hatred c. Or by an Analogia as when he is named a Lion a rocke a tower a Buckler c. Whose signification euery commentary will expresse Of all these Attributes wee must hold these generall Rules 1 NO Attributes can sufficiently expresse the Essence of GOD because it is infinite and ineffable Whatsoeuer therefore is spoken of God is not God but serueth rather to helpe our weake vnderstanding to conceiue in our reason and to vtter in our speech the Maiestie of his Diuine Nature so farre as hee hath vouchsafed to reueale himselfe vnto vs in his Word 2 All the Attributes of God belong to euery of the three Persons as well as to the Essence it selfe with the limitation of a Personall proprietie as the Mercy of the Father is Mercy begetting the Mercy of the Sonne is Mercy begotten the Mercy of the Holy Ghost is Mercy proceeding and so of the rest 3 The Essentiall Attributes of God differ not from his Essence Because they are so in the Essence that they are the very Essence it selfe In God therefore there is nothing which is not eyther his Essence or a Person 4 The Essentiall Attributes of GOD differ not Essentially nor really one from another because whatsoeuer is in God is one most simple Essence and one admits no diuision but onely in our reason and vnderstanding which being not able to know earthly things by one simple Act without the help of many distinct acts must of necessitie haue the helpe of many distinct Acts to know the incomprehensible GOD. Therefore to speake properly there are not in God many Attributes but one onely which is nothing else but the Diuine Essence it selfe by vvhat Attribute soeuer you call it But in respect of our reason they are said to be so many different Attributes for our Vnderstanding conceiues by the name of Mercy a thing differing from that which is called Iustice. The Essentiall Attributes of God are not therefore really inseparable 5 The Essentiall Attributes of GOD are not parts or qualities of the diuine Essence nor Accidents in the Essence as in a Subiect but the very whole and entire Essence of God So that euery such Attribute is not aliud aliud another and another thing but one and the same thing There are therefore no Quantities in God by which hee may be said to be so much and so much nor Qualities by which he may be said to be such and such but whatsoeuer God is hee is such and the same by his Essence By his Essence hee is wise and therefore Wisedome it selfe by his Essence hee is God and therefore Goodnesse it selfe by his Essence hee is mercifull and therefore Mercy it selfe by his Essence hee is iust and therefore Iustice it selfe c. In a word GOD is great without Quantitie good true and iust without Qualitie mercifull without passion an Act without motion euery-where present without site without time the first and the last the Lord of all Creatures from whom all receiue themselues and all the good they haue yet neyther needeth nor receiueth hee any encrease of goodnes or happinesse from any other This is the plaine description of God so farre as hee hath reuealed himselfe to vs in his Word This Doctrine of all others euery true Practitioner of Pietie must competently know and necessarily beleeue for foure speciall vses 1 That wee may discerne our true and onely God from all false Gods and Idols for this description of God is properly knowne onely to his Church in whom he hath thus graciously manifested himselfe 2 To possesse our hearts with a greater awe of his Maiestie whilest we admire him for his simplenesse and infinitenesse adore him for his vnmeasurablenesse vnchangeablenesse and eternitie seeke wisedome from his vnderstanding and knowledge submit our selues to his blessed will and pleasure loue him for his loue mercy goodnesse and patience trust to his Word because of his truth feare him for his power Iustice and anger reuerence him for his holinesse and praise him for his blessednesse and to depend all our life on him who is the onely author of our life beeing and all the good things which wee haue 3 To stirre vs vp to imitate the Diuine Spirit in his holy Attributes and to beare in some measure the Image of his Wisedome Loue Goodnes Iustice Mercy Truth Patience Zeale and Anger against sinne that we may be wise louing iust mercifull true patient and zealous as our