The Triumph of a True Christian Described, Commentary on verse · Verse 32

The Triumph of a True Christian Described · Commentary on verse · Verse 32

p. 740VERSE 32.

Who ſpared not his owne Sonne, but gaue him for vsus all to death: how ſhall he not with him giuegive vsus all things alſo?

IN this Verſe our Apoſtle oppoſeth to a particular aſſault and temptation that might haply trouble & diſquiet the true beleeuing Romans and other true beleeuers, a contrarie ground of comfort: and he here preuents an obiection that might be made by them, namely this: They might ſay, Paul you tell vsus that God being on our ſide, for vsus, or with vsus, after a ſpeciall manner, as a louing, kind, and gracious father, and powerfull protector, none can be againſt vsus, none can preuaile againſt vsus to our hurt: but in the meane while we muſt tell you, that we are preſſed with want, and penurie, and extreame pouertie, and lacke, and want of things needfull. Now this the Apoſtle meets withall, and in the words of this verſe he makes knowne to the beleeuing Romans and to other true beleeuers, that God will certainly and that freely giuegive them all things needfull, and they need not to be diſtracted and troubled with diffidence and doubting, in reſpect of any good thing needfull for them, but to reſt on it, and to be fully perſwaded of it, that God will ſupply all their wants, and not ſuffer them to want any needfull good thing. And this ground of comfort the Apoſtle here puts downe, not nakedly and barely, but in the proofe of it, and he proues it by an argument from the greater to the leſſe, that God hauing giuen to his children, to true beleeuers, the greater, he will not denie them the leſſe, but will certainly giuegive it to them; he hauing giuen them Chriſt who is the greateſt good thing, and more worth then a thouſand worlds, he will not ſuffer them to want other good things needfull, that is the Apoſtles argument, and that is amplified.

1. By a deſcription of Chriſt, that he is Gods owne Sonne, Who ſpared not his owne Sonne. And

p. 7412. By an oppoſition of actions, that God ſpared not, but gaue vp or deliuered that Sonne of his.

Together with the perſons for whom, namely, for vsus all: Who ſpared not his Sonne, but gaue him for vsus all.

And then followes the Apoſtles inference which he infers on that, that God ſpared not, but gaue him for vsus all. That therefore he will denie vsus no good thing needfull, but together with his Sonne he will giuegive vsus all needfull good things: which the Apoſtle deliuers more emphetically by way of interrogation: How ſhall he not with him giuegive vsus all things alſo? So then in this verſe we hauehave two things in generall layed before vsus.

1. Firſt this propoſition, that God hath not ſpared his own Sonne, but hath giuen him for all true beleeuers.

2. An inference following neceſſarily on this, that therefore God will not denie true beleeuers any good thing.

Let vsus now examine the words of this verſe touching the ſence and meaning of them. Who ſpared not his owne Sonne, Interpretation.or he that ſpared not: that is, God, ſpoken of verſe before. And thoſe words ſpared not, are very weightie, they ſignifie more then if it had bene ſaid, he gaue, though freely, and without any deſert at all: for one may giuegive and that freely, out of his owne abundance, but vnderunder thoſe words ſpared not, is implied the raritie and excellencie of the thing giuen, and the great worth of the gift, as a man is ſaid to ſpare no coſt when he layes it on and beſtowes the deareſt thing he hath; as if it had bene ſaid, God who hath not with held or kept backe that gift of the greateſt price and worth, euen that moſt rich and precious gift, His owne Sonne: that is, his eternall Sonne, begotten of him from all eternitie, and of the ſame eternall eſſence with God the Father, and ſo his onelyonly begotten Sonne, as he is called, Ioh. 3.16. his owne deare Sonne, But gaue him, or deliuered him vp. The meaning is, God gaue his Sonne to death, (for that being not in the text originall, may well be ſupplyed) as the principall cauſe. Iudas is ſaid to be traditor, or to deliuer him vp, Matth. 26.15. as the cauſe inſtrumentall, but God deliuered him vp as the principall cauſe, ordering p. 742and gouerning the tradition of Iudas, and his deliuering him vp, as we hauehave it, Act. 2.23. He was taken by the hands of the wicked, being deliuered by the determinate counſell and foreknowledge of God, and ſo crucified and ſlaine for vsus all: that is, for me and you, and all true beleeuers. As if he had ſaid, Not onelyonly for me and for other Apoſtles, and for you and others that are more eminent in grace, but for all that do or ſhall beleeue in Chriſt, according to that of Chriſt his prayer, Ioh. 17.20. I pray not for theſe alone, but for them alſo that ſhall beleeue in me through their word. How ſhall he not with him, namely, with Chriſt his Sonne, giuegive vsus all things? and that freely, for ſo the word foreign ſignifies. And by all things, we are to vnderſtand all good things, euen all the benefits of Chriſt, and all the good things of this life, ſo farre as he in wiſedome ſees needfull and meete for vsus. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.

Who hath not withheld or kept backe that gift of the greateſt price and worth, that moſt rare and precious gift, his owne deare Sonne, the Sonne of his louelove, his eternall Sonne, his onelyonly begotten Sonne, but hath (as the principall cauſe) giuen him or deliuered him vp to death for me, and you, and all true beleeuers, for all that do or ſhall beleeue in him: it cannot be but that together with that Sonne of his Chriſt Ieſus, he will freely giuegive vsus all good things, euen all the benefits of Chriſt, and all the good things of this life, ſo farre as he in his wiſedome ſees needfull and fit for vsus.

Now firſt obſerue we, the Apoſtle here ſaith not barely, that God gaue his owne Sonne to death for his choſen, and for true beleeuers, but he ſaith, he ſpared not his owne Sonne; though his Sonne was moſt deare to him, the Sonne of his louelove, yet he thought him not too deare to be giuen for his choſen, he ſpared not the moſt precious and deare thing that he had, euen his owne deare Sonne, but gaue him to death for his choſen. Hence then we are giuen to vnderſtand thus much.

