reverence more the teaching Elders than governing onely 1. Tim. 5.17 c. For the better doing of this is required Pefection Sobrietie Mat. 12 37. 27.5 Perfection is whē the afections in doing are both strong ynogh and also syncere or vpright 1. Chro. 29 9. Strength is when according as the good or evill is there lacketh no earnestnesse of affection Deut. 6 5. Mat. 22 37. Here is forbidden the least remission or weaknes Rev. 2 4. Vprightnesse is when the affection loveth desireth c. In a single hart only because God commandeth and for that end this is called simplicitie trueth a single heart Deut. 18 13 Ioh. 1 17. Ephe. 6.14 6 6 1. Chro. 29 5. Forbidden hypocrisie vain glorie c. Mat. 6 5. 1. Cor. 13 3. Phil. 1 16 2 3. Sobrietie in affection is to holde them in so that they passe not measure 2. Tim. 1 6. Tit. 1 8 Thus much of feeling The second thing in practise is the outward worke when from the inwarde feeling the members of the bodie execute Rom. 6 12 13. Rom. 12 1. The want of this forbidden Iam. 1 26. To all this is commanded Perseverance watchfulnesse Ephe. 6 10. Peseverance is alwaies to continue and goe forward in doing good and flying evill Ezech. 18 25. Coloss 1 10. To this is contrarie a stay or going backward Gal. 5. Watchfulnes is a cōtinual care with our selues that we be readily prepared as we ought to practise good resist evil which is set forth Eph. 6 10 18. 1. Cor. 16 13. 1. Thes 5 6. Mark 13 35 In this is forbidden no continuāce no care to litle too slack c. Gen. 3. Eue. David 2. Sam. 11.1.2.3 1. Thess 5.3.6 The remedie of our sinnes in these is Christ his death with his knowledge Luk. 2.52 With his feeling Ioh. 4.34 With his zeale Ioh. 2.17 His continuance in obedience throughout his life Ioh. 17.4 His watchfulnes Mat. 4.4.10 as wel to take away the guiltines and punishment of the sinne to impute freely the obedience and blessing as to giue power to kill the sin and to quicken vs to obedience Thus much of that which is generally forbidden and cōmanded in the body of the Law Now followeth what is generally in the division generall of the Lawe The whole Law is devided by the Lord himselfe into two Tables The first doth containe those duties which wee owe directlie in his seruice Deut. 4.13 and Exod. 34.1.2 The second which we owe vnto our brethrē Mat. 22.36 Rom. 13.8.9 In this division we are charged two things First that to perfect obedience of the Law we should bring these two sorts of duties sound whole as those which then onely are pleasing vnto God whē they are found together Mich. 6.7.8 1. Ioh. 5.2 and 4.20.21 Here then is forbidden the severing of them as some will so delight in exercise of Religion as they wil neglect other duties towards men as Maisters Fathers Magistrates c. And some seeke so to please these in severall duties as they neglect too much the other as reading of the law of God hearing the word preached and calling it to minde being heard c. Both which are condemned as vngodlie and vnjust Rom. 24.26 Tit. 1.4 The forgiuenes of this sin is had in Christ who was condemned as a blasphemer This righteousnes is imputed to vs from him Ioh. 17.1 34 5 6 c. Heb. 5 7 8. And with this grace the other to bee godly iust is alwaies given Tit. 2 13. and 12 13. Hence we are taught that feeling some readines vnto Godlinesse we should turn our selues also to indevor to work justice and contrary the second thing commāded in this division is we should prefer loue delight c. The duties we owe to God before those we owe to men Mat. 22.36 1. Sam 13.11 12. The remedie in Christ accused as a blasphemer yet sought the glorie of his Father not his Ioh. 2 17 18. This mercie maketh vs come to this dutie Actes 4 18 19. Here wee must often marke how by stealth we shall bee drawne to the ouer-loving over-fearing c. of men and in time resist it Hitherto what is commanded and forbidden generallie in the Law Now followeth the particulars in the first Table In the first Table are commanded duties vnto the Lord either or Which we owe euery day that are To his person directly commandement 1. The parts 2. c. The true maner of vsing thē .3 com To his worship One in seven In the first commandement Exo. 20 2 3. wee must cōsider first the reason then the precept I am the Lord thy God I take this to bee a reason of the next verse for if it wer a precept it shuld redound seeing the contrarie being forbiddē in that which followeth this is cōmāded therby also 2. It is not like the other 3. having reasons annexed this the first the