THis Chapter and the next con­tayne Praeloqu. those seven Epistles, writ­ten from the seven Spirits of GOD, to the seven Churches of Asia, by that heavenly inspired Pen-man and Secretary of the LORD, Saint Iohn the Divine. It is true which St. Gregorie hath observed, that the whole Scripture is nothing but E­pistola Creatoris ad Creaturam, the Epistle of the Gregor. Creator, GOD, to his Creature, Man; wherein hee hath plainly set downe in such faire Characters, that hee that runnes may read it, his will and good plea­sure both touching the manner of his owne service, and touching the meanes of our salvation. But that was spoken more generally and after a large accep­tion of the word, Epistle; but the Epistles in these two Chapters are so properly and strictly Epistles indeed, consisting of all the substantiall and needfull parts of a Letter, and so curiously penned according to the rules of Art and precepts of Rhetorique, that neither the Author of Epistolographia, as * acute as Alstedius. [Page 2] ever, or of Institutio Epistolica, as * criticall as ever, can finde any want or defect in them. This Epistle Lipsius. wee haue now in hand, being the third in number, parteth it selfe into these three heades. The first is [...] the Exord or entrance into it; the second is Partition. [...] the Narration or matter of it; the third is [...] the Colophon or conclusion of it. My text meddles onely with the Praeloquium or Preface. Wherein I desire you to obserue these three remarke­able points. First, the Superscription of the letter, which containes a description of the partie to whom the letter is sent, To the Angell of the Church of Per­gamos; II. The Secretaries Commission, Write. III. The Subscription of the letter, which containes a description of the partie from whom the letter comes. These things saith he that hath the sharpe two edged Sword.

For the first, the partie to whom this letter is sent, I. that is expressed in the first words, To the Angell of the Church of Pergamos.] What is ment by the An­gell here is not agreed vpon on all sides. Beza com­menting Interpretation. upon the first verse of this Chapter where the same word is used, as generally it is throughout, in the preface of every Epistle, begins to picke a quarrell with Byshops where he needs not. For, be­ing prepossessed with a conceite of the presbyteriall government and paritie of Ministers (which, good man! was his ouersight) will not allow that by this word Angell should be ment the Byshop of Ephesus, or the Byshop of Smyrna, or the Byshop of Pergamos &c. and yet he opens this word [...] with an o­ther terme which is equivalent to Byshop, and that is [...] a superintendent, or such an one as is set over the rest of his Collegues to direct and admonish them, according to whose directions they are to proceed in admonishing and teaching of their parti­cular [Page 3] Churches. These be his owne words in the Ex­position: Beza. and what is this other I pray you but a Byshop? I am sure that learned and godly Calvin, al­though hee speake much and inveigh greatly against the tyrannicall pride and pompe of the Prelates and Byshops in Poperie, yet he did never dislike of the calling it selfe, but doth confesse it to be of GOD, and to be of an ancient standing in the Church, even in the Prime and most Pure age of it; wherein hee saith there was alwayes one selected out of the pres­byters and set over them as an overseer or Byshop, ne Calvin. ex aequalitate, vt fieri solet, dissidia nascerentur; and he giues this reason for it, Because Paritie among Churchmen was the high way to bring in contention and confusion into the Church. Lib. 4. Instit. c. 4. §. 2. Therefore we thinke thus, that in the mother Cities there were Byshops, and that therefore this word Angell reacheth vnto them; and in the other Chur­ches appending there were ordinarie Pastors, and that this title of Angell doth belong also unto them. Byshops and Ministers are Angells. I doe not now Obseruation. speake of their nature, but of their office. And in­deed, to say as the matter is, this word Angell is No­men Explication. officij non naturae, a name that doth rather import the office then the nature of that thing which is so im­posed. Thus S. Iohn Baptist who was the Minister of Probation. Christ, is called the Angell of the Lord, Malac. 3. and I haue heard some learned Divines of opinion upon the mentioning of that place of the Apostle, 1. Cor. 11. 10. That Women ought to haue power on their heads because of the Angels (and it is Lyra's exposition too Lyra. upon that text) that by Angels there are understood Gods Ministers. The Apostles argument being this. Women when they come to Church ought to be co­vered and veyled, least they be occasions of sinne and a stumbling blocke to the Minister in the exercise and [Page 4] performance of his holy function. For if they should appeare in the Congregation with their heads unco­vered, their haire displayed, their breasts naked; what doe they know but that by gazing upon them, the Minister might withdraw his mind from his busines, and so be hindered or disabled for that time in the performance of his holy function? therefore ought the women to haue power on their heads, because of the Angels, that is, the Ministers. Howsoeuer that interpretation hold, sure I am that the Byshop of E­phesus and the Ministers of the other Churches here in this Chapter are called Angels, To the Angell of the Church of Pergamos. This title brings to our Use I. consideration these two things. 1. The dutie of Mi­nisters, 2. The dignitie of our calling. First, our dutie. My beloued brethren of the Clergie, you are Angels, that is, Gods Messengers and Embassadors; and therefore with all diligence and faithfulnesse you must remember to deliver Gods word unto the peo­ple, without adding or diminishing; for that is the propertie of a messenger. Thou shalt therefore receiue the word at my mouth and deliver it vnto them, saith the Lord to the Prophet Ezek. 3. Nay this meditation must ascend yet higher, you are Angels, and therefore ought yee as chearefully and readily per­forme Gods will here on earth even as the Angels do it in heaven, who stand ever in his presence readie prest to doe his commandement. They are spirits; you are men; both are Ministers. They ministring Spirits in heaven, you ministering Angels on earth; and therefore see that you giue none offence in any thing, but approue your selues as the Ministers of God in all puritie and alacritie; for these are the pro­perties of Angels. The second thing, that I told you Use II. this title or appellation pointed at, was the dignitie of our calling. The Ministerie, as the world goes [Page 5] now a dayes, is a profession that is more subject to contempt and vile usage then any calling whatsoeuer. And therefore the Lord, that he might meete the bet­ter with those base conceits the wordlings haue of his servants, and the more to advance the honour of his owne ordinance, hee hath beene pleased in the scriptures to grace the Ministers of the word with as faire and honourable titles and appellations, as any other calling whatsoeuer. To what end should I now recite them all? Let it suffice that in the text they are called Angels. Doest thou thinke to rayle and re­vile the Kings messenger, and yet be guiltlesse? and will'st thou kick and spurne against thy Pastor, the messenger of the Lord of hostes, and thinke to goe un­punished? What man! Doest thou not esteeme high­ly of the Angels? how comes it about then that thou esteemest so basely of the Miuisters? oh my Christian brethren, deale not so foolishly, as to say or thinke it of thy Minister that he is but a base Pedanticall fel­low, or a poore bell'd preist. For, I tell you of a truth, the Lord will not suffer these flowts and scoffs to goe unrevenged. And the more his Ministers are scorned of wordlings, the more honor he lookes should be put upon them by you that are his servants, according to his owne example. And therefore howsoever the world thinkes of us, yet doe not you account of a Minister as of an ordinarie man; for he is an Angell upon earth. Let him not be twitted and scorned, let him not be sleighted and neglected, let him not be coursly and roughly entertained, but let him be re­verenced and respected and honoured according to his place and calling; for he is an Angell. And here­in you haue an excellent patterne in the Galathians, whose religious and chearefull entertainement of St. Paul is set downe for your imitation; to teach you with what reverence and affection you ought to en­tertaine [Page 6] a good Minister, even no otherwise then they did St. Paul, and that was as an Angell. So he testifies of them. Yee received mee as an Angell of God. Galat. 4. 14.

