yée dwell in your old wickednesse How long will yée liue in hatered one with another How long will ye continue in rancour and strife Shall I so forgiue you as you forgiue your neighbours shall I so pardon you your sins as you pardon your brethren their offences O I forgaue thée thy great debt and wilt not thou forgiue thy brother that little wherein he hath offended thee I haue paid his debt I haue paid the ransome for his trespasse if my bloud be a sufficient ransome for the same for that blouds sake of myne forgiue him if nought els will moue thée if thou wilt not for his owne sake yet for my sake pardon him Good brethren wee haue long enough serued the deuil the prince of this world let vs now serue God our maker and Christ our redéemer We haue long ynough yea too long continewed in rancour and malice one with another let vs now therfore if there be any societie betwéene God and vs if there be in vs any loue of Christ if there bee any feare of Gods wreake and vengeance let vs one forgiue another let euery man forgiue his Christian brother let vs all cast aside al rancour strife and debate and so let vs dwell together in vnitie in brotherly loue and concord This day we haue heard Gods Gospel preached vnto vs this day wee haue learned out of the word of God that if wée be Christians we should liue like Christians if we be the children of God we should liue as becommeth the children of God without enuie without hatred without strife or malice Let vs therfore now leaue off our old contention strife let vs euen here in this place one forgiue another and so be reconciled one vnto another and saie Remitte nobis debita nostra sicut nos dimittimus debit oribus nostris O Lord forgiue vs our sins as we forgiue them that trespasse against vs. This is our profession this is our Religion hereunto are we called of God appointed by Christ and commanded by his holy word Let vs consider our white hore hairs let vs behold our riueled skinne let vs haue alwaies before our eyes the graue whereunto we are créeping Let vs consider that death daily hangeth ouer our heads And shall wee then in this sort liue out the rest of our years Shall wee thus die and come to our graues Let vs shew our selues in our workes to be the children of God and the brethren of Christ let vs not shew our selues Christians in name and not in déed let vs not loue in word alone but in déed and veritie let vs not requite euill with euill one mischiefe with another but let vs according vnto S. Pauls Rule Ouercome euill with good hatred with loue and so fulfill the Law of God So shall God hold backe his sword though alreadie drawne so shall he not smite vs though he hath bent his bow prepared him the weapons of death and ordained his arrowes to destroy But God shall continue our God and remain with vs for euer Amen THE FIFT SERMON Luk. 10. vers 23. 24. 23. And he turned him to his Disciples and said Blessed are the eyes which see that ye see 24. For I saie vnto you many Prophets kings would haue seen the things that ye see and haue not seene them and haue heard the things that yee heare and haue not heard them OUR Sauiour Christ before he began to declare and set forth the will of his Father before hee began to preach abroad the high mysteries of our redemption the glad tidings of mans saluation sent abroad into the world a many of Disciples to the number of thrée score and ten to the end that they should espie out and sée the stay of the people how they would accept his Doctrine and first to giue them this warning and say Paenitentiam agite appropinquat enim regnum caelorum Repent your selues for the Kingdome of Heauen is at hand These Disciples of Christ after they had in all points accomplished their masters commission and fulfilled his commandement returned againe vnto Christ and shewed him the maruailes that they had wrought in his name reioycing much therat and especially for that Deuils departed from men possessed and were driuen out by them The verie Deuils said they are subdued vnto vs in thy name But when Christ heard them thus say and perceiued that they reioyced there at he turned to his Disciples hee pulled them from this vaine fancie and said I saw Sathan fall downe from heauen as lightning Behold I haue giuen you power to tread vpon Serpents to go ouer Scorpions ouer all venemous and noysome beasts they shal be subiect obedient vnto you they shal not hurt you But reioyce not in this reioyce not that you shall haue power ouer Serpents that you shall be able to tread vpon Scorpions and all other venemous beasts be nothing therwith annoyed but reioyce you in this that your names are written in the booke of life Put away said Christ this vaine-glory that your haue conceiued this fond fancie wherein ye reioyce and reioyce yée only in this that your names are written in heauen and that you know God and his son whom