though ye make many praiers yet heare I nothing at all saith God And wherefore Because your hands are full of blood It is written in Genesis that God would not looke vpon Cayn and his Offring that he would haue no regard to his Sacrifice and wherefore because his hart was full of malice Salomon saith Precatio iniusti abhominabilis est The praier of the wicked is abhominable the sinfull mans prayer is abhominable in the sight of God Dauid also Let their prayers be as a sinne let their prayer be turned into sinne saith he O miserable man thou art if thou be not in charitie wretched and too sinfull thou art if thou be not in loue and vnitie thy Prayer is abhominable yea thy prayer is no prayer thy prayer is sinne Thou prayest to be forgiuen but thou thy selfe wilt not forgiue this is ynough to condemne thée For our Religion is none other but a Brotherhood knit together in the loue of God our profession is none other than charitie and brotherlie loue towards all men in our Sauior and Redéemer Iesus Christ God is the God of loue Christ is the Prince of peace his Gospell is the Gospell peace and we that are Gods seruants ought to liue in godlie loue we that are Christs bretheren ought to liue in Brotherlie peace We are all baptized in one water whereby we should haue in remembrance that we should in loue liue as one together These and such other are or may be sufficient to bring vs in remembrance of Brotherlie loue of faithfull amitie and vnfained concord if we of our selues were not too forgetfull O how oft said Christ to his Disciples Pacem meam do vobis pacem meam relinquo vobis I giue you my peace my peace I leaue vnto you By this cognisance and none other shall men know you to be my Disciples saith Christ if ye loue together if ye haue loue one to an other He saith also A new commandment giue I you that you loue together as I haue loued you What a zealous fire what an earnest loue had Christ when he praied and said O Father cause that these be one as thou and I are one that like as thou Father art in me and I in thee that they also may be one in vs. Because ye be few said Christ to his Disciples and in the middest of your enemies liue you in concord and peace one with an other one beare with another and all you hold together S. Paul saith That he which loueth his Brother hath fulfilled the whole law Let not the Sunne goe downe on thy wrath saith Paul And againe Reuenge not but giue place vnto displeasure wreke not your selues but giue roome to the wrath of God Dauid when he was in most extreame persecution his enemies laid daily wait for his life séeking his destruction euen then fell he to most earnest praier he sought not to be reuenged but he made his prayer vnto God and said O Lord they speake euill of me they reuile me they call me Traitor they call me all that naught is but I haue none other help but to pray vnto thée my only succour is to flie vnto thée Thus did that holie prophet Dauid and so did the Christians in the beginning of Christs Church For Tertullian an old and holie father saith Fratres se appellabant more voluerunt pro muicem They called them selues Bretheren saith he and one would not sticke to dye for an other O what a charitie what a loue what a Brotherly affection was this among Christians in the beginning of Gods Church Saint Steuen when he was stoned all his bones crusht and burst in péeces and his Soule readie to leaue his bodie euen then he prayed for his Tormentors euen then he cried out vnto God and said O Domine ne statuas illis peccatum hoc Lord lay not this sinne to their charge So that holie father Nazianzen when the hangman that most cruelly had tormented him desired pardon of him he méekely answered Qui mihi ignouit ignoscat tibi He that hath forgiuen me the same forgiue thee God hath pardoned mée and I béesech him that he will in like pardon thée Euen so likewise Christ when he hanged on the Crosse when his hands and féete were nailed to the trée and he in the middest of all his woe euen then he prayed for his persecutors then he desired his Father to pardon them and said O Pater ignosce illis nesciunt enim quid faciunt Father forgiue them for they wote not what they doe This is an example for vs to follow thus ought wée to do as in the beginning of Christs Church the Christians did who called themseues Bretheren and one would dye for an other Thus ought we to say as S. Steuen said Lord lay not this sinne to their charge thus should we do as that holie father Nazianzene did and say He that hath forgiuen me the same forgiue thée And lastly so ought we to pray for our enemies as Christ did for his persecutors and say Father forgiue it them they wote not what they doe Thus ought we to do if we mind to liue according to our profession and if we will be Christians as we are called Christians We read written by S. Luke in the Acts of the Apostles that in the beginning