Secondly (before wee leaue this first part) ob­serue here that the Angell is confined to his place. Observat. Hee is not a Minister at large, but the Angell of this Church. Not of all the Churches, but of this Church. The name of Oecamenicull or Universall Byshop was not heard of in those dayes. That is a later broode of Antichrist. Let him be a Byshop, he is confined to his owne charge. Let him bee an inferiour Minister, Hee is confined to his proper cure, the first Angell at Ephesus, the second at Smyrna, the third at Pergamos. Hee must not step beyond his limits. I grant the Byshop hath a lar­ger scope like vnto that prime and common intelligence the Philosophers speake of which regulates the Pri­mum mobile in that most apparant diurnall motion common to all the Spheres; the inferiour Ministers being those other particular Angells or intelligences (according to that opinion) assisting each particular orbe in his owne proper periodicall motion; yet both are limited. If hee be a Byshop, hee is limited to his owne Diocesse, and hee must not be [...] a busy Bishop in another mans Diocesse. If he be an inferiour Pastor, hee hath his particular flocke too, whereof the holy Ghost hath made him a Byshop or an Overseer, as the word imports, and he must take heed unto that, Act. 20. No Pastor unconfined to some Church. No Byshop set over all Churches. It is true Saint Paul saith of himselfe that he had the care Proleps. of all the Churches, 2. Cor. 11. 28. But first, it is one thing to haue a Christian care and another thing to haue a particular charge over all Churches. Se­condly, Saint Paul was an Apostle, and that office [Page 7] is non-dated long agoe. And I take it, this is a dif­ference between an Apostle and a Byshop or ordina­rie Pastor; that the Apostles were not confined to any set place, but were appointed to goe into all the world, and to preach the Gospell to every creature: but Byshops, and Pastors are confined to their owne Cir­cuites and Churches; To the Angell of the Church of Pergamos.

I haue done with the Superscription, I come now II. to the Secretaries Commission, in this word, Write] It is the voyce of Gods spirit to Saint Iohn. A word much used in scripture, but especially in this booke of Revelation very frequently. Cap. 1. 19. Write the things that thou hast seene. Cap. 14. 13. And I heard a voyce from heaven saying vnto mee, Write. And in this and the next chapter often, Write. Hence wee gather divers things. The first thing wee ga­ther Observat. 1. hence is the divine authority of this booke. ot. Iohn is not the Author of it, but the instrument one­ly to convey it unto vs. The holy Ghost is the inditer, Iohn is but the writer of it. So that what S. Paul saith of the whole Scripture, we may truly affirme it of this booke, that it is [...] given from God by inspira­tion. Which I note against the errour of all such as haue either doubted or denyed this booke to be in the Use. Canon of scripture, or of authenticall authority. Se­condly, Write. I know and confesse that God might Observat. 2. haue written this booke and the whole scripture with his owne finger, as he did the ten commande­ments, they were written with the finger of Gods owne hand; or God might haue spoken these things him­selfe to the Churches, as he delt with Moses, to whom he talked as one friend to another face to face: but it hath not pleased him to deale with us after such an immediate manner, least we might bee too much daunted with his glory. And therefore, because he [Page 8] would graciously descend to our weakenesse, he hath used the Ministerie of his servants to deliver unto vs his holy Oracles; not that he needed their helpe at all, as Kings and great men neede their Secretaries, but onely to remember us of these 2. short instru­ctions. 1. To let us see our owne weakenesse, that we Use. are not able to sustaine Gods immediate presence, and 2. to teach vs a necessary and most excel­lent use of the ministerie, which God hath established in the Church meerely for our benefit. Thirdly, Observat. 3. Write. And why must these things be written? was it not enough to haue them delivered over by word of mouth from the father to the sonne, and so haue remained as a Tradition perpetually in the Church, but they must be written? But who is this that calls Gods actions into question? Wee see it was his will to haue these things written, and let us rest in that, and know that it was not expedient for vs that it should be otherwise. If they had not beene written; peradventure, nay without all peradventure, they would haue beene corrupted and received addition or diminution according either to the over-quick or over-dull capacities of men in the long line of suc­cession, but being once written, that feare is past.