he hath sent into the world For no man knoweth the Son but the Father neither knoweth any man the Father saue the Son he to whom the Son will open it This is your felicitie this is your ioy no man but you hath this great ioy felicitie And therfore blessed are the eyes which sée that ye sée This heauenly felicity this marueilous blisse that Christ in this place spake of to his Disciples was prophesied and long time before spoken of euen at the first beginning of the world for at what time Adam had transgressed Gods commaundement and so fallen from the ioyes of Paradise God himselfe to put Adam in some comfort againe prouounced these words against the wicked Serpent that had wrought him that woe and said Ipsum conteret caput tuum The seed of the woman shall tread downe thy head he he it is that shal breake downe and destroy the power of the deuill said God vnto Adam This promise I say euen at the beginning of the world was made by God vnto Adam and so continued to the time of Christ for afterward this same promise declared God likewise to many a good and godly man Hee said vnto Abraham In sâ—mine tuo benedicentur omnes fiues terrae In thy seed said God in that seed of thine shall all the Nations of the earth be blessed To Dauid also God declared likewise this promise and said De semine tuo ponam super soliuÌ„ tuuÌ„ Of the truit of thy body shal I set vpon thy seat And so in the time of Esay his prophet god continued this promise and said Ecce virgo concipiet pariet filium cuius nomen erit Emanuel behold a virgine shall conceiue
knocketh let vs open the gates of our hearts vnto him hée calleth let vs heare him hee cryeth and willeth vs to come vnto him O therefore let vs runne let vs make hast let vs flye vnto him I haue euer stretched out my hands to an vnfaithfull people saith God by his Prophet Esay all the day long haue I stretched out mine armes vnto a people that will not heare me all the day long haue I stretched out my hands vnto them and yet they will not know me I haue sent you the acceptable time I haue giuen you the dayes of grace the dayes of mercie the dayes of saluation O then let vs not receiue this acceptable time in vaine let vs not take this grace of God in vaine Let vs remember how many thousands of people perish this day for want of the gospell of God and knowledge of his holy word Wée are they whom God hath called to bee his children whom hée hath appointed to bée saued whom he hath receiued to his grace and mercie If wée haue any great policie if wée haue any great wit if wée haue any learning riches wealth and felicitie in this world let vs consider that we haue them from God alone that God giueth vs our policie that God giueth vs our wit that God giueth vs our learning that hée alone giueth vs our riches our wealth and all other felicitie that wée haue in this life O then let vs not take these great gifts of God in vaine let vs not take these graces of his in vaine Let our liues so shine before men that they may sée our good works and glorifie our father which is in heauen Amen THE SEVENTH Sermon Rom. 12. vers 16. 17. 18. 16. We desire you that ye thinke all one thing that yee haue like affection one to another Be not high minded be not wise in your owne opinion 17. Recompence to no man euill for euill 18. If it bee possible haue peace with all men DEerely beleued in our Lord and Sauiour Iesus Christ This Epistle or letter of Saint Paul written vnto the Romans is diuided into two seuerall parts In the first part Saint Paul instructeth and telleth them of the beginning of their religion of the foundation of their faith of the grace whereunto they are called by the merits and death of Iesus Christ And for because he saw and well perceiued that euen such of the Romans who had receiued the faith to bée farce from the works of the faith and the profession of the gospel of Christ therefore he instructeth them that they know the testament of Christ that they know the couenant of their saluation and that they should remember that where before time they were strangers from God cleane without any promise of grace enemies vnto God and the children of perdition were now called vnto God were become the sons of Abraham Gods deere friends and the children of adoption and this not of any desert of theirs not by any merit of their owne but onely through the great grace and méere mercy of Iesus Christ For the whole world was couered vnder wickednesse the whole world I say the Iewes onely excepted was ouerwhelmed in sinne and had no promise at all of any saluation by God But yet when Christ Iesus the Sauiour of all the world appeared and the Iewes would not acknowledge him their redéemer it pleased God by him to saue the whole world and call vnto his grace aswel the Gentile as the Iew the vncircumcised as the circumcised and this did he onely of his infinit and great