first spring of Gods Church the whole congregation had one thought one mind one hart Such a loue such a charitie such a Christian conformitie was among them And in commendation of Christian charitie brotherly loue one with an other the prophet Dauid said O quà m bonum quà m iocundum habitare fraires in vnum Behold how good ioyfull a thing it is Bretheren to dwell together in vnitie He estéemed loue to be so great a iewel he thought concord and vnitie a thing of so great price that he could not speake too much good of it And therfore he sayd It was like the oyntment that ran vnto Aarons beard and like the dew of Hermon which fell vpon the hill of Sion where the Lord promised his blessing and life for euermore But O mercifull God vnto what times hast thou reserued vs where is now the peace giuen the loue left by our Sauior Iesus Christ where is that charitie that should alwayes remaine among Christians Now is the time euen now good Bretheren are the dayes come which Christ himselfe prophesied should come saying The time shall be that iniquitie shall haue the vpperchand and the loue of many shall abate Christ said that such a time should come and euen now euen now that time and season is come vpon vs. So likewise Saint Paul the Apostle of Christ said In the last dayes there shall come perilous times Erunt homines seipsos amantes There shall bem en which shal loue them selues couetous boasters proud cursed speakers and such as shall be
Of such force was the presence of Christ vnto Zacheus of such power was the commaundement of Christ with Mathew the Toll-gatherer Saint Augustine a little before he returned vnto Christ embraced his trueth he feared he trembled and alwaies stood in doubt but so soone as Christ had once inspired him with his holie spirit and reuealed his trueth vnto him forthwith without any further doubt or delay he renounced his errors and became a perfect Christian There was once a Christian man whose name was Eusebius and being demaunded what he was answered a Christian being asked what countrey man said a Christian who was his father a Christian where he dwelt a Christian and so to ech other demaund he answered a Christian as who would say what so euer I be I am nothing else but a Christian In the beginning of Gods Church all good men were called Christian men and yet was it not one thing to be a Christian and a good man The Christian men for that they considered they were called to saluation to redemption by the death of Christ to the inheritance of Heauen they had their delight and only felicitie in heauenly things they estéemed not the vaine pleasures of this world and because they thus carried Christ in their Bodies because they had their members crucified vnto Christ therfore were they called Christians And so should we doe good Bretheren so should we consider our redemption so should we mortifie our members and renouncing the vaine delights of this world we should fixe our eyes our minds and all our doings on Heauenly things alone Saint Cyprian saith The people come to learne the Gospell to heare the word of God and wherefore that they might worke according vnto the Gospell that they might bring forth fruits worthie the word of God that they may thus doo therfore they heare Gods word saith S. Cyprian And thus if wée do not what euer we brag of our Redemption what euer we brag of our profession what euer we boast of the knowledge of Gods Gospell it is to no end it is not to effect or purpose And therefore if we haue heretofore time giuen ouer our members vnto vncleannesse from one wickednesse vnto an other now let vs giue ouer the same our members vnto the seruice of righteousnesse For saith S. Paul What profit what fruit had ye at that time in those things whereof you are now ashamed for the end of such things is death It is the part of a wise man and the office of a discréet man in such good order to dispose all his businesse and to bring all his doings to so good end that he take no foile nor haue any shame therefore Ye haue committed sin saith saint Paul yée haue giuen ouer your members from one wickednesse to another and now ye be ashamed now are ye sorie for those your misdoings But what profit then had yee of those things whereof you are now ashamed This is an horrour and the greatest horrour that may be that no man can commit sin without a great burden of conscience without great torment disquietnesse of minde Iudas when he had betraied his master Christ by and by his conscience accused himselfe and was so great a burden vnto him that to deliuered and eased thereof he went imediatly and hanged himselfe When Caine had slaine his owne brother and committed that execrable murther God said vnto him Why dost thou lowre Such a thing is sin that whosoeuer committeth it it will forthwith appeare in his face it will appeare and shew in his countenance But happie is that