chiefest shulde want 3. A general authorising of the Law went before We may note the reasons are added to shew vs our sin the better when we shall see we haue broken not a bare precept but a precept perswaded by such aunswerable reasons Also that when we rise by Christ we might not only be taught what to doe but be allured to it Thy Lord. This word Iehouah noteth out his being eternall infinite beginning and ending of all thinges Exod. 3 14. Revel 1 8. By this it appeareth this Lawe appertaineth to all because hee is the Lord of all Thy God that is one which doth vouchsafe thee a particular favour when in thy creation he indued thee with corporall and spirituall benefites and dooth inriche thee vnto eternall life Psal 144 15. Heb. 8 10. Ezech. 36 26 32. Luk. 37 38. Heb. 11 16. By this appeareth that neither we nor the Iewes had promises of this life onely Lastlie that the true fountaine of subjection vnto God is this assurance Hee is our God Iosua 24 16. Rom. 12 1. 1. Pet. 2 1 Which brought By this we are taught the better to nourish the former root of obedience to cal often to remembrance the particular benefites of God By this appeareth that the Lawe was giuen to the Iewes and vs not onely to bring vs vnto Christ but also to allure and instruct vs to obedience when Christ is received Thus much of the reason Nowe followeth the commandement Thou shalt haue no straunge or other Gods before me To haue an other God is to set vp another whom we will acknowledge to be of power of goodnesse justice of some excellent nature and therefore feare loue reverence hang on him in all estates Deut. 26 17 18. As they looke for him to be their God as aboue so that where this is wanting either on the part of God or the people they are called without God Ephe. 2 12. Not his people Ose 1 9. This the Lord forbiddeth to be attributed vnto any but his own Majestie because he
to vse all this to the several profite and end for which these are ordained as we will shewe in some of the principal particulars In the exercise of the word preached being the way to open trueth to our judgment and vnderstanding to plant it and to root it in our heartes and affections We are cōmanded to put away all other things out of our mind and all superfluitie or malice or filthinesse whatsoever and be ready swift to heare yea and to receiue the worde of the Lord by his minister his husbandman is ready to ingraft in our soules Iam. 1.18 Luke 8.18 In the action it selfe we must with all attentiuenes so giue our heart as we must haue a present touch and feeling of those thinges which are deliuered that The vse afterward is by repeating examining by the scripture and applying to bring in promises we may rejoice receiue comfort and strength in his threatnings we may throughly feele our owne estate miserie and so be humbled for the same to practise of life conversation 1. Thess 5.20 Acts. 17.11 In the preparation is forbidden the great loosnes carelesnes of men once to think about what they are the vnreuerence litle regard of the mighty furniture of the Lord in his servants yea sometimes the captious proud stubborne malicious purpose in hearing In the action it self we see by that is forbidden our heades ful of other matters running vpō our profits pleasures c. the great hypocrisie of many who taking some delight in the thinge outwardlye haue no true feeling wrought by it when they hear Ezec. 33 31.32 The brawnie and fat heart which being never a whit moved never or to small purpose repeateth examineth applieth or practiseth Ezec. 33.31 Zeph. 2.1 2. Sam 12. Mark 6.20 In the Sacraments the preparation is an examination of our faith in Christ 1. Cor. 11.28 Iob. 1.5 of repentance Esa 1.16 66.2 speciallie also in reconciliation of our brother Mat. 5.2 Here great ignorance slothfulnes blockishnes which without al awe reverence to presume to pertake the same to our great judgment 1. Cor. 11.28 Gen. 4.5.7 In the action or work it self we must feel a most sweet sure confirmation of our faith of receiuing of Iesus Christ with his wisdom righteousnes sanctificaton redēption that by the liuely feeling of this wee should be throughlie inflamed to giue praise thāks vnto the Lord with the Church Mat. 26 30. The vse is after al tēptations to receiue comfort relief by them Psal 51.9 Of one correction for the rest as of excommunication the preparation is by the authoritie majestie of Christ the action a fearful sentence with majestie justlie pronounced the vse for the sleying of the flesh that the spirite might bee saued in the day of the Lord. 1. Cor. 5.4 The reason followeth For he wil not hold him innocent that taketh his name in vaine That is he wil condemne him as S. Iames and S. Paule write the one against rash swearing the other of the abuse of the Sacramentes interpreteth Aboue all thinges sweare not my brethren c. least you fall into condemnation Iam. 5 12. 