while it is saide to day This turning againe must be by one certain way Ioh. 14.6 and that is Iesus Christ And for the better finding out of our way keeping of it being found Psal 119.5 we must needs haue a lanterne to our feete and a light to our pathes and that must bee the word of God read preached heard Iosh 1.8 beleeued and meditated vpon And because we walke in this world as on a sea of glasse Apoc. 4.6 verie slipperie and we verie feeble faint wee must haue the staffe of faith to goe by Our guide must be the spirit of wisedome knowledge vnderstanding of courage Esa 11.2 and strength And because Christ our way is holy ground wee must therefore put off the shooes of our beastly affections which carried vs euerie way before and put vpon our feete the shooes of preparation to the gospel 〈◊〉 6.15 In this our turning again we shal meet with many discouragements we must therefore be couered with a helmet of hope and lest our old enimies the world the flesh and the deuill should make vs retire backe we must put vpon vs the whole armour of god 〈◊〉 6.13 be valiant and quit our selues like men and so march forward toward our heuenly Chanaan And if at any time we chance to loose our way as being either benighted weather beaten or otherwise beguiled we must goe about the cittie by the streets and open places 〈◊〉 5.7 and enquire of the watchmen the ministers that are set to go about the cittie if they did not see him whome our soule loueth â—â—at 5.3 if they shall shew vs where he is we must not say I haue put off my coate howe shall I put it on but leauing all such dilatory pleaes turne againe and meete him with great ioy If these be the properties and qualities of true repentance then are many in the world far from true repentance â—â—apists The papists dispence with murther treson The price of whordome incest sodomitry patricide matricide fratricide of all sin is set down in the market of Rome where Omnia venalia al is for mony the deuil clarke of the matket far inough therefore are they from true repeÌ„tance neither can they be saued except they turne againe Their foolish penance of whipping creeping to the crosse going bare foote and such like God neuer required and therefore no true conuersion except they leaue these toies and turne againe The Turke followeth his Alcaron Turkes euen darkenesse it selfe leauing the word of God euen light it selfe and therfore so long as he doth so he cannot turne againe Iewes The Iewes denied Christ the right way and therefore they are farre from this turning againe Anabap. The Anabaptist reiecteth the written word of God and relieth vppon his drousie dreames and night-reuilations and therfote shal not possibly find the right way except he turne againe The Neuter is for any way Neuters and therefore out of the right way except he turne againe Atheists The Atheist saith in his heart there is no god The Machiuel with the Atheist wil not acknowledge that there is either god or deuill hell or heauen and in all their actions they quench the spirit of god which one day they shal know to their cost except they returne The prophane worldling Worldlings with Esau weepeth not for his sins but for the losse of som worldly coÌ„modity Presumptuoâ—â— but this is no true turning The presumptuous person driues of al to the last hour therfore is like to be preted if in time hee doe not turne againe The desperate person is in hatred with himselfe for his sinnes â—â—ite but because he wanteth Christ the way and the staffe of faith he layeth violent hands vpon his owne body and destroieth the good creature of God and so turneth further from god then euer before The turning turner that turneth with the weathercocke in the wind â—â—coatrs must also turne againe before he can be saued The churchpapist turneth in shew 〈◊〉 papist but not in truth and therefore must looke for his portion with hypocrites except hee turne againe The Barbarians turned from one opinion to another â—8 4.6 but both in extremities for one while they iudged Paul as a murtherer another while they esteemed him as a God Our Brownists also once accounted highly of gods ministers â—â—nists but now they account them but murtherers and false prophets once they thought our church to be the onely church but now no church but I hope that so many of them as belong vnto God shall one day turne againe Some turne from popery to Atheisme from one sinne to another but to God they cannot turne except by true repentance they turne againe Some turne as dogges do that is either to their vomit againe 〈◊〉 or else to snatch at them which bring them meate I would I could deuise a way to make vsurers turne againe but I feare mee I shall not for they which can cosin al lawes no doubt will be too cunning for me Vsury is a deuâ—â— that all the disciples of Christ in England cannot cast out for it is a kinde that will not be cast out but by fasting and prayer Mar. 5.3.4 We reade that there was a man possessed with a deuill called Legion hee kept amongst the graues and no man could passe quietly by him I thinke vsurers also are possessed with the same deuill for no man can passe by without his marks The father crieth oh my sonne is vndone by the vsurer the sonne crieth oh the vsurer hath eaten vp my father and euerie one that commeth that way where the vsurer keepeth crieth God keepe me out of the vsurers hands No