Rendre it not ageyn vnto hym deformed with vyce and defyled with fynne But seâ—â— to be founde in the daye of his commynge with out spotte that thou mayst receyue the inestimable rewarde prouyded for them that loue hym trewlye Amen The maner of sayenge grace after the doctryne of holy scripture ¶ Grace afore meate THe eyes of all loke vnto the o lord and thou geuest them their foode in due season Thou openest thine hand and fyllest euery lyuinge creature with thy blessynge O oure father which art in heaueÌ„ c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen for geuyng vs oure foode in due season for openynge thy mercyfull hande and for fyllinge vs with thy plentefull blessing And we beseche the for thy sonnes sake Iesus Christ not onely to preserue vs alwaye from abusinge of the same but also to lende vs thy grace that we maye euer be thanful vnto the therfore Amen ¶ Another grace ¶ Grace afore meate I knowe sayth the Apostle and am full certifyed in the lorde Iesu that ther is nothinge vncleane of it selfe but vnto hym that iudgeth it to be vncleane to hym is it vncleane But yf thy brother be greued ouer thy meate then walkest thou not now after charite Destroye not with thy meate hym for whoÌ„ Christ dyed O oure father which art in heauen ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for certifyeng vs by thy blessed worde that all kyndes of meates are cleane And we besech the lende vs thy grace that we maye alwaye thankfully receaue the same not onely without supersticion or scrupuloâ—ite of conscieÌ„ce but also without greuynge or offendinge our brethren And so to walke in the waye of godly loue and charite that with our meate we neuer destroye hym for whoÌ„ thy sonne Iesus Christ dyed aswell as for vs. Amen ¶ Another grace ¶ Grace afore meate Let not oure treasure therfore be euell spoken of For the kyngdome of God is not meate and drynke but ryghteousnesse and peace and ioye in the holy goost O oure father which art in heaueÌ„ c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen for openyng vnto vs thy blessed worde which is oure treasure oure perle yee oure ryches more precyous then ether golde or precious stone And we beseche the though corporall meate and drynke be no parte of thy kyngdome yet ordre thou vs so in receauynge the same that we neuer geue occasyon of slaundringe thy worde or offending the weake AmeÌ„ ¶ Another grace ¶ Grace afore meate Meate doth not further vs vnto God yf we eate we shall not therfore be the better â—yf we eate not we shall not therfore be the worse But take hede that this youre libertye be not an occasion of fallyng vnto the weake O oure father ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for layeng vp our saluacioÌ„ onely in thy selfe and not in anye kynde of meate And we beseche the gyde vs so in the vse therof that we maye folowe such thinges as make for peace and wherby we maye edifye one another And neuer to geue vnto the weake anye occasyon of fallynge from thy worde Amen ¶ Another grace ¶ Grace afore meate Meates hath God created to be receaued with thaÌ„kes of them which beleue and knowe the trueth For euery creature of God is good and nothing to be refused that is receaued with thankesgeuinge For it is sanctifyed by the worde of God and prayer O oure father c. ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for ordeyninge thy creatures to be meate foode sustenaunce vnto oure bodyes hast sanctifyed them by thy blessed worde c. We beseche the make vs so to increace in stedfastnesse of thy fayth in perfecte knowledge of thy trueth in coÌ„tinnaunce of feruent prayer vnto the That to vs also they maye be sanctifyed holy that we maye euer both thankfully receaue them vertuously vse theÌ„ to the good ensample of other Amen ¶ Another grace ¶ Grace afore meate The father of mercye God of all consolacion geue vs grace to consent to gether in to the knowledge of his truthe that we maye with one mynde and one mouthe glorifye God the father of oure lorde Iesus Christ. Amen O oure father c. ¶ Grace after meate Thankes be vnto the o lorde God almyghtye moost deare father of heauen for brynginge agayne from death oure lorde Iesus Christ the greate sheperde of the shepe through the blood of the euerlastinge testament And we beseche the to