And euery one that hath this hope in him purifieth himselfe like as he also is pure Therfore euē this our purifiēg which is done by our care and diligēce hath also the name of sanctifieng not because of it selfe but for the fyrst purifieng sake that goeth before which yf it go not before then is our sanctifienge nothinge worth Againe yf the same go before then must this also folow after For right well trulie saieth S. Iames the Apostle Faith yf it haue no workes is deed in it selfe In it selfe or for it selfe I saie that is It alone and fruteful with no good woorkes For as the body w tout y e sprite is deed so faith also w tout works is deed Doubtles a lyuing body doeth worketh somewhat and serueth many likewise faith by deutie offices of loue must be profitable cōmodious vnto many Now yf faith do good to no man with godlie workes thē is it an emptie ymaginacion vayne name As also the sanctifieng of mā yf it do not breake forth shew it selfe in holy words and workes assuredly it is to be reputed false feyned and full of ypocrisie Besydes this all that belongeth vnto true holynes in y t our sāctifieng which appeareth in our workes must be referred to the sanctifiēg done by the bloud of christ to the which most properlye apperteyneth the honour of sāctificaciō Wherfore whan thou seist in holy scripture that rightuousnes is ascribed vnto our workes remēbre it is done for such causes as I hitherto haue shewed For the sprete of the Apostles cānot be against himself ¶ The. 2. sorts of mē that the Apostls had to do w t for iustificacion which make thē seme to varie in assignyng the cause of iustificacion with their reconciliacion The. 16. Chapter AND knowē it is that the Apostles of the lorde dyd stryue with two sortes of people the one sorte ascrybed rightuousnes and saluacion to their own good works which were done after the mesure and rule of gods lawe therfore they despyced Christ For while thei wēte about to stablish mainteyne and set vp their owne rightuousnes thei were not obedient to y e rightuousnes of god Against the vngodlie opyniō of these dyd the holie Apostles teach and specially S. Paul that rightuousnes and life is obteyned by faith in the lorde Iesus and not by our workes The same Paul saieth to the Galathians I refuse not the grace of god For yf rightuousnes come by the law then dyed christ in vayne And agayne Christ profiteth you nothing And ye are gone quyte from Christ and are fallen frō grace yf ye wil be iustified by the lawe Against such also was kepte at Hierusalem the Counsail that Luke maketh mencion of in the Actes of the Apostles There were agayne certayne other light euell disposed people that abused suche doctryne of the Apostles to the libertye and sensualitie of the flesh thinking it sufficient to saluacion whan they beasted themselues of faith although there were no good workes found in them Therfore against those as against the very pestilence and decaye of true Religion and gods seruice dyd the same Apostles also stryue and taught that the Christian fayth was not a vayne opyniō or frutelesse knowledge but a lyuelie stronge confidence most fruteful in good works For Paul writing against these saieth vnto Titus Thei saie thei knowe god but w t their dedes thei deny him seinge they are abominable and disobedient vnapte vnto euery good worke And Peter the Apostle rebuketh such dissemblers but som what more darkly whā he saieth Herevnto geue all diligence that in your faith ye mynistre vertue in vertue knowlege in knowlege tēperaūce in tēperaūce paciēce in paciēce godlynes in godlines brotherlye kyndnes in brotherly kindnes loue For yf these thinges be amonge you be plenteous thei wil make you y t ye nether shalbe ydle nor vnfrutefull in the knowledge of our lord Iesus christ But he y t lacketh these thinges is blind and gropeth for the waie with his hands and hath forgottē that he was pourged frō his olde synnes It is manifest also vnto euery man that Ihon and Iames y e holy Apostles of Christ wrote herof S. Iames most ernestlye defēding that Abrahā was not iustified by onelie faith that is by a vayne opynion but by workes vndoubtedlie euen by true faith And yet with those and such lyke exhortacions wold not the faithfull Apostles of Christ mynishe his grace and merites