statute nor lawes can tame vsurie for he hath so many turnings and turne againes that a man cannot tell where to find him He is in money and wares in buying and selling he dealeth for ready money and for time hee borroweth and lendeth he dealeth by himselfe and his brokers the deuils huntsmen And this is certaine that vsurie is groweÌ„ so strong that hee hath sinewes and bones like a man and walketh vp and downe the streetes like a seruing man like a gentleman like a marchant man and like an alderman yea and that so stoutly that â—e taketh the wall of all honestie and religion 〈◊〉 31 These turners are like the deuill who being driuen out of a man woulde needes bee in the swine but wheresoeuer they be they wil be sure to do no good Good brethren in many things we sin all and therefore wee haue neede at all times to be turning againe In euerie turning againe there is terminus à quo terminus ad quem that is the thing from which and the thing vnto which wee must turne Saint Paul sheweth that we must turn from idols 〈◊〉 1. to the liuing God And
vnderstanding doe enter into the heart by the eie and the eare â—o not men declare their mind by word and by writing doeth not loue and anger lodge in the heart and doth not the countenaunce bevvâ—ay the liking and disliking that is in the heart and who is so simple that knovvetâ— not these things Therefore when the simplest shall heare the scriptures call God a spirite and tell vs withall that a spirit hath no flesh nor bones as men haue and yet shal heare the same Scriptures to attribute vnto God a head a heart together with eies and eares and a mouth and a face and a soule and feete and such like as if he were not a spirit but a man must they not needes conceiue that there is something else meant by such kinde of speeches which they could not so vvell vnderstand nay not at all conceiue if God should vtter himselfe as hee is in himselfe and not by such things as are familiar with mans vnderstanding and not to imagine so grosly as the grose headed idolatrous Papists do that God is a man indeede and hath the parts of mans body indeede Therfore vvhen vve heare of the Lords hand or arme vvhat can we vnderstand thereby but his omnipotent power might and strength vvhereby he is able to do all things which he vvill doe Other arme and other hand the Lorde hath not for he is a spirit When we heare of the Lords eies and eares vvhat can we conceiue thereby but his knowledge vnderstanding which is such that nothing can be hidden from his maiestie but that he seeth and knoweth all things at one instant other eares and other eies the Lord hath not for hee is a spirit When we heare of the mouth of the Lord what else can we vnderstand thereby but the reuelation of his will other mouth the Lord hath not for hee is a spirit When we heare the Lords head is as white as wooll what can we gather thereby but the eternal wisdom of God 〈◊〉 1.14 because wisdome is coÌ„monly attributed to the grey headed other head and haire the Lord hath not for he is a spirit When we hear of the soul or heart of God what can we concerue thereby but the Lords liking or disliking of a thing otherwise the Lord hath neither heart nor soule for hee is a spirit When we heare of the light of Gods countenance 〈◊〉 46. what else can we vnderstand thereby but the tokens of his loue and fauor otherwise the Lord hath no countenance smiling or frowning as men haue for he is a spirit And when we heare that God is a spirit wee must not concerue thereby that God is circumscribed within any certaine place as some heretikes haue thought â—â—stici because a spirit is so but we are to learne thereby that he is of a spirituall substance and inuisible nature but altogether vnspeakeable infinite and incomprehensible And thus we see what is meant by Pastours according to Gods heart that is such as his maiestie shall approoue and like of Nowe let vs see what wee may learne from hence The Lord promising and purposing to do his people good yea the greatest good that can be if they turne to him he saith he wil gaue them pastors according to his liking such as he shall approue and delight in to teach vs that there can come no good vnto Gods people but by such meanes as God doth like of To build vp Gods church in faith and repentance and to keepe the same in the holy obedience of Gods lawes there is more required then to haue pastors and dctours they must be such as God doth like of These are tokens of Gods loue to his people and shal do good in their places and turne many vnto righteousnesse where others are tokens of Gods wrath and are giuen in his wrath as Saul was to the Israelites to be a plague vnto the people These that are approued of God haue their gifts from God and are sent forth with his blessing that they may prosper beget many soules to God The other are made barren and accursed that they can doe nothing but onely supply the place of pastours but the sheepe cannot feede in their pastures it is so sower or if they feede they cannot thriue because it is not blessed for as the body liueth not by bread onely so the soule liueth not by doctrine onely but by the blessing of God vpon both Daniels diet was but water pulse yet with that did hee like better then they which had their porcion from the kings table because it was Gods allowance and went with a blessing So they that haue pastours according