A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. V.

Of the meanes whereby we may be inabled to leade a godly life: and first, of the ministery of the Word.

§. Sect. 1 That if we will leade a godly life, we must vse the meanes inabling vs vnto it.

VNto the rules of direction, which helpe and further vs in the duties of a godly life, wee are to adde the consideration of certaine speciall meanes respecting practice, whereby wee may be the better inabled to performe them. For as God in his Decree hath ordained the ends at which we must chiefly aime, that we may attaine vnto them; so also the meanes which conduce vnto these ends. As for example; hee hath propounded his glory as the supreme end of all things; and withall, diuers meanes whereby it is ad∣uanced and magnified, as our faithfull seruice and obedience to his Com∣mandements, faith in Christ, and such like. He hath ordained vs to salua∣tion, and that we may attaine vnto it, hee hath linked his Decree to this end by certaine subordinate causes and meanes, as Creation, Redempti∣on, Effectuall calling, Iustification, Sanctification, and Preseruation. Hee hath decreed that we should liue our naturall life vnto our appoynted time, but withall, that we should vse the meanes of food, clothing, sleepe, physick, by which it is preserued and maintained. And thus also as hee hath ordained that we should liue the life of grace, so likewise that wee should vse the helpes and meanes which hee hath appoynted for the be∣ginning, continuing, and finishing of it: which if wee neglect, wee can haue no more hope of attaining vnto it, whatsoeuer faire pretences wee make of our feruent desires to atchieue this end, then of comming to hap∣pinesse, being destitute of holinesse, without which, the Apostle telleth vs, we shall neuer see God; or of liuing to old age, without the vse of the meanes, meate, drinke, and apparell; or of liuing to Gods glory, when as we delight in the workes of darknesse, and shine not in the light of an holy life. The which as it must make vs carefull to vse all good helpes ap∣poynted by God for the inabling vs vnto the duties of a godly life; so our

second care must be, that wee vse them as meanes, and not supreme and principall causes, but relying our selues chiefly vpon God, his wisedome, and goodnesse, power, and promises, the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit, let vs vse these meanes, as being his ordinances which hee hath appoynted to serue his prouidence, yet without putting our trust and confidence in them, as suf∣ficient in themselues to conferre grace, or to inable vs vnto the duties of a godly life; seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit, they are able to doe nothing; and contrariwise, if they be wanting, he is all-sufficient without them, to make vs liue holily in this world, and happily in the life to come. Now these meanes are ei∣ther ordinary, and in continuall vse vpon all occasions; or extraordinary, and to be vsed but at some times, when some speciall causes mooue vs vn∣to them; and both of them either publike or priuate, or else mixt, and to be performed sometimes publikely in the Congregation, and sometimes priuately by our selues, or with others. The publike meanes are the mini∣stery of the Word, the Sacraments and prayer. The which admit of a dou∣ble consideration in respect of their diuers relations to seuerall ends. For as they are duties performed vnto God, that wee may glorifie him by do∣ing vnto him seruice in them, they are parts and branches of piety and a godly life, in which sense we haue already intreated of them; but as they helpe and further vs for the begetting and increasing in vs of all spiritu∣all graces, and the inabling of vs vnto all other Christian duties, they are the meanes of a godly life, in which sense we are now to speake of them. Wherein they may be resembled vnto coyne and treasure, the which is not onely a part of our wealth, but also the meanes of purchasing and procuring house, lands, goods, and all other riches: or vnto the hand, which in one relation is a part or member of the body, but in another re∣spect, an instrument and speciall meanes for the preseruing and nourish∣ing of all our other parts.

§. Sect. 2 That the mi∣nistery of the Word is a chiefe meanes of our spirituall life.