God is 4 Lastly that wee may in our Prayers and Meditations conceiue aright of his diuine Maiestie and not according to those grosse and blasphemous imaginations which naturally arise in mens braines as when they conceiue GOD to be like an old man sitting in a chaire and the blessed Trinitie to be like that tripartitae Idoll which Papists haue painted in their Church-windowes When therefore thou art to pray vnto God let thine heart speake vnto him as to that eternall infinite almightie holy wise iust mercifull Spirit and most perfect indiuisible Essence of three ssuerall Persons Father Sonne and holy Ghost who being present in all places ruleth Heauen and Earth vnderstandeth all mens harts knoweth all mens miseries and is onely able to bestow on vs all graces which we want and to deliuer all penitent sinners who with faithfull harts seeke for Christs sake his help out of all their afflictions and troubles whatsoeuer The ignorance of this true knowledge of GOD makes many to make an Idoll of the true God and is the onely cause why so many doe professe all other parts of Gods worship and religion with so much irreuerence and hypocrisie whereas if they did truely know GOD they durst not but come to his holy Seruice and comming serue him with feare and reuerence for so farre doth a man feare God as he knoweth him and then doth a man truely know God when hee ioynes practise to speculation And that is First when a man doth so acknowledge and celebrate Gods Maiestie as hee hath reuealed himselfe in his word Secondly when from the true and liuely sense of Gods Attributes there is bred in a mans heart a loue awe and confidence in God for saith God himselfe If I be a Father where is my honour If I be a Lord where is my feare O taste and see that the Lord â—s good saith Dauid Hee that hath not by experience tasted his goodnes knowes not how good hee is Hee saith Iohn that saith he knoweth God and keepeth not his Commandements is a lyer and the truth is not in him So farre therefore as wee imitate God in his Goodnesse Loue Iustice Mercy Patience and other Attributes so farre doe vvee know him Thirdly when with inward groanes and the serious desires of our hearts wee long to attaine to the perfect and plenarie knowledge of his Maiestie
obtaine eternall life For good workes are the true fruits of a true faith which apprehendeth Christ and his obedience vnto Saluation And no other faith auaileth in Christ but that which worketh by loue And but in the act of Iustification that Faith which onely iustifieth is neuer onely but euer accompanied with good workes as the Tree with his fruits the Sun with his light the Fire vvith his heate and Water with his moisture and that faith which doth not iustifie her selfe by good workes before Men is but a dead Faith which vvill neuer iustifie a mans soule before God But a iustifying faith purifieth the heart and sanctifieth the whole man throughout II. From the doctrine of Gods eternall Predestination and vnchangeable decree hee gathereth that if hee be predestinated to be saued hee cannot but be saued if to be damned no meanes can doe any good Therefore all vvorkes of Piâ—tie are but in vaine but hee should learne that God hath predestinated to the means as well as to the end Whom therefore GOD hath predestinated to be saued which is the end hee hath likewise predestinated to be first called iustified and made conformable to the image of his Son which is the meanes And they saith Peter who are elect vnto saluation are also elect vnto the sanctification of the spirit If therefore vpon thy calling thou conformest thy selfe to the Word and Example of Christ thy Master obeyest the good motions of the holy Spirit in leauing sinne and liuing a godly life then assure thy selfe that thou art one of those who are infallibly predestinated to euerlasting saluation If otherwise blame not Gods predestination but thine owne sinne and rebellion Doe thou but returne vnto God and God will gratiously receiue thee as the Father did the prodigall Sonne and by thy conuersion it shall appeare both to Angels and Men that thou didst belong to his Election If thou wilt not why should God saue thee III. When a carnall Christian heares that man hath not free-will vnto good he looseth the reynes to his owne corrupt will