to the Lords own heart are many times fed but with plaine yet pure doctrine and their soules are better fed with knowledge their faith is more strong their repentance is more sincere and their life more reformed then theirs that are fed after a more stately and princely manner which ostentation of humane learning and eloquence because it it is gods allowance and goeth with a blessing whereas the other commeth and goeth like the winde which onely puffeth and bloweth at men and so leaueth them as it found them In the twenty three of Ieremy the Lorde doth most notably describe such prophets as are not according to his heart In the 23 hee calleth them liars and dreamers to shewe that there is no credit to be giuen vnto them more then vnto hars neither is there in their doctrine any more certainetie then is in a dreame In the sixe and twentieth verse hee saith they delight in lies which he calleth the deceit of their owne heartes to shewe from what fountaine they draw all their licor euen out of the filthy puddles of their owne braine In the twenty seuen verse hee sheweth what is the fruit of these dreames namely the name of God is forgottten by their meanes amongest the people a most horrible sinne to forget GOD as if the deuill himselfe should teach In the thirtie verse he calleth them theeues because they steale the word of GOD away from the people like those that are still dissembling and discouraging men from the reading of the scripitures after the manner of the popish synagogue for feare that their wickednesse shoulde be descried by the light of the worde They that robbe by the high waie take awaie but mens money or their worldly goodes but these robbe mens soules of the most precious worde of GOD therefore they are the greatest theeues And the better to effect their purpose the Lorde sayth in the one and thirtieth verse that they haue verie sweete tongues and can make the people beleeue that the Lord saith this and the Lord saith that when it is onely the deceit of their owne heart In the two and thirtieth verse he saith they are flatterers and through their flatterie they cause the people to erre in a word he saith that the Lord neuer sent them neither
couetousnes is â—he cause of filthy lucre as it is the roote of all euill which must not be in the man of God It is required of Gods minister in respect of his family â—uries in respect of his family he be such a one that can gouern his family wel For the gouernment of a family is a great stay of a church and common wealth that is when by the example of the minister others gouerne wel yet there is sufficient doctrine in the word to gouern by Then doth the minister gouerne wel when his whole family is in subiection and obedience of the magistrate and willing to suffer when they offend now if any looke for liberty it is children therfore the apostle putteth children for all saith that they must be in subiection therfore much more seruants that this may not seem a smal matter he saith that it mast be in al honesty or comâ—ines to shewe that there is decenâ—ie in that family when euery childe doth his duety and great comelines is in subiection the reason is if a man cannot rule his own family how can he rule Gods church therefore he is not a minister after the Lords heart that bringeth vp his children dissolutely and here by the way we may see that God doth not require of the minister either a single life or a monkish life nor a whorish adulterous life which whoso leadeth in popery is better accepted then he that liueth in holy estate of matrimony In respect of hiâ— calling to the faith In regard of his calling to the faith it is required that he be not a yong plaÌ„t or a nouice gods church is compared to a vineyard those which are coÌ„uerted are as it were brought out of the field planted in the vineyard now if if these be but as of a years growth or so they are not fit to be ministers lest they being puffed vp as many are fal into temptatioÌ„ of the A man newely conuerted hath not sounde knowledge so falleth by ignorance of his mind to error and so to heresie by pride and so is in the same sin with the deuill nay the apostle saith in the condemnation of the deuil that is to be without a sauior or not to be saued therefore we ought to take heede for the danger is great pride and liking of hart wil bring a man to the diuils sin if it puffe vs vp then are we gone pride keepeth out humility which must needs receiue Christ He that can ascribe confusioÌ„ to himself keepeth out pride or at the least fighteth against it The last property that is required to be in a minister â—espect of â—ngers is in respect of strangers He must haue a good testimony of theÌ„ that are without euen of infidels who are not yet conuerted So he must behaue himselfe that euen froÌ„ the wicked if it be possible he may haue a good report Hee must be curteous to all good and bad not curteous to the faithful austere to the wicked but curteous to al the reason is lest he fal into reproch the snare of the deuil The reson of this duty is drawn froÌ„ the inconuenieÌ„ce that wil folow the contrarie for whom must hee conuert the wicked then if he come into hatred with them hee shall be able to do them no good if they blaspheme God and him And thus by reproch hee is cast into the snares of the deuil either to be dissolute not to care what he doth or else desperate