest to preuent vs and by thy spyrite hast testified that thou wylt be a Father vnto vs Finallye graunt that so we maye be cast downe in our selues that we maye rayse vp in our hope vnto the heauens through the same Christ our Lorde Amen Caluin WE toulde yesterdaye howe God released the Nineuits of the punishment which he threatned them by the mouth of Ionas yea they had frée remission and release of the sinne as of the punishment As often as God setteth pardon before the eyes of sinners this condition is added withall euen that they doo repent but yet it followeth not that repentaunce is the cause of obtayning forgeuenesse For Gratis the Lord offereth himselfe neyther is he otherwyse induced thereto then by his mere liberalitye But because he will not haue men abuse his mercy and fauour he addeth that lawe or condicion euen that men repent them of their former life to chaūge it into better So then he respecteth the workes of these which confesse that they detest their sinns and with a true and sincere desyre doo flye for succour vnto the mercye of God for no man also from the hart wyll couet that God should be merciful vnto him otherwise then he which is displeased with himselfe for his sinne This is the reason also why Esay sayth that God wil be mercifull vnto the remnaunte of his people euen for that euery man turned from his iniquitye But God certainely in these words meaneth not that repentaunce as I sayd is the cause of our saluation but for this cause he requyreth repentaunce and newnesse of lyfe because no man earnestly desireth grace the fauour of God but he which is displeased with himselfe in his sinnes And nowe that Ionas addeth that God was touched with repentaunce this manner of speaking ought to be well knowne vnto vs. Surely if we wyll speake properlie Repentaunce is neuer found in God againe Repentaunce is neuer referred to the inward secret coūsaile of God for God alwayes in himself remaineth one and in him selfe is constant and firme But he is sayde to be moued with Repentaunce in respect of the vnderstanding and capacitie of man For euen as we perceyue God to be angrye as often as he cyteth vs vnto his iudgement seate declareth vnto vs our sinnes so also doo we perceyue that he is pacified appeased when as he offereth vs hope of pardon And there is according to our sense some chaunge in God when as he forgetteth his anger as though he tooke to him a newe minde or affection Because therefore we can not otherwise be terrifyed so that we may humble our selues before God and repent vnlesse he set before vs his yre and wrath therefore the Scripture applyeth it selfe vnto this grosenesse of our vnderstanding Nowe on the other side we cannot chéerefullie call vpon God vnlesse we thinke him to be at one with vs and appeased towarde vs we sée therfore that a certaine kind of Gods chaunging commeth into our mindes as often as eyther God threatneth vs or geueth vs any hope of pardon and reconciliation and so this speeche when Ionas sayth that God was moued with repentaunce ought to be referred to this ende Further we se that God is two wayes set out vnto vs first In his word and again secondly in his secret counsayle As touching his secret counsayle I haue alredy sayd that God is alwayes one neyther doth he vse any of our affections But as touching the doctrine of the word which is applyed vnto our sences God is sometyme angry with vs and sometyme as pacified offereth vnto vs forgeuenesse and is fauorable and propitiouse vnto vs and this is that repentaunce of god Let vs remember therefore that this dependeth and is to be referred to the word when it is sayd that God was touched with repentance euen because the Nineuits coulde perceiue none other but that God had fully determined that they should perish And why so euen because so he had declared by his worde But now when as they rise vp vnto the hope of their safegarde then doo they perceyue some chaunge alteration euen according to the capacity of theyr fayth And sure each affection as wel of feare as of ioye doth spring of the word because when God by his worde denounceth his yre it must néedes be that miserable men shoulde be terrified But when he inuiteth them by his worde vnto saluation in setting before them reconciliation