make vs perfytt to do his wyll workynge in vs that which is pleasauÌ„t in his sight that we be not only the speakers of his worde but the vnfayned folowers of the same Amen ¶ Another grace ¶ Grace afore meate Christe which at his last supper gaue hym self vnto vs promysinge his body to be crucifyed his bloode to be shed for oure synnes blesse vs oure meate Amen O oure father c. ¶ Grace after meate Thankes be vnto the o Lorde god almyghtye moost deare father of heauen which at this tyme hath fedde vs with meate not only that perisheth but with thy worde which abydeth in to euerlastinge lyfe Graunte most marcyfull father that we hauinge the knowledge of thy worde may also practise the same in oure conuersacion that we bothe intyer lye louynge and vnfaynedlye lyuynge thy holy worde may after this lyfe lyue with the for euer Amen Receaue your meate without grudging Take hede ye neuer abuse the same Gene thankes to god for euery thing And alwaye prayse his holy name Who so doth not is sore to blame No euell ensample se that ye gyue Thus doth gods word teach you to lyue What so euer ye do in worde or dede do all en the name of our lorde Iesu Christ geuyng thankes vnto God the father by hym A shorte instruction to the worlde ¶ To Kynges and Princes Be letned ye kynges and vnderstond Enbrace the trueth of Christes worde your hertes be all in Gods hond He is youre kynge your prince lorde Stablish no lawe that maketh discorde But do as dyd kynge Ezechias Dauid Iosaphat and Iosias ¶ To Iudges Accepte no personne in iudgment Wrest not the law kepe well your syse To wrong for brybes do not consent For they do blynd the eyes of the wyse Thus scripture biddeth you more then twyse And for to haue such properties As Iethro tolde to Moyses ¶ To Councelours A faythfull man wyll kepe councell And ther is welth where many such be Beware of false Achitophel The councell of God must stand trulye ye can it not destroye verely Kepe trueth and faith with secretnesse And further the cause of godlynesse ¶ To Chamberlaynes Beware of Thares and
promesse a gyft by Christes Crosse another by heauen the thirde by the earthe All this doth Christ clearly forbyd and this is the summe of all his communicacion And where as the Anabaptistes expounde this to be spoken of periurye which is taken for the transgression or breakinge of that othe whiche is made before a iudge they are greatlye deceyued for there is no mencion made neyther of the place of the iudiciall seate nor yet of any magistrate or iuge he spake therfore of the othes whiche we vse one with another in oure familiar communicacion and language And he that will serche the aforesayd places of Exodi and Leuitici both in Hebrewe Greke and Latin shall fynde it trewe that here is wryten other reasons and argumentes they haue to take from the congregacion this lawfull othe which at an other tyme shall be answered vnto The Pharise is also had blynded corrupted this commandement for lyke as to hate in the hart or couer another mās wyfe was no synne with them no more was it to thinke one thinge in the harte and to speake another with the mouth Althoughe Moyses sayd lye not nor deceyue any man his neighbour They did interpretate it but for good councel and that it did bynd no man vnder payne of dānacion so by that meanes were there none beleued onles they toke god to witnesse whan false sotel and craftye merchauntes ones perceiued that for taking of Goddes name to recorde they were beleued whatsoeuer their cause was To bringe their matter to passe they lytle cared to forsweare them selues vnder that coloure cloked they all maner of dissimulacion falshede and vngodlynesse so that the name of God whiche ought to haue ben had in most reuerēce was commonlye than vsed for a coueringe of all their myschefes in so moch the Prophete complayned and sayde how they cowed saye the Lorde lyueth yet did they sweare to deceyue Christ commeth and bringeth salte and light vnto the commandementes restoringe them agayne to their owne natural meaninge and right vnderstanding and as his father wolde haue them kept of euery Christen man for as God is but one so hath his word or commaundementes but one right and trewe meaninge how so euer we turmoyle or handle them And where as they had taught to hate in harte to