of verie griefe and sorrow of heart by which we may see what danger it is to raise vp slander of any man it is as much as a mans soule is worth for this giueth the deuill occasion to worke vpon a man And a man may speake that which may make an other man come to destruction so much as lieth in him that so speaketh The world is a place where sathaÌ„ hath al snares on ech side therefore we must take heed They that lie in the snares it may be see nothing of all this but those who haue bin in and are gone out doe see them therfore it is needfull to pray Leade vs not into temptation but deliuer vs from euill And thus much for the duties and qualities of a minister in respect of his own person of his family of his calling to the faith and of strangers by which togither with that which hath beene saide of his doctrine it may easily appeare who be ministers according to the Lords heart or liking and who be not It followeth in the text Which shal feede you with knowledge and vnderstanding Now the Lord sheweth what benefit they shà l reape by their pastors namely knowledge and vnderstanding they shall not only be to Gods liking but also for their soules good nay they cannot be pastours to Gods liking except they be also for the benefite of Gods people for God liketh well when his church thâ—â—ueth wel the church thriueth wel when it groweth in knowledge and vnderstanding for that is the way to grow strong in faith repentance loue and in zeale and in patience and in al the â—auing graces of the spirit of God to know and to vnderstand the waies of the Lord. This knowledge is the knowlege of Gods wil reuealed in his worde which sheweth both what his purpose is concerning all men both good and bad wicked and godly the faithful and vnfaithfull the elect and the reprobate the saluation of the one and the damnation of the other the assurance of both the meanes and the causes of both It sheweth also what is required of al men to be beleeued what to be practised for the aduancement of his glory This is called the knowledge of God in Christ Iesus wherein standeth eternall life Iohn chapter seuenteene verse 3. This knowledge of God is the first and chiefest principle in christian religion because without it it is not possible for any man to worship him as he ought to bee worshipped of vs for the Apostle saith how shall we call on him on whom we haue not beleeued and how can we beleeue in him of whom we haue not heard and how shall we heare without a preacher 〈◊〉 10.14 as if hee shoulde say we can doe none of these things without knowledge for knowledge is the end of hearing and of preaching therefore doe we preach and heare not to make the scriptures better as some sencelesse idiots doe immagine but to bring men to the knowledge of the truth Now as the apostle speaketh of faith and prayer which bee twoo especiall parts of Gods worship wee can neither beleeue aright nor pray aright without knowledge so may it bee saide of feare and loue and all other points of the true worship and seruice of God that men can neither feare God aright nor loue God aright nor confes him aright nor acknowledge his gouernment aright without the knowledge of those things And for the
like a swallow mourne like a doue und grone in their spirites for oportet Episcopum mori concionantem orantem saith a godly father A good Bishop must die preaching and praying must pray and preach till he die What should I say more he is the minister of God therefore of God hee must learne his duty and vnto God he must performe his dutie Hee is to speake in the name of god therefore he must speake both what when to whom in that maner that God will If therefore we speake mens inuentions in painted eloquence to set forth our selues to some not to all faintly and coldly to Tharsis for Niniuy if we condemne the good and commend the bad encourage the wicked and discourage the godly if we speake but ance a yeare once a quarter or when we list or not at all and at all times as occasion serueth both instantly and earnestly we doe not the dutie of good messengers But if wee speake Gods glorious will without adding or diminishing in the euidence of the spirit to the conscience as wel as to the eare to the courtier and countrieman with courage and boldnesse with wisedome and discretion with a zeale of Gods glorie a loue of Gods people and a desire of their good and that continually constantly and faithfully then wee doe the dutie of Gods ministers If therefore any man shal send for Gods minister to schoole him before hande and to teach him either what to speake as generall doctrine without application or howe to speake as in fine tearmes and filed phrases to please all and to displease none as the manner of some is and who is not cunning in the ministers office and in euerie mans office sauing his owne wee are to signifie thus much vnto him that wee are not ministers of mens vnbrideled affections but of the Lordes most holie will and therefore wee must not speake either what they will or how they list but all must bee both for matter and maner as God wil so said Michaiah the tru prophet to the kings eunuch â—â—m 23.3 so said Balaam the false prophet to the King himselfe and so say we to euery one And good reason for if the Lawyer wil scorne to learne of the Diuine to pleade at the barre why should the Lawyer take vppon him to teach the Diuine