dyd not this thought also vexe his harte when he was called to the office of a Teacher Certaine it is therfore that this ought to be restrained vnto his preaching such as before was declared vnto vs Ionas had neuer despised the commaundement of God if he had bene sent to the Nineuits euē as before he was commaunded to teach the elect people the Iewes If therefore this office had bene enioyned to Ionas that he shoulde haue set forth God mercifull and gentle vnto the Nineuits he had not doubted to haue offered his obedient seruice But séeing this precise threatning was enioygned him Nineueh shall perish therefore is he drawne away and coueteth rather to runne awaye then to execute such a commaundement And why so Forsooth he reasoneth thus with himselfe I denounce imminent destruction to the Nineuits To what ende doth God commaunde but euen that he might inuite and call these wretched men to repentaunce Now if they shall repent wyll not God by by be ready to forgeue them for otherwise he shoulde denie his owne nature God can not be vnlyke him selfe or contrarie to him selfe he can not put off that affection whereof he testified once vnto Moses When as therefore the Lorde shall be appeased and pacified if the Nineuits repent and flee to him for succour he wyll by and by embrace them and so shall I befound false in my preaching Now therefore we knowe how this place of Ionas ought to be vnderstanded when he sayth that he fledde ouer the sea or at the least that was his determination because he knewe that God was mercifull For he had neuer dissobayed God but that this contrariety did trouble him and feare his minde what I shal goo thither as the messenger of God shortly after I shal be found a lyar shall not this reproach redounde to the name of God himselfe it is better therfore that I holde my peace then that God which is the author of my vocation be coumpted a iesting stocke We sée therefore that Ionas had an eye vnto that manner of preaching which he shoulde vse in Nineueh whereof we haue spoken before And hereby it appeareth that Ionas gaue more to the Nineuits then he had For he thought that he was sent from God onely that the Nineuits might vnderstande that they must perishe but he brought saluation vnto them This he in some parte eyther suspected in him selfe or knewe it For be retayned that prnciple that God could not put off from him his mercie because he remaineth alwayes one But he came abroade to execute the office inioygned him certainlie he had nothing else before his eyes but the vtter destruction of the Citie of Nineueh But in the meane time God vsed his labour and mynisterie to a better ende and successe But there is no doubt but that Ionas him selfe exhorted the Nineuits to repentaunce but his harte was as it were shut vp that it should not admyt them the mercy of god We see that Ionas was in his afflictions preuented so that he could not offer saluation to the Nineuits and yet was it offered from God by his hand Now then we vnderstande howe the Lorde oftentymes worketh by is seruaunts with his hand he leadeth them as blinde men whether they lytle thinke So when the Lorde styrreth vp any of vs we shal be sometime of smal fayth we shal thinke that eyther our labour shal be vnprofitable and without fruite or at the least that small shal be our successe But the Lorde wyll declare that successe which we could neuer looke for And such was the example of Ionas for when he came to Nineueh he had none other purpose but to testifie the destruction of the Citie but the Lorde woulde haue him to be the Mynister of saluation vnknowne to him selfe Well the Lorde then adorned the doctrine of Ionas with this excellent successe when as yet he was vnworthy of so great honour because after a sort he had shutte vp the passage to the blessing of God as we haue already sayde Now therfore we know the meaning of this place when Ionas sayd that he fledde from the