as though it lay not in him to bridle or to subdue it Implicitely making God the authour of sinne in suffering man to runne into this necessitie But hee should know that GOD gaue Adam free-will to stand in his integritie if hee would but man abusing his free-will lost both himselfe and it Since the Fall Man in his state of corruption hath Free-will to euill but not to good for in this state we are not saith the Apostle sufficient to think a good thought And God is not bound to restore vs what wee lost so wretchedly and make no more care to recouer againe But as soone as a man is regenerated the Grace of God freeth his will vnto good so that hee doth all the good things hee doth with a Free-will for so the Apostle saith that God of his owne good pleasure worketh both the will and the deede in vs who as the Apostle expoundeth cleance our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God And in this state euery true Christian hath Free-will and as hee increaseth in grace so doth his will in freedome for when the Sonne shall make vs free then shall wee be free indeede and where the Spirit of the Lord is there is libertie for the holy Spirit drawes their mindes not by coaction but by the cordes of Loue Can. 1.4 by illuminating their mindes to know the truth by changing their hearts to loue the knowne truth and by enabling euery one of them according to the measure of grace which hee hath receiued to doe the good which he loueth But thou wilt not vse the freedome of thy will so farre as GOD hath freed it for thou dost many times wilfully against Gods Law to the hazard of thy Soule that which if the Kings Law forbad vnder the penaltie of death or losse of thy worldly state thou wouldest not doe Make not therefore thy want of free-will vnto good to be so much the cause of thy sinne as thy want of a louing heart to serue thy heauenly Father IIII. When the naturall man heares that no man since the fall is able to fulfill the Law of God and to keepe all his Commandements He boldly presumes to sinne as others doe hee contents himselfe with a few good thoughts and if hee be not altogether as bad as the worst hee concludes that hee is as truely regenerate as the best And euery voluntary refusall of doing good or withstanding euill he counts the impossibilitie of the Law But he should learne that though since the Fall no man but Christ who was both God and man did or can perfectly fulfill the whole Law yet euery true Christian as soone as hee is regenerated begins to keepe all Gods Commandements in truth though hee cannot in absolute perfection Thus with Dauid they apply their hearts to fulfill Gods Commandements alwayes vnto the end And then the Spirit of grace vvhich was promised to be more aboundantly poured forth vnder the Gospel helpeth them in their good endeuours and assisteth them to doe vvhat he commands them to doe And in so doing GOD accepteth their good will and endeuour in stead of perfect fulfilling of the Law supplying out of the merits of Christ who fulfilled the Law for vs whatsoeuer wanteth in our obedience And in this respect S. Iohn saith that Gods commandements are not burdenous And S. Paul saith I am able to doe all things through the helpe of him that strengthneth me And Zâ—chary and Elizabeth are said to walkâ— in all the Commandements of the Lord without reproofe Hereupon CHRIST commends to his Disciples the care of keeping his Commandements as the trueest testimonie of our loue vnto him So farre therefore doth a man loue Christ as he makes conscience to walk in his Commandements and the more vnto Christ is our loue the lesse will our paines seeme in keeping his Law The Lawes curse which vnder the Olde Testament was so terrible is vnder the New by the death of Christ abolished to the regenerate The rigor which made it so vnpossible to our nature before is now to the new borne so mollified by the Spirit that it seemes facile and easie The Apostles indeede pressed on the vnconuerted Iewes and Gentiles the impossibilitie of keeping the Law by abilitie of nature corrupted But when they haue to doe with regenerated Christians they require to the Law which is the rule of righteousnesse true obedience in word and deede the mortifying of their members the crucifying of the flesh with the affections and lusts thereof resurrection to newnesse of life walking in the spirit ouercomming of the world by faith So that though no man can say as CHRIST which of you can