1. Cor. 11.29.34 4. Commaund Hitherto these precepts which commaund duties in the worship of the Lorde which wee owe everie day vnto him Now followeth that dutie which one day in seuen must be given vnto the Lord in the sanctification of his Saboth Remember So he seemeth to speake because when as this commaundement was before given they had neglected the same The Saboth day to sanctifie that is to seperate it from a cōmon vse and dedicate it to a peculiar holy vse vnto the Lord. So the gold the vessels c. were said to be holy dedicated for the holy vse of the temple might not be given or put to any other vse To sanctifie a Saboth therefore is to call our selues not from our owne sinfull waies which wee must doe eeverie day but from our honest and lawful callings that giuing our selues to godly and Christianlie exercises of our faith we may be strēgthened in the waies of God and so in thought word and deed consecrate a glorious Saboth vnto the Lord. Therfore it is called the Saboth of God Exod. 20.10 Leuit. 23.3 He calleth it an holie convocation that is dedicated to holy meetings So Esai 58.13 Hereby is confuted their opinion that take it a Saboth kept if they rest from their labours so in the meane time they labor in plaies dansings vain songs enterludes c. as though the Lord had called vs from our profitable labor commanded to displease him in these vanities Again others also who if they be better than the former abstaining from those things haue notwithstanding their heads hearts and mouthes so ful of worldly things as they do not indeed perform the trueth of the Saboth when as it should bee kept as the rest of the Law not only in action but also in the thoughts of the heart words of the mouth Esa 58. Amos 8.5 But before we come to the proper and peculiar exercises we wil set downe reasons that prooue it perpetuall for the Church in this world to haue one such day in sevē to be dedicated vnto the Lord that so we may haue the vse of it in our conscience and of the ceremonie ceased I will speake in the end First because of the covenant of the Law which biddeth vs doe so liue thereby driving vs vnto Christ Rom. 10.5 Ther are ten partes called ten wordes or sentences of which if we take away this there will be but nine Exod. 34.18 Secondlie if Adam being in his soundnes because his mind not being infinite could not doe his worke praise God pray to him meditate in his creatures of his wisdom mercie c. had need for that purpose wholly to giue himself ouer more fullie thē he did by times in other daies once in seven daies how much more having in vs so much ignorance hardnes of heart c. that we might help our weaknes grow forward Thirdly when this was a peece of the image of God in him that he did not onely those daylie duties after mentioned together with tilling and keeping the garden Gen. 2.15 euery day but was further able one whole day in soule bodie to giue ouer himselfe to the former Saboth exercise of praying praising c. Either we must not knowe and not be borne again to this piece of excellencie or els wee must haue this peculiar commandement to humble vs in this point to driue vs vnto Christ afterward also be a rule and square vnto vs of the same Fourthlie the Apostles in taking this day and giving it the name of the Lordes day Apoc. 1.10 as before that was called the Lords Saboth and ordaining publike exercises Act. 10.7 and privat 1. Cor. 4.2 As they did shew that
vnderstanding of the worde this bee required very straightly As I said before it hath ben the continual order of Gods Church therefore in the Passeover the first day seventh day were daies of holy convocation or assemblies wherin we haue shewed this worke was observed may further appeare by Nehem. 