calling of God because he knew that he was a God proue vnto fauour againe mercifull c. Now I come to these speeches of god The Hebrew worde Chanun signifieth properlie Benigne Gracious and Debonaire and God ascribeth this tytle vnto him selfe Then he addeth Mercifull signifying that he alwayes is set before vs if at any tyme we come vnto him as vnto the fountaine both of all goodnesse and mercie But the wordes that followe doo better expresse this mercie of God or doo define howe God is mercifull euen because he is of much clemencie next againe slowe vnto anger God therefore is proue vnto gentlenesse againe although men be vnworthy whom he shoulde respect he is yet notwithstanding mercifull and this he expresseth by the Hebrew word Pachum In the meane tyme it is necessarie to adde these two wordes together That he is of much mercie and slowe to anger And why For we séeke alwayes in our selues the cause of the grace of God when as we couet that God shoulde fauor vs we enquire in our selues why he shoulde fauor vs. Now when we finde nothing by and by al fayth which we first conceyued of the grace of God vanisheth awaye And here then the Lord himself reuoketh calleth vs backe vnto him and testifyeth that he is therfore fauorable mercifull vnto vs because he is of great mercy As if he should saye I in my selfe haue sufficient cause why I am exorable vnto you and why I also doo embrace you and take you into my fauour The onely goodnesse of God is therefore to be respected when we desire to haue him mercifull vnto vs or when we haue any néede of pardō as if he should say that he is not induced or moued with any respect of our worthynesse nor yet doth séeke any of our merites that therefore he shoulde be proue vnto mercy when we haue offended or should take vs into his fauour but that therefore he doth yet because his goodnesse is immensurable infinite Now there is also added Slowe to anger This flownesse to anger declareth that God prouideth for the saueguard of mankinde yea euen when they are oppressed with sinne although therfore euery day miserable men doo prouoke vpon themselues the wrath of God yet ceaseth he not to prouide for their safegarde therefore is he slowe to anger that is the Lorde doth not strayt way lay vpon men such punishment as they deserue which so prouoke him Well nowe we see what is the sum of the words Now let vs returne to that saying that Ionas was withdrawne from his office because he knew that God was slowe to anger and mercifull and full of fauour For he brought in this reason eyther God will chaunge his nature or els he will spare the Nineuits if they repent but it may be that

true prescript or ordinaunce thereof For they know that saying of Iohn Hereby are we sure that we haue knowne him if wée kéepe his commaundements He that sayth I know him and kéepeth not his commaundements is a lyar and the truth is not in him Paul also speaketh thus of the knowledge of Christ you haue not so learned Christ if so be you haue heard him and haue bene taught by him as the truth is in Iesus that is that ye cast of concerning the conuersation in tyme paste that oulde man whiche is corrupt through the deceyuable lustes and be renewed in the spirite of your mynde c. Out of the which words we learne that in vaine doo all they bost of the knowledg of the truth which endeuour not themselues to newnesse of lyfe Vers 2 ¶ For the truthes sake which dwelleth in vs and shal be with vs for euer FOr the truthes sake He meaneth the truth of the Gospell which they by the preaching of the word had learned as if he shoulde saye Not for any other cause doo the godly and faythfull which are with vs loue thy sonnes but because they vnderstande that the sinceritye of the profession of the gospel pell which wée followe doth dwell in you In this place maye we obserue the difference betwéene worldlye loue and Christian loue Many loue other men for their ritches substaunce honour and goods which they hope to receyue at their hands Such loue is not true loue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe loue But Christian loue