let thy care be greater for heauenly then earthly things and be more grieued for a dishonour done to GOD then for an iniurie offered to thy selfe But if any priuate iniurie be offered vnto thee beare it as a Christian with Patience Neuer was an innocent man wronged but if patiently hee bare his crosse he ouercame in the end But thy good name in the meane while is wounded beare that also with Patience And hee that at the last day will giue thy Body a Resurrection will as sure in his good time grant a resurrection to thy good name If impatiently thou frettest and vexest at thy wrongs the hurt which thou doest thy selfe is more then that which thine Enemie can doe vnto thee Neither canst thou more reioyce him then to heare that it throughly vexeth thee But if thou canst shew Patience on earth GOD will shew himselfe iust from Heauen Pray for him for if thou be a good man thy selfe thou canst not but reioyce if thou shouldest see thy worst enemie to become a good man too But if hee still continueth in his malice and increaseth in his mischiefe giue thou thy selfe vnto Prayer committing thy selfe and commending thy cause vnto the Righteous Iudge of Heauen and Earth saying with Ieremy O Lord of hoasts that iudgest righteously and tryest the reynes and the heart vengeance is thine and vnto thee haue I opened my cause In the meane while waite with Dauid on the Lord Be of good courage and hee shall comfort thine heart 8 The more others commend thee for any excellent act be thou the more humble in thine owne thoughts Affect not the vaine praises of men the blessed Virgin was troubled when shee was truely praised of an Angell They shall be praised of Angels in Heauen who haue eschewed the praises of men on Earth Neyther needest thou praise thy selfe deale but vprightly others vvill doe that for thee Be not thou curious to know other mens doings but rather be carefull that no man knowes any ill dealings by thee 9 Esteeme no sinne little for the curse of GOD is due to the least and the least would haue damned thee had not the Sonne of God dyed for thee Bewaile therefore the miserie of thine owne state and as occasion is ministred mourne for the iniquitie of the time Pray to God to amend it and be not thou one of them that make it worse 10 Lastly thinke often of the shortnesse of thy life and certaintie of Death and wish rather a good life then a long For as one day of mans life is to be preferred before the longest age of a Stagge or Rauen so one day spent religiously is to be higher valued then a mans whole life that is consumed in profanenesse Cast ouer therefore once euery day the number of thy dayes by substracting those that are past as being vanished like yesternights dreame contracting them that are to come sith the one halfe must be slept out the rest made vncomfortable by the troubles of the world thine owne sicknesse and the death of friends counting onely the present day thine which spend as if thou wert to spend no more Secondly for thy Words 1 REmember that thou must answere for euery idle word that in multiloquie the wisest man shall ouer-shoote himselfe Auoid therefore all tedious and idle talke whereof seldome ariseth comfort many times repentance especially beware of rash answeres when the tongue out-runs the minde The word was thine whilest thou keptst it in it is anothers as soone as it is out O the shame when a man 's owne tongue shall be produced a witnesse to the confusion of his owne face Let then thy wordes be few but aduised fore-thinke whether that which thou art to speake be fit to be spoken affirme no more then what thou knowest to be true and be rather silent then speake to an ill or to no purpose 2 Let thy heart and tongue euer goe together in honestie and truth hate dissembling and lying in another detest it in thy selfe or GOD will detest thee for it for he hateth the lyar and his father the Diuell alike And if once thou be discouered to make no conscience of lying no man will beleeue thee when thou speakest a truth but if thou louest truth more credit will be giuen to thy word then to a liars oath Great is the possession which Sathan hath in