goodnesse And therefore Saint Paul in the conclusion hereof crieth out and saith O the deepnesse of the aboundant wisedome and knowledge of God how vnsearchable are his iudgements and his wayes past finding out Who knoweth the mind of the Lord who was his Counsellor Who hath giuen vnto him first that hee might bee recompensed againe And therefore hée concludeth thus Quia in illo ex illo per illum omnia illi omnis honor gloria For of him through him and for him are all things to him therefore bee glorie for euer Thus doth Saint Paule conclude the first part to know the couenant of their saluation to know the greatnesse of Gods mercie whereunto they are called and to giue the prayse and thankes therefore to him alone In the second part which I now handle hee instructeth them of a vertuous life of honest conuersation and vpright liuing among all men For it is not enough to change our Religion it is not sufficient to alter our faith but we must also change our old life wee must walke in newnesse of life we must walke in holinesse wee must walke as becommeth the professors of a new Religion as becommeth them that are of a right faith as becometh all such as confesse God and his Gospel And therfore S. Paul writing vnto the Hebrews saith Seeing that we by the means of the bloud of Iesus haue libertie to enter into the holy place let vs draw nigh with a true heart in a sure faith let vs prouoke vnto loue and to good workes So in another place he saith You were sometimes darknesse but now ye are light in the Lord walke therfore as becommeth the children of light So God himselfe when he had chosen the Iewes to be his people and them alone amongst all other Nations to worship him said O Israel what is it that I require or seek for at thy hands but that thou loue mee and keepe my commandements This is the onely thing that I would haue you to doe that you kéepe my Law and walke in my Precepts Therefore Saint Paule himselfe also after hee had declared and set forth at large the great goodnesse and mercie of God he said I beseech you that yee make your bodies a quicke and liuely Sacrifice holy and acceptable vnto God which is your reasonable seruing of God Renew your spirits make your selues new harts that it may shew and appeare in you that you are reconciled vnto GOD that you are the children of adoption and professours of Gods holy name Therfore bee not high minded bee not wise in your owne opinions recompence no man euill for euill prouide aforehand things honest in the sight of all men and if it bee possible haue peace with all men Marke well my brethren these words by the way If it be possible haue peace with all men Christ though hee was the author so peace and the true peace it selfe yet could he not haue peace with all men Non veni pacem mittâ—re in terras sed bellum sed discordiam I am not come saith Christ to send peace into the world but war and dissention for from hence forth there shall be fiue in one house diuided three against two and two against three The Father against the Son and the Son against the Father The mother against the daughter and the daughter against the
mother The peace of the world is no peace with God the loue of this world is no loue before God So the Patriarches and the Prophets though they were men of peace yet could they haue no peace in this world And therefore Saint Paule here saith If it bee possible as much as in you shall lye haue peace with all all men bee in vnitie and loue with all manner of men This thing my brethren I haue put you in remembrance of by the way But that S. Paule should thus doe that he should exhort the Romanes as he here doth that they become not high minded nor wise in their owne opinions nor recompence no man euill for euill and that they should if it were possible haue peace with all men good cause there was there was I say good cause why he should thus doe For there were at the same time in Rome a great number both of Iewes and Gentiles and amongst them there was great strife and diuision The Iewes on the one side estéemed not the Gentils the Gentiles on the other side despised the Iewes Thus betwéene them the people were diuided and rent into dissention thus betwéene them the whole people oftentimes were readie to fal together by the eares and thus thorough them were they at such great contention and strife that they that were brethren would not vouchsafe to commune talke together they that before were linked in such loue and vnited together that one would die for the other could not then one abide another and such as were friends became open enemies And this came to passe onely through pride Pride was the cause that such as were brethren fell out one with another pride was the cause that such as should haue died one for another could not one abide another pride was the cause that such as before-time were friends became then