8.14.15.16 Therefore when the Apostles celebrated Baptisme Act. 8.12.38 Act. 9.17 10.16.15.32 And when they celebrated the Supper instituted by Christ Act. 20. this order was observed And S. Paule expreslie noteth it in Iohn Baptist that he first preached that they should beleeue in Iesus Christ that was to come and they hearing it were baptized c. Act. 19.4 Where we may note also the dutie of the Church which ought to giue especial good ear heed to hunger and thirst for it and to be quickened by it And this plainlie meeteth with a common errour that many desire often to come to the Lordes Table but care litle for the preaching of the worde of God which is as greate madnes as if one should looke much vpon the sealer of certaine writinges but neuer care to know the conveighāces of estate the covenāts and severall bondes conteined in thē the way how to come to the possession ratified and sealed vp by those seales The Ministers other works are that hee must offer deliver and apply according as is prescribed the outward creatures so that the water he must apply to washing the bread he must deliver to be eaten not to be worshipped kneeled vnto c. So that herein they must keep the order which they haue receiued frō the Apostles as they received it from Christ Therefore wee see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinthes with this reason that which I received I deliuered and that which is grounded on our Savior his commādement Do this teach them to obserue whatsoeuer I haue commanded Mat. 28. in the end And therfore here al additions of new signes especially of crossing spitle milk salt oile of new actions as lifting vp adoring sacrificing c. doe al abhominablie pollute these holie sacramentes of God whose whole honour is that they remain vnto the Church of God in that simplicitie he left them And when no action here is worth any thing but by reason of Gods word which is sanctified to a profitable vse and made an instrument of the working of the holie Ghost it followeth that to bring in such additiōs of orders with their significations vses of the outward partes of the Sacraments is to command the holy Ghost to be at our beck to blesse our instruments c. which is to make our selues at the least equall to him in wisdom clean contrary to that in Nomb. 9. We should not follow our own waies eies after which we goe a whoring The other outward persons are the Ministers and the whole Church who must joine in praier quicken their faith by consideration of the covenant of God For God hath not prescribed the former works of the Minister that the Church in them should be idle which we may vnderstand even by this that the Scripture giveth the worke of prayer prophecying sacrifising and so now of administring of the Sacraments vnto the Church because in the prayer their heartes joine in the opening of the ordinance and covenant they are taught and in remembrance they are confirmed their hearts allow the worke In the action about the creatures they make their vse in the putting apart the water they behold the blood of Christ crucified yea himself al his deserving put apart as for a fellow member so for themselues and their baptisme receiued long ago nowe commeth fresh quickneth a fresh for as the scripture teacheth vs the fruite of that worke is not to be for a time but daylie Rom. 6.1.2.3 So no doubt when our hearts joine in this worke one for another it shal be thē very fruitful vnto our selues In the parents this is yet more who receiue after a sort the covenant of God specially concerning one part ratified in the flesh of their childrē In the supper al this is more liuely to all they ought to haue their faith stirred vp provoked cōfirmed c. by the putting apart of the creatures by the breaking noting out the bruising as Esai saith of christ for our sins The vse of the deliuering receiving c. hath already bin spoken of and shal be further hereafter Here therefore especially we must take heed that we account not our selues free to lean our mindes to other matters than are done of the Church till it come to vs. And thus wee haue seen the outward persons with the inward answering to them as hath bene touched in the particulars God to his minister the inward matter to the outwarde in the Church their works also haue bin considered in part Nowe the matter followeth which are the creatures of God put apart for that work which he hath ordained as water put apart to wash breade wine put apart to nourish refresh make glad the heart of man These having fitnes in them to that work can even provoke vs to the right vse of them as in the Euneuch to desire to bee baptized as soone as he came to the water in those to whom Salomon speaketh Pro. 7. who ought to be provoked when wisdome hath made ready her wine and furnished her table Nowe these instruments are outward signes being so set apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent and offer to al and seale vp the true beleever by faith God offering giuing the Church receiuing of Christ crucified the covenant of God all the promises of the same ratified in him vnto eternall life Here first we must consider the proportion and relation of the outward matter the application of the same The signes or outward things haue relation vnto Christ crucified and the covenāt of God ratified in him so the water which is a matter apt to wash vs doeth hold proportion with Christ who is apt to wash and cleanse vs 1. Cor. 6.11 So the bread and wine being matter fit to nourish vs haue respect to the flesh blood of Christ crucified spiritually fully to nourish vs as the wordes of the institution declare This is my bodie this is my blood and the bread which we breake is it not the communion of the bodie of Christ We are made to be baptized into one body made to drink into one spiritual drink Then the offering delivering of these signes hath respecte to the offring and delivering of the things signified and noted before by one God in three persons For as wee are in baptisme baptized vnto the name o the Father Son holy ghost so to bee as shall appeare in and by Christ the spouse children houshold servantes of God so this one God in three
of a Lot lyeth wholy in this that although the thing be of vs yet the disposition is wholly of God that is hee vseth not here our meanes of cunning practise strength stedines of hand or such like but taketh it wholly to himself And this sheweth the nature of the Lot so Prov. 18.18 The holy Ghost sheweth the onelie lawful vse of it saying The Lot remooveth contentions and maketh partitions amoÌ„gst the mightie So shewing the only lawfull vse of it is to end controversies which otherwise cannot convenientlie be ended for each contender without the Lot is too mightie to yeeld First because as it is meant of an oath Heb 6 16. when he saith for men verily sweare by him that is greater than themselues an oath for confirmation is amongst them an ende of all strife that he wold by these words not so much teach vs that men vse an oath to ende controversies which everie one knoweth but that God hath dedicated made an oath holie sure only for that vse of necessarie deciding of doubts of importance amongst men so in the like words in this place of the Proverbes concerning a Lot must be vnderstoode in the same sence not so much to teach vs that a Lot ended such controversies amongst men which all knowe but that God hath ordained it only for that vse Secondlie wee see that the Scripture maketh a Lot so the sentence of God as in the most waightie matters of God and man of life and death it is the verie Oracle and declaration of God his will wherein man must rest without any contradiction or motion to the contrarie So Act. 1.24.26 Numb 26.55 Levit. 16.8 for matters of God So Iosua 14. for the matters of life yea the Gentiles themselues knew it to be the verie Oracle of God Ionas 1.7 Nowe such Oracles of God must not be vsed for recreation seeing they are his name and must not be vainelie vsed Thirdlie all Lottes vsed in recreation doe either necessarilie drawe or tempt the verie best to horrible prophaning of Gods name as to thinke or say What lucke is this how crooked Which in plaine wordes vnlesse wee will brutishly giue God his glorie vnto Fortune is What a God what perverse crooked providence of God is this Neither is the case here as in other pastimes where our owne infirmity or want of skill may be blamed for all imperfection because in a Lot nothing can be accused but Gods immediate direction From all this I gather that Dice dealing of Cardes or such like where the matter is laide on hazard as they call it or rather God his prouidence without vsing any cunning of ours to dispose it is vpon the same reason of a lot vnlawfull Neither is it any reason to say Wee vse it not now to end controversies or to so a waighty vse but only for an honest recreation for the end for which wee vse it is not of the nature of the lotte but onelie of the vse or abuse of it For when the Iewes cast lottes for our Saviour Christ his garmentes it was still in the nature of a Lotte though the good end of a Lotte was laide aside And seeing in al these the whole disposition of it to trie the matter which is what cast wee shall haue or what cardes we shall haue towardes a good game is whollie in the Lorde and not in anie cunning vnlesse we cogge cheate and play false play which thing the verie Roisters condemn it is