Doct. 1 That God hath manifeſted his louelove to his choſen exceeding richly and abundantly,Gods giuing of his Sonne for his choſen was a manifeſtation of the exceeding greatneſſe of his louelove to them. in giuing his owne Sonne to die p. 749for them. His giuing of his Sonne for his choſen, was not onelyonly a fruite of his louelove, but alſo a manifeſtation and a declaration of the exceeding greatneſſe of his louelove to them, as Chriſt ſaith, Ioh. 3.16. God ſo loued the world, that he gaue his onelyonly begotten Sonne, that whoſoeuer beleeued in him ſhould not periſh but hauehave euerlaſting life. He loued his choſen, and he loued them ſo richly and ſo abundantly, as that he ſpared not his onelyonly begotten Sonne, but gaue him for them. And as the Apoſtle ſaith, Rom. 5.8. God ſetteth out his louelove towards vsus, he commended or made his louelove appeare exceeding great and abundant, in that while we were yet ſinners, Chriſt dyed for vsus. That God gaue his Sonne to dye for vsus, therein he ſet forth the wonderfull greatneſſe of his louelove. Nothing is dearer to a man then his owne ſonne: who knowes not the ſtrong affection of a tender hearted father towards his ſonne? common experience ſhewes it to be exceeding great. Dauid ſhewed it in bewailing the death of his vngracious and rebellious ſonne Abſolom, 2. Sam. 18.33. O my ſonne Abſolom, my ſonne, my ſonne Abſolom: would God I had dyed for thee Abſolom, my ſonne, my ſonne. And therefore God ſet forth his louelove to be wonderfull and vnſpeakeable, in that he ſent not an Angell, or an Archangell, or any of his glorious creatures to dye for his choſen, but his owne deare Sonne, the Son of his louelove, & of the ſame eternall eſſence with his owne holy and glorious Maieſtie. Great was the louelove that Abraham ſhewed towards God in y^t he was readie to offer his ſonne Iſaac at the commandement of the Lord, Gen. 22. but the louelove of God to his choſen farre ſurmounteth that louelove of Abraham, in that he ſpared not his owne Sonne, but gaue him to dye for them. For God loued Chriſt his Sonne better then Abraham could louelove Iſaac his ſonne; Gods louelove to Chriſt being infinite as his owne bleſſed Maieſtie is, and God voluntarily and freely gaue his Sonne, which Abraham would not hauehave done without a command. Againe Iſaac was to be offered after the manner of holy ſacrifices, but Chriſt the Son of God was giuen vp to a ſhamefull and an accurſed death, and ſuffered after the manner of malefactors. And yet further, Iſaac was in the hands of a tender p. 744hearted father, but Chriſt was deliuered into the hands of barbarous and cruell enemies. And therefore doubtleſſe the louelove of God in giuing his Sonne to die for his choſen, was farre beyond the louelove of Abraham in offering his ſonne Iſaac. One cals the louelove of God in this reſpect an hyperbole, an exceſſe of louelove, a miracle of louelove, and the Apoſtle cals it a louelove paſſing knowledge, beyond the reach of mans braine, Epheſ. 3.19.

Vſe. Now then what is our vſe of this? Surely this, (we profeſſing our ſelues to be the children of God,We are to acknowledge it with all thankfulneſſe, that God hath exceedingly manifeſted his louelove towards vsus in giuing his owne Son to dye for vsus. as eueryevery one will be held) we are to acknowledge it with all thankfulneſſe, that the Lord hath exceedingly manifeſted his louelove towards vsus, in not ſparing his owne Sonne, but hath giuen him to die for vsus, and in lieu of his louelove we are to louelove him againe, and to labour to be thankfull to him for his great louelove. Thoſe who finde louing and bounteous Lords amongſt men, how will they tell of their bountie and liberalitie, and of eueryevery circumſtance wherein they hauehave done them any fauour? and how will they proteſt themſelues to be deuoted to their ſeruice? How impatient are they if they ſee or know any thing tending to their diſparagement? What a ſhame then is it for vsus, to walke neither feeling our hearts affected, nor hauing our mouthes opened, to magnifie him who hath ſhewed ſo great louelove to vsus, as not to ſpare his owne Sonne for our ſakes? Hath God of his meere free louelove not ſpared his owne deare Sonne? how then canſt thou finde in thine heart to offend ſuch a good God? Oh ſpare not thou for his ſake to cut off thy deareſt ſinne, ſinne that is as deare to thee as any member of thy bodie; yea ſpare not thou thy deareſt bloud for his ſake, if he call thee to ſhed it: he ſpared not the bloud of his owne deare Sonne for thy ſake. Canſt thou thinke thou loueſt God as thou art bound, when thou wilt not at his bidding, and when he commands thee, forſake ſo much as a cup of wine or beere not needfull for thee, or not cut off any needleſſe vanity or ſenſuall pleaſure? Oh no, deceiue not thy ſelfe, aſſuredly there is no argument to this, if it be duly conſidered, to draw a man to God: and he ſhewes himſelfe ſenſleſſe that is not moued p. 745with the due conſideration of this, that God ſpared not his owne Sonne, but gaue him to dye for him, to ſhew himſelfe ſenſible of it, ſo as that it worke in him an holy affection and louelove towards God againe, and ſtirre him vp to an holy walking, and to an holy courſe of life all the dayes of his life.

In the next place, in that the Apoſtle here ſaith, God ſpared not his owne Sonne, but gaue him to dye for vsus all: that is, his owne deare Sonne, the Sonne of his louelove, his onelyonly begotten Sonne, begotten of him from all eternitie, and of the ſame eternall eſſence and ſubſtance with God the Father: vnderſtanding this of Chriſt, we hauehave ground for this truth, and we hence are plainly taught thus much.