open enemies The Iewes on the one part were proud for that they were the children of Abraham for that they were vnder the Law and promise for that they had knowledge of Gods wil by Oracles for that God had oftentimes both sent his Angels vnto them and spoken by his owne mouth vnto them and the Gentiles had none of all these they were not of the séed of Abraham they were not vnder the promise they neuer had knowledge of Gods wil neither by Oracle nor vision God neuer spake vnto them nor neuer sent his Angels vnto them The Gentiles on the other sides were as proud as the Iews they said that they had wise men amongst them men of great learning and knowledge they had Philosophers they had Astronomers they had Geometritians and great Orators and so had not the Iewes amongst them They had no men of great wisdome they had no men of any high learning they had no Philosophers no Astronomers no Geometricians nor Orators they were men ignorant and without any great knowledge at all Saint Paule therefore to set an vnitie betweene these two which were thus farre at discorde exhorteth them that They all thinke one thing that they bee of like affection one towards another that they bee not high minded nor wise in their owne opinions For pride it is that breaketh all loue and pride it is that breedeth all dissention There was neuer yet diuision there was neuer any discord or dissention but Pride was the first cause and authour thereof Lucifer that sometime was an Angell of GOD set himselfe against GOD and said Exaltabo me super Aquilonem ero similis Altissimo I will get mee vp aboue the North Pole I will sit aboue the clouds and I will bee like vnto the most highest And this did hee for that hee swelled with pride And therefore was he throwen downe onely for this great pride of his was hee cast into vtter darknesse and déepe dungeon of hell Coralâ— Dathan and Abiram being puffed vs with pride conspired against Moses and Aaron but God caused the earth to open and swallowed vp both them and all such as then were in the Tents with them The Iewes themselues which had professed the Gospell of Christ in Saint Paules time were diuided and some of them said I stand with Paule some other said I hold with Apollo and so were drawen on either side And this did they onely thorough pride But alas saith Saint Paule Is Christ diuided both Paule and Apollo preach one and the same Christ vnto you they teach you all one Gospell is Christ then diuided amongst you So likewise some of them which professed Christs Gospell because all meats drinks were indifferent vnto them because they could with safe conscience indifferently eat of all meats and drinke of al kinds of drink were proud and thought themselues more perfit than other men On the other side such as had a conscience therin such as could not for conscience sake indifferently vse all kinds of meats and drinkes were likewise proud and thought themselues more holy than other men And thus pride euen amongst such as professed Christ and his Gospell brake the loue and vnitie which should haue béene amongst them that liued vnder the Gospel Pride it was that caused the Iewes to hate the Gentiles and the Gentiles to despise the Iewes Pride it was that caused Lucifer so much to exalt himselfe and make himselfe egall with God Pride it was that caused Corah Dathan and Abiram to conspire against Moses and Aaron Pride it was that caused such as could indifferently eate all meats to thinke them selues more perfit than such as could not so do Pride it was againe that caused the other which could not indifferently vse all meats to thinke them selues more holie than the rest Therefore in this place S. Paul willeth the Romans for auoyding of all dissention first to put away all pride which is the verie roote and mother of all discord Be not high minded said he for so shall you abate this rancour and malice among you but humble your selues humble your courage be not proud of your wit of your great learning of your eloquence but make your selues egall to them of the lower sort This is the golden chaine of humilitie For like as pride is the mother of all wickednesse so is humilitie the mother of all vertue like as pride maketh vs like vnto Lucifer so humilitie maketh vs like vnto Christ Therfore Christ him selfe when he first gaue his Disciples charge for to preach when he first gaue them in commandment vpon the mount to publish abroad his Gospell Beati pauperes said he and why so quoniam ipsorum est regnum caelorum Blessed are the poore for theirs is the kingdome of God And again Beati mites and why so quoniam ipsi possidâ—bunt terram Blessed are the meeke for they shall inherite the earth So again to his Disciples he said Discite ex me quia ego mitis sum Learne ye of me for I am meeke I am gentle learn this of me said
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.