magnifie the merites of man but rather w tstand the filthynes of such as neuer rightly knew nor lerned the faithe of Christ made yet their boast ther of to the greate offence and hinderaunce of y e weake For yf thei trulie had knowne it they had vndoubtedliled a more sober life Therfore whan the Apostles are ernesti prouoking vnto good workes they prouoke vnto y e true faith in Christ which is mightie in operacion worketh by loue And yet neuertheles thei ascribe al thinges to the grace of God yea euen the same workes which they requyre of the faithfull And that I here teach the true vpright doctryne of faithe all they shall affirme that haue but a litle searched tried and red the scriptures of the Apostles Augustine also a true faithfull teacher of the Christian church shall testifie that I haue here inuented no new thing For in his boke of grace and fre will the seuenth chapter he wryteth thus Such as haue not vnderstand what the Apostle saieth we holde that a man is iustified by faith without the workes of y e law Haue thought him to affirme that faith is sufficiēt to a mā althoughe he lyue euyll and haue no workes which thing god forbyd the electe vessell shulde so meane who yet in another place whan he hath saide in Christ Iesu auayleth nether circūcision nor vncircūcision he addeth immediatlye therto But faith whiche worketh by loue Euen this is the same faith that separateth gods beleuers from vncleane deuels For thei also as the Apostle Iames saieth beleue and tremble but no good thinge do thei Therfore haue they not that faith out of the which y e iust lyueth namely which worketh by loue that god maye geue him lyfe acordinge to his workes But for asmuch as good dedes are of god of whō we haue not onelie faith but also loue therfore the same teacher of the heithen named eternall lyfe it selfe grace This haue I alledged out of Augustine hetherto haue I opened declared how the scripture ascribeth rightuousnes vnto good workes and that y e same doctryne is not against y e Apostles teaching and iudgmēt which ascribeth rightuousnes vnto faith in Christ Iesus But for asmuch as vpon this mater of y e rightuousnes of workes there hangeth the questiō concernyng y e merites of good workes I wil adde herevnto a lytle touching the rewarde and merite of good workes chefelie to the intēt that no
trusteth vnto Christ For faith saieth thus The worde is nere vnto the euen in thy mouth and in thine hart Then addeth he therto This is y e word of faith which we preach namelye yf thou confesse Iesus with thy mouth that he is the lorde and beleuest in thine hart that god raised him vp from the deed thou shalt be saued For to beleue with the hart iustifieth and to coÌ„fesse with the mouth saueth For y e scripture saieth Who soeuer beleueth on him shall not be confunded Therfore is it no maruaill that this Apostle wryting to y e PhilippiaÌ„s reputeth al thinges but losse for the excelleÌ„cy of y â— knowlege of Iesus Christ and iudgeth them but vyle desyringe to wynne Christ and to be fouÌ„d in him not to haue his owne rightuousnesse of the lawe but rather that rightuousnes which commeth by the faith of Iesus Christ Which thiÌ„ges afterwarde immediatlye he setteth in y e true knowledge of Christes death and resurrection Here vnto I suppose serueth specially the very playne argumente of this Apostle whan he saieth Yf the inheritaunce shuld come by the lawe theÌ„ were it not geuen by promes But god gaue it frelie vnto AbrahaÌ„ by promes The worde of promes is this In thy sede c. For the saluacion setteth he vpon one onelie and not in many Now yf the inheritauÌ„ce and blessinge were set in many then shuld it be geueÌ„ for y e workes sake But we all are blessed and saued in one and by one For as the curse by the synne of one reached ouer all men vnto condemnacion Euen so by the rightuousnes of one reacheth the gifte or blessing vpon al men to y e iustificacion of life For asmuch now as the blessing rightuousnes and redempcion is in the worde of trueth ascribed onlie vnto christ and seeinge our faith is directed straight vpon him euery faithful beleuer doth well vnderstande y e he is accepted vnto god thorow Christ not for his own self or for his workes sake For god dyd chose and ordeyne vs before because he wolde