That Chriſt who dyed for the ſinnes of Gods choſen, was Doct. 2 true God, coeternall and coeſſentiall with God his Father.Chriſt who dyed for the ſins of Gods choſen, was true God. Chriſt Ieſus who ſuffered death for the ſins of Gods choſen, was not onelyonly man but God alſo, euen the Sonne of God, begotten of God his Father from all eternitie, of the ſame moſt glorious eternall eſſence and ſubſtance with God his Father. Indeed we muſt know, that we erre not in this point of weight, that Chriſt conſidered without relation to the Father, is God of himſelfe equall to his Father, and he receiued not his Godhead from his Father, his Godhead is of it ſelfe, and Chriſt in regard of his Godhead is of himſelfe as well as the Father, but his perſon or his Sonſhip (as I may ſo ſpeake) is from the Father: and as Chriſt is the ſecond perſon in the Trinitie, and the eternall Sonne of God, ſo he is from the Father, and was begotten of God the Father from all eternitie, and is of the ſame eternall eſſence and ſubſtance with God his Father, euen true God coeternall and coeſſentiall with God his Father. And for this we hauehave euidence in many places of Scripture. Ioh. 1.1. ſaith the Euangeliſt, In the beginning was the Word, euen before the world was or had a being, the Word was: that is, the ſecond perſon in the Trinitie, the Son of God, and that Word was with God, and that Word was God. And verſe 14. he ſaith, That Word was made fleſh, and dwelt among vsus. We ſaw the glorie thereof as the glorie of the onelyonly begotten Sonne of the Father. Ioh. 8.58. Chriſt ſaith to the Iewes, p. 752Before Abraham was I am, not I was, but I am; a ſpeech proper and peculiar to God, as we reade, Exod. 3 14. when Moſes was to go to the children of Iſraell being in bondage in Egypt, God bids him ſay, I am hath ſent me vntounto you. And Rō. 9.5. the Apoſtle affirmes it boldly, that Chriſt, who concerning the fleſh came of the Iewes, Is God ouer all bleſſed for euer, Amen. And Philip. 2.6. the Apoſtle ſaith that Christ Ieſus who humbled himſelfe euen to the death of the croſſe, was before his incarnation in the forme of God, and thought it no robberie to be equall with God. He was of equall maieſtie and glorie with God his Father, and begotten of him from all eternitie. It were eaſie further to proue the truth of the point in hand, as by the propheticall predictions of the Prophets of God, ſpoken onelyonly of the Lord of hoſts, of Iehouah in the old Teſtament, and applyed by the Apoſtles to Chriſt in the new Teſtament; by the workes proper to God truly aſcribed to Chriſt, as to make the world, to forgiue ſinne, to know the hearts of men, and ſuch like: yea the miracles that Chriſt wrought in the ſight of his diſciples and of his enemies, were ſo farre aboue the power of man, as that they may aſſure vsus that he was the Sonne of God, as it is ſaid, Ioh. 20.30.31. Many other ſignes did Ieſus in the preſence of his diſciples, which are not written, but theſe things are written that ye might beleeue that Ieſus is the Chriſt the Sonne of God. This then we may reſolue on for a certaine truth, that Chriſt Ieſus who ſuffered death for the ſinnes of Gods choſen, was not onelyonly man but God alſo, euen the Sonne of God, begotten of God his Father from all eternitie, and of the ſame eternall eſſence and ſubſtance with God his Father. Come we now to make our vſe of it.

Vſe 1 And firſt this ground ſerues to diſcouer the infinite worth and ſufficiencie of Chriſt his death and ſuffering,The infinite worth of Chriſt his death & ſufferi…g, diſcouered. and that his bloud is of infinite price and value, able to ſatisfie for the ſins of all Gods choſen, as Saint Iohn ſaith, 1. Ioh. 1.7. The bloud of Ieſus Chriſt his Sonne cleanſeth vsus from all ſinne. The bloud of Ieſus Chriſt, he being the Sonne of God, is able to purge and cleanſe from the guilt and puniſhment of all ſinne. The ground and worth of the ſufficiencie of Chriſt his bloud is p. 753from the inualuable worth of the perſon, becauſe the perſon, namely Chriſt, who ſuffered, was not onelyonly man but God alſo; and howſoeuer Chriſt his ſuffering was but for a time, and Gods choſen by their ſinnes deſerued eternall death and puniſhment in hell for euer, and ſo there may ſeeme to be no proportion betweene his ſuffering and the deſert of their ſins, for betweene finite and infinite there is no proportion, yet we muſt eſteeme the merit of Chriſt his death, not by the time of his ſuffering, but by the perſon who ſuffered, that Chriſt who ſuffered was not onelyonly man, but God alſo, and by vertue of his Godhead he gaue power to his death to be meritorious, and of infinite price and value. And hence the Church is ſaid, To be purchaſed with the bloud of God, Acts 20.28. And 1. Cor. 2.8. the Apoſtle ſaith, The Lord of glorie was crucified: the meaning is, not that God ſuffered or ſhed his bloud, for that is impoſſible, he hath no bloud to ſhed, but thoſe places do note to vsus the infinite merit and ſufficiencie of Chriſt his ſuffering, that Chriſt ſuffering was not as meere man but God alſo, his death was in reſpect of the worth of the perſon infinitely ſufficient and effectuall, and a ſufficient ſatiſfaction for the ſinnes of the whole world.

Againe, for a ſecond vſe: is it ſo that Chriſt Ieſus who ſuffered Ʋſe 2 death for the ſinnes of Gods choſen, was not onelyonly man but God alſo, euen the Sonne of God, of the ſame eternall eſſence and ſubſtance with his Father? Surely the conſideration of this may affoord matter of comfort and ſtrength to as many as truly beleeue in Chriſt,Comfort to as many as truly beleeue in Chriſt. euen to aſſure them that their ſins are fully ſatisfied for by the death of Chriſt, and they need not ſeeke for ſatisfaction for their ſinnes elſewhere. And this truth being duly conſidered, it may ſtrengthen Gods children againſt a bitter and a dangerous aſſault of Satan; Satan ſometimes ſets on a child of God, a true beleeuer, ſpecially in the time of affliction and weakeneſſe, and he ſets before him the grieuouſneſſe of his ſinnes, and the furiouſneſſe of Gods diſpleaſure for his ſinnes, and he labours to perſwade him, that his ſinnes are ſo great as they cannot be forgiuen; he tels them that God is a moſt iuſt God, and p. 754that the wrath of God is infinite againſt him for his ſinnes. Now this aſſault of Satan a child of God may refell, and beate backe on this ground, and may tell Satan, though his ſinnes be great and grieuous, and do deſerue infinite puniſhment, being committed againſt an infinite Maieſtie, yet the ſacrifice and death of Ieſus Chriſt (he being not a meere man but God alſo) is inualuable, and of infinite worth, and is able to counteruaile the greatneſſe of his ſinnes, and fully to ſatisfie for them.Note. And though God be a moſt iuſt God, and his iuſtice will not be corrupted by feare, pitie, or briberie, yet it will be ſatisfied: and though the wrath of God be infinite againſt his ſinnes, yet an infinite ſacrifice may appeaſe it and pacifie it: though the Lord will not accept the beſt thing that he can offer to him, his firſt borne for his tranſgreſſion, euen the fruite of his body for the ſinne of his ſoule, Micah 6.7. yet he will not refuſe the ſacrifice of his first begotten, yea of his onelyonly begotten Sonne, the Sonne of his louelove, and of the ſame eternall eſſence and ſubſtance with his owne Maieſtie: that ſacrifice being of infinite price and value, the Lord will not refuſe it. I dare boldly affirme it, that he that knowes aright and duly conſiders it, that the price of his redemption is the bloud of Ieſus Chriſt, infinite in value, the greatneſſe of his ſinnes cannot make him deſpaire. No, no, the more that Satan doth extoll and ſet out the iuſtice of God, the more doth he ſtrengthen and confirme a child of God in this, that the ſacrifice and death of Chriſt is accepted of God as a full ſatisfastion for all his ſinnes, for why: The ſatisfaction made by Chriſt being of infinite worth and ſufficiency, and God being a iuſt God, he will not, no he cannot denie the ſufficiencie of it for the ſinnes of all that truly beleeue in Chriſt. Indeed if we had to deale with an vniuſt tyrant, one that regarded not right nor wrong, iuſtice nor equitie, whatſoeuer the ſatisfaction of our ſinnes were, we could hardly be out of danger, we ſhould hauehave cauſe ſtill to feare it would not be accepted, but our God is a moſt iuſt God, who values all things aright, and he finding the ſacrifice of Chriſt ſufficient, it being the ſacrifice of his owne Sonne, euen his Sonne begotten of him from all eternitie, and of the ſame eternall eſſence and ſubſtance with himſelfe, and ſo of infinite worth p. 755and value, he cannot but accept it as a ſufficient ſatisfaction, & he clearely acquits all them for whom it was offered from the guilt and puniſhment of all their ſinnes: yea he holds himſelfe ſo fully ſatisfied with that ſacrifice of his owne Sonne, being of infinite worth and value, as he will neuer remember the ſinnes of his choſen now beleeuing in Chriſt any more againſt them. And the conſideration of that may be matter of great comfort to as many as truly beleeue in Chriſt.

