〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SWORD-BEARER.  
OR, The Bishop of CHICHESTER'S Arms emblazoned in a Sermon preached at a Synod By T. V. B. of D. sometimes Fellow of Queen's College in Oxford, and now Pastor of the Church at Cockfield in Southsex.  
The Arms.  
Out of his mouth goeth a sharp sword  
LONDON. Printed by B. A. and T. FAUCET, for R. Milburne, and are to be sold at the great South-door of Paul's. 1627.   

TO THE RIGHT REVEREND FATHER IN God, GEORGE, Lord Bishop of CHICHESTER, my very good Lord and Patron.  
MY LORD:  
THe subject of this Sermon is your Coat of Arms. The most goodly and fairest arms that ever I or any in the world set his eyes upon. CHRIST JESUS the great Pastor and Bishop of our souls sits in your azure field in a fair long garment of beaten gold, with a sharp two edged Sword in his mouth. Is it accounted a great grace, and that for Kings and Princes too, to carry in their Shields, a Lion, an Eagle, a Lily, a Harp, or such like animal or artificial thing? How much more honour is it then I pray you to carry CHRIST JESUS in your Shield, who is Lord of Lords and King of Kings? I have put the best colours upon this worthy subject as would drop from my Pencil, but still I see, Materia superabit opus, the matter will go beyond the workmanship. I can say so feelingly of myself, who am privy to mine own great weakness; I durst say so of any other that will undertake this task, I mean to emblazon this Coat: Let him be as quick and curious, and cunning and expert, and every way as well furnished for this employment, as mortality is capable of, yet still he shall come short of giving this charge his due; Materia superabit opus still. All my fear is, the matter is so high, and the workmanship about it so slender, that the workmanship will more disgrace the matter, than the matter will grace the workmanship. I know mine own self best, and I measure myself by myself; and yet I know it is my master CHRIST whom I here describe; and I know that my master (where there is a good heart) well accept the will for the deed. I do not boast of performance, but can comfort myself in my endeavour. My undertaking hath been grateful to some, and I am told my labour may be profitable to others. Now then in adventuring to send it abroad for the profit of others, both Law and Equity hath Entitled your Lordship to the Patronage of it. For me to seek another Patron, were all one, as if I should rob your Lordship of your Coat, or bestow your arms upon another. Besides, your Lordships many favours heaped upon me do Challenge not only the fruit of my studies, but bring me further into your debt, to owe unto you even myself. Accept than I pray you graciously what is offered dutifully, and bless him with your prayers, who prayeth for God's blessing upon you and yours. Ever resting  
From my house at Cockfield. Feb. 24. 1626.  
Your Lordship's Servant to be commanded in the work of the Lord.  
THOM: á VICARS.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SWORD-BEARER.  REVEL. 2. Vers. 12. And to the Angel of the Church of Pergamos write, these things saith he that hath the sharp twoedged Sword. 
THis Chapter and the next contain 
Praeloqu.  those seven Epistles, written from the seven Spirits of GOD, to the seven Churches of Asia, by that heavenly inspired Penman and Secretary of the LORD, Saint john the Divine. It is true which St. Gregory 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 he hath plainly set down in such fair Characters, that he that runs may read it, his will and good pleasure both touching the manner of his own service, and touching the means 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 substantial and needful parts of a Letter, and so curiously penned according to the rules of Art and precepts of Rhetoric, that neither the Author of Epistolographia, as * acute as 
Alstedius.  ever, or of Institutio Epistolica, as * critical as ever, can find any want or defect in them. This Epistle 
Lipsius.  we have now in hand, being the third in number, parteth itself into these three heads. 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 only with the Praeloquium or Preface. Wherein I desire you to observe these three remarkable points. First, the Superscription of the letter, which contains a description of the party to whom the letter is sent, To the Angel of the Church of Pergamos; II. The Secretary's Commission, Write. III. The Subscription of the letter, which contains a description of the party from whom the letter comes. These things saith he that hath the sharp two edged Sword.  