accepte vs for his owne children thorow Ihesus Christ in him selfe acording to y e good pleasure of him selfe to the praise of the 〈…〉 of his grace wherby he hath accepted vs in y e beloued in whom we haue redeÌ„pcion thorow his bloud namely y e forgeuenes of synnes oute of the riches of his grace which he hath poured vpon vs. Herevnto also belongeth it that the Apostle saieth fayth commeth by hearynge and hearyng coÌ„meth by the word of god For immediatlye therevpon doth the holy Apostle Paul adde out of the Psalme Verelye their sounde went out into all landes and their wordes vnto the endes of the world With all these most stronge testimonies of the scrypture I haue vndoutedly gotten the iustifying faith confidence trust that we are reconciled and accepted vnto god not by means of our selues or our own workes either of the lawâ—â— of grace but for Christ and â—â— merites sake For faith standing fast trusteth and leaneth vpon y e true promes of god euen vpon the lord christ and not vpon any of our workes Therfore is iustificacioÌ„ referred vnto faith because that what soeuer belongeth to saluacion and rightuousnes faith ascribeth it al to y e grace of god in Christe And thus by the nature of iustifyinge faith I haue shewed that onely fayth iustifieth now will I also declare out of the nature or propertie of mens workes that they doe not iustifie That no man is iustified by works is proued by the nature of works whether thei bee before or after iustificacion The. 11. Chapter WHat the workes of mans nature be namelie y e workes that are done by such as are not yet regenerate the lord him selfe in the gospell declareth saieth That whiche is borne of flesh is flesh Paul also speaking of the flesh saith To be fleshlie mynded or the mynde and wil of the fleshe is death enemitie against god for it naÌ„elie the fleshe and y e inclinacion of the fleshe is not obedient to y e lawe of god nether can be For we all by nature are children of wrath Now is euery one cursed that abydeth not in all thinges which are writteÌ„ in the boke of the lawe So farre therfore ar oure owne naturall woorkes froÌ„ iustifieng eny man that they rather condemne Moreouer of the workes of the lawe hath Paul the electe vessell spokeÌ„ thus we know that whatsoeuer the law saieth it saieth it vnto such as are vnder y e lawe that al mouthes maye be stopte and that al the wholle world maie be detter vnto god because that by the dedes of the lawe no fleshe is iustified in his sight He saieth also els where I refuse not the grace of god For yf rightuousnes come by the lawe then dyed Christ in vayne And yet more playnlie Yf there had bene mynistred a law which coulde haue geuen life then no doubte rightuousnes shuld come by the lawe But the scripture hath shut vp all vnder synne that by faith in Iesus Christ the promes might be geuen to those that beleue Now come we to the workes of faith or of grace which be called good works works of rightuousnes These saie thei these iustifie Answere Yf thei be good workes workes of rightuousnes then must thei nedes be wrought by good and rightuous people Wherout it foloweth that the workes go after rightuousnes and not before iustificacion for thei are done by those that be rightuous or iustified Whefore yf thei first folowe after then make thei no maÌ„ rightuous but faith it is that iustifieth And such as be rightuous theÌ„selues do worke rightuousnes or y t works of rightuousnes For it is written The rightuous shal liue by his faith And agayne who so applyeth himselfe vnto rightuousnes the same is rightuous iust Thus is faith the grouÌ„d and iust occasioÌ„ of vertue goeth before the workes of rightuousnes of faith and of grace nether is it first made out of workes Yf thou be not satisfied here with theÌ„ let vs set this coÌ„sideracion before vs not after y e things but after the personnes Thus Thei that work or do the dedes be either vngodly wicked people ypocrytes or els thei be godly rightuous and holie frendes of god No man by the grace of god will ascribe iustificacion to the workes of the vngodly and ypocrites for asmuch as it is written The lorde hateth the sacrifices of the vngodly And agayne The ypocryts hope shall come to naught his confidence shalbe destroyed his trust shal be a spyders webbe he shal leane vpoÌ„ his house but it shal not staÌ„d he shall hold him fast by it but yet shal it not endure And before him namelye beefore GOD maie no ypocryte stand As for y e godlie of whom it is written Ye are whasheÌ„ ye are sanctified ye are