The first meanes of a godly life, is the ministery of the Word; the which is the ordinary meanes of begetting vs to the life of godlinesse, and of beginning in vs all spirituall and sauing graces, by which, as in∣ward causes, we outwardly mooue in all Christian and holy duties. Of raising vs from the death of sinne, and cleansing and purging vs from the guilt and corruption of it; and also of so quickening and reuiuing vs, that we are inabled to performe the actions of holinesse, and to bring forth the fruits of a godly conuersation. Thus the Apostle calleth it, Gods strong power, whereby hee pulleth vs out of the state of death, into the the state of life and saluation; and the Apostle Peter, The immortall and incorruptible seed, which begetteth vs vnto God, liuing and abiding in vs for euer. And hence it is that the Ministers of the Word are called our spiri∣tuall fathers, who beget vs vnto God, because being dispensers of the Word of grace, they are instruments and meanes of our Regeneration. Thus our Sauior saith, that the houre was comming, yea euen then was, that the dead should heare his voyce, and liue; that is, those which were dead in trespasses and sinnes, should be quickened, and haue their part in the first Resurrection, by vertue of his Word preached; for at this death and Re∣surrection

that whole discourse aimeth. And as we haue first our spiritu∣all life from the ministery of the Word, so also our cleansing and sancti∣fication from the corruption and filth of sinne, whereby we are wholly dis∣abled vnto all holy duties of a godly life. For so our Sauiour telleth his Disciples, that they were cleane, through his Word which hee had spoken vnto them. By which meanes he desireth his Father, in his holy Prayer, to san∣ctifie them more and more. Sanctifie them with thy truth; thy Word is truth. So the Apostle saith, that our Sauiour gaue himselfe for his Church, that hee might sanctifie and cleanse it with the washing of water by the Word; and im∣plyeth elsewhere, that we cannot ordinarily haue faith, by which the iust man liueth, but by the preaching and hearing of the Word. How can they beleeue in him of whom they haue not heard? and how shall they heare without a Preacher? And after expressely affirmeth; That faith commeth by hearing, and hearing by the Word of God. And in another place he intimateth, that we cannot put off the old man, and being renewed in the spirit of our minds, put on the new, which after God is created in righteousnesse and true holinesse, vnlesse we haue first heard Christ, and been taught by him, in the ministery of his Word. But here we must take heed, that we doe not attribute our new birth and spirituall cleansing vnto the Word preached, as hauing in it any inherent power to giue life and grace in it owne nature, or as it is by man preached vnto vs, (for then all that heare it, would be quickened vn∣to holinesse and new obedience, whereas common and wofull experience teacheth vs, that after the Gospell hath been long preached in diuers pla∣ces, the greatest number remaine vnregenerate and dead in their sinnes,) nor yet as vnto a principall and chiefe cause of reuiuing vs; for this were to make an Idol of it, by attributing vnto it Gods prerogatiues and pecu∣liar actions; who alone is able to regenerate vs, as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached, not as comming from man, but as it is the Word of God, and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life, and the begetting and increasing of his graces in vs. By vertue of which ordination, and the blessing of God vpon it, the Word receiueth all its power and vigour to quicken and preserue our spirituall life; euen as by the ordinance of God, and his blessing, wee receiue our naturall life by generation, and the preseruation of it by food and clothing, which in themselues exceed not other creatures in their vertue for these vses, but onely so far forth as God by his blessing inableth them vnto them. The which if he withdraw, our meate will not nourish vs, but rather become our bane and poyson; and the Word preached will be so farre from being a Word of life and saluation, that it will become the sauour of death vnto death, to our deepe condemnation. In which regard wee must not rest in the preaching and hearing of the Word, as in the deed done, for the begetting of Gods graces, and beginning in vs the life of godlinesse: (for thus it is onely the Spirit that quickeneth, making the same Word, and at the same time, effectuall vnto some for these ends, by an inward, secret and powerfull operation, which for want hereof is heard of others without any profit) but vse it as Gods ordinance, vnto which his blessing is promised, and doth so ordinarily accompany it, in the harts