‘The text will not admit of any addition, but it will plainely appeare to be interlined, and their can no­thing now be taken from the text, but it will plainely appeare to be blotted out.’ The Papists may tell us that the Canon of the Scripture is not perfect Use. unlesse we adde thereunto unwritten Traditions. But we know the Canon is perfect, Adoroplenitudinem Scripturarum saies Tertullian, I adore the perfection of the scripture, and we dare not adde any thing to it. Wee feare the curse denounced in the last of this booke, which is set downe with earnestnesse & a so­lemne protestation. I protest unto every one that shall [Page 9] adde any thing to this booke, God will also adde unto him the plagues that are written in this booke. Revel. 22. 18. They may tell vs of a twofold word of God. Scriptum & non Scriptum, the one written, the other unwritten. But we cannot admit of this distinction. If it be the the word of God, it is written; as Saint Ambrose saith excellently, Quod non legi, usurpare non debeo. I dare not make use of any thing as au­thentique proofe that I read not written in the scrip­tures, Write. Fourthly Write. Words you know are Observat. 4. but a winde and they quickly vanish in the aire with the sound, sed littera scripta manet, if they be once put in writing, then they stand upon a sure record both for our owne present use and the benefit of all posterity. And therefore when the Lord had wrought a great deliverance for his people, the Pro­phet saith, This shall bee written for them that come after, and the people which are yet unhorne shall praise the Lord. They are not content to praise God them­selues for his deliverance, but they will haue it writ­ten downe for them that come after, that they also may haue occasion thereby to praise the Lord. These things then must be written, both for their use that then lived, and also for our benefit, that by this excel­lent meanes they might the better be preserved in the Church, to be read and learned of us. For whatso­ever was written afore time, was written for our lear­ning, that we through patience &c. Rom. 15. 4. And Use. hath God taken such care to haue these things writ­ten for our learning? What shall we thinke then of the folly, shall I say? or the madnesse of Popish Bi­shops and Prelates, which strike the Bible out of Lay mens hands and will not suffer the common people to haue or use the holy Scriptures, least forsooth they should turne heretiques and Apostates from the faith. Was not the world, trow you, come to a faire [Page 10] passe, when the Bible was not onely put into the In­dex of prohibited bookes, and the people interdicted and debarred utterly from once peeping into it, but when it was accounted a capitall crime for a man to haue the New Testament in his house, or any Eng­lish. Scripture about him? yea, such a crime, that Gods booke it selfe shall be cast into the fire to bee burnt, and Gods Servant that used it, shall fry at the stake for it, as is happened in our forefathers dayes. good Lord! No wonder, if thou Iohn Husse, poore Apostrophe. Hus significas anserem. goose of Bohemia, bee'st derided and thy Monu­ments blackt over with dust and cast behinde the screene to be meate for moathes, when the Monu­ments of Gods sacred word are so sleighted and dis­graced & cast sub scamnum under the bench, as Luther complained. No wonder Luther, if thou bee'st con­demned for an heretique and thy workes burnt at Rome by the Pope, when the sacred word of God is condemned for making men heretiques, and burnt in England in the open market places was it now not high time thinke you, for the Lord to lay to his hand? for they had destroyed his law. Yes, the Lord arose and his enemies were scattered, and all they that hated his word did flye before him like smoake. For all those Gardiners and Bonners, those Iehoiakims and Antio­chusses that wrought despite to Gods word are dead and rotten and their names are perished with them, sed verbum Domini manet in aeternum, but the word of the Lord endureth for euer; and this is that word that is preached among you; this is that word that God hath appointed to be written for your sakes, and hath preserved mightily unto these times, wherein we inioy it in great puritie. Onely let us remember to make good use of this loving kindnesse of the Lord, to read in the booke of God continually, to delight in it, to meditate therein day and night, as it is in the [Page 11] 1. Psalme. There are none now debarred from reading, we haue the free use of the Bible; neither is the booke sealed, but wide open and plaine enough in your owne Mother tongue. It is not in the heaven in Gods bosome, that you should say, who will ascend up into heaven and fetch it downe thence, that wee may know it. For God hath revealed himselfe in the ho­ly writings: Neither is it beyond the Sea in the bo­some of the Pope, that you should say, who will climbe over the Alpes and goe to Rome and bring it thence that we may know it and doe it: but the word is neere unto you, even at your doores in a manner, nay, it is in your mouthes, and in your hearts to obserue it. I shut up the point with that excellent exhortation of the blessed Apostle. Let the word of Christ dwell in you plenteously in all wisdome, Coloss. 3. The word of Christ is the holy Scripture, this you must get to dwell in you, you must not giue it lodging in your breasts as in a thorough-faire, for a night, and so farewell, but you must get it to dwell in you, and that not sparingly, but plenteously and in all wisdome too. Coloss. 3. 16.