euen as it is founded in Gods verity respecteth first the only glory of God and secondly the profit of his neighbor Therfore is this trueth alwayes ioygned with the feare of God so that no man can truly boste of this truth but he which hath geuen ouer himselfe obedient to the wil of of God. It followeth VVhich dwelleth in vs. That is which is firme true among vs of the which none of vs can doubt If so be that we most stedfastlye holde Christe speaking to the Father with his owne mouth vttered Thy worde is trueth It foloweth And shal be vvith vs for euer These words pertayne not so muche to the confirmation of the doctrine as vnto the certaintie of their perseueraunce Here the Elder affirmeth both himselfe and the rest of the faythfull amongst whome he was conuersant to perseuer in the truth Which thing ought not to bring a little comfort to all godly men For lytle were it that we are placed in the waye of trueth except we had hope of perseuering to the ende But they which are indowed with the celestiall spirite and being taught of Christ haue learned the trueth doo knowe for certaintie that they are not called in vaine into the flocke of Christ that is not for this cause onelie that they may heare the voyce of the Pastor Christe but that they maye folowe him vnto the ende as he sayde My sheepe heare my voice and I knowe them and they follow me And in another place If a man loue me he will keepe my worde and my father will loue him and we will come vnto him and dwell with him And when he speaketh of the holie ghost who him selfe teacheth this trueth I sayth he will praie the father and he shal geue you another comforter that he maie abide with you for euer euē the spirit of truth whome the worlde cannot receiue because in seeth him not neither knoweth him but ye knowe him for he dwelleth in you and shal be in you Wherevnto also pertayneth that most excellent promise of Christ Beholde I am with you alwaies euen to the ende of the worlde Beholde howe the trueth dwelleth alwayes with the faythful If a man obiect that there be many which depart from the flocke of Christ euen as we may gather out of many places of scripture we haue a ready aunswere that they neuer truely beléeued nor acknowledged the trueth Wherfore the spirite of God thinketh them not of the number of the faithfull but rather when it seemeth him good he abiecteth them out of the sacred flocke of God as vnprofitable outcastes and méere hypocrites Whervpon Iohn speaking of Antichrists sayth They went out from vs but they were not of vs For if they had bene of vs they had remained together with vs but this commeth to passe that they might appeare that they are not all of vs For the holie Apostle knewe right well what Christe had sayde of the Electe shéepe I geue vnto them life eternall neither shall they perish for euer neither shall any man take them out of my hande My Father which gaue them vnto mee is greater then all and no man can take them out of my Fathers hande They therfore which truely belong vnto the flock of Christ shal in him perseuer vnto the ende according to that saying of Paule the Apostle I am perswaded of this same thing that he which hath begune this good worke in you wyll performe it vntyll the daye of Iesus Christ Vers 3 ¶ Grace mercie and peace from God the Father and from the Lorde Iesu Christ the sonne of the Father shal be with vs in trueth and loue GRace c. He wisheth to the faithfull Grace which is geuen to vs by Christe wherein also he declareth himself to be the faithfull dispensor of the mysteries of God. And he comforteth vs when he sayth that Grace shal continue with vs whereby we are saued through fayth For by the worde Grace he signifieth the fauour of God which he sheweth towardes vs for his sonnes sake in that he imputeth not our sinnes vnto vs but remitteth them for our mediatour Iesus Mercie This is the cause of that Grace into the which God receyueth vs concerning the which Peter wryteth Blessed be God euen the Father of our Lorde Iesus Christ which according to his abundaunt mercie hath begotten vs againe into a liuelie