of all those that vse it in obedience to God, and desire to profit by it for the former ends, that we may as well hope for spirituall life by feeding on this food, as for the preseruing of naturall life by meate and drinke, see∣ing both alike are Gods ordinance, and by his power he is effectuall in the one as well as the other. And so contrariwise the neglect of this meanes, when God giueth it, doth take away all hope of the spirituall life of grace; seeing we tempt the Lord in refusing the meanes, and despising his ordi∣nance; like those, who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues, should vtterly refuse to eate or drinke. Againe, whereas I say, that the preaching of the Word is the ordinary meanes of life and grace, when the Lord granteth it vnto vs, we are to beware that we doe not limit Gods power vnto it, as though hee could not any other way quicken, sanctifie and saue vs. For he is able, with∣out all meanes, to doe all these by the sole and secret worke of his holy Spirit, being such an All-sufficient workman in himselfe, that he needeth not the helpe of any instruments; as we see in his sanctifying and sauing of elect Infants, dying whilest they are vncapable of outward meanes; for euen in them these two goe together, seeing the rule is generall, that without holinesse no man shall see the Lord. And hee is able to sanctifie other meanes for these vses, (as he ordinarily doth where the publike ministery and preaching of the Word is wanting) as the reading of the Word, priuate catechizing, holy conferences, instruction, exhortation, admoni∣tion, good examples, extraordinary blessings strangely conferred, sharpe afflictions, and by them great and vnusuall humiliations, the Lord vsing his corrections as an hand to lead vs to our sinnes, which haue brought them vpon vs. And therefore as when we haue the Word, wee may heare diligently, in hope of Gods blessing vpon his owne ordinance; so when we are depriued of this ordinary meanes of life and saluation, we are not to despaire and cast away all our confidence, seeing the Lord is able, either without meanes, by the sole operation of his holy Spirit, to worke his owne worke of grace and sanctification in vs, or to make other meanes, more weake in themselues, as powerfull and effectuall vnto vs as the other, yea will assuredly doe it, rather then hee will faile of any part of his pro∣mise, which he hath made vnto all those who trust and depend vpon him for life and saluation.

§. Sect. 3 That it is the ordinary meanes of our new birth, and of working Gods graces in vs.

Secondly, as the ministery of the Word is the ordinary meanes of our new birth, and of beginning in vs Gods spirituall graces, whereby we are inabled to moue in the duties of a godly life; so also of our spirituall growth from strength to strength, and of increasing Gods graces where they are begun; according to that of the Apostle Peter; As new borne babes desire the sincere milke of the Word, that ye may grow thereby. Neither are we to thinke that the Word read, either by our selues or others, is or∣dinarily sufficient to worke in vs grace and godlinesse; for if faith (as I haue shewed) commeth by hearing the Word preached, then also the life of faith, and fruits of sanctification which spring from it, all which are nou∣rished and increased by the same meanes whereby they were first begun in vs. Neither are we to dispute of the excellency and power of other means in themselues, or compared with this, seeing neither this, nor any other