those who are so accustomed to lying that they will lie though they get nothing by it themselues nor are not compelled vnto it by others Let not thine anger remaine when thou seest the cause remoued and euer distinguish twixt him that offendeth of infirmitie or against his will and him who offendeth maliciously and of set purpose let the one haue pittie the other iustice 3 Keepe thy speech as cleane from all obsenitie as thou vvouldest thy meate from poyson and let thy talke be gracious that hee that heares thee may grow better by thee and be euer more earnest vvhen thou speakest of Religion then when thou talkest of worldly matters If thou perceiuest that thou hast erred perseuere not in thine errour reioyce to finde the truth and magnifie it Study therefore three things especially to vnderstand well to say well and to doe well And when thou meetest with Gods Children be sure to make some holy aduantage by them learne of them all the good that thou canst and communicate vvith them all the good things that thou knowest The more good thou teachest others the more will God still minister vnto thee For as the gifts of men by much vsing doe perish and decrease so the gifts of God by much vsing doe the more grow and increase like the Widowes Pitcher of Oyle vvhich the more it poured to fill other vessels the more it vvas still replenished in it selfe 4 Beware that you beleeue not all that is told you that you tell not all that you heare for if you doe you shall not long enioy true friends nor euer want great troubles Therefore in accusations be first assured of the truth then censure And as thou tenderest the reputation of an honest heart neuer let malice in hatred make thee to reueale that which loue in friendship bound thee a long time to conceale But for feare of such afterclaps obserue two things First Though thou hast many acquaintance yet make not any thy familiar friend but he that truly feares God Such a one thou neuer needest to feare For though you should in some particulers fall out yet Christian loue the maine ground of your friendship will neuer fall away and the feare of God will neuer suffer him to doe thee any villainy Secondly doe nothing in the sight of a ciuill friend for which thou canst not be safe vnlesse it
praesidentium sumimus Tert. lib. de Coron cap. 3. * Qui est à terra panis percipiens vocationem Domini non iam communis panis est sed Eucharistia ex duabus rebus constans terrenâ coelesti Iren. lib. 4. cap. 30. Per Sacramentum corporis sanguinis Domini diuinae efficimur consortes naturae tamen esse noÌ„ desinit substantia vel natura panis vini Gelasius cont Eutic Christus visibilia symbolae corporis sanguinis appellatione honorauit non naturam mutans sed gratiam naturae adâ—ciens Theodoret. Dialog 1. c 1 Cor 10.16 d 1 Cor. 11.26 e Acts 3.21 Acts 1.11 Heb. 8.21 f Mat. 24.27 28. g 1 Thes. 4.17 * Dauid cals Bread the strength of mans heart Psal. 104.15 Isay the stay of bread Chap. 3.1 Ezechiel the staffe of bread Chap. 4.16 Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mat. 26.16 1 Cor. 11.26 1 Cor. 11.26 Gal. 3.1 Heb. 9.26 10.12 1.3 Quotidiè nobis Christus crucifigitur Aug. in Psa. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Incruentum sacrificium If it be vnbloudy because it is voide of bloud theÌ„ is it not Chrs. naturall body If because it is offred without shedding of bloud then is it not auaileable for the remission of sinnes Heb. 9.22 Christo cum patre spir Sancto sacrificiuÌ„ panis vini in fide charitate sancta Ecclesia Catholicae offerre non cessat Aug. de fid ad Pet. diac cap. 19. Cum frangitur hostia duÌ„ sanguis de calice in ora fidelium funditur quid aliud quam Dominici corporis in cruce immolatio eiusque sanguinis de latere effusio designatur Can. dist 2. de conse cap. cuÌ„ frangitur 37. Rom. 4.11 Mat. 26.28 1 Cor. 11.25 Iudg. 13.23 1 Cor. 10.16 Ioh. 14.16.23 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 15.5 Eph. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.35 Col. 1.18 Rom. 12.4.5 Eph. 2.19.20 1 Cor. 10.17 Eph. 5.31.32 Apo. 21.2 Phil. 3.12 2 Cor. 5.21 Rom. 4.25 1 Pet. 2.24 Phil. 3.9 Mat. 25.35 Act. 9.4 Mat. 25.45 Zach. 2.8 Eph. 4.23.24 Rom. 8.29 2 Cor. 3.18 Ioh. 15.5 Ioh. 1.16 2 Cor. 8.1.4 6.7.19 1 Cor. 10.17 Ioh. 17.11.21.22.23.26 2 Cor. 4.13 Eph. 4.5 a Rom. 5.5 b Tit. 3.5 Ephe. 4.5 c 1 Cor. 10.17 1 Cor. 11.33 d Col. 1.18 and 22. e Act. 4.32 1 Cor. 10.16 * Haec sâ—corpus sanguis Domini accepta atque hausta id efficiunt vt nos in Christo Christus in nobis sit Hil. lib. 8 de Trin. I am corpus Christi meo corpori sociatum est sanguis eius meas ornauit genas B. Agnâ—tis doct apud Ambros. * Corpus non adest cuÌ„ pane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est simul loco sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id estâ— simul tempore * Fidem mitte in Coelum eum in terris tanquà m praesentem tenuisti Aug. Epist. 3. ad Volus. Ephes. 5.32 a Luk. 24.30.31 b 1 Cor. 12.13 c 1 Sam. 14.27 d Iudg. 7.13 e 1 King 19.6.7 f Psal. 78.24.25 Num. 16.35 g Iohn 6.32.33.49.50 h Ioh. 6.51.58 i Iohn 6.34 a Iohn 5.25 Rom. 6.4.5.11 b Apoc. 20.6 * Hinc apud priscos Sacramentum Baptismâ— appellabatur salus Sacramentum verò Dominici corporis vita Aug. lib. 1. de peccatorum meritis c. 14. c Iohn 6.57 d Iohn 12.2 1 Sam. 3.10 Psal. 108.1 Acts 9.6 Apo. 3.1 Ioh. 6.45 a Hinc panis vinum à veteribus nominantur symbola resurrectionis Canon Nicaenus b Ioh. 6.51 Caro Christi non in sese sed in verbo ipsi hypostaticè vnito viuiâ—â—ca est Cyr. in Ioh. 10.13 Et quia est propria caro verbi cuncta viuificaâ—â—is Synod Eph. directa fide ad Reginaâ— Viuâ—siâ—at 1. ratione meritâ— obedienâ—i a quia Christi â—aro pro credâ—â—tibâ—s oblata fuit in sacrificium 2. ratione copulationis nostrae cum Christo quia non possumus ad Deum vit fontem pertingere 〈◊〉 carne illa Christi mediante quatenus carni illi quasi membra sumus insitâ— Caro non prodâ—st Ioh. 6.63 â—i carnalis opinio non conueniens cum mysterio mandacationis carnis Christi * Quomodo negane carnem capacem esse resurrectionis quae sanguine corpore Christi nutritur Irenaeus lib. 4. cap. 34. * Christi resurrectio in qua nostrae innititur communis resurrectionis fide iussor est Theod. a Mortuum esse Christum etiam Pagani credunt resurrexisse vero propriae fides est christianorum Aug. lib. 16. cont Faust. cap. 19. Tota fiduciae ChristianoruÌ„ est resurrectio mortuorum Tertul. lib. 5 de resur Carn * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnium terribilium terribilissimum mors Arist. Ioh. 6.51 Apoc. 2.7 Apoc. 22.6 Milites sacramento erant iurati obstricti ad praestandam soli Imperatori fidelitatâ—m obedientiam Cicero Deut. 27.26 Gal. 3.10 Luk. 15. * The 1. Commandement Deut. 6.5 Mat. 22.37.38 Leuit. 19.14 Psal. 22.5.6 Psal. 38.8 * The 2. Commandement Deut. 12.32 Mat. 15.9 Gal. 3.1 * The 3 Commandement Phil. 2.10 Eccl. 4.17 1 King 19.10 Ier. 5.2 Heere confesse thy rash false swearing * The 4. Commandement Act. 20.7 1 Cor. 16.2 Here confesse thy trauelling on the sabbath and thy leauing the holy exercise to goe to sporting or feasting The 5. Commandement 1 Thes. 5.13 Gal. 4.15 Here confesse thy disobedience to thy Parents Ministers Magistrates Masters or Tutors The 6. Commandement * Pro. 19.11 a Eph. 4.31 Mat. 5.44 Here confesse thy hastines fury if thou hast beene any way the cause of any mans death vniustly or cruelly The 7. Commandement 1 Thes. 4.3 c. Rom. 6.13 Here confesse vnto God thy secret pollusions fornication or adulterie if Sathan hath so farre preuailed ouer thee The 8. Commandement Ephes. 4.28 Luke 6.34.35 Leuit. 25.35 Here confesse if thou hast secretly stolne or openly robbed any thing or hast detained from any fatherlesse childe that which is his by right The 9. Commandement Zach. 8.16 Mat. 10.16 1 Cor. 13.7 Mat. 1.18.19 Psal. 50.20 Psal. 15.3 Here confesse if thou hast belyed or slaundered thy neighbour or not spoken the truth to cleare his innocencie when thou wast called thereto Tit. 1.12 The 10. Commandement Heb. 13.5 1 Tim. 6.6 Phil. 4.11.12 Rom. 7. Heb. 4. Psal. 130.1 Iob. 1.12 Ion. 2.2 Rom. 4. vlt. Heb. 6.1.2 Ioh. 17.3 1 Tim. 2.4 1 Cor. 11.29 2 Cor. 13.5 1 Cor. 2.14 Rom. 8.7 Iam. 3.19 Heb. 4.2 Rom. 4.11 Ephes. 3.17 Heb. 11.6 Rom. 14.23 Isa. 55.7 Ezech 33.11 Act. 26.19 Act. 3.19 Luk. 1.74.75 Ha. 2.13.14 Tit. 1.15 Mat. 5.23.24 Ioh. 13.14.34.35 Mat. 6.12.14.15 18.35 Matth. 22. 1 Pet. 1. Isa. 55.1.2 Mat. 26.26.27.28 c. 2 Sam. 19.33 Gen. 22.5 * Haile King Col. 2.3.9 2 Sam. 6.7 Mat. 3.11 Mat. 8.8 Mat. 9.12.13 Mat. 11.28 Mat. 22.11 This wedding Garment is righteousnesse and true holinesse Apoc. 19.8 Ephe. 4.24