hope by the resurrection of Iesus Christ from the dead And Paule Not of the workes of righteousnesse which we had done but according to his mercie he saued vs Peace This also springeth of the grace of god That Peace sayth he wherewith God the Father reconciled vs vnto him selfe shall continue for euer for the counsaile of God is firme and stedfast and is not chaunged as a man This Peace Christe wisheth and leaueth with his Disciples They therfore that loue the Lawe of the Lorde shall haue great peace and shall haue no hurt And blessed shall they be because they confesse Christe the true Peace and retaine him for the author of their fayth But from whome are all these thinges to be looked for From God the Father For he is the fountaine and originall of all goodnesse as Iames testifieth saying Euerie good geuing and euerie perfect gyfte is from aboue descending from the Father of lyghtes with whome is no

The word differeth frō Seholl being sechoth Caluin * To the rootes signifieth to cut out some turne it to the vttermost bounds The word differeth frō Seholl being sechoth Caluin We say we are greeued at the hart This went to the hart of him c. * Or wrapped it selfe together ouer me The wicked remember God and feare because they finde him a seuere iudge against thē What the mercye of men is Opprobrius Note The principle of Ionas How God is sought Iere. 2.13 The true worship of God chiefly consisteth in thanksgeuing and prayse Vowes * That is commaunded Caluin Note howe God speaketh to men * Hebrues To God Meaning that it was an excellent Citie vsing the phrase of the Hebrewes which call all excellent things Diuine or thinges of god Caluin 1. Ioh. 5.4 How profitable the Lordes chastisement is to his children Psa 116. The Lord in punishing of vs respecteth alwayes our profit A furlong conteineth 125. pases 8. Furlongs a Myle 100. Furlongs 12. Myle 400. Furlongs 48. Myle About the walles of Nine 1500 Towers In Nine 120000. children The fatherly good will of God is the cause of fayth Heb. 11 * Or for word had come to c. * The speech or the thing By whome a fast is to be apointed Note that this mighty king obayed the preaching of poore Ionas Mat. 12 4● Fastings other exercises of pietie ought to be referred to the testimonies of our guiltinesse and of our desire of pardon and are but an outward profession of our repentaunce Good works accepted of God not for themselues but for the ende 1. Tim. 4.8 A notable Question Answered This King thought prayer to be the best remedy to get the fauor of God. Rapine taken for all kind of wickednesse Repentance and Fayth inseparable eyther from other There may be a kinde of doubting ioygned to fayth As if he should saye Repent c. for you knowe not whether God wyll spare you any longer or no because he hath forborne you a long time Ioel. 2.14 Why the Lord threatneth vs by his Preachers Howe we preuent the yre of God. The feare of God goeth before Repentance and conuersion which feare is neuer without fayth Esai 1. Properlie Repentance is not in God neyther can it be referred to the secrete wil of god Howe God is sayde to repent God two wayes described vnto vs. * Or And Ionas was displeased with great sorrow * Or full of grace and fauour Quiet prayer The ende of prayer Note well Note How all works are purified We must not do euyl that good maye come of it Ro. 3. Exod. 33 God vseth our office to diuers ends vnknowne to our selues To loue entyrelie No cause in vs of our saluation We ought not hastelie to desire death Phi. 1.25 2. Faults in Ionas whether it be lawful to wish for death The effects of anger Note * Or an * Iuye * Or Gourd Num. 11.31 Note well Note Eras lib. 4 Aroth Aelian lib var. Hist Sigeber Marlorat Imlerus Marlorat Pelicanus Marlorat Imlerus Oecumenius Pelicanus Oecumi Vitus Theod. Bullingerus Vitus Th. Marlorat Oecum Imlerus Bul. Peli The Pope disdeyneth to be a Bishoppe or a minister but he wyll be a monarche a Pope a God in earth c. Luk. 22.25 Marlorat Imlerus Oecum Note the study of some Ladies in those daies not to ouercome modestie but to follow vertue the worde of god 1 