worke by any inherent vertue in themselues, but as they are Gods ordi∣nances, which by his blessing attaine to their ends, and are made power∣full and effectuall by the inward operation of his holy Spirit, to worke and increase grace and sanctification in vs. And therefore seeing the Lord hath ordained in all ages, not onely that his Word should be read for the edification of his people, but also that it should bee expounded to their vnderstanding, and applyed to their particular vse, (as we see in the exam∣ple of the Priests in the dayes of Nehemiah, who caused the people to vnder∣stand the Law, and not onely reade the Booke of Gods Law distinctly, but also gaue the sense, and caused them to vnderstand the reading: And in the pra∣ctice of our Sauiour Christ and his Apostles, who when the Law and Prophets were read to the people, contented not themselues therewith, but expounded and applyed them to their vse, according to the custome of those times) let not vs therefore take vpon vs to bee wiser then God, supposing that we can doe his worke better by tooles of our owne chu∣sing, then by the meanes and instruments which hee hath ordained and sanctified, seeing nothing can bee done in this supernaturall worke of grace, without Gods blessing, which we may expect with most assurance in the vse of his owne ordinances. So that if either wee desire the new birth of grace, or being borne, to grow therein from one degree to ano∣ther, let vs conscionably vse the ministery of the Word to both these ends. Neither let vs thinke that being once regenerate, we may grow vp of our selues by sole vertue of those principles then infused vnto vs, and need no further the ministery of the Word to preserue vs in that state and being. For as the child new borne, cannot long continue in life by vertue of his naturall heate and moysture, and much lesse can grow in strength and stature to a perfect man, vnlesse hee receiue daily nourish∣ment; so neither can we subsist in our spirituall state and being, and much lesse grow in grace vnto a perfect age in Christ, vnlesse our soules be duly nourished with spirituall food, the Word of God, which is not onely the immortall seed of which we are begotten, but our Manna and meate; milke for babes, and strong meate for men growne to riper age. Especial∣ly seeing to our naturall defects and sinfull corruptions, which as inward impediments hinder the growth of grace in vs, there are added the out∣ward assaults of our malicious enemies, the world and the diuell, who by their tentations will keepe vs from thriuing and increasing, vnlesse what is diminished by their malice, bee supplyed plentifully by our spirituall nourishment. Neither doe I thus magnifie the ministery of the Word, to derogate any thing from other excellent means, as prayer, Sacraments, the reading of the Scriptures, and the rest, but am ready to giue vnto them their deserued praise in their owne place. For howsoeuer, in the first acts of Regeneration, the preaching of the Word is the chiefe, if not sole meanes of our new birth; For how shall they call vpon him in whom they haue not beleeued? and how shall they beleeue in him of whom they haue not heard? and how shall they heare without a Preacher? yet in our spirituall growth, the other are no lesse necessary for the increasing of Gods graces in vs, especially prayer, which is an ordinary and most powerfull meanes to preuaile with God, for the obtaining of whatsoeuer is wanting vnto

vs, although we cannot pray with hope to be heard, vnlesse we pray in faith, as the Apostle Iames teacheth vs, and we cannot ordinarily haue faith, till first it be wrought in vs by the preaching of the Word. And therefore let vs not set these meanes of grace, to contend together for eminence and excellency, and much lesse magnifie one of them to exclude another, but acknowledging all to bee excellent and necessary in their place and time, let vs carefully ioyne them all together, that being nourished in our soules with this plenty and variety of food, we may grow vp the faster in all grace and godlinesse.

§. Sect. 4 What is requi∣red in the Mi∣nister, that by his preaching he may further the people in the duties of godlinesse.

Now that the Ministery of the Word may be an effectuall meanes of grace, and of strengthening vs vnto all holy duties of a Christian life; there are some things required, both to the right preaching and hearing of it. Vnto the former, there are some things necessary in the person of the Preacher, and some things in the act and execution of his Ministery. In the person, there must be skill to diuide the Word aright, not onely gi∣uing a true sense of it to all, but to apply a fit portion vnto all sorts of hea∣rers; and a great measure of wisedome and vnderstanding, through the outward helpes of study and learning, and the inward illumination of Gods Spirit, that he may bee able to instruct those which are ignorant; according to that in the Prophet Malachy; The Priests lips should keepe knowledge, (namely, as Iosephs corne in the store-houses for the common vse, and not a close Prisoner, with whom none may bee admitted to conferre, sauing his Iaylour) and the people should seeke the Law at his mouth. Vnto which knowledge and skill, there must bee added industrious diligence, whereby he is ready to preach the Word in season, and out of season, reprouing and rebuking, with all long suffering and doctrine, although hee seeth small fruit of his labours. For though the Minister be neuer so rich in the spirituall treasures of learning and knowledge, yet if miser-like, he doe not communicate them, but locketh them vp in his owne braine; the poore people are neuer the better, but may perish in their ignorance, euen as he shall doe in his sloth and vnfaithfulnesse. Thirdly, he must haue his heart affected with sincere loue of the people, whereby hee is mooued in all things to seeke their good, and to preferre their saluation before his owne priuate profit. The which loue in the teacher, will make way in the hearts of his hearers, not onely for his instructions and comforts, but also his ad∣monitions and reproofes, seeing they come not out of any spleene, but out of meere loue, and feruent desire of sauing their soules. In the act and exe∣cution of his Ministeriall function, he is to speake nothing but Gods Truth, as from him, and as before him, in his pure sight, which discerneth all errour, and in his glorious presence, who hateth and abhorreth all va∣nity and hypocrisie: And that not after his owne manner, chiefly ayming to magnifie himselfe in the ostentation of his owne learning and gifts, but in the demonstration of the Spirit, aboue all desiring and indeuouring to glorifie God in the saluation of his hearers.