be of good comforte thou shalt be saued The lawe sayth make amendes for thy synnes The gospell sayth Christ hath made it for the. The lawe sayth the father of heuen is wroth with the. The gospel saith Christ hath pacifyed hym with his bloude The lawe saieth where is thy ryghtwysenesse goodnes and satisfaction The gospell sayeth Christ is thy ryghtwysenes thy goodnes and satisfaccion The lawe sayth thou art bounde and obliged to me to the deuel and to hell The gospel sayth christ hath delyuered the from them all ☞ Of faith FAyth is to beleue god lyke as Abraham beleued god and yt was imputed vnto him for ryghtwysenes ¶ He that beleueth God beleueth his word and who so beleueth it not beleueth not him also To beleue god is to beleue his worde and to recoūte it true that he sayeth He y t beleueth not goddes word he coūteth him false a lyer and beleueth not y t he maie will fulfill his worde and so he denyeth both the might of god and god hym selfe ¶ Fayth is the gyfte of god and not in our power Eeuery good thing is the gifte of god faith is good ergo fayth is the gifte of god The gyfte of god is not in our power fayth is the gyfte of god ergo faith is not in our power ¶ Without faith it is impossible to please God and that is done by fayth pleaseth him Al that commeth not of faith is synne for without fayth can no man please god Besydes that he that lacketh faith he trusteth not god he that trusteth not god trusteth not his worde he that trusteth not his word holdeth him false and a lyar he that holdeth him false and a lyar he beleueth not that he maye do that he promysed and so denyeth he that he is god And how can a man being of this facyon please hym No maner of way I suppose though he dyd al the dedes that euer dyd man or angell Ryght is the worde of god and al his works in fayth Lord thyne eyen loke to faith that is as moch to say as lord thou delyghtest in faith God loueth hym that beleueth in hym howe can they then displease him He that hath the faith is iust and good and a good tre bereth good frute ergo all y ◠is done in faith pleaseth GOD. Moreouer he that hath the faith beleueth god he that beleueth god beleueth his worde he that beleueth his worde woreth well that he is true and faythfull and maye not lye But knoweth that he both may and will fullfyl hys word How can he then displease him for thou cāst not do any greter honoure to god then to counte him true ¶ He that hath the fayth is certeyne that he pleaseth god For all that is done in fayth pleaseth god Fayth is a sure confidence of thinges which are hoped for and a certeinte of thinges whiche are not sene The sāe spirite certeneth our spirite y t we are y e children of god Moreouer he y e hath y e fayth wotteth well y t god wil fulfyl his worde ergo faith is a surenes A man is iustified by fayth Abraham beleued god and yt was imputed vnto hym for rghtwysenes we suppose therfore y e a man is iustified by faith without the dedes of the lawe He that worketh not but beleueth on hym that iustifieth y e vngodly his faith is counted to hym for rightwysenes The iust man lyueth by his faith We knowe that a man is not iustified by the dedes of the lawe but by the faith of Iesu Christ And we beleue in Iesu Christ that we may be iustifyed by the faith of Christ not by the dedes of the lawe Of the faith of Christ The faith of Christe is to beleue in him that is to beleue his worde and to beleue that he wyll helpe the in al thy nede and delyuer the from all euell Thou wilt aske me what worde I answere the gospell he y e beleueth ichrist shalbe saued He that beleueth the sone hath euerlastinge lyfe verely verely I saye to you he that beleueth in me hath euerlastyng life This I wryt vnto you that beleue on the name of the sonne of god y e ye may knowe how that ye haue eternal◠lyfe Thomas because thou hast sene me therefore beleueste thou happy are thei that haue not sene and yet haue beleued in me All the Propheres to hym beare wytnes that who so euer beeleueth in hym shall haue remissyon of theyr