couer another mans wyfe to deceyue his neighboure with a lye was not forbidden of God vnder payne of damnacion but only the outwarde acte But Christe saith he that is angrye with his brother is in daunger of iudgement He that seeth a womā and lusteth after her shall tast the punyshment that belongeth to a horemonger he that thinketh one thinge and speaketh another deceyueth his neighboure with a lye or promyse shall haue the punyshement of a periurer therfore I saye vnto you that ye sweare not at all but let your communicacion be yea yea naye naye he saith twyes yea and twyes naye that is yea in harte and yea in mouth naye in hart and naye in mouthe And yf men whan that you meane truly wil not beleue you by your yea and nay let them take hede sayth Basyle for they shal taste the payne that belongeth to the vnbeleuers therfore it is both folysh and damnable whan a man can not be beleued by yea and naye withoute an othe because he wolde be beleued to sweare The gospel sayth saynt Ierome permitteth no maner of priuat othe because the hole language of a Christen shulde be so faithfull trewe and perfyt that euery sentence therof shulde be able to stande for an othe verye vnseminge is it to Christes sworne souldyoure more to regarde the darknes than the light for the loue that thou bearest to a worldly vanite which thou oughtest not somoch to esteme thou wilt take thy Lord God to witnesse And so dost thou throwe thy self into double daunger offending also in an other commaundement for so canst thou not doo onlesse thou vaynely couete And the lawe sayth thou shalt not couete Dost thou not couet whan thou inforcest thy selfe to sweare for a worldlye thinge and for a vyle creature takest God to witnesse yes trewly doest thou and for it forsakest thy master with Iudas oh to ouermoche vanice is all the worlde gyuen Besydes that is sayd for this consyderacion doth Christ inhibite the all maner of priuate swearinge because thou canst not do it without some dishonoure to his heauenly father marke the nature of thyne othe whan thou doth sweare thou shalt well perceyue it In tsy communicacion parauenture thou sayst by God it is trew that I haue sayde or by the Lord that made me it is so Here cowplest thou thy Lorde God with thy wyckednes and thy heauenlye maker with thy synne without all reuerence to shyfte the matter betwene thē se now how worshiply thou hast maried him Besydes all this intaking god to witnesse thou makeste him iudge of the thinge to auēge it of the yf it be false but in the least pointe Thou braggest also after this sorte by my faith I will performe that I haue promysed or by Iesus Christ I wil do this thing or that thing markewel this short sentence of myne God will not gyne power to anye man to do or performe that thinge whiche is not done after his worde and here by an othe contrarye goddes commaundement dost thou bynde thy self to do that thinge which is not in thy power to do neither hast thou God vpon thy syde to gyue the strength to doo it because it is not doone althoughe it were neuer so trewe before a iudge whiche Goddes worde requireth And so doest thou lose thy saluacion and fredome in Christe with his name sealest thou an obligacion to do that thinge wherby thou arte defeated of all thyne inheritaunce Is this thinkeste thou a pleasaunte thinge vnto him All this set a parte yf it shuld chaunce that some worldly trouth were not in thy wordes besydes conscience thou shuldest vtterly bleamishe the opinion of thy faith and to shame thy Lord Iesus whom thou hast taken to wytnes with the for thy truthe and honeste In this also doest thou testifie that thou beleuest him to be no righteous God nor yet a iudge that will ones before al the worlde condempne thy suttel trade of falshed and hypocrisie Finally thou makest as though God were well contented with thy dissimulacion and as thoughe he had a greate sporte at the matter to se thy crafty conueyaunce and legerdemayne in compassinge thy Christen brother or neyghbour to deceyue him with an othe for whom Christ spared not to gyue his lyfe and to bestowe his moost precious bloude And thus where so euer thou becomest these .iiij. discommodites goth with the The holy name of God is dishonored his Gospel of saluacion is contempned his swete promyses ar not beleued nor yet his sharp thrētninges feared Wheras thou art in