So from the Secretaries Commission, I come to the III. Subscription of the letter, which containes a descrip­tion of the partie from whom the Epistle is sent, These things saith he that hath the sharpe two edged sword.] The words in this description are very em­phaticall. Interpretation. It is clearely proved, as the learned in the Greeke tongue know, by the apposition of the article to every word; for thus it runnes in the ori­ginall. These things saith hee that hath [...] that sword, [...] that two edged sword, [...] that sharpe two edged sword. Of these in their order. And first of the sword [...], then of the two attributes giuen to it [...] and [...] that it is a two edged sword, and that it is a sharpe sword. [Page 12] By the sword here is ment the word of God, which is called the sword of the spirit, Ephes. 6. and compa­red to a sharpe two edged sword, Heb. 4. Now the word of God is called a sword in a double relation. 1. In relation to Christ, 2. In relation to Christians.

First, in relation to Christ the word that is the sword Observat 1. is an embleeme of his Majestie and authority in go­verning the Church, and shewes him to be a King. Kings and Princes you know haue the sword borne before them, as an ensigne of their authority: So Christ our blessed Saviour is no sooner made King of the Church, but he hath this sword set up before him as a token of his Majestie, as you shall finde in the 2. Psalme. I haue set my King upon my holy hill of Sion, I will preach the law whereof the Lord hath Probation. said &c, vers. 6. I haue set my King, there Christ is made an appointed King of the Church: I will preach the law, and there is the sword set up before him, whereby he is to governe the Church unto the end, and that is the preaching of the word. And hereof you haue a most manifest proofe in that description of Christ, Reuel. 19. where he is set out in his full glory, Upon a white horse with many crownes on his head and with his heavenly guard and attendants about him, but where is the sword? It is presently said in the next words that out of his mouth there came a sharpe sword that with it he might smite the Nations and rule them with an iron rod. This place consorts wholly with the 2. Psalme. Yet that we might not at all doubt of whom this scripture is ment, his name is called the Word of God, that is, the essentiall word of the Father vers. 13. and verse 16. he is called King of Kings and Lord of Lords. By which it is plaine that in relation to Christ, this sword is an embleeme of his authority and dominion ouer the Church. And let us make this use of it, that seeing Christ Use. [Page 13] hath set up the word in the Church for our gouerment, let us learne like obedient Subjects to submit our selues to Gods ordinance, and giue up our selues who­ly to be guided and governed by the scepter of Christs word. Let it haue such sway and authority in our hearts, that whatsoever we finde therein condemned, we may avoyd that, and whatsoeuer we finde therein commended, we may follow after that; and be sure we doe nothing, if it be possible, for which we haue not some ground in the scripture.

II. In relation to Christians, the word of God is cal­led a sword, and that in a twofold respect. 1. In res­pect of that it worketh in them; 2. In respect of that it worketh for them. First for that it worketh in them; so this appellation of a sword setteth out the vertue and power and efficacie of the word of God. It is a power­full word and lively in operation, yea sharper then a­ny Observat. 2. two edged sword, piercing even to the dividing a sunder Probation. of the soule and the spirit, of the joynts and the marrow and is a discerner of the secret thoughts and intents of the heart. Heb, 4. 12. No wonder then (as it hath beene observed) that in some congregations whilest the Mi­nister was speaking in the Pulpit, there appeared com­punction in the hearts, teares in the eyes, blushes in the cheekes, feare in the consciences, and a kinde of horror over all the body of the auditorie. For why? it was not the power of him that spake, but the power and effi­cacie of the word that he spake, which wrought all those passions and strange motions in the hearers.

Iuvenal a Poet spake it of Lucilius another Poet. I may more truely affirme of a Preacher, that brandisheth this glittering Sword and layeth about him manfully to strike downe sinne and impietie, that he makes men [Page 14] sometime to wax red, sometime to grow pale, some­time to swet and fret and scratch where it doth not itch, and to be so exceedingly mooved, as though they were sitting vpon nettles or standing upon thornes, and all this from the force and power of Gods word, which is liuely in operation, and pierceth deeper then a two-edged Sword and is privie unto all their secret and bo­some sinnes be they neuer so retired, and enveloped ne­uer so closely in the inmost corner of the heart. So that, if men would rightly consider, it is the most foolish thing in the world for a man to resolue to liue in any Use. knowne sin, & yet to desire to liue under the ministerie of the word. For well I wote that sin is a worke of dark­nes & cannot abide to be discerned, well I wote that sin is a sore in the soule & cannot abide to be touched; and a man cannot liue under a preaching Minister, but he shall at one time or other haue his most secret Corruption ript up before his eyes, and his bosome and beloved sinne discerned and divided from him by the power of the word. Neither let men come and chide with the Minister and say that he hath made a sermon purposely against them, and to disgrace their persons in the face of the whole congregation. For, it may be the Mini­ster never dream'd of them in particular, and if Gods word hath reached even to their soules and taken them tardie in their finnes; let them not quench the spirit, nor despise prophecie, but acknowledge the working of that word and the vertue of that Spirit, by which the Minister speakes so home unto the Conscience, which is able to discerne in it selfe, and to direct the tongue of his servants to disclose unto others ‘Adams naked­nesse under his Fig leaues, Ieroboams wifes dissemb­ling under her maske, the jugling of Gehezi under a faire attendance, the bloody heart of Hazael under a sweet countenance, the sacriledge of Ananias under some charitable pretences; and the devouring of [Page 15] widowes houses in the Pharisees under a coulour of long prayers.’ What thinke you? Will any be so despe­rately foolish as, when hee sees a Sword lifted up to smite, will runne directly under the stroke of it? Truely this is the case of all such as will needs liue in any knowne sinne under the doctrine of the word. For everie time that they come to Church, and that the Minister hath occasion to touch upon that point, they runne directly under the stroake of this Sword. And therefore if their soules be pierced, and their harts pric­ked, and their consciences gashed, and their spirits woun­ded within them, they may even thanke themselues for it, and never chide nor complaineof the Minister.