Now further, one thing I will further note, in that the Apoſtle ſaith, God ſpared not his owne Sonne, but gaue him, or deliuered him vp to death for vsus all, that is, as I ſhewed in opening the words, God gaue or deliuered vp his Sonne to death, as a principall cauſe of that tradition and deliuering of him vp: we ſee we may hold this as a truth of God, grounded on the word of God, that God had a principall working hand in Doct. 3 the betraying of Chriſt by Iudas, God had a principall hand in the betraying of Chriſt, and in the crucifying of him, yet none in the ſinne.and in crucifying and putting of Chriſt to death by the Iewes, as I ſhewed you out of Acts 2.23. He was taken by the hands of the wicked, he was deliuered vp and crucified, and ſlaine by the determinate counſell and prouidence of God: God did appoint, decree, and will his betraying and crucifying. Now this the Anabaptiſts deny, and they ſay that God did not determine, appoint, or decree, that by the wicked he ſhould be betrayed or murdered, Vſe. otherwiſe then by ſuffering them: ſay they,Confutation of the Anabaptiſts who hold the contrary. God knew what they would do to his Sonne, & he decreed to ſuffer them to do that which they did, but he did not decree that they ſhould do it as they did, by betraying him, and by murdering of him. An idle conceit, as if they ſhould ſay, God decreed not that his Sonne ſhould be betrayed and murdered by the wicked, but giuen into their hands, that he ſhould be betrayed and murdered by them, and to ſuffer them to betray and murder him. A conceit of brainſicke perſons, and cleane contrary to the plaine euidence of the word of God in the place cited, Acts 2.23. and likewiſe contrary to that, Act 4.27.28. where it is ſaid, That both Herod and Pontius Pilate, with the Gentiles and people of Iſrael, were gathered together to do whatſoeuer thine hand and thy counſell had determined before to be done. It is not ſaid, that p. 756the hand and counſell of God determined to ſuffer them to do what they did, but it was determined in the counſell and purpoſe of God, that they ſhould do what they did: & whatſoeuer they did to Chriſt the Sonne of God, the hand and counſell of God had determined to be done. But ſay the Anabaptiſts in their Pamphlet, Obiect. pag. 29. God could not appoint Iudas to betray Chriſt, nor the Scribes and Phariſes to murder him, this was wickedneſſe, which God cannot appoint, as (ſay they) God cannot lie, he cannot deſtroy the righteous with the wicked, and ſo he cannot appoint Iudas and the reſt to commit ſuch horrible wickedneſſe as they did. I anſwer them, Anſw. Therein they reaſon abſurdly, for thus ſtands their argument (if you marke it,) God cannot lie, he cannot deſtroy the righteous with the wicked, and the like, God cannot do euill, or euill cannot come from God, and therefore he cannot appoint euill and ſinne to be in the world, or that euill ſhould be done by others. Is this a good conſequent? no, no, it followes not, though God cannot do euill, neither can euill come from him, yet he may appoint the being of euill. But they will ſay, Obiect. the appointing of euill to be, is euill. I anſwer, Anſw. No, it is not in God, though ſinne be not good, yet the being of ſinne is good to God who can vſe it to his owne glorie: and though ſinne as it is ſinne hath an outward diſagreement to the nature of God, and be euill in the nature of it, yet it is not abſolutely euill to God as it is ſinne, but to the inſtrument ſinning, becauſe God can make ſinne as it is ſinne to ſerue for diuerſe good vſes. To inſtance in this particular, the betraying and murdering of Chriſt was abſolutely euill in the inſtruments of doing it, but to God it was not ſo, becauſe he could and did make it ſerue for the ſaluation of his choſen.

Obiect. Why then are the inſtruments blame-worthy?

Anſw. I anſwer, becauſe they had no ſuch purpoſe, they did betray Chriſt and crucifie him, and murder him, being ſtirred vp ſo to do by the inſtigation of Satan, and by the ſtrength of their owne corruption, therein aiming at their owne wicked ends, and they had no reſpect at all to the glorie of God, or the ſaluation p. 757of his choſen, and therefore their act was execrable and abhominable.

But ſay the Anabaptiſts, Obiect. though God determined certainly that his Sonne ſhould be ſlaine, yet he might hauehave bene ſlaine without ſinne: therefore the betraying and murdering of him was not from God.