place these vngentle frutes doest thou ministre and none other to do thy master the deuyâ—◠〈◊〉 pleasure with suche a trewe seruaunte arte thou vnto him that where as thou accompaniest Christ shall haue but dishonoure Consequently whan thou swearest vppon the Bybel or Gospell conteyninge the scriptures and wordes of God thou comparest the truth of thy matter to the truth of them and woldest haue it so alowed than yf thou be a lyar thou hartely desirest him not to accomplyshe vnto thy behoue his promyses of mercy therin conteyned But contrarye vnto it to bringe vppon the the hole vengeaunce curses and plages therin threttened to all yll doers whaÌ„ thou swearest by the body of Christ thou greatly dishonourest his glorified nature includinge thy hole health iustification redemption attonemente in God And thou doest as moche as in the lyeth lyke as the holye doctours confesse to plucke him oute of heauen with violence to crucifie him agayne a fresh Whan thou swearest also by the Sacrament of God as it is a common othe with the both the swete frutes of thy Baptyme and of the holye soupper of the Lorde doest thou handle so vnreuerentlye as thou ware at defyâ—unce with them both In lyke case whan thou swearest by anye creature as by this sonne by this ayre by this light or by this good daye thou doest not only breake the commandement of 〈◊〉 Lorde God but also thou doest bynde those creatures whiche he hathe mouyded to serue thy neades to serue thy wycked vanite rendring him no thankes but blasphemye for his gyftes Whan thou swearest by other creatures of God as by this breade drinke meate or salt with such lyke Dost thou any other than blaspheme the gyuer of them my surely And besydes that thou destreste him to auenge them of the yf thou lye PeraueÌ„ture thou wilt yet aske me this question may I than sweare no maner of othe for my pastyme yes and yf thou wilte in thy pastymee gyue thy selfe hole vnto the deuyll But Christe hath gyuen the a straight commaundement to the coÌ„trary that thou shalt not sweare at all and shewed the that yf thou he his seruaunt thy communicatioÌ„ shall be none other but yea yea naye naye All other saith he is of euyll Now yf thou thinke thy witte better than his or that he is no holesome teacher for the thou maist do it for thy pleasure and go to the deuyll for it who can let the. not thus contented hapely thou wilt yet reason further and saye For so moche as I knowe swearinge is a blasphemye I will for my pleasure sweare by the deuylt or by an Idolle to spyght them with it I am glad thou haste ones graunted me that swearinge is a spytefull blasphemy let it not than defyle thy Christen lippes neither spyght thy lord God with it frome henceforthe nor yet his holy sainctes and creatures consydre firste that it is thy Christen dewtye to be no blasphemare And nexte vnto this that God by his expresse commandement hath vtterly forbidden the that kynde of swearing you shal nor sweare saith your lyuinge God by the names of straunge Goddes neyther let any maÌ„ heare theÌ„ procede out of your mouthes Neyther make mencion saith Iosue nor yet sweare by the names of their Goddes c. God wil refuse them for his children sayth Hieremye yea and vtterly forsake them which sweare by theÌ„ that are no Goddes I will destroye all them sayth God by his Prophete Sophonye that sweare in Melchon ce Thinke thaÌ„ it is lawful for the to swear by no maner of thinge for thy pleasure neyther by heauen nor earth deuyll nor Idolle for all that is more than yea and nay is playnly of wyckednes Our wordes are the outward testimonies of our inward hartes And therfor they ought to be so substanciall as to be worthye a beleue without an othe So syngle and pure ought our loue to be towardes our neighboure in oure dayely occupyenge that no maner of crafte shuld be founde therein Damnable it ware to deceyue oure brother with alye and moche more dampnable to seale it with a false othe They of the olde tyme thought it no faute to sweare in a matter of truth but we haue now a newe scole master and ought by his owne doctryne to be no longer babes but to be moche more perfyght then they ware Now ought suche brotherly loue to reygne amonge vs that one shulde