For the first, the party to whom this letter is sent, 
I.  that is expressed in the first words, To the Angel of the Church of Pergamos.] What is meant by the Angel here is not agreed upon 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 pick a quarrel with Bishops where he needs not. For, being prepossessed with a conceit of the presbyterial government and parity of Ministers (which, good man! was his oversight) will not allow that by this word Angel should be meant the Bishop of Ephesus, or the Bishop of Smyrna, or the Bishop of Pergamos etc. and yet he opens this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an other term which is equivalent to Bishop, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superintendent, or such an one as is set over the rest of his Colleagues to direct and admonish them, according to whose directions they are to proceed in admonishing and teaching of their particular Churches. These be his own words in the Exposition: 
Beza.  and what is this other I pray you but a Bishop? I am sure that learned and godly Calvin, although he speak much and inveigh greatly against the tyrannical pride and pomp of the Prelates and Bishops in Popery, yet he did never dislike of the calling itself, but doth confess 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 he saith there was always one selected out of the presbyters and set over them as an overseer or Bishop, ne 
Calvin.  ex aequalitate, ut fieri solet, dissidia nascerentur; and he gives this reason for it, Because Parity among Churchmen was the high way to bring in contention and confusion into the Church. Lib. 4. Instit. c. 4. §. 2. Therefore we think thus, that in the mother Cities there were Bishops, and that therefore this word Angel reacheth unto them; and in the other Churches appending there were ordinary Pastors, and that this title of Angel doth belong also unto them. Bishops and Ministers are Angels. I do not now 
Observation.  speak of their nature, but of their office. And indeed, to say as the matter is, this word Angel is Nomen 
Explication.  officij non naturae, a name that doth rather import the office than the nature of that thing which is so imposed. Thus S. john Baptist who was the Minister of 
Probation.  Christ, is called the Angel of the Lord, Malac. 3. and I have heard some learned Divines of opinion upon the mentioning of that place of the Apostle, 1. Cor. 11. 10. That Women ought to have 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. womans when they come to Church ought to be covered and veiled, lest they be occasions of sin and a stumbling block to the Minister in the exercise and performance of his holy function. For if they should appear in the Congregation with their heads uncovered, their hair displayed, their breasts naked; what do they know but that by gazing upon them, the Minister might withdraw his mind from his business, and so be hindered or disabled for that time in the performance of his holy function? therefore ought the women to have power on their heads, because of the Angels, that is, the Ministers. Howsoever that interpretation hold, sure I am that the Bishop of Ephesus and the Ministers of the other Churches here in this Chapter are called Angels, To the Angel of the Church of Pergamos. This title brings to our 
Use I.  consideration these two things. 1. The duty of Ministers, 2. The dignity of our calling. First, our duty. My beloved brethren of the Clergy, you are Angels, that is, God's Messengers and Ambassadors; and therefore with all diligence and faithfulness you must remember to deliver God's word unto the people, without adding or diminishing; for that is the property of a messenger. Thou shalt therefore receive the word at my mouth and deliver it unto them, saith the Lord to the Prophet Ezek. 3. Nay this meditation must ascend yet higher, you are Angels, and therefore ought ye as cheerfully and readily perform Gods will here on earth even as the Angels do it in heaven, who stand ever in his presence ready pressed to do his commandment. They are spirits; you are men; both are Ministers. They ministering Spirits in heaven, you ministering Angels on earth; and therefore see that you give none offence in any thing, but approve yourselves as the Ministers of God in all purity and alacrity; for these are the properties of Angels. The second thing, that I told you 
Use II.  this title or appellation pointed at, was the dignity of our calling. The Ministry, as the world goes now a days, is a profession that is more subject to contempt and vile usage than any calling whatsoever. And therefore the Lord, that he might meet the better with those base conceits the worldlings have of his servants, and the more to advance the honour of his own ordinance, he hath been pleased in the scriptures to grace the Ministers of the word with as fair and honourable titles and appellations, as any other calling whatsoever. To what end should I now recite them all? Let it suffice that in the text they are called Angels. Dost thou think to rail and revile the King's messenger, and yet be guiltless? and will'st thou kick and spurn against thy Pastor, the messenger of the Lord of hosts, and think to go unpunished? What man! Dost thou not esteem highly of the Angels? how comes it about then that thou esteemest so basely of the Mivisters? oh my Christian brethren, deal not so foolishly, as to say or think it of thy Minister that he is but a base Pedantical fellow, or a poor belled priest. For, I tell you of a truth, the Lord will not suffer these flouts and scoffs to go unrevenged. And the more his Ministers are scorned of worldlings, the more honour he looks should be put upon them by you that are his servants, according to his own example. And therefore howsoever the world thinks of us, yet do not you account of a Minister as of an ordinary man; for he is an Angel upon earth. Let him not be twitted and scorned, let him not be slighted and neglected, let him not be coarsely and roughly entertained, but let him be reverenced and respected and honoured according to his place and calling; for he is an Angel. And herein you have an excellent pattern in the Galathians, whose religious and cheerful entertainment of St. Paul is set down for your imitation; to teach you with what reverence and affection you ought to entertain a good Minister, even no otherwise then they did St. Paul, and that was as an Angel. So he testifies of them. Ye received me as an Angel of God. Galat. 4. 14.  
Secondly (before we leave this first part) observe here that the Angel is confined to his place. 