how to speake in the pulpit And if our seruants are not to doe our busines by other mens directions if the steward must not dispose of his masters goodes at another mans appointment if the captain must not fight when the meane souldier wil appoint him and if the souldier must not fight with such weapons as his ennemie will appoint him why then should Gods minister who is to pleade Gods matters to doe Gods busines to dispose of Gods treasures and to fight the Lords battels become a slaue and a seruant to mens affections If he should which God forbid hurt he may do much but God he shal do none And yet I deny not â—â—em 23.32 â—â—â— 4.17 but that the minister is to receiue good counsel of any man And the Colossians may say to Archippus looke to thy ministery And so much for the authoritie dignitie and duetie of Gods ministers And thus much both for the persons exhorted and exhorting In the second part we are to consider first of that whereunto they are exhorted and then of the reason why For the first it is repentance and is here called a turning again alluding to one that is out of his way and cannot come into the right way except hee turne againe or else to one that had left some thing behinde him without which his iourney could not prosper but most likely to a wife diuorsed from her husband Ierem. 3.1 8. for adulterie but he calling to mind the old and sweet loue that was wont to be between them calleth her againe and offers stil to be her spouse vpon condition that shee wil become a new woman At all these staies were we all of our selues for by nature we are all gone out of the way we are corrupt and become abhominable the waies of peace we haue not knowen But then did the Lord cal vnto vs and said Adam where art thou Gen. 3.9 come into the right way Christ Iesus the seed of the woman is the way the truth and the life walke thou in this way and he shall conduct thee directly vnto Chanaan the kingdome of heauen Againe when we had found Christ the way wee made no more reckoning but thought that we had all when wee had the way but we were denied for we left behind vs the works of faith and repentance We were going to Christ Matt. 8.11 not like the wisemen with our presents but like the foolish virgins without oyle in our lamps 〈◊〉 25. but behold the Lord calleth vnto vs and saith Turne againe and take your prouision with you we also went a whoring after our owne inuentions 〈◊〉 106. we were trudging to hell with bagge and baggage we had plighted our troth to the world sinne and Sathan Yet lo God of his infinite mercie and goodnesse sendeth embassadours after vs his Prophets Apostles and ministers to call vs backe againe and to offer vs condicions of peace Nay hee sent his owne sonne to call vs backe againe and he crieth 〈◊〉 11. Come vnto me come vnto me c. â—â—c 18.31 Nay God himselfe calleth vnto vs and he crieth vnto vs why wil you die O house of Iacob why wil you die when this would not serue he falleth to entreating of vs that we would be reconciled vnto him â—â—or 5.20 Oh loue without comparison Thus hath our good God and most gracious father forbidde the banes of matrimonie betweene the deuil and vs 〈◊〉 8.32 â—â—r 1.2 and offereth vs a better match euen his owne sonne the heire of all things and king of heauen and earth and all vpon this condition that we will turne againe and forsake the deuill with all his works and embrace Christ Iesus with all his merites and serue him in righteousnes and true holyne all the daies of our life 〈◊〉 1 7â— blessed be his name for euer Well then by this time wee see what true repentance is namely a continuall turning againe vnto God Pro. 24.16 by forsaking our old waies of iniquitie and transgression and walking in the new waies of holy life Rom. 13.12 by casting off the worke of darkenes and putting on the armour of light This turning againe Psal 119.11 is a hatred of all sinne past with a hearty sorow for the same with a care to preuent sin to come and a stedfast resolution not to entertaine it when it is offered againe Act. 10.33 It is a conquest of our owne wills and affections Psal 95.7 and a subiecting them vnto the will of God The time of this turning againe must be alwaies euen
vs two things are required First concealement of humane skilâ— secondly demonstration of the spirit both which are euident in the example of the Apostles preaching who may bee a patterne of true preaching to all the doctours in the worlde 1. Cor. 2. â— VVhen I came vnto you bretheren saith hee I came not with excellencie of wordes or of wisedome shewing vnto you the testimonie of God for I esteemed not to knowe anie thing among you sauing Iesus Christ and him crucified And I was among you in weakenesse and in feare and in much trembling Neither stoode my worde and my preaching in the intising speech of mans wisedome but in plaine euidence of the spirit and of power Pauls drift is to reproue certaine teachers at Corinth but for what not for heresie but for the manner of their teaching and in that for two things for humane eloquence and wisedome neither are they simplie reprooued for these for they are good in their place but because they made a shew of them in declaring of Gods message And in the fourth verse humane wisedome is opposed to the euidence of the spirit to shew that they which studie only for humane learning and eloquence cannot preach in the