haue no stomake harte nor desyre to hyndre hurte or displease another The eye shuld seke the profyte of the hande and the hande the commodite of the foote as membres of one bodye in Christ the one beynge carefull for the other The one shuld be so faythfull to the other that neyther shuld he nede to sweare nor the other nede to put hym to an othe And suerlye ther is none othe made betwene neyboure and neyboure but one of them or bothe offendeth dedly And it is he that heareth the trewth and wyl not beleue hym withoute an othe and so compelleth hym to sweare or elles the other that without all occasyoÌ„ inforceth him self lyghtlye to sweare or both for companye sake Customable swearinge is verye dangerous though we ded not lye at al for so moche as it doth depriue the name of the lord of his dewe reuerence and feare And so moch vanite of wordes is in our dayly commoninge occupienge that we haue one with another that we can not chose but lye in many thinges Which to confirme with an oth though we intende no fraude is to take the holy name of God in vayne and vnreuerently to vse it against the second commaundemente If it be dampuable of it selfe to lye of purposse to deceyue howe moche mâ—â—e dampnable is it than blasphemousâ—â—e to coloure it with with the name of God besydes the callinge vnto him for swyfte vengeaunce vppon our owne selues for so doynge truly we lytle knowe what we do iÌ„ such customable swearinge Therfore account we it necessary to admonysh you yet farther as concerninge your priuate swearinge For accordinge vnto that is sayd afore willed vs Iesus the sonne of Sirach which wrote the booke of Ecclesiasticus that we shulde in no case accustome oure selues in swearing least we fall into more depe inconuenientes and so taste the plages belonginge thervnto For of custemable swearinge commeth the damnable vice of peruicy If a man shal vse commonly to sweare he can not chose but many tymes daÌ„nably forsweare him selfe As he that customablye â—â—nyteth sometyme he shall smyre vnto deaâ—he That a man hath in custome he shall do at all tymes but he shall not at all tymes refrayne it What the fearfull sentence of God is against swearers the scriptures plentuously sheweth The Lorde sayth Moyses will not holde him giltlesse that taketh his name in vayne The man that vseth moche swearinge saith Iesus Syrach
Bagathan Lest treason in the chambre be sowne For if the court be ruled by Aman Poore Mardocheus is ouerthrowne but whaÌ„ the trueth is thorowly knowne He shall be founde a faythfull iue And to his prince a subiecte true ¶ To Stewardes SpeÌ„d not your masters goodes iÌ„ vayne But be faythfull in youre offyce For though ye take therin some payne ye haue of Christ a swete promesse Kepe well your rekenynge more lesse Be faythfull euer in great and small And Christ wil you good stewardes cal ¶ To Treasures ye that haue treasure in your kepinge Committed to you for a season Be alwaye sure of your rekenynge As equyte wylleth and good reason Iesus Syrac taught this lesson To set a locke wher many handes be It is no shame ner dishonestie ¶ To Controllers Go thorow the court for Christes sake And where ye spye anye thing abused Do your offyce and some payne take That ydilnesse maye be refused Great mens howses are accused To be infecte with vnclennesse With pryde with oothes with excesse ¶ To Prestes Flatre not at al but preach gods worde Rebuke euery euell condicion Thynk on your dewtye to god the lorde And forget not his commissyon Hyde not the trueth for promocyon Be true apostles in worde and harte And playe not secretly Iudas parte All other offycers greate and small Whose whole dewtyes I do not knowe Doth gods worde ascyte and call Whether their estate be hye or lowe None in his callinge to be slowe But euery man in his busynesse To watch and worke with faythfulnesse And within the foresayde doctryne Is conteyned the whole dewtye How all subiectes shulde draw the lyne Of fayth of trueth and honestye And no man for to go awrye But euery one in his lyuynge To shew the frute of gods lernynge Wher anye vyce now is occupyed Within this world as ther is mâ—ch It shulde rightwell be amended If all rulers wolde rebuke such And if preachers the quyck wold touche Where men are now in synne so ryfe Thei shuld right gladly meÌ„de their lyfe And if all other offycers Wyll do their best and be diligent Then shall they haue right good lyuers And folowers of gods commaundment Of good warnyng foloweth amendmeÌ„t Which I praye god vs graunt gyue That we with hym in heaueÌ„ maye lyue Amen A necessarye doctryne of loue Examples of the holy fathers Contempners of these holy fathers Gen. 4. Gen. 9. 