Thus of the first reason, why the word is called a Sword in respect of Christians, namely for that it worketh in them. now come we to the second reason, why it is called a Sword in respect of Christians, name­ly for that it worketh for them. And so this appellation of a Sword doth import that excellent use that a Chri­stian Observat. 3. may make of the word of God in all his tryals and temptations, in that whole combate and spirituall warfare against sinne and Sathan. For in a combate the sword is a most usefull weapon, not onely for de­fence and saving of our selues, but for offence and daunting of the enemie. And therefore the blessed A­postle Probetion. when hee sets downe that same [...], the whole armour of God, which a Christian Souldier is to girt about him, that he may stand fast in the evill day, he doth especially remember among the rest the Sword of the spirit which is the word of God Ephes. 6. 17. In the former verse he gaue him the Shield of faith, in this verse he puts into his hand the Sword of the spirit. By the shield of faith are quenched all the fierie darts of the divell; but by the Sword of the spirit his darts are driven backe into his owne bosome. The shield of faith can but keepe of the darts from of us that they hurt us not, it can [Page 16] not driue the adversarie out of the field; but the Sword of the spirit puts him to slight and giues him the foyle. This is plainely proved by our Saviours owne ex­ample, who, when Satan came to tempt him, puts him to the worse and made him flee out of the field by maine force of argument taken out of the holy scrip­ture. For when Satan tempted him to distrust of Gods providence and to shift for himselfe, to satisfie his hun­ger with victualls of his owne provision, he repells this temptation, and beates it back with a Scriptum est, It is written, that manliveth not by bread onely, but by everie word that proceedeth out of the mouth of God. When he tempted him to Presumption, that he should not goe downe from the top of the temple the ordinarie way, but should take a shorter cut by casting himselfe downe from thence, he repells this temptation, and beates it back with a Scriptum est, It is written, Thou shalt not tempt the Lord thy God. Lastly when he tempted him to idolatrie, by a faire promise of the whole world for but bending of his knee, he repells this temptation and beates it backe with a Scriptum est, It is written, Thou shalt worship the Lord thy God, and him onely shalt thou serue. And by this meanes he made the divell avoyde and flee out of the field, for the text saith that upon this, the divell departed from him, and the Angels came and ministred unto him. Math. 4. And all this for our Use. instruction. That whensoever the divell shall come and tempt us either to pride or covetousnesse, or adultery, or any other sinne, we be sure to make use of the Sword of the spirit, that is, be furnished with plaine testimo­nies of holy Scriptures to repell and beate back all his temptations. Against Pride, remember that of the A­postle Iames, God resisteth the proud: against covetousnes, remember that of the Apostle Paul, A covetous person (which is an idolater) hath no part nor portion in the Kingdome of God or of Christ: against adulterie, remem­ber [Page 17] that of the same Apostle, that no whoremonger shall ever enter into the Kingdome of heauen. And so what­soeuer sinne it be he tempts thee unto, be it errour in judgement, be it corruption in life, be sure that thou beest alwayes furnished with a Scriptum est to dead the temp­tation and driue away the tempter, according to our Sa­viours example. And so much of the Sword; now we come to the two Epithites or attributes giuen unto it in the text, [...], and [...].