§. Sect. 5 That the word must be prea¦ched power∣fully and plainely.

Whereunto these two things are required; namely, that he preach the Word powerfully & plainly; powerfully to the consciences of all, & plain∣ly to the capacity (as much as in him lieth) of those which are most simple. Of both we haue the Apostle Paul for our patterne, who though he were

most learned aboue all other the Apostles, both in arts and tongues, and all other learning of the Iewes, yet came not in excellency of speech, nor the inticing words of mans wisedome, but in demonstration of the Spirit and of power; desiring to know nothing (that is, to make shew of no other knowledge) sa∣uing Iesus Christ and him crucified; and preferring fiue words spoken to the vn∣derstanding of his hearers, aboue ten thousand in an vnknowne tongue. Yea, we haue heerein our Sauiour Christ himselfe, as our Precedent, who preached the Word, not like the Scribes and Pharises (after a ieiune and Scholasti∣call manner) but with all power and authority. And though hee were the wisedome of his Father, in whom all treasures of knowledge and learning were hid; and the word of his Father, exceeding in sound eloquence both men and Angels, yet preached the Word in a plaine phrase and humble man∣ner of speech, not respecting what hee was able to speake, but what his Disciples were able to heare, conceiue, and carry away; like a louing and carefull nurse, chawing the harder and stronger meate in his mouth, that they might the better receiue it, whilst he explained more difficult points, by easie and familiar similitudes. Neither had hee onely care of more thorowly informing those who were men growne in knowledge, by tea∣ching them the high and hidden mysteries of his Kingdome, but also of instructing his little children and yong nouices in the first principles of true Religion, as it was prophesied of him by Esayas, All thy children shall be taught of the Lord, and great shall be their peace. And like a faithfull and carefull Shepheard, hee did not onely apply himselfe to feed his whole flock, but extended his care and loue chiefly to his yonglings, gathering his Lambes with his arme, and carrying them in his bosome, and gently leading those which were great with yong. The which care and charge, when hee was to ascend on high, hee deputed to the Apostle Peter, and in him to all the whole Ministery, that they should feed his tender Lambes, as well as his older and stronger Sheepe. And therefore though the ouer-wise Grecians account the simple preaching of Christ crucified, foolishnesse; and the lear∣ned Doctors of the world make themselues sport with this easie plaine∣nesse: Let all that truely feare God, chuse rather to imitate Christ and his Apostles in their course of preaching, labouring to speake vnto the capa∣city of the meanest and simplest, seeing the charge of their soules is com∣mended vnto them by our great Shepheard, as well as theirs who are of greatest vnderstanding, and the soules of all being alike deare vnto God, they shall giue account of one as well as of another, of the little Lambes, as well as of the Rammes of the flocke. And seeing we must not only take care for our selues, that wee may goe to heauen alone, but are appointed Captaines and Leaders of Gods Armies, wee must not skorne plaine wayes, wherein all our company may goe with vs, the weake and sicke, as well as the strong and healthy; and mount aloft in learned discourses and Scholasticall speculations (as it were vpon the Alpes) which are no lesse high aboue their capacity, then cold and heartlesse, giuing no warmth to their zeale and deuotion; or trauell in the craggy and rough wayes of knottie controuersies, needlesse genealogies, and abstruse difficulties, where wee shall leaue all our hearers afarre off behind vs: but chuse rather such faire wayes and beaten paths, as will bring vs and our company with vs,