synnes What must I do y ◠I maie be saued the Apostles answered beleue in the Lorde Iesus Christe and thou shalt be saued If thou knowlege with thy mouth that Iesus is y e lorde And beleue with thyne harte that god raysed hym vp from death thou shalt be saued ¶ He that beleueth not in Christ shal bee condemned He that beleueth not shall be damned He that beleueth not the sōne shal neuer se lyfe but the ire of god abydeth hym The holy goost shall reproue the worlde of synne because they beleue not in me They that beleue in Iesu Christ are the sonnes of god Year al the sōnes of god because ye beleue in Ihesu Christ ¶ He that beleueth that Christ is the sōne of god is saued Peter sayde thou arte Christe the sonne of the lyuing god Ihesus answered and said vnto him happy art thou Symon the sonne of Ionas for flesh bloud hath not opened to the that but my father that is in heauen We haue beleued and knowe that thou arte Christ the sōne of the lyuing god I beleue that thou arte Christ the sōne of god which shulde come into the worlde These thynges are wrytten that ye might beleue y t Iesus is christ the sonne of God and that ye in belyuing mighte haue lyfe I beleue y t Iesus is the sonne of god He that beleueth God beleueth the Gospel He y t beleueth god beleueth his worde whiche is y e gospel ergo he that beleueth god beleueth y e gospel As Christ is y e sauiour of the world Christ is our sauiour Christ boughte vs w t his bloud Christ washed vs w t his bloud Christ offered hymselfe for vs. Christ bare our synnes on his owne back c. He that beleueth not the gospel beleueth not god He that beleueth not goddes word beleueth not himself for the gospel is goddes worde ergo he y t beleueth not y e gospell beleueth not god himself cōsetquēly thei that beleue not y e aboue wryttē such other beleue not god He y t beleueth the gospel shalbe saued Go ye in to al the world preche the gospel vnto euery creature he y t beleueth is baptysed shal be saued but he that beleueth not shall be condemned A comparison betwene faith vnfaithfulnes or incredulite Faythe is the rote of al good Incredulyte is the rote of all euyll
so it remayned here styl tyll Moses the prophetes dyd leaue it in outewarde wrytynge to the peoples further erudicion For as saynt Paule saith Al they eate froÌ„ the fyrste beginnynge of one spiritual meate and draÌ„ke of one spiritual drinke the harde Rocke folowing theÌ„ which was Iesus Christ And this is an euydent token that one Gospell hath reygned among the people of God syns the worldes begynnynge Wil. But nowe tell me what shal become of them which haue not of all this longe season in the true feare of god regarded his holsome and swete promises Gylles As they haue in theyr vnthankfulnes here beÌ„ left to them selues to worke all vngodlynes haue departed hence with a desperate conscience so shal they at the later day bee condemned vnto eternall fyre with the deuyl al his aungels Wil Our mercyful redemer defend vs from that maledicâ—ion But what shal most spedeli bring me to the Gospel of helth Gil. The meke knowledge of thy selfe that thou art of nature the synful sone of Adam iustlye condemned in his transgression beesydes thine owne wicked doinges so loste for euer were not the resurrectioÌ„ which thou hast in Iesus christ Willi. Shew me by what meane I may come to that knowlege Gile Seke first vnto the law which the lord Iesus taught by Moyses Willi. What is the lawer Gil. The lawe is a godly Myrrour or glasse giuen vnto vs synners that we therin shuld se know our synnes what we are what imperfection is in vs. WiliaÌ„ Doth the law then make vs rightuouse and good Gilles No more thaÌ„ the glasse makth him faire that lokth therin For the Lawe demaundeth of vs rightuousnes but it gyueth vs no power to do that whych yt commaundeth William What helpeth than the knowledge of y e Lawe am I than therby made free from my synne Gilles No yt maketh no man quyte of his synne but it gyueth an occasioÌ„ to ronne and call for helpe of Iesus Christ our lord that he wold do that thynge which is impossyble to the lawe y t is to make vs pure and cleane The glasse doth nether washe nor make fayre any mannes face but it gyueth occasion eyther to seke for water or els some other thynge that maye make it fayre and