I. [...], that is, if you will interpret it ad verbum, a double mouth'd Sword, by an elegant meta­phor most usuall among the Hebrewes, the mouth of the Sword being put for the edge of the sword. This sword hath 2. mouthes, that is, two edges, [...] a double edged sword. Now the word of God is compared to a Observat. 4. double edged sword by reason of that double effect it worketh upon the harts of men. It hath two edges, and it cuts with both. But the one edge cuts so, as that it lets out only the impostume, and corrupt blood, upon which there followes health and salvation, the other edge cuts more deepely and giues a mortall blowe, upon which there followes death and destruction. For the better o­pening Probation. of this, obserue that in the visible Church of Christ there are intermixed two sorts of people, and will alwaies so remaine untill the day of separation at the last judgement. Then they are called sheepe and goats, now they are called elect and reprobate. Both these living within the borders of the Church, where God hath set up the ministerie, do both of them heare the Preacher, and receiue the word, but with different successe, for to the one it is the savour of life unto life, and to the other it is the savour of death unto death 2. Cor. 2. 16. That position in philosophie is most true, Idem quà idem semper facit idem, that if the cause be the same in each respect, then it bringeth forth alwayes the same effect; but if it varie never so little, either intrinsecally [Page 18] in it selfe, or extrinsecally in respect of some circum­stantiall adjacent, it produceth not onely different, but also most contrariant effects, as we see in the fire. The same heate that melteth waxe till it drop againe like water, hardneth the clay till it be a very stone. And we see the same in sweet oyntment, as Gregor: Nyssen hath observed, [...] Greg. Nyssen. [...], Euen as the same oyntment which addeth life and strength to the doue taketh away both life and mo­tion from the beetle: so the word of Christ, or Christ preached, to the Iewes is a stumbling block, and to the Grecians foolishnesse, but to them that are called both of the Iewes and Greekes it is the wisdome of God and the power of God. Rom. 1. 24. By this then we haue now delivered there is taken away a scruple of some Mini­sters, Use. I. who dare not in a manner preach some part of Gods word, I meane the Law, and the threatenings of the Law against Sinners, because that by the prea­ching of these things many fall back into desperation and damnation. But the man of God ought not to be offended at this, for what saith the Apostle? We are the sweet savour of Christ unto God both in them that are saved and in them that perish 2. Cor. 2. Let us be care­full to discharge our duties, and let us leaue the successe to God. And let this be our staffe of comfort to sup­port us in the exercise of our ministrie, that whether the word that we preach worke life and salvation in our auditors, which we so much desire, or it worke death and destruction in them, which we so much feare, yet still we are the sweet savour of Christ unto God both in them that are saved and in them that perish 2. Cor. 2. 15. Secondly, hereby we haue an error corrected Use. II. that runs among the people, They cannot indure at no hand that the preacher should open the doctrine of the Law or denounce the curses contained in Gods word against sinners. Why I say they, this is the ready way [Page 19] to plung men into the pit of despaire and to send them to hell before they be dead. But these people do not rightly understand themselues. It is not for them to prescribe unto vs either the forme or matter of prea­ching. We are tyed unto both; to presse the law with all earnestnesse, and to preach the Gospell with all meeke­nesse of spirit. A necessity is laid upon us for both, and wee must not keepe backe any part of Gods counsell from the people. And let men content themselues, and never storme at the matter. Let them looke carefully about them, and let them be assured of this, that God will haue his glory upon them either in their conversion, if they belong to the number of his chosen servants, or in their confusion, if they be rejectaneous and castawaies. The Lord hath created all things for his owne sake, euen the wicked men against the day of evill. Prov. 16. 4.