Still they reaſon fooliſhly: Anſw. the euill of the act of betraying Chriſt and murdering of him was not from God, but from the inſtruments of the doing of it, but the act it ſelfe was decreed and fore-appointed by God, and God willed it, for it was the death, and that the death of the croſſe, and that vnderunder the hands of ſinners, that God had decreed, and that he willed that Chriſt his Sonne ſhould ſuffer; and God would hauehave Chriſt his Sonne not onelyonly die, but he would hauehave him ſuffer being innocent, an vniuſt condemnation, as he ſaith, Iſai. 53.9. He made h…s graue with the wicked, though he had done no wickedneſſe, neither was any deceit in his mouth. And Chriſt ſaith, Luke 22.37. The ſame which is written muſt be performed in me, euen with the wicked was he numbred: for doubtleſſe thoſe things which are written of me hauehave an end. And therefore doubtleſſe notwithſtanding theſe cauils of the Anabaptiſts, we may hold this for a certaine truth, euen an holy truth of God, grounded on the word of God, that God had a principall working hand in the betraying of Chriſt by Iudas, and in crucifying of Chriſt by the Iewes, and they are not able with all their ſhifts to ouerturne this holy truth of God.

There is yet one thing to be obſerued of vsus in this propoſition of the Apoſtle, God ſpared not his owne Sonne, but gaue him, or deliuered him vp to death for vsus all: namely, the perſons for whom God gaue or deliuered vp his owne deare Sonne to death, to be crucified and ſlaine, here expreſſed by the Apoſtle, for vsus all, that is, as I ſhewed you, for all true beleeuers, for all that do or ſhall beleeue in Chriſt to the end of the world.

The conceit of vniuerſall redemption wrought by Chriſt, that Chriſt died for all and euerie man and woman in the p. 758world without exception of any, we hauehave alreadie met withall verſe 30. I will not now meddle with it; but theſe words, for vsus all, being thus vnderſtood, for all true beleeuers, for all that do or ſhall beleeue in Chriſt to the end of the world, affoord to vsus this ground of truth.

Doct. 4 That the infinite merit of Chriſt his death belongs to eueryevery true beleeuer:The infinite merit of Chriſt his death belongeth to eueryevery true beleeuer eueryevery one whoſoeuer he be that truly beleeues in Chriſt, hath part and ſhare in the infinite merit of Chriſt his death; and though his faith be but weake, yet if it be a true faith, it doth certainly entitle him to the infinite merit of the death of Chriſt. Indeed the greater meaſure of faith a man hath, the greater will be his comfort, but the leaſt meaſure of true faith, giues a man or woman right and title to the infinite merit of the death of Chriſt Ieſus the Sonne of God; God gaue his Sonne to death for all and eueryevery one that truly beleeues in him. And to this purpoſe ſpeakes Chriſt, and he amplifies his ſpeech by a ſimilitude. Ioh. 3.14.15. ſaith he, As Moſes lift vp the ſerpent in the wilerneſſe, ſo muſt the Sonne of man be lift vp: that whoſoeuer beleeueth in him ſhould not periſh, but hauehave eternall life. The ſtorie of Moſes lifting vp the ſerpent, we hauehave Numb. 21.9. The people of Iſraell being ſtung with fierie ſerpents in the wilderneſſe, the Lord commanded Moſes to make a braſen ſerpent, and to ſet it vp on a pole, that ſuch of the people as were ſtung might looke to it and liue: ſo ſaith Chriſt muſt the Sonne of man be lift vp, euen lift vp on the croſſe, that whoſoeuer beleeueth in him, whoſoeuer lookes on him by the eye of faith hanging on the croſſe, ſhould not periſh, but hauehave eternall life. The ſimilitude is very apt and fit: as thoſe amongſt the people of Iſrael that were able, when they were bitten and ſtung with fierie ſerpents, to eye the brazen ſerpent, though it were but with a ſquint eye, with a dimme or bleare eye, or with halfe an eye, were healed; ſo whoſoeuer they be that are able to looke on Chriſt lift vp on the croſſe by the eye of faith, and to eye Chriſt Ieſus the Sonne of God crucified, though it be with a weake faith, and with the leaſt meaſure of true faith, they are ſure to be healed of the bitings of Satan the old ſerpent, p. 759and of the ſting of ſinne, and they are certainly partakers of the infinite merit of the death of Chriſt Ieſus the Sonne of God, and they are freed from the guilt and puniſhment of all their ſinnes. For why, it is a ruled caſe in Diuinitie, Reaſon. that faith not erring in the proper obiect of it, but truly apprehending, though neuer ſo weakely, the ſauing promiſe of the merciemercy of God and merit of Chriſt, it is effectuall for the good, and for the comfort of the beleeuer, as I ſhewed not long ſince, that faith doth not iuſtifie, as it is an excellent grace or gift, for the dignity, or for the worthineſſe of it, or for the ſtrength or greatneſſe of it, becauſe it is a ſtrong faith, or ſuch a meaſure of faith, but obiectiue, and in relation to the obiect of it, and ſo faith truly apprehending, though weakely, a right obiect, it is of force and effect for the good and for the comfort of the beleeuer. And we are to hold this as an holy truth of God, that the infinite merit of Chriſt his death belongs to eueryevery true beleeuer, and whoſoeuer beleeues in Chriſt truly, though neuer ſo weakely, yet he hath part and ſhare in the infinite merit of the death of Chriſt Ieſus the Sonne of God, and he is freed from the guilt and puniſhment of all his ſinnes.

A ground, for the vſe, Vſe. of it of ſweet comfort to as many as truly beleeue in Chriſt, though it be in great weakeneſſe.Comfort to ſuch as truly beleeue in Chriſt though their faith be very weake. Doſt thou whoſoeuer thou art beleeue in Chriſt truly, though weakely, euen with much wraſtling and tugging, and thou canſt hardly keepe thy faith on foote, it is readie to be borne downe with eueryevery blaſt of temptation or triall: yet is thy weake faith carried to a right obiect? Is it truly ſet on the Lord Ieſus? Aſſuredly then it doth entitle thee to the infinite merit of the death of Chriſt Ieſus the Sonne of God, and thou art thereby as truly freed from the guilt and puniſhment of all thy ſinnes, as they be that hauehave the ſtrongeſt faith, and the greateſt meaſure of true faith. Labour thou to get greater ſtrength of faith, and vſe all good meanes that ſerue to adde one meaſure of faith to another, the greater the meaſure of thy faith is that thou haſt, the greater will be thy comfort; but be thy faith neuer ſo weake, yet if it be ſet on the p. 760Lord Ieſus the Sonne of God in truth, certainly the infinite merit of Chriſt his death belongs to thee, and thou haſt part and ſhare in it, as truly as any other who hath the greateſt meaſure of faith: yea thy faith is like precious to the faith of the beſt of Gods children: I hauehave warrant ſo to ſpeake. 2. Pet. 1.1. the Apoſtle writing to ordinarie beleeuing Chriſtians, he ſaith, They had obtained like precious faith with him, and with other Apoſtles. Thy faith being ſet on the Lord Ieſus the Sonne of God in truth, it is as precious to thee as the faith of the bleſſed Apoſtles was, and as the faith of the beſt of Gods children, and doth as truly and as certainly entitle thee to the infinite merit of Chriſt his death, as theirs did or doth. A ground of ſweet comfort to the weakeſt true beleeuing ſoule y^t liues, euen to ſuch as are euer cōplaining of the weakneſſe of their faith, this may refreſh and cheare vp their hearts with cōfort, Obiect. if it be duly conſidered. But thou wilt ſay, I doubt of the truth of my faith. I anſwer Anſw. thee, trie it by that one note, Tit. 2.14. Chriſt Ieſus, ſaith the Apoſtle, gaue himſelfe for vsus, that he might redeeme vsus from all iniquitie, & purge vsus to be a peculiar people vntounto himſelfe, zealous of good workes. If thy faith being ſet on Chriſt the right obiect of it, be a purging faith, purifying thy heart, as Acts 15.9. If thou find thy heart turned from ſinne to God, and purged from corruption, ſurely then thy faith is a true faith, and though it be but weake, and thou art combred with much doubting, it doth as truly entitle thee to the infinite merit of the death of Chriſt the Sonne of God, as the ſtrongeſt faith of the ſoundeſt Chriſtian in the world. Thinke on that to thy comfort.