Cor. 15.17 Marlorat Imlerus 2. Thes 2 13. Marlorat The familie of loue will haue all the scriptures interpreted by Allegories Verse 12 Which is true Christian loue that which is voyde of Hyppo Oecumenius 1. Ioh. 3.18 Marlorat Rom. 12.9 1. Pet. 1.22 Rom. 1.10.11 Rom. 16 3 Iohn 14.9 1 Ioh. 2.3 Ephe. 4.21 Pelicanus Marlorat The differēce between Christian worldlye loue Imlerus Who hath the truth Bullinger Morlorat Ioh. 17.17 Oecum Marlorat Who maye say they shal perseuer to the ende Ioh. 10.27 Imlerus Iohn 14.23 Morlorat Iohn 14.16.17 Mat. 28.20 Obiectio Iohn 6.66 1 Tim. 14.1 2. Tim. 4.10 1. Iohn 219 Iohn 10.28 Philip. 1.6 Some read Grace c. be with you Imlerus Grace Marlorat Mercie 1. Pet. 1.3 Tit. 3.5 Peace Imlerus Esai 46 10. Numb 23 16. Ioh 14.27 Psal. 119 165. From God the Father Marlorat Iames. 1.7 Oecumenius Imlerus Marlorat Imlerus Mat. 16. ●6 Bullinger Bullinger Imlerus Rom. 12.15 Bul. Marlorat Luk. 19.41 2. Cor. 11 28. Phillip 1 18. Luke 1.39 Cor. 13 4. Marlorat Phil. 4.4 Imlerus Luke ● 62 Oecumenius Pro. 31.10 Marlorat Mala. 1.6 1. Iohn 3.23 Mat. 17.5 Pelicanus Marlorat Ro. 12.1 1 Pet. 2.11 It is new because it must be renewed euery daye and we must not content our selues to loue as we did when we were children but we haue a commaundement geuen vs of new to loue more and more or it is called new because it is geuen as it were a newe as if it were gone from vs by our corruption and had neede to be geuen vs a new by grace Bullinger Ioh. 14 21 Ioh 15.9 Imlerus Marlorat Marlorat 1. Ioh. 4.21 Rom. 13 8 Galat. 5 14 Imlerus Marlorat 2. Tim. 4.2 Math. 7 15.24.24 Bullinger 1 Ioh. 2.10 4.3 Oecumenius Pelicanus Oecumenius Bullinger Pelica Bullinger Eze. 18.24 Marlorat 1. The. 2.19 Mat. 10.22 24.13 Marlorat Humayne Constitutions must not make vs to despise the doctrine of the Gospel Gene. 17.1 Imlerus Ioh. 14.23 Marlorat Oecum Act. 17 28. Iere. 23.24 Oecum Marlorat 1. Cor. 3.16 6.19 2. Cor. 6.16 1. Ioh. 2.24 Marlorat Ro. 8 9.11 1. Cor. 3.16 2. Tim. 1.14 Iames. 4.5 Bullinger 1. Cor. 15.33 Marlorat Mat. 10.50 Ioh. 13 20. Mat. 7 15 Mat 24.4 24 2 Cor. 11.3 Bullinger Pelicanus Bullinger Imlerus 2. The. 3 14 Marlorat Tit. 3.10 2. Tim. 4 14. In some copies this is ioyned to the eleuenth verse Imlerus Bullinger Marlorat Bullinger Marlorat Philip. 2.2 1. Ioh. 1.4 Bullinger Marlorat Marlorat Pelicanus Oecume Bullinger Marlorat Marlorat Imlerus Oecume Bullin Oecum Marlorat Oecum Marlorat Oecum Pelicanus Ro. 16.23 Oecumnius Bullinger Pelica Bul. Bullinger Oecume Bullinger Marlorat Ga. 5.16 Pelicanus Marlorat Mat. 13.8 Imlerus 1. cor 14.15 Gal. 4.19 1. Thes 2 7 Oecum Luk. 15.10 Imlerus Bullinger Pelica Esai 58.6 Ma. 10.40 Imlerus Ma. 25.35 Heb. 13.2 1. Pet. 4.9 1. Pet. 4.9 Pelica Bullinger Phil. 4.20 Phil. 4.18 2. Cor. 9.1 Heb. 6. 10 Marlorat Pelica Bullinger Marlorat Marlorat Pelicanus Bullin Marlorat 1. Cor 9.19 Bullinger Mat. 10 10. 1. Cor. 9.14 Oecum Ge. 18.2 19.1 Marlorat Bullinger Ma. 10.41 Heb. 6.10 Pelicanus Bul. 1. Co. 10 11 Neither geue they vnto the minister any of their substaunce to maintaine him nor yet suffer him to keepe stil that maintenance which was geuen him long agoe by others for they care not how miserablie he liueth wherby they showe that they neither regarde the doctrine of the word nor the glorie of Christes name Bullinger Marlorat Bullin Marlorat Mat. 11.29 Mat. 18.3.23.11 Luk. 22.26 Bullinger Oecum Pro. 20.22 1. Thes 5.15 Marlorat Oecum Marlorat Oecum Act. 13.10 Marlorat That is with a maliciouse and detractiue tongue 2. Cor. 10 10. 1. Co. 4.18 Bullinger Pelica Marlorat Pelica Marlorat Mat. 5 12 Ioh. 16.2 Bullinger Bullinger ▪ grieuousely complaineth and most trulye of the Popes ambition and crueltie Bullinger Imlerus Marlorat Imlerus Psal. 101.2 Bullinger Marlorat Bullinger Pelica Marlorat Imlerus Iohn 8.47 Iohn 14.9 Oecum Psa 119 163. Imlerus Bullinger Ps. 37.1 73.2 Imlerus Pelicanus Deu. 17.6 Ioh. 8.17 Pelica Act. 19.24 1. Co. 10.32 Marlorat 1. Pet. 2.12 Bullinger Imlerus Against the Gospel of the familie of loue Gala. 1. 8 Marlorat Iohn 20.30 21.15 2. Thes 2.15 Act. 20.27 Marlorat Pelica Marlorat Bullinger