cleane Thus our sores once knowne by y e lawe and the daungers perylles of the same considered we are dryuen of necessite to seke remedy in the gospel Willi. What is the Gospel Gil. It is the power of god whiche saueth al men that beleue in it It promiseth vs a mercyfull god it declareth vnto vs forgyuenes of our synnes and lyfe euerlastyng through Iesus christ our sauiour Willi. Doth the Gospel make vs rightuous Gil. Yea for it promyseth vs that Iesus Christ is our owne that he dyed for our synnes and dyd ryse againe for our ryghtuousnes Yf we haue Christ than haue we forgeuenes of our sines euerlastynge lyfe Willi. Doth the gospel than teache none other saluacion but that which is in Christ Gilles No surely He alone is the LaÌ„be that taketh awaye the lynnes of y e worlde The false worshippers seke him in outwarde thynges neuer fynde hym but seke thou hym in sprete and veritie thou shalte haue hym presente WilliaÌ„ By this your hole protestacion it shulde seme vnto me that I am ordeyned of god to this ende fyrste to a knowledge my selfe a wicked sinner than to aryse froÌ„ it through true repentaunce and so to leade a newe lyfe after the Gospel tyll such tyme as my eternall Father shal with saue to cal me from this corruptible maÌ„sioÌ„ this foreÌ„ laÌ„d this vale of misery thys castel of synne this habitacion of death into y â— eternal heritage of his soÌ„ne Iesus Christ To whom with the holy gost be euerlasting praise honoure and glorye worlde wythoute ende Amen Luke 7. Luke 16. Deu. 25. Esay 5. Pro. 17. Math. 12. Iustificacion Iustificacion is remission redeÌ„pcion Actes 13. Roma 4. Psal 32. Esay 53. The forme fashioÌ„ and maner of y e mediacyon and iustificacion Before god is no man iustified Psal 5. Psa 14. 53. Roma 3. Psal 143. Psal 130. Iob. 9. Esa 53. Iohn 1. 1. Peter 2. Roma 8. 2. Cor. 9. Roma 3. Gal. 3. Iohn 1. Iohn 2 Math. 3. Colos 1. Ephe. 1. Iohn 1. Howe we be made partakers of the rightuousnes of Chryst By faith are we iustified not by bare knowledge but by sted fast belefe in Christe Esa 53. Abac. 2. Tim. 1. Gala. 3. Hebr. 10 Iohn 1. Iohn 5. Iohn 6. 1. Iohn 5. Roma 3. Roma 10. Acte 16. Sharpe disputacions of this mater Iohn 6. Gala. 2. Gene. 43. Num. 11. Nume 23. Deut. 10. Roma 13. 1. Cor. 2. Roma 3. Roma 3. Ephe. 2. Iere. 9. Esa 65. Roma 3. Roma 10. Esai 28. Philip. 3. Gala. 3. Roma 5. Ephe. 1. Rom. 10. Psal 19. Iohn 1. Roma 8. Ephe. 2. Deu. 27. Gala. 3. Roma 2. Gala. 2. Gala. 3. Workes of fayth and grace Abac. 2. Rom. 1. Hebr. 10 a. 3. The vngodly and ipocrites Pro. 15. 21 Iob. 8. 1. Cor. 6. The holy regenerate Iob. 1. Iob. 9. Iob. 10. Roma 7. Abraham Roma 4. Roma 4 Roma 5. Pro. 20. Iohn 4 Iohn 6. Holy men do not glory in works but in the mercy of y e Lorde Luke 18. Ieremi 9. Gala. 6. Luke 17. The righte ousnes of fayth and workes agree not to gether Roma 3. Gala. 2. Roma 4. Rom. 9. Iacob 2. Answere Good workes Psal 116. Math. 19. Iohn 15. â—hac 2. Ephe. 3. Gala. 2. Deu. 30. Isa 26. Iohn 3. Iohn 15. Phil. 1. Phil. 2. Iacob 1. 1. Pet. 5. 2. Cor. 3. Augustinus Roma 11. 1. Cor. 4. Ciprian Augustinus Roma 5. 1 Pet 1 Heb 10 1 Iohn 1 Iohn 17. 1. Pete 1 1 Thes 4 Titu 1. 2. Pete 1 â–ª Augustinus De gra et lib. arbi cap. 7. 1. Reg. 15. Eph. 2. Zach. 7. Zach. 8. Mat 13 â— Cor. 10. Deut. 6. Mat. 22. 1 Iohn 4. Let euery man examyne hys conscience by this rule Math. 7. Rom. 13. Gala. 5. Ro. 13. Gal 5. 1. Ioh. 4. Iohn 16. Heb. 11. Rom. 3. Rom. 7. The law is a scholemaster to brig vs to christ Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 1. Apoca. 1. He. 7. 9. 1. Pet. 2. 1. Tim. 1. Gala. 5 1. Ioh. 2 1. Tim. 2. Gene. 5. Thes 5. 1. Cor. 1. Gene. 15. 1 Iohn 5. Iaco. 1. Rom. 14. Heb. 11. Heb. 11. Rom. 8. Gene. 15. Roma 3 Rom. 4. Aba 10. Gal. 2. 1 Iohn 4. Iohn 20. Act. 10. Act. 16. Rom. 10 Mar. 16 Iohn 2. Gala. 3. Mark 16 Iohn 6 Iohn 11 Iohn 1 Acte 8. Iohn 4 Apo. 1. He. 7. 8. 1. Pet. 2 Mar. 16. Psal 117 Psal 113 Hiere 17 Mar 10 Hiere 17 Sapi 3. Psal 5 Gala 2 Gala 3 Nota. Mat 7 By the fruite the tree is knowen Iohn 3. Heb. 11. Gala 4 Apo. 14. Rom. 1. Iohn 14. Gene. 3. Gene. 22. Psal 131 1. Pet. 1 Luke 1. Mat. 22. Luke 4. Ge. iiii Gene 21 Exo. â— 2. Reg. 13 3. Re. 18 Math. 10. Act. 8. Rom. 1. Roma 1. 2. Cor. 12. Apo. 14. Iohn 1. 1. Cor. 10. Roma 1. Mat. 22 Luke 3. The. 3. 1. Cor. 15. Iohn 2.