Come we to the Apoſtles inference, which he brings on this propoſition, God ſpared not his owne Sonne, but gaue him for vsus all to death. Hereupon the Apoſtle infers, that together with that Sonne of his, God will freely giuegive to all true beleeuers all good things, which he deliuers in this manner: How ſhall he not with him giuegive vsus all things alſo? As if he had ſaid, it cannot be but that vndoubtedly together with Chriſt his Sonne, he will giuegive vsus all other good things. Now this manner of deliuering this inference is to be obſerued: How ſhall p. 761he not with him giuegive vsus all things alſo: and hence we may conclude in the firſt place thus much.

That it cannot be, it is not poſſible that God ſhould withhold Doct. 5 any good thing from true beleeuers.It is not poſſible that God ſhould withhold any good thing from true beleeuers. The Lord will not keepe from ſuch as truly beleeue in Chriſt any thing which he in his wiſedome fees meet and good for them. Pſal. 84.11. the Pſalmiſt ſaith, The Lord will withhold no good thing from them that walke vprightly. And hence it is that the Apoſtle 1. Corinth. 3.21.22. ſaith to the beleeuing Corinthians, All things are yours, whether it be Paul, or Apollos, or Cephas, or the world, or life, or death, whether they be things preſent or things to come, all are yours. And he makes this the ground of it, Ye are Chriſts, ye beleeue in Chriſt, ye belong to Chriſt, & Chriſt is yours; and therefore all things are yours, and it cannot be that God ſhould ſuffer you to want any thing that he ſees meete and good for you. And not to enlarge the proofe of this truth, the grounds of it are theſe.

Firſt, God who is infinite in power, goodneſſe and merciemercy, Reaſon 1 hath giuen Chriſt his Sonne to all true beleeuers, the greateſt good that can be giuen, and therefore he will not denie them things of leſſe worth. It is Chriſt his owne argument, Matth. 6.25. Your heauenly Father hath giuen you your bodies and your liues, and he will much more feed you and cloth you.

Againe, Chriſt is the fountaine of all good things, in and through him God doth bleſſe his children with all ſpirituall bleſſings, Epheſ. 1.3. yea with all temporall bleſſings, and with all good things: and therefore they hauing Chriſt, they can want no good thing. And on theſe grounds it followes neceſſarily, that the Lord will not keepe from ſuch as truly beleeue in Chriſt any thing which he in his wiſedome fees meete and good for them. Ʋſe.

And the due meditation of this truth may affoord matter of ſtrong comfort to eueryevery true beleeuer, and to eueryevery child of God in the time of any want, or penurie, or loſſe, or diſtreſſe whatſoeuer;Comfort to eueryevery true beleeuer in ti…e of any want, or loſſe, or diſtreſſe whatſoeuer. yea the due conſideration of this may arme and ſtrengthen a child of God, a true beleeuer, againſt the feare of want, or penurie, or any other euill. For why p. 760duplicate page p. 761duplicate page p. 762ſhouldſt thou that art a child of God, a true beleeuer, feare want, or pouertie, or any other euill? Remember this, God hath giuen thee Chriſt his owne deare Sonne, the beſt gift he could giuegive to thee, yea he gaue that deare Sonne of his to thee when thou waſt a ſtranger and an enemie to him, and will he now denie thee any good thing that he ſees good for thee, thou being iuſtified and reconciled to him by the death of his Sonne? No, no, feare it not, it cannot poſſibly be. Doſt thou perſwade thy ſelfe that thou art Chriſts and Chriſt is thine? and doſt thou looke for ſaluation by Chriſt, and perſwade thy ſelfe that God will bring thee to heauen by Chriſt, and wilt thou not truſt God for other good things? Oh learne thou on this ground to checke thy ſelfe when thou art troubled with feare of want, or pouertie, or ſuch like, Chriſt is thine, and therefore all things are thine, life, death, things preſent, things to come, yea all are thy ſeruants, and what then canſt thou want that God ſees good for thee? If we could carrie this in mind, and duly conſider it, without queſtion it would free vsus from a great deale of carking care, and disburden our ſoules of much anxiety, and diſquietneſſe, and vexation of mind and ſpirit, and it would be a ſtronger prop to vphold vsus, and to keepe vsus from feare of want, or penurie, or any other euill, then that promiſe of God, Heb. 13.5. That God will not faile nor forſake vsus. For hath God giuen vsus Chriſt, he hath then giuen vsus a pawne of his louelove, yea a rich pawne, and of great price, and that of the greateſt louelove that could be; and will he then withdraw his louelove from vsus, and ſuffer vsus to want other good things that he ſees meete and good for vsus? it cannot be, it is not poſſible. It may be thou art poore, God ſees it good thou ſhouldeſt be ſo, he will giuegive thee contentment which is better then riches: or thou art ſicke, God ſees it good for thee thou ſhouldſt be ſo, he will giuegive thee patience and comfort in Chriſt which is b…tter then health, & ſo in other particulars. Oh then leaue carking care and diſtruſtfull thoughts touching the things of this world to the world, and to the men of the world, who hauehave …heir por…ion in this life, and want faith, and hauehave not Chriſt. Thou haſt Chriſt, p. 763thou being a true beleeuer, and hauing Chriſt, thou canſt want no manner of good thing that the Lord ſees meete for thee: and therefore caſt out feare of want, of penury, and ſuch like, and learne thou to truſt God, as for ſaluation, ſo for other good things.