with most speed and safety to the end of our iourney. For though heereby we cannot commend our strength and swiftnesse, though we outrun others that haue set out before vs, because they go in mountainous wayes, & farre about, yet we shall commend our wisedome and prudence, in that we haue chosen the fairest and neerest way. And surely if an vnpartiall view were ta∣ken of seuerall congregations, and iust tryal made, whether those haue best thriuen in the Christian growth, who haue bin diligently fed with ordina∣ry food and daily bread, or those who are sometimes feasted with a banket of delicate dishes; I doubt not but it would be found, that as sometime Da∣niel and his fellows, that fed vpon plaine pulse, which God had sanctified to their vse, were fatter and in better liking then they that did eate the portion of the kings meate: so those people and Parishes would be found more thri∣uing Christians, both in knowledge & practice, who are fed with the pulse of plaine Preaching, & with wholsome, though homely food, because they can feed vpon it, and better disgest it, then others that haue a kingly porti∣on of abstruse learning, wit, and eloquence, sometimes (though rarely) al∣lowed vnto them, seeing they are meates of too hard disgestion for their weake stomakes, causing crudities, humorous and ill-concocted conceits, and seldome affording any wholesome nourishment.

§. Sect. 6 Of the duties of the people, respecting the Ministery of the Word.

The consideration whereof, as it should effectually moue Gods Mini∣sters to take such a course in their preaching, as is most fit and profitable for their hearers, and denying themselues, and the praise of their great lear∣ning and gifts in the worke of their Ministery, to become as weake to those that are weake, that they may gaine them to Christ; so also should it moue the people, who desire to bee built vp in sauing knowledge, and in the practice of all holy duties belonging to a godly life, to affect such teachers, as being learned and sufficient, doe conscionably apply themselues to their capacity, for their instruction and edification. To which purpose, they must striue with God in their feruent prayers, that he will send such labourers in∣to his haruest; and in humility and submissiue obedience, as their place and calling wil permit, labour by earnest suite with superiour Magistrates ouer Church and Common wealth, and especially with Patrones and disposers of Church-preferments, that they will prouide and set ouer them such faithfull and painefull Pastours, as will feed them with food conuenient for the preseruing of their soules in spirituall life, and the nourishing and in∣creasing of Gods graces in them; not foolishly affecting and admiring (as it is common with those that are most ignorant) such teachers, as desiring the praise of their great learning, more then the saluation of their peoples soules, doe most exceed the short reach of their shallow capacities; like vnto cold stomacks, which haue a greedy appetite after meates of hard dis∣gestion, but when they haue receiued them, for want of naturall heate turne them into wind, which affecteth their braine with noysome vapours, and are not able to conuert them into any wholesome nourishment. Se∣condly, their care must be, as much as in them lyeth, and the necessary pre∣seruation of their state will suffer them, to place themselues vnder such a Ministery, as will helpe them forward in their spirituall thrift and growth of grace, and counting (according to Maries choyce, and our Sauiours ap∣probation) this one thing necessary, let them preferre it before all worldly