10. Osee. 4 What so loued that contempte What is an othe to what ende it serueth Psal. 13. Exo. 22. Heb. 6 iudges ar called goddes in scripture Gen. 21. A laufull othe Gen. 22. Magistrates may on lye requyre it Deut. 24. A iust comparyson 1. Reg. 4. 15. Luc. 22. Leuit. 19 For the comon welth onlye Deut. 6. Who sweareth a right Whan anothe is lawfull An othe of allegeaunce A dampnable othe Mar. 6. Luc. 13. Ad seueruÌ„ nuleuâ—anum A kynges worde ought to stande Psal. 2 Dauid brake his othe In sinonimis 11. 2 Filthye vowes ought to be brokeÌ„ 2. Mach. 6 7. Act. 5. Leuit. 19 Prou. 30 This must be added if god wyl Rom. 1. August de sermone dâ—â— in monte God holdeth necessyte excusyd WhaÌ„ a iuâ—â—ge may require all othe Iudges ought to be piteful Mat. v. No man may be his owne iudge Mat. 5. The error of the Anabaptistes The agrement of Christ and Moyses What a teâ—erous he is How periurare is taken in the .5 of Matth. Exo. 20. Leuit. 19. The Iues thought it no synne to sweare truly A Christen ought not to speake one thing thinke another They of the olde tyme were suffred to sweare in the truth Deut. 6 Exod. 23. Iosue 23 We maye not swear yf the matter be neuer so true Leuit. 19 Ierem. 5. Goddes worde hath but one true meaninge â—ur word â—nd harte â—ust be alâ—ne Basyle Hierome Ioh. 3 He that sweareth coueteth Exod. 20 Psal. 6 Psalm 38 He that sweareth dishonoureth God Psalm 9. Iob. 34. 36 1. Tim. 6. Rom. 14 Esaie 51. 1. Cor. 1. Ioh. 6 Psal. 13 Deute 28. We maye not sweare for our pastyme We maye not swear by the Deuyll Deut. 6. Exod. 23. Iosue 2. Sopho. 1. We ought to be no loÌ„ger babes The frutis of a right Christer Eccle. 23 Prouer. 10 Eccles. 23. Sap. 14. Deut. 5. Ero. 2. Eccl. 23. Zach. 5. Leuit. 24. Homi. 44 sup Math. An obieccâ—â—on Mat. 16. Luc. 12. The soule is better thaÌ„ wares Iohn 5. 〈◊〉 17 2. Tim. 2. Apoc. 2. Chrysoâ—◠〈◊〉 44. A greate danger to sweare De sermoâ—e dominiâ—â—n monte Chrysosâ— vbi prius Why Crist forbode swearing Gregorius in homil quadam The prestes Chrysost. â—â—prius â— 2. solâ—â—oquioruÌ„ â—o sweare by 〈◊〉 Hiere 5. Deut. 32. Col. 1. Duut 6 Hiere 5. Idolatrye Nu. 30 Hieronimus supâ—â— Matth. Mat. 5 23. To sweare vpon the gospel boke Mat. 23. Mat. 15 Phil. 3. Hom. 44. â—up Math. Guishelnias tripoâ—tanus 1. Cor. 1â— Heb. 4. Ioannes Ealisburiâ—ensis in po â—icraâ—ico All states â—elyghteth â—n blasphe â—nye Eccl. 27. Idem IoaÌ„nes de nugis curialium Fyne tonges Petrus Blesenss Bysshoppes Mat. 26. Mar. 14. Tearinge of garmentes The swearer was be headed Waldenus in quodam sermone the philosophers abhorred swearing Cicero in li. de Off. Tibullus li. 1. elegia 9. Quotidiana experiencia 1. Ioan. 4. Galat. 6. Goddes worde tryeth al thinges Ranulphê° CestreÌ„sis iÌ„ polycronica Abbas Uâ—spergensis in cronicis Baguâ—nus Platina Polidorus Gildas in excidio BritaÌ„nie Actes ageynst customable swearers Hector boetius in histâ—ria scoâ—orum A proclamacion ageynst swearinge Iacobus mayerus iÌ„ cronicis Flandrie Unicentius in speculo historiali Iosephus 4. li. ant ca. 6. In paralipomena rerum memo rabilium Many cytees hath bene destroyed for periurye IdeÌ„ Augustinus Leuit. 24. The blasphemer was stoned 4. Reg. 19 4. Reg. 10. Mar. 6 Mar. 19. Exo. 20. Leuit. 19. Mar. 5. Rom. 8. Tit. 2. Ioan. 15. Plsa. 10. Ioan. 3. Ioan. 13. Iudithâ— 8 Deut. 5. Exo. 20. Eccl. 23. Mat. 6. Luc. 12 Derth waÌ„rre and pestilence Gen. 19. Num. 16. Plsa. 85. Iohel 2. Mat. 26. Mar. 14. Luc. 23. Mat. 27. Exo. 7. Psal. 〈◊〉 â—oaÌ„ beets 〈◊〉 precepto 〈◊〉 pâ—ept 2 â—xpos 3. 〈◊〉 â— Reg. 3. Sap. 7 The worke of nature 〈◊〉 wonderfull 〈◊〉 Heb. 6. Apoc. 11. Gal. 4. Gen. 21. The fâ—ute of bastardes Gen. 9. The breakers of goddes eâ—mandemeâ— are acursed Heb. 6 2. Pet. 2. Iude. 1. â—phe 2 â—â—ch 5. â—ere 44 â—â—hel 3. Reg. 12. 〈◊〉 19 â—â—an 12. â—ar 26 â—en 4. Reg. 13. 〈◊〉 1. 8. custome harde to â—â—ake Iaco. 5. Ezec. 11. et 36. Act. 9. Ephe. 5. Rom. 16.