man that soonest commeth to repentance happie is he that is soonest sorie for his sins and misdoings Adam so soone as hee had eaten of the forbidden fruite so transgressed the commaundement of God God called vnto him and said Adam vbies Where art thou He answered I am fled away Lord I hide my selfe And why fled he away why hid he himselfe from the sight of God because he was ashamed The prodigall Son spoken of in the Gospell after he had riotously consumed his whole substance and so brought to extreame pouertie hee returned againe came home to his father fell downe before his féete and said O father I haue sinned against Heauen and against thee And why said he thus because he was ashamed The people in the time of Daniel the Prophet when they sawe their owne wickednesse and repented them thereof cryed out and said Shame is come vpon vs shame and confusion is this day fallen vpon vs. Dauid the Prophet when hee had by tyranie caused his faithfull and trustie seruant Vrie to be slaine thereby to haue his pleasure of Bersabee his wife and after had séene his owne foly cryed out vnto God saying Miserere mei quoniam iniquitatem meam ego cognosco Haue mercie vpon me O Lord because I know mine iniquities And why said he thus because he was ashamed Ieremie Postquam ostendisti mihi peccata mea erubui After thou hadst O Lord shewed me mine offences I was ashamed said he Thus good brethren a wicked conscience euermore beareth shame about with it euermore carieth a most heauie burden euermore is prickt and tormented and neuer at quiet And though some men there bee so giuen ouer vnto sinne that they féele no shame in this life that are not moued in their conscience in this world yet may they assure themselues they shall féele bitter torments in the world to come and eternall shame that neuer shall haue end And if there bee any that will now say as the people in the time of Daniel did whatsoeuer we doe God will not looke vnto vs hee regardeth not our doings whether wee doe good or euill God hath no respect vnto it and so bee nothing moued in their conscience for their sinful liuing when they shal be cast into vtter darknesse where shall be wéeping and gnashing of téeth then shall their conscience be moued with repentance then shall they bee ashamed but then al too late Remember the glutton the rich glutton that in his life time had nothing but pleasure neuer felt aduersitie nor neuer was prickt in conscience for his mislyuing after hee fell into Hell fire was there tormented and the worme of his conscience began to gnaw him then he cryed out vnto Abraham then hee was ashamed but then was it too late And thus shall the wicked people doe at the last day the wicked people I say that shall then be liuing and sée the great terrour of that day They shal say vnto the Hils fall vpon vs vnto the mountains comecouer vs then shal their owne wicked conscience accuse them then shall they be ashamed but then too late Now good brethren what profit had all these of their owne sinfulnesse what profit and commoditie had they of all their wickednesse What profit had Adam by transgressing the commaundement of God What profit had Cain for
it chaunceth that men will néeds bée offended with vs liue wée neuer so vprightly walke we neuer so circumspectly as Christ notwithstanding he was the Sauiour of the world notwithstanding hée was without spot and one that neuer transgressed the law yet was called the Stone of offence If it thus happen I say that wée bée ill reported of without cause then may wée say as Christ himselfe to the Scribes and Pharisies said Sinite illos caeci sunt duces caecorum Let them alone they are blind the leaders of the blind This is the comfort that wee haue this is all the comfort that is left vnto vs if any man wilfully be offended with vs if any man iudge of vs other than we deserue for so it behooueth vs to line so ought wée to direct our liues that if any man accuse vs if any man find fault with vs our vpright liuing may be a testimonis against him and be able to confound him S. Paul sayeth it is our part to take away occasion of offence When Christ by procurement of his enemies the Scribes and Pharisies was brought beâ—ore Pilat to bée condemned and adiudged to death the innocencie of his 〈◊〉 was such that hée was cléered and aâ—â—â—iâ—ed euen by the mouth of his verie enemie For when Pilate had heard all that was laid against him and 〈◊〉 whole accusations wherewith they 〈◊〉 him he pronounced openly and said I find 〈◊〉 fault in this man The Scribes when they had nothing to accuse Christs Disciples of nor nothing wherâ—â— they might intrap them 〈…〉 of their Law they came vnto our Sauiour Christ and said Quare non obseruant Discipulâ—â—â— traditiones 〈…〉 Why doe not thy Disciples obserue the traditions of our fathers Why keepe they not the customes of our elders said they And vpon this place of the Gospell