II. [...]. We haue done with the first attri­bute, a double edged sword, there remaines now the o­ther onely, a sharpe sword, and this seemes to giue life to that which went before. If it were a sword and had never an edge, it would be of no use; if it were a sword which had two edges, and they were dull and blunt ones; it would be but of small use, and therefore as it is a sword, and a double edged sword; so it is a sharpe two edged sword. If men will walke on in sin­full and wicked courses, they must not make account Observat. 5. to go away smoothly and never be touched for it. They shall meete at one time or another with a sharpe sword in their way, which God hath set up in the mi­nistrie of his Word, and they shall not avoyd it. For what Esay, the Lords Prophet, saith of himselfe, every faithfull minister of Christ may apply to himselfe. The Lord hath called me from the wombe and made mention of mee from my mothers belly and he hath made my mouth like a sharpe sword. Esay 49. 2. Ministers must deale sharpely with notorious sinners. If Herod will play Probation. [Page 20] the wanton and keepe his brother Philips wife against Gods law, he shall be sure to heare of it as well by S. Ioh. Baptist. It is not lawfull for thee to haue her. Math. 14. 4. If the Scribes and Pharisees will take part with their fathers and progenitours in their viperous quali­ties, they shall be sure to heare of it aswell, by the same S. Iohn. O generation of vipers, who hath forwarned you to flye from the Wrath to come? Now also is the axe laid to the roote of the trees. Every tree therefore that bring­eth not foorth good fruit is cut downe and cast into the fire. Math 3. 10. Indeed I confesse in the text there, it is called an axe, Now also is the axe layd to the roote, but that axe there is all one with the sword here, and so you haue them both expressed together in one verse Hos. 6. 5. I haue hewen them by my Prophets, and I haue cut them with the words of my mouth. An elegant metaphor, to expresse Gods sharpe dealing with that sin­full and rebellious people, that were growne tanquam nodosa ligna, saith Zanchius; such knottie peeces of wood that a plainer would not serue the turn to smooth them, but they must haue an axe to hew them; so knot­tie and hard withall, that a knife would not serue to prune them, but they must haue a sword to cut them a­sunder. Dolavi eos I haue hewen them by my Pro­phets, there's the worke of the axe; secui eos I haue cut them with the words of my mouth, there's the worke of the sword. And because we haue made mention of Zanchius his interpretation on that place, let us also take notice of his application. Discant hinc conciona­tores Use. I. non semper blandè & leniter agendum esse cum popu­lo. Let all preachers learne from these proceedings of God, not alwaies to sing a song of peace, but to take up the axe of reproofe, and to lay about them with the sharpe sword of admonition, that sinners may see their daingerous estate and how to avoyd it. For, as he go­eth on there well, mostly now adayes men are hypo­crites Zanchius. [Page 21] and carnall Gospellers and out-side professors, who cannot indure any voice but the sweet sound of the Gospell, that Christ is the Saviour of the worlde, that he died for our sinnes, and that by his death he hath wrought a full and perfect redemption; and yet in the meane time no shew nor touch of any true repen­tance in them for sinne, no change in their liues at all, but remaine obstinate and obdurate in sinnefull courses, and will in the length kill their owne soules meerely with flatterie, unlesse some speedy and sharpe course be taken to rouze them out of their securitie. I know there is a more gentle way & milder course to be Proleps. taken with sorrowfull and relenting sinners, of whom there is hope that they will be reclaimed and reformed by that milder course, but I speake now of notorious & obstinate sinners, which are setled upon their lees, as the Prophet speaketh. And yet in dealing with them, I grant that the Minister ought to use a great deale of discretion. ‘For though the minister haue the face of an Eagle, that is, be able to soare up never so high in the contemplation of divine Mysteries, though he haue the face of an Oxe, that is, be as painfull and diligent in his place as an Oxe is at his labour, though he haue the face of a Lyon, that is, be as bold as a Lyon in rebuking of sinne; yet if he haue not also the face of a Man, to guide and direct all these things accor­ding to discretion; they are nothing worth.’ But here now falls in that maine question; What is discretion? I feare there are some Clergie-men, I will not say, that make an idoll of it; but that doe not well in opposing Zeale and discretion, as though they could not stand together, and under pretence of discretion slack their paines in preaching, grow perfunctory in their perswa­sions, cold in their reproofes, healing the sores of the daughter of my people with faire words, and, I feare, prea­ching peace, peace, where there is no peace. But if this be [Page 22] the discretion they meane, then well-fare the ardour of Elias, the fervencie of Phineas, and the godly zeale of Moses. Of Moses it is said that, although according to the testimonie of Gods spirit, he was the meekest man upon earth, yet in Gods cause he was zealous to the death. Causam populi precibus egit apud Deū (saies Philo) Philo. causam Dei gladijs egit apud populū. For when he was to plead for the people unto God, he did it by prayers; but when he was to pleade Gods cause with the people, he did that with swords. It is an excellent speach of S. Au­stine, Non omnis qui parcit, est amicus; nec omnis, qui ver­berat, Augustine. inimicus. He that spareth when he should smite is no friend, & he that smiteth freely when there is cause is no Enemie. Meliora sunt vulnera amici quam voluntaria oscula inimici. Better are the wounds of a friend, then the voluntary kisses of an enemie. Melius est cum seve­ritate diligere, quam cum leuitate decipere, And it is al­wayes better to loue, though our loue be mixed with se­verity and sharpnesse, then to deceiue by too much le­nitie & gentlenesse, Aug. Epist. 48. Uincent. Too much eagernesse is naught, and so is too much remissenesse too; but, beloved, charitie is so cold, and pietie so rare, and the dayes so desperately wicked, that I make it a great questi­on whether a man can now be ouer zealous in Gods cause. O beloued, we are fallen into those dayes, where­in the people for the most part non sustinent veritatem, they cannot abide to haue the truth spoken home plain­ly and particularly. Is any covetous? ulcus est, ne tangas, it is a sore & a gall, take heed how you touch it. Is any a drunkard? ulcus est thats a gall too, take heed how you touch it. Is any sacrilegious? ulcus est, a sore gall I pro­mise you, it must not be touched. Is any an oppressour? ulcus est. That's a very sore gall too, and take heed how you touch it. For and if you doe, then be sure the gall'd Horse will kick and fling, and you must looke for no­thing but hard measure from that furious beast. A­mant [Page 23] veritatem lucentem (saith Augustine) non redar­guentem, If you will weaue out unto them some goodly faire plausible discourses, they will heare you as long as you will; but come once to use this sharpe sword, to reprooue sinne and rip up their secret offences, then they will cry out presently, Away with such a fellow from the earth, for it is not fit that he should liue any lon­ger. These things being considered, I trust it doth ap­peare Use. II. that it is not for Ministers to disharten their bre­thren, or to pick quarrells one with another for prea­ching plainly and powerfully: they should rather joyne the right hands of fellowship to outpreach sinne, to out pray sinne, to outface sin, and they should whet one another on by their good example, as Iehu said unto Iehonadab, If thine heart be upright with mee, as mine is with thee, then come along and thou shalt see what Zeale I haue for the Lord of hoastes 2. Kings 10. And I wish heartily that in these last times and therefore the lewdest and of loo­sest manners, all the Ministers were such as Bernard describes de Consid. lib. 4. Qui Regibus se Ioannem ex­hibeant, Aegyptijs Mosen, that would be as sharpe with Kings and greate ones as S. Iohn was with Herod; that would spare mightie sinners no more then Moses did the Aegyptians; Qui fornicantibus Phineam, Eliam ido­lolatris, Elizaeum avaris, that would be another Phineas against fornicators, another Elias to idolaters, and a­nother Elisha to the covetous; Qui Petrum mentienti­bus, Paulū blasphemantibus, negotiantibus Christum that would beate downe with their voyce horrible lyers, as Peter did; that would confound palpable blasphemers, as Paul did, that would whip out grosse sacriledge, as Christ did the buyers and sellers out of the temple. I must yet go on a little further with that mellifluous Au­thor, Qui vulg us non spernunt, sed doceant, that do not de­spise Bernard. the meanest, but rather teach them. Qui divites non palpent sed terreant, that do not flatter rich men in their [Page 24] sinnes, but thunder against them. Qui minas principū non paveant sed cōtemnant, that do not feare the threatnings of great men, but contemne them. Bern. de Consid. ad Eu­gen. lib 4. c. 6. And I haue learned a good Collect out of our Common prayer booke, which I shall ever put up to God in the behalfe of my selfe and the rest of my bre­thren in the ministerie. That God would grant unto his servants with all courage to deliver his word, and, ac­cording to the example of St. Iohn Baptist, constantly to speake the truth, boldly to reproue vice, and patiently to suffer for the truths sake, through Iesus Christ our Lord,

I haue done with the text and each particular there­of Appendix: I proposed to speake of. I must now intreate leaue of you to run over it againe, not any more as an Interpre­ter, but as an Herald. For the Byshops armes of this Dio­cesse, grounded in this text, gaue me first occasion to fa­sten on these words as a fit theame to be intreated on in this Synodicall assembly. And I will now for a Con­clusion, before we part, blazon those Armes. I doe not professe any great skill in that honorable science of He­raldrie, I am but a novice and of small understanding in it. And therefore if my termes be not so jump & proper to Armorie, as they should, I must intreat your patience and pardon, who are better seene in the Art, then my selfe. In every Coate or Escutcheon (and so in this) there are two things observeable. The field and the charge. The field here is azure or sky-coloure, which is supposed to be the coloure of the heaven, if there be any coloure in it. Azure in blazoning moralized sig­nifies puritie and sinceritie. This is a fit field to place Christ in. And it doth teach vs thus much, that the Byshops conuersation must be in heaven, as St. Paul Observat. saith, Our conuersation is in heaven, whence we looke for a Saviour &c. Philip. 3. 20.

