Mark the Apostles argument, that he useth for the proof of this point: qHe that spared not his Son, but bestowed him upon us, how can he but give us all things together with him. And conceive we the force of it by this comparison: Suppose a man have a friend, who having but one precious Jewell of great price, that he maketh special reckoning of, is content to part with it, and bestow it on him for the ransoming and redeeming of him out of captivity: he is content again, when he is sick, to be at any charge with him for Physician and Physic; and yet when he is in the fit of a burning Fever, he will not by any means suffer him to have a cup of cold water. May not such a one in this case reason thus with himself? Surely, if it were good and safe for me, yea were it not certainly dangerous and prejudicial unto me to drink such cold and raw drink, this my friend that thinketh nothing too good or to deer for me that may do me good, that is content to be at all this cost and charge with me for Physic, would never deny me a cup of cold water that standeth him in nothing. And consequently, if he be wise, he will strive against his own desire of it, and bend himself patiently to endure the want and denial of it, as done in wisdom by his friend, and out of a tender regard of his good. And in like manner doth the Apostle teach the Godly man to reason: God, that having ⟨p. 76⟩but rone precious Jewell, to speak of, shis own Son and his only Son, was content to bestow him upon me, to shed his heart-blood for the saving4 of my soul, if he saw health or wealth to be good for me, he would never deny it me, tbeing no more than as a crumb of bread or a drop of water with him. So that so long as he with ▪holdeth it, I know well that it is better for me to want it than to have it; and therefore *I will endeavour to keep my self quiet, and rest content with the want of that, which I want for my good.
Marke the Apostles argument, that he vseth for the proofe of this point: qHe that spared not his Sonne, but bestowed him vpon vs, how can he but giue vs all things togither with him. And conceiue we the force of it by this comparison: Suppose a man haue a frend, who hauing but one pretious Iewell of great price, that he maketh speciall reckoning of, is content to part with it, and bestow it on him for the ransoming and redeeming of him out of captiuitie: he is content againe, when he is sicke, to be at any charge with him for Physitian and Physick; and yet when he is in the fit of a burning Feuer, he will not by any meanes suffer him to haue a cup of cold water. May not such a one in this case reason thus with himselfe? Surely, if it were good and safe for me, yea were it not certainly dangerous and preiudiciall vnto me to drinke such cold and raw drinke, this my friend that thinketh nothing too good or to deere for me that may do me good, that is content to be at all this cost and charge with me for Physick, would neuer denie me a cup of cold water that standeth him in nothing. And consequently, if he be wise, he will striue against his owne desire of it, and bend himselfe patiently to endure the want and deniall of it, as done in wisdome by his friend, and out of a tender regard of his good. And in like manner doth the Apostle teach the Godly man to reason: God, that hauing ⟨p. 76⟩but rone pretious Iewell, to speake of, shis owne Sonne and his onely Sonne, was content to bestow him vpon me, to shed his heart-bloud for the sauing4 of my soule, if he saw health or wealth to be good for me, he would neuer denie it me, tbeing no more than as a crum of bread or a drop of water with him. So that so long as he with ▪holdeth it, I know well that it is better for me to want it than to haue it; and therefore *I will endeuor to keep my selfe quiet, and rest content with the want of that, which I want for my good.
- qRom. 8. 32. Qui misit un•ge•itum, immisit spiritum, promisit vultum: quid tandē tibi negaturus est? B•rn. de temp. Nihil unquam ei negasse credendum est, quem ad vituli hortatur esum. Hieron. ad Damas. de Luc. 15. 31. [Greek or Hebrew]; Chrysost, in Rom. ••. 15.Rom. 8. 32. Qui misit vn•ge•itum, immisit spiritum, promisit vultum: quid tandē tibi negaturus est? B•rn. de temp. Nihil vnquam ei negasse credendum est, quem ad vituli hortatur esum. Hieron. ad Damas. de Luc. 15. 31. 〈non-Latin alphabet〉; Chrysost, in Rom. ••. 15.
- r1. Petr. 1. 18, 19.
- sJoh. 3. 16.Ioh. 3. 16.
- 41. Joh. 4. 9.1. Ioh. 4. 9.
- tHagg 2. 9. 1 Chr. 29. 11, 12.
- *[Greek or Hebrew]; •usus apud Arrianū dissert l•• c. 1. [Greek or Hebrew]. l 2. c. 6.