There is yet further matter of inſtruction offered to vsus from this inference of the Apoſtle, How ſhall he not with him giuegive vsus all things alſo? And in the next place obſerue we, the Apoſtle here ſaith, How ſhall not God with Chriſt giuegive vsus all things? as if he had ſaid, It cannot be but that God will together with Chriſt freely giuegive vsus both all the benefits of Chriſt, and all other good things of this life which he in his wiſedome ſees meete and good for vsus. Now hence note we thus much.

That Chriſt and the benefits of Chriſt cannot be ſeuered: Doct. 6 they are neuer found aſunder, they euer go together.Chriſt and the benefits of Chriſt cannot be ſeuered. To whom God giues Chriſt, to them alſo he giues all the benefits of Chriſt: and whoſoeuer he be that hath Chriſt, he hath alſo the benefits of Chriſt, and he is partaker of all the benefits of Chriſt, and that truly and really, and they are truly and really his; euen whatſoeuer Chriſt did or ſuffered as Mediator God and man, it is by the couenant of grace truly and really his who is one with Chriſt, and who hath Chriſt himſelfe. Ioh. 6.40. It is the will of him that ſent me, that euerie man which ſeeth the Sonne (ſaith Chriſt) and beleeueth in him, ſhould hauehave euerlasting life, and I will raiſe him at the laſt day. It is the will of my Father, that he ſhould be partaker of all my benefits, that concerne his iuſtification, and his eternall happineſſe and ſaluation. 1. Ioh. 5.12. it is ſaid, He that hath the Sonne hath life: he that hath Chriſt the Sonne of God, he hath all the benefits of Chriſt that concerne life and ſaluation, and they are truly and really his, euen wiſedome, righteouſneſſe, ſanctification and redemption: as they are reckoned vp, 1. Cor. 1.30. This I note in a word: it meets with ſome erronious conceits of the Papiſts. Ʋſe.

Firſt,Confutation of ſome erronious conceits of the Papiſts. that they affirme that the wicked eate the fleſh of Chriſt, and drinke his bloud in the Sacrament: and if they ſo p. 764do, they muſt needs hauehave Chriſt himſelfe, and be partakers of the benefits of Chriſt, Ioh. 6.54. and yet they ſhut them out from all the benefits of Chriſt, and from eternall life.

Againe, they affirme that the imputation of Chriſt his righteouſneſſe to true beleeuers is but a fancie. We hold that Chriſt his righteouſneſſe is truly and really imputed to euerie true beleeuer: they ſay it is but a putatiue iuſtice, ſo they ſcornfully terme it, and a meere ſuppoſed imputation, and a meere imagination. They are deceiued, the truth now deliuered beares downe this erronious conceit of theirs. Such as hauehave Chriſt, as all true beleeuers hauehave, they being one with Chriſt by a moſt neare and reall vnion, Euen fleſh of his fleſh, and bone of his bone, as Epheſ. 5.30. certainly they hauehave all the benefits of Chriſt; and it muſt needs be that all the graces and benefits of Chriſt do truly and really belong to them, and they are truly really partakers of the infinite merits of Chriſt his death, and of his obedience.

Now in a ſecond place, in that the Apoſtle here ſaith, With him: that is, with Chriſt, euen together with Chriſt God giues to true beleeuers not onelyonly all the benefits of Chriſt, but all other good things of this life that he ſees meete and neceſſarie for them. God giues Chriſt to his choſen, to true beleeuers, and together with him all other good things: we are giuen to vnderſtand thus much.

Doct. 7 That onelyonly they, and none but they who hauehave Chriſt, hauehave true ſpirituall right and title to the good things of this life.OnelyOnly they, and none but they who hauehave Chriſt, hauehave true ſpirituall right & title to the good things of this life. Men may hauehave temporall good things, and they may hauehave them in great abundance without Chriſt, but they hauehave no iuſt ſpirituall right and title to them, neither can they hauehave any true comfort in them or from them: onelyonly they, and none but they who truly beleeue in Chriſt, and that hauehave Chriſt, they onelyonly hauehave true ſpiritual right & title to the good things of this life, and onelyonly they hauehave a comfortable vſe of them, & true comfort in them and from them. And to this purpoſe ſerues that, 1. Cor. 3.21.22. where the Apoſtle hauing put it downe in the generall, All things are yours: you beleeuing in Chriſt, and Chriſt being yours, or you hauing Chriſt, all things p. 765are yours: and then reckoning vp particulars, he names the world, The world is yours, euen the whole frame of the world and all the good creatures in it are yours, you are the right owners of the world; and though you be not poſſeſſed of the world, yet in Chriſt you hauehave iuſt right & title to the world, and to all the good things that be in the world. Galat. 3.29. ſaith the Apoſtle, If ye be Chriſts; if ye belong to Chriſt, and Chriſt be yours, then are ye Abrahams ſeed, and heires by promiſe: then are ye heires of God, and hauehave right and title to all the good things promiſed in the couenant, then are ye heires with Abraham both of heauen and of earth. And hence it is that the Apoſtle ſaith, Godlineſſe hath the promiſe of the life preſent, and of that which is to come. Such as are godly, and none are truly ſo but ſuch as are in Chriſt, and hauehave Chriſt who is the roote of true godlineſſe, they hauehave the promiſe of all good things, not onelyonly of the life to come, but alſo of this life preſent, they onelyonly, and none but they hauehave true ſpirituall right and title to the good things of this life, they onelyonly hauehave true comfort in them and from them: and the ground of this truth is.

Becauſe man who was once Lord of all creatures, Reaſon. hauing forfeited and loſt that priuiledge, and that right and title by the fall of Adam, it is reſtored onelyonly to all true beleeuers, to all that truly beleeue in Chriſt the Sonne of God, whom God hath made heire of all things, Hebr. 1.2. And true beleeuers are ioynt heires, or heires annexed to Chriſt, Rom. 8.17.Rom 8:17verſe 17. of this Chapter: and therefore doubtleſſe onelyonly they, and none but they who hauehave Chriſt, hauehave true ſpirituall right and title to the good things of this life; and onelyonly they, and none but they Ʋſe 1 hauehave the comfortable vſe of them, and hauehave true comfort in them and from them.