manifest that it remaineth in the nature of a lot to what end soeuer we vse it It is manifest I say not by my collection but by the expresse declarion of Salomon yea by the common graunt of all who say in the lightest matters Let vs put it to lot chance hazard c. Lastlie my hartie desire is in the Lord that if these reasons cannot perswade my good brethren to thinke this vnlawfull which in my judgement is evidentlie prooued to be so that they woulde as I hope thay will be perswaded vpon the reasons of the holy Ghost following to abstaine from that which although it were lawfull yet they may exchange with many other recreations as plesant of greater praise as Chesse Musick c. First because we shall by it offend the church of God which the Apostle expresly forbiddeth to bee done in ane indifferent matter 1. Cor. 10. For the church of God for the most part both long ago and in these dayes hath left it vpon these reasons and wee cannot be ignorant that many godly persons with greife will marueill to heare it vsed of vs. For maintenance of this reason the Apostle saith in the 14. vnto the Romanes If thy Brother be grieued for thy meate thou walkest not according to Charitie Secondly because we shall contrarie to the like Commandement of the Apostle offend those which are without 1. Cor. 10. when they hearing we professe so much zeale in religion good order and other such like they will say Yet they vse these vaine pastimes as well as others yea when they may haue better Of which the Apostle saith expresly in the 14. chap to the Romanes Why should your good be blasphemed that is euill spoken of Thirdly because they shall confirme others whoe cannot but greatly abuse it when by vsing others in steede of it they may draw them to a right and lawefull vse of recreation FINIS a Phil. 1.9.10 Col. 1.10 11. b Command 1. Ierem. 9.24 c Deut. 6.4.5.12 13. Heb. 12.28 Gen 17.1 d Command 2. Deut. 12.31.32 Esa 29 13.14 Math. 15. Col. 2 23. Psal â—19 Psal 26.8 Act. â— 42 e Iohn 4.22 2. King 18.4 Act 10.26 Act. 14.13 Exod. 33.24 Roman 1.23 Hos 2.27 Esa 30.22 f Command 3. Math. 5.34 Iam. 5.12 g Act. 9 15· h Genes â— 2â— Mal. 1.11.12 praep 2. Chron. 24.2 Eccles 5.2 Gen. 24.5 Luk. 8 18. Eccl. 5.1 1. Cor. 11.28 Feeling 2. Chron 24.22 Ier. 4.2 1. Thes 2.13 Neh. 8 10. i 〈…〉 fruit Hebr. 6.16 1. Thes 5 20. Act. 17.11 Psal â—1 9 k Comm. 4 l Esa 58.13 Amos 8.5 m Command 5. Mark 7.10 Rom. 13.7 Rom. 1.31.32 1. Tim. 5.8 n Leuit. 19.32 Iob. 32.6 Rom. 12.6 1. pet 5 2. o Comm. 6 Math. 5.21 22. Levit. 19.17 Ex. 21.19 p Comm. 7 Ephe. 5.3 Mat. 5.28 1. pet 4 Iob 31.1 q Comm. 8 Exod. 26.14.15 1. Thes 4.4 r Comm. 9. Ephe. 4.28 pro. 28.19 Å¿ Com. 10. psal 15.3 Tit. 3. 1. Cor. 13.4 pro 25.13 t Iam. 1.23 Gal. 5.24 For protection see a notable example of Lot Gen. 19.2.3.4.5.6.7 8. Iudg. 19.16.17 18. a Rom. 3. ver 9. to the 20. b Rom 5.14 Ephe. 2.3 c Rom. 5.12.14 6.21.23 d 1. Ioh. 1.3 a 2. Cor. 3.6.7 Rom. 8.15 8. c. a Rom. 7.5 to the 15. Mat. 5.6 b Gal. 3.19 to the 25. Mat. 9.12.13 a Eph. 3.8 to the end and 4.11 to 17. Rom. 10.14.15.16 b Gal 3.26 to the end a Deut. 5.28 b Rom. 10.5 c soule body c. Deut. 26.16 30.2 d Deu. 6.24.25 28.5 e Deut. 12.32 Num. 15.39 Eccle. 12.15 Deut. 12.28 a Pro. 2.3.4 4.10 b Pro. 2.10 Psa 119.24 VVhich he commandeth generally to all things the settinge foorth of his glorie 1. Cor. 10.32 6.20 a 1. Cor. 5.21 b Rom. 6.2.3.4 c. a Iere. 24.7 Ephe. 4.13 b Ioh. 4.24 Iam. 1.17 c Esai 33 13. d Iohn 1. chap. ver 8.9 e Dan. 4.21 Rom. 11.36 a Phil. 2 12. 1. Pet. 1 11 and 2 17. b Hebr. 4 1. a Exod. 33.24 Rom. 1 23 b Ier. 10 8. Abac. 2 18 19. c Gal. 3 4. 1. Cor. 4 6 2. Tim. 3 17. a 2. Sam. 12.16 17. Est 10 6. Levit. 23 23. Iudg. 20 26. b Levit. 23 14 27. Ioel. 2.15 Luke 5 33. Actes 13 2 3. c Mat. 9 15. Ioel. 2 12 17. 1. Sam. 7.6 a 1. Tim 5 17. 1. Cor. 12 28. Rom. 12 8. b Ephe. 4 11. c 1. Thes 5 12 13 14 Iam. 5.41 d 1. Tim. 4.14.15.6 21 18 Mat. 18 17. a Ioh. 2 14 15. Mark 7 34. Mat. 26 38. 27 30. b 2. Cor. 6.14 to the 2. vers of cap. 7. a Luk. 7.6.7.8 b Rom. 6.15 to the 20. Tit. 2.12 13.14 a Psal 3.4 20.8 118.12 1. Chron. 17.27 Act. 10.33 b 1. Chro. 29.20 Luk. 1.28 Esa 12.2 c 1. Chro. 29.20 Luk. 1.28 Esa 12.2 d 2. Thess 2.8 e Ge. 17.1 f Exod. 3.15.1 1.10 a 1. Thess 5.12 b Deut. 17.10.11 c Mat. 18.17 a Luk. 14.27.32 b Rom. 10.15 12.8 Act. 26. a Psal 78 1. b 1. Thess 2.13 c Nehe. 8.8.10 and 13. Act. 2.37 a Eccl. 5.1 Exo. 19.9 b 2. Cor. 10.5 c Act. 2.13 1. Kin. 21.20 a Gen 2 3.15 b Gen 2 3.15 Eze. 16.8 Ier. 32. Hos 2. 1. Co. 11.26.27 â— Cor. 10.13 1. Cor. 10.3.4 5- c