things; as fertile soyles, good ayre, well-seated houses and shops fit for trading, delightfull walkes and prospects, and plentifull prouision for house-keeping; which without the other, may make full purses and Barnes, but hearts empty of all grace and goodnesse; healthy and well-liking bodies, but hunger-starued, leane and sickly soules. Thirdly, they must ioyne their cost with their care, and like the wise Merchant, esteeme this precious pearle and hid treasure, aboue all other their possessions; they must, if it be in their power, purchase it at any rate, seeing it only can make them truely rich, according to the counsell of the Wiseman; Buy the truth, and sell it not; thinking that part of their wealth well spared, which serueth as a meanes to bring them vnto the right vse of all the rest, and to inrich their soules with the incomparable treasures of Gods sauing graces, where∣by they are strengthened to the wise performance of all Christian duties. Fourthly, hauing Ministers, though not eminent and excellent in their gifts, yet of some good towardlinesse and willingnesse to grow vnto more perfection, they must giue them no discouragements, by their bitter cen∣sures, awke and froward carriage, backwardnesse to pay vnto them their right, or running from them vpon euery slight occasion to heare others; but rather they must nourish and cherish the good things which they see in them, that they may increase more and more, by shewing all loue and kindnesse, due reuerence and respect; especially by regarding them in the worke of their Ministery, and hearing them with all diligence, constancie, and attention. For by thus drawing the brests of their spirituall nurses, they shall bring downe their milke, and cause it to increase and abound, at least, to a sufficiency of nourishment, whereas if it be not sucked, it will curdle in the brest, and make them heart-sicke to be thus neglected, or else in short time turne backe, and quite drying vp, leaue vnto them no nourishment at all. Finally, when God hath prouided for them such as are eminent in their gifts, and painefull in their Ministery, labouring in word and doctrine, and going out and in before them as good guides in their gouernement, and holy example, they must not grudge to giue them the double honour of re∣uerence and maintenance, and together with the heauy waight of their Ministery, suffer them to lye gasping and groning vnder the burthen of pouerty and contempt, but giue them all good incouragement, not thin∣king much, that those who impart vnto them heauenly treasures, should be partakers with them of their earthly blessings: but especially, they must labour to profit by their paines, in knowledge and fruitfull obedience, which is the ioy of their hearts, the life of their life, and the Crowne of their Ministery; lest when they see that they sow all their good seed in bar∣ren soyles, and with the Prophet, and our Sauiour Christ himselfe, haue iust cause to complaine, that they haue laboured and spent their strength in vaine, they be forced to make choyce of better and more fruitfull grounds, and to imploy their labours in some other place, where they may more glorifie God, and receiue more ioy and comfort to their owne hearts.

Notes

• Heb. 12. 14.
• Rom. 1. 16.
• 1. Pet. 1. 23.
• 1. Cor. 4. 15.
• Joh. 5. 25.
• Ioh. 15. 3.
• Ioh. 17. 17.
• Ephes. 5. 26.
• Rom. 1. 17.
• and 10. 14, 17.
• Ephes. 4. 21, 22.
• Math. 23. 9.
• Math. 11. 21. Luk. 12. 47.
• 2. Cor. 2. 16.
• Ioh. 6. 63.
• Heb. 12. 14.
• 1. Pet. 2. 2.
• Nehem. 8. 8, 9.
• Luk. 4. 18, 19.
• Act. 13. 15.
• Rom. 10. 14.
• Mal. 2. 7.
• 2. Tim. 4. 1, 2.
• Ezek. 33. 8.
• 1. Pet. 5. 1, 2.
• 1. Cor. 2. 1, 2, 4.
• 1. Cor. 14. 19.
• Col. 2. 3.
• Mar. 4. 33. Ioh. 16. 12.
• Ioh. 3. 3, 4, 5.
• Esa. 54. 13.
• Ioh. 6. 45.
• Esa. 40. 11.
• 1. Cor. 1. 23.
• Dan. 1. 15.
• 1. Cor. 9. 22.
• Mat. 9. 38.
• Luk. 10. 42.
• Mat. 13. 44, 45.
• Pro. 23. 23.
• 1. Cor. 9. 11.
• 2. Cor. 3. 1. Phil. 4. 1.
• Esa. 49. 4.