Now then for the vſe, firſt this ground of truth ſerues to diſcouer that they deceiue themſelues who thinke that God hath bl…ſſed them with the good things of this life that they enioy, and yet they hauehave not Chriſt;They deceiue themſelues who thinke God hath bleſſed them with the good things of this life they enioy, and yet they hauehave not Chriſt. it is an vſuall ſpeech, it often breakes out of the mouthes of worldlings, of earthwormes, of vſurers and ſuch like, who hauehave ſcraped together p. 766abundance of wealth, that God hath bleſſed them with that abundance. They are deceiued, the gold and ſiluer, and the good things of this life they do enioy without Chriſt (and it cannot be that they hauehave Chriſt, liuing in knowne groſſe ſinnes as they do) are not bleſſings to them, but rather curſes and ſnares to them, and they are but giuen them to leaue them without excuſe at the day of iudgement, and do adde weight to their iudgement, to make their condemnation heauier and deeper in hell. And take thou notice of it whoſoeuer thou art, thou maiſt hauehave temporall good things without Chriſt, but alas thou haſt no true ſpirituall right to them, thou haſt them but as a thiefe hath a true mans purſe, and what ſhall it profit the thiefe to hauehave it, when he ſhall come to hold vp his hand for it at the barre? If thou hauehave not Chriſt, thou art but an vſurper of the good things of this life thou doſt poſſeſſe by a lawfull ciuill right, and thou ſhalt one day be accountable for them, yea for eueryevery bit of bread thou haſt to put into thy mouth, for eueryevery ragge thou haſt to put on thy backe. Yea conſider with thy ſelfe, if thou hauehave not Chriſt, and yet haſt gold, ſiluer, houſe, land, and ſuch like, thou art but an intruder into the right, not of a mortall man but of the Sonne of God, euen into the right of the Lord Ieſus, Gods heire of all things: he is Lord of the whole world, and of all things in it; and aſſure thy ſelfe, thou ſhalt one day pay deare for thy intruding, the recompence of the wrong done to him will one day fall heauie on thee. And what an heauie account hauehave they to make, who hauehave abundance of outward good things and yet hauehave not Chriſt? they ſhall one day caſt away their gold and ſiluer, and wiſh they had neuer gone beyond the ſpade or ſhouell: and what an heauie account hauehave they to Ʋſe 2 make who hauehave abundance of wealth and riches, and do abuſe them?Comfort for ſuch as hauehave Chriſt, in regard of the good things of this life they do enioy

Againe for a ſecond vſe: is it ſo that onelyonly they, and none but they who hauehave Chriſt, hauehave true ſpirituall right and title to the good things of this life, and onelyonly they, and none but they hauehave a comfortable vſe of them, and true comfort in them? Here is then matter of comfort for ſuch as hauehave Chriſt, p. 767in regard of the good things of this life they do enioy: hauehave they little or hauehave they much of the good things of this life, it is their owne, and they hauehave true ſpirituall right and title to it. Art thou a member of Chriſt? Haſt thou Chriſt? and haſt thou abundance of good things of this life well gotten, and caſt on thee by the good hand and prouidence of God? That abundance is thine owne, and it is truly comfortable to thee. Or haſt thou litle, but from hand to mouth? that litle is better to thee then the great abundance that worldlings hauehave who hauehave not Chriſt, they ſhall be accountable for their abundance, and they hauehave an heauie account to make for it: but thy little is truly thine, thou haſt true right to it, euen before God; and not onelyonly in the courts of men, but alſo in the high Court of heauen, and thou maiſt comfortably vſe it. If thou haſt but browne bread, or a dinner of greene hearbes, as Salomon ſpeakes, Prou. 15.17. with Chriſt, it is better then a ſtalled oxe, and the greateſt dainties in the world without Chriſt. If thou know thy ſelfe by faith to be a member of Chriſt, his right giues thee right and title to the good creatures of God thou doſt enioy, and thou maiſt lawfully vſe them for thy neceſſitie, yea ſometimes for thy honeſt delight; the beautie, ſweetneſſe, and comfort of them belongs to thee, and thou maiſt eate with peace and drinke with peace, ſo as it be with moderation and thankſgiuing to God, and thou maiſt with peace and comfort poſſeſſe and vſe gold and ſiluer, and other good things of this life the Lord is pleaſed to caſt on thee by his good hand and prouidence: thinke on that to thy comfort.

One thing yet remaines to be noted from theſe words, How ſhall he not with him giuegive vsus all things alſo? the word ſignifying (as we hauehave ſhewed) freely giuegive vsus all things: hence Doct. 8 it is cleare.

That the good things of this life, that true beleeuers and they who hauehave Chriſt do enioy, are the free gift of God,The good things of this life that true, beleeuers enioy, are the free gift of God. they are giuen to them of God freely, and without any merit or deſert of their owne. Chriſt teacheth this plainly, Matth. 6.11. where he bids ſuch as are able truly to call God Father, thus p. 768to pray, GiueGive vsus this day our daily bread. Gods children muſt pray to God their Father to giuegive them eueryevery morſell of bread they ſtand in need of, and eueryevery bit of bread they hauehave to vſe is the meere and free gift of God without any deſert of theirs. It is then a good argument, Ʋſe. a child of God cannot merit the leaſt bit of bread to put into his mouth, therefore he cannot merit and deſerue heauen.The argument is good, we cannot merit the leaſt bit of bread we hauehave to put into our mouthes, therefore we cannot merit and deſerue heauen. This argument being vſed by a reuerend Diuine now with the Lord, the Papiſts ſcoffe at it, and they ſeeke to ſhift it off, but they are not able to auoid the force and dint of it, all is Gods free gift to his children to the leaſt bit of bread they hauehave to put into their mouthes, and therefore without queſtion they cannot merit heauen. And though we be the children of God, and hauehave true ſpirituall right and title in Chriſt to the good things of this life, yet we are to acknowledge eueryevery bit of bread we hauehave to put into our mouthes, and eueryevery ragge we hauehave to put on our backes to be the free gift of God, and we are to praiſe him for it, and to be thankfull to his holy Maieſtie for the ſame, and we are to vſe the good things of this life we do enioy, to the honour and glorie of God the giuer of them; and to honour God with our riches, Prou. 3.9. that is our dutie. Come we now to thee 33. and 34. verſes.