euidence and power of the spirit And this he prooueth by many arguments First the doctrine that I taught was Gods will and testament ergo I must not vtter it in matter and forme after men but it must bee shewed as hee set it forth Secondly in the second verse I haue purposed to know nothing but Iesus Christ and him crucified that is to professe nothing else for hee could not but know many things more therefore the profession of all humane wisedome was to bee laid aside Thirdly in the third verse hee saith it was in much weakenesse feare and trembling because hee was to deale with the deuill and with men of beastly condition who could not be subdued with gallant shewes of humane strength nor with flanting and flourishing in humane eloquence wisedome Fourthly in the 5. verse he sheweth a notable reason why it was thus and why it must be thus lest your faith shoulde stand vppon mans wisedome rather then in the power of God and so man shoulde haue the glorie of conuerting mens soules to the faith which is proper to God only therfore in the ministerie the power of God must only be shewed in demonstration of the spirite and of power Fiftly 2. Cor. 4. we haue this treasure in earthen vesselles that the excellency of that power might bee of God and not of vs. The minister is compared to a vessell and a homely one hee sheweth a treasure in it Whatsoeuer therefore is in man must be hidden that when the treasure worketh the vertue which is of God may be ascribed vnto God and not to man But then it will be demaunded of some what vse there is of arts of doctors and fathers and the tougues if they may not be shewed alleaged in the publique ministerie of the word To whom we may answere that as those things are the good blessings of god on his church so there is a priuate vse of them in study to helpe the man of God to find out doctrine and to set it forth but in publike they are not to be shewed by the testimony of the apostle except it be in disputations and controuersies against those that rely vpon them as the papists do As there must bee a concealement of humane eloquence and wisedome so there must bee a demonstration of the spirite â—â—stration â—pirit as the Apostle sheweth in the fourth verse of the second chapter and the first epistle to the Corinthians and that is when the minister so deliuereth the word that the people may perceiue it is not hee that speaketh but the spirite of God in him The whole foureteenth chapter of the first epistle to the Corinthians 〈…〉 14. is a commentarie of this point and in the foure and twentieth verse he sheweth that if there be propheciing that is expounding and applying to the coÌ„science 〈…〉 4. the scripturs in a knowen tongue if an idiot or an vnbeleeuer come in the meane time he is rebuked and iudged of al that is he shall take himselfe so to be for the secrets of his hart shal be made manifest and so he will fall downe and worship God and say plainely that God is in you indeede And thus must men prophecie to worke this effect 〈…〉 3.8 they must bee as Michaiah was full of power by the spirit of the Lorde and of iudgement and of strength to declare vnto Iacob his transgression and to Israel his sinne The Apostles were not permitted to witnesse of Christ till they hadde receiued the spirite that must execute it And iâ— the second of the Actes it is sayde that it lighted on them like fiery tongues to shew that the spirit of GOD maketh the speech to burne Then wheresoeuer the speech toucheth it burneth by the outward signe the inward worke is signified by all which we may see that there must be no demonstration of the person but of the power of the spirit And further because explanation is the verie soule of the spirit therefore that especially must bee laboured for for in man is soule and bodie and spirit 1. Thes 5.2 The soule giueth life The spirite liuelinesse and is the moouing and stirring of the affections The doctrine must also haue application or else it is dead now when it is applied by the spirit it is most liuely and effectuall The liuelinesse and power of the worde thus preached appeareth in this demonstration Take a thing that is redde hote and lay it to another thing that is colde and it shall kindle a heate in that too So the ministers tongue is a fierie tongue Simile novve when it is brought to mans sences and vnderstanding it worketh the like heate in them so that the power of the spirite is conueyed vnto them And thus an impression is made in the heartes of the people And when the man seeth this he falleth downe hee glorifieth GOD and reuerenceth the minister God in him And for the better procuring and preseruing of this reuerence it is verie requisite also that his message bee deliuered with authoritie and maiestie as Paul aduiseth Titus 〈…〉 6.4 the reason is in the 2. Cor. 3.20 The minister is an embassador for Christ now the embassador beareth his person that sent him hee is his vicegerent to speake and do that that he himselfe doth therefore the whole function must bee with authority 〈…〉 7.28 29. It is said that the people were astonied at Christs doctrin because he taught them as one hauing authority and not as the Scribes to shew that the minister shall neuer moue by his doctrine except it be with authority He that wil approue himselfe in the sight of God to be a minister after the Lords liking and win glory to him that