Saint Chrysostome an old Doctor of the Church saith thus That the Disciples of Christ in all points so exactly fulfilled the law that the Scribes could find no fault in them as touching the same and therefore they controlled them for breaking their owne traditions and the traditions of their forefathers Traianus that Emperour of Rome and most cruell persecutor of the Christians in his time when hée had vsed al kind of extremity towards them and indéed put a wonderfull number vnto death and heard say that they all suffered merueilous patiently and willingly went so execution and that notwithstanding thâ—â— they dayly encreased and grew more and more hée sent abroad into all parts of his dominion to vnderstand what manner of men they were of what 〈◊〉 and in what sort they liued that 〈◊〉 the name of Christ And 〈…〉 haâ— from 〈…〉 Gentleman of 〈◊〉 and a Magistrat in that Citie 〈◊〉 sayd That they were men without 〈◊〉 and liued without offence as touching the lawes sauing that in the morning they vsed to resort together and so make their prayers and call vpon the name of Iesus Tertullian also an old father of the Church sayth that in his time this report went of one Scianus a Christian and was amongst all men so common a saying that in maner it became a prouerbe Marcus Scianus vir bonus si non Christianus This was all the fault they could find in him That hee was a Christian man and one that professed the name of Christ So the same Tertullian in another place speaking of the Christians in his time saith Vide appellant se fratres mori volunt pro inuicâ—m Loe they call themselues brethren and one will die for another This was the only fault they found in them that they loued so together that one would vouchsafe to die for the other this was I say the greatest fault that they could find no fault in them Thus was it amongst Christians in the beginning of Christs Church and thus ought it to bée amongst vs so should wee liue that we may be found vnreproouable and vnspotted in the sight of all men And therefore Saint Paul here saith that wée should walke in such honestie in such vprightnesse of life That wee giue no man occasion of euill that in our office there be found no fault that if any man would accuse vs hée might be controlled by our vertuous life that our enemies haue nothing to lay to our charge nothing to accuse vs withall but that euen their owne mouthes should acquit and discharge vs that in our selues and our liues there should none other fault bee found but onely this that wée are called Christians that we should in such loue liue together that one of vs would willingly dye for the other And lastly that this onely fault should bée in vs that wee are cleane and without fault that both our words works and déeds may testifie vs to be professors of God and his holy gospell Good people let vs consider that God of his goodnesse hath sent vnto vs this acceptable time the time of mercie and grace that hée hath deliuered vs from the horrible thraldome that wée sometimes liued in that God hath put away the blindnesse and dispersed that great darkenesse where under the whole word was sometime whelmed that we may now worship him in spirit and holinesse without superstition or idolatrie that wée may now walke in the light without any error or wandring And this great blessing of his who so seeth not I pray God open his eyes that he may both see and vnderstand it Let vs not good brethren let vs not take this grace of God in vaine let vs not despise this Gospell of Christ wherby the whole world is saued God knoweth how long this acceptable time this time of grace this time of saluation shall last and continue amongst vs. And what knowest thou O thou man whether by one onely Sermon many may bée conuerted and wonne to the faith of Iesus Christ Saint Peter by one onely Sermon conuerted fiue thousand people â—s it appeaâ—â—th in the Acts of the Apostles Saint Hierome hath a saying worthie to bée noted and it is this I know not saith Saint Hierome whether that soule may bee saued that is negligent in hearing the word of God and the Gospell of his saluation preached I know not saith he whether such a soule may be saued Alas good brethren wée are not able to saue you God is your onely Sauiour and redéemer wee are but Gods messengers sent vnto you wee are but helpers appointed to exhort you to the Gospell of God and to open vnto you the glorie of your saluation If you then will wilfully refuse to heare Gods holy word and will not embrace the same wée cannot saue you wee are not able to worke your saluation I my selfe rose vp euer betimes to warne my people saith God by his Prophet Ieremie I my selfe stand all the day at the gate crying vnto them to commune with them yet would they not heare I called vnto them yet would they not answere me O my deere brethren God
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.