We haue done with the field; for I will but touch u­pon every point, because I know before whom I [Page 25] speake; I come to the charge. For order sake we will make this partition of it. The charge is either maine and principall, or it is circumstantiall. The maine or principall charge is Christ, who is described in this text. Lord! what a great honour it is for a man to carrie Christ in his shield? But yet is it a farre greater grace to carry Christ in his heart. This doth teach that the By­shop Observat. must be an imitator and follower of Christ, as he hath him in his shield, so to hold him still in his heart, to expresse him throughout the course of his life, and to resemble him in all his actions. Now it is written ex­presly of Christ, that he went about into all the Townes and villages Preaching and doing good among the people. And I haue heard it of Richard, Byshop of this See, who for his sanctitie and holy life had the title of Saint put upon him. I haue heard it I say of him, that in everie three yeare he was wont to goe over all his Diocesse Preaching. I wish the Byshop that now is had as good meanes to doe this as he had then. I am sure there wants no good affection. And the desire of performing this businesse, if strength and meanes were answerable to the minde and intention, is as full and perfect in our present Diocesan, as ever it was in S. Richard.

I haue done with the principall charge, the Circumstan­tiall followes, which is nothing else but a description of the maine charge, that is, of Christ. Now Christ here is set out unto our eyes in these three things. 1. in respect of the positure of his bodie 2. in respect of the habit 3. in respect of an adjunct. The site and position of his body, is sitting upon a bench. Sitting in blazoning moraliz'd signifies gravitie and constancie, and there­fore Observat. 1. you haue Kings and judges and other princes pourtraited for the most part Sitting in the place of ju­dicature. See King Iames his Paterne for a Kings inau­guration. Pag. 33. & sequ. There is one thing more which Sitting imports, which is so well practised by our [Page 26] Diocesan, that I cannot slip it over in silence, and that is his residence and living upon his Charge. And indeed Observat. 2. where should a Byshop liue, saue in his Diocesse? He must be no flitter, he must be a sitter there. I am sure that the Angell brought that good newes of Christs birth unto the shepheards [...] as they were watching and attending their flock. Luke 2. and assure your selues that then shall a man meete with the best newes and receiue the greatest comfort, when he is in his proper place and busied about the workes of his owne calling. See Didac. Stella in Luke 1. verse 11. Stella.

The second thing in this description is the habit, and that is a long glittering garment of beaten gold. Here are many observations. I will point onely at this one. It is of pure beaten gold and it is also a glittering garment. The life of the Byshop as it must be pure in it selfe with­out blot; so it must appeare pure in the eyes of men with­out Observation. blemish; Let your light so shine before men that they may see your good workes. Math. 5.

The third thing in the description is the adjunct, and that is a sword in his mouth. What is ment by the sword I haue told you aboue, here onely obserue that it is in his mouth. Not in his hand but in his mouth. The Observat. 1. sword in the hand doth import Temporall power, but the sword in the mouth, Spirituall. The Pope of Rome doth in­deed challenge to himselfe both swords, applying that of the Apostles, when they said to Christ, Ecce duo glady loe there be two swords, most foolishly to the mainte­nance of his Spirituall swaggering in the Church, and his secular dominering over the whole world. But questi­onlesse he is but a meere usurper; and so we leaue him. But for our Byshops now, who are Lords also & Ba-according to the Statutes of this Realme, they haue Temporall jurisdiction, wee grant it, and a sword put into their hands, but whence had they it? Surely not from Christ, but from the Prince. Christ it was that [Page 27] put the sword in their mouthes; and if they haue at any time (as they haue, and that worthily too) an other sword put into their hands; this is not the guist of Christ, they lay no claime unto it so; but the grace of the Prince, and so they acknowledge it. Secondly, the Observat. 2. sword here is in Christs mouth, as you see. I told you that by the sword was ment the word. This then tea­cheth, that the Byshop is not to deliver any doctrine unto the people that he hath not fetched from Christs mouth. What I haue received from Christ that I haue delivered unto you. 1. Cor. 11. There is but one thing behinde, and that is the colour of the sword It is gules that is, red: Red in blazoning doth signifie blood. This is then a bloody sword, and it doth teach, that the Observat. 3. Byshops doctrine must be so piercing and sharpe, that it draw blood upon offenders. I haue spoken fully to this already. I will therfore cease to prosecute it any further. I will adde this one thing onely, that the sword both of Byshop and Minister must be like to the sword of Saul and Ionathan, which never returned emptie from the slaughter of the mighty; and most happie of all other By­shops and Ministers shall he be at the last judgement whose sword shall be found the most red of all by the blood that he hath drawne with it upon sinne and Sa­than. I haue said. Consider what I haue said, and the Lord giue you a right understanding in all things.

AMEN.