Observat.  He is not a Minister at large, but the Angel of this Church. Not of all the Churches, but of this Church. The name of Oecamenicull or Universal Bishop was not heard of in those days. That is a later brood of Antichrist. Let him be a Bishop, he is confined to his own charge. Let him be an inferior Minister, He is confined to his proper cure, the first Angel at Ephesus, the second at Smyrna, the third at Pergamos. He must not step beyond his limits. I grant the Bishop hath a larger scope like unto that prime and common intelligence the Philosophers speak of which regulates the Primum mobile in that most apparent diurnal motion common to all the Spheres; the inferior Ministers being those other particular Angels or intelligences (according to that opinion) assisting each particular orb in his own proper periodical motion; yet both are limited. If he be a Bishop, he is limited to his own Diocese, and he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a busy Bishop in another man's Diocese. If he be an inferior Pastor, he hath his particular flock too, whereof the holy Ghost hath made him a Bishop or an Overseer, as the word imports, and he must take heed unto that, Act. 20. No Pastor unconfined to some Church. No Bishop set over all Churches. It is true Saint Paul saith of himself that he had the care 
Proleps.  of all the Churches, 2. Cor. 11. 28. But first, it is one thing to have a Christian care and another thing to have a particular charge over all Churches. Secondly, Saint Paul was an Apostle, and that office is non-dated long ago. And I take it, this is a difference between an Apostle and a Bishop or ordinary Pastor; that the Apostles were not confined to any set place, but were appointed to go into all the world, and to preach the Gospel to every creature: but Bishops, and Pastors are confined to their own Circuits and Churches; To the Angel of the Church of Pergamos.  
I have done with the Superscription, I come now 
II.  to the Secretary's Commission, in this word, Write] It is the voice of God's spirit to Saint john. A word much used in scripture, but especially in this book of Revelation very frequently. Cap. 1. 19 Write the things that thou hast seen. Cap. 14. 13. And I heard a voice from heaven saying unto me, Write. And in this and the next chapter often, Write. Hence we gather diverse things. The first thing we gather 
Observat. 1.  hence is the divine authority of this book. ot. john is not the Author of it, but the instrument only to convey it unto us. The holy Ghost is the inditer, john is but the writer of it. So that what S. Paul saith of the whole Scripture, we may truly affirm it of this book, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given from God by inspiration. Which I note against the error of all such as have either doubted or denied this book to be in the 
Use.  Canon of scripture, or of authentical authority. Secondly, Write. I know and confess that God might 
Observat. 2.  have written this book and the whole scripture with his own finger, as he did the ten commandments, they were written with the finger of Gods own hand; or God might have spoken these things himself to the Churches, as he dealt with Moses, to whom he talked as one friend to another face to face: but it hath not pleased him to deal with us after such an immediate manner, lest we might be too much daunted with his glory. And therefore, because he would graciously descend to our weakness, he hath used the Ministry of his servants to deliver unto us his holy Oracles; not that he needed their help at all, as Kings and great men need their Secretaries, but only to remember us of these 2. short instructions. 1. To let us see our own weakness, that we 
Use.  are not able to sustain Gods immediate presence, and 2. to teach us a necessary and most excellent use of the ministry, which God hath established in the Church merely for our benefit. Thirdly, 
Observat. 3.  Write. And why must these things be written? was it not enough to have them delivered over by word of mouth from the father to the son, and so have remained as a Tradition perpetually in the Church, but they must be written? But who is this that calls God's actions into question? We see it was his will to have these things written, and let us rest in that, and know that it was not expedient for us that it should be otherwise. If they had not been written; peradventure, nay without all peradventure, they would have been corrupted and received addition or diminution according either to the overquick or overdull capacities of men in the long line of succession, but being once written, that fear is past.  
The text will not admit of any addition, but it will plainly appear to be interlined, and their can nothing now be taken from the text, but it will plainly appear to be blotted out. The Papists may tell us that the Canon of the Scripture is not perfect 
Use.  unless we add thereunto unwritten Traditions. But we know the Canon is perfect, Adoroplenitudinem Scripturarum says Tertullian, I adore the perfection of the scripture, and we dare not add any thing to it. We fear the curse denounced in the last of this book, which is set down with earnestness & a solemn protestation. I protest unto every one that shall add any thing to this book, God will also add unto him the plagues that are written in this book. Revel. 22. 18. They may tell us 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 authentic proof that I read not written in the scriptures, Write. Fourthly Write. Words you know are 
Observat. 4.  but a wind and they quickly vanish in the air with the sound, sed littera scripta manet, if they be once put in writing, than they stand upon a sure record both for our own 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 be written for them that come after, and the people which are yet unhorne shall praise the Lord. They are not content to praise God themselves for his deliverance, but they will have it written down for them that come after, that they also may have occasion thereby to praise the Lord. These things than must be written, both for their use that then lived, and also for our benefit, that by this excellent means 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 etc. Rom. 15. 4. And 
Use.  hath God taken such care to have these things written for our learning? What shall we think then of the folly, shall I say? or the madness of Popish Bishops and Prelates, which strike the Bible out of Lay men's hands and will not suffer the common people to have or use the holy Scriptures, lest forsooth they should turn heretics and Apostates from the faith. Was not the world, trow you, come to a fair pass, when the Bible was not only put into the Index of prohibited books, and the people interdicted and debarred utterly from once peeping into it, but when it was accounted a capital crime for a man to have the New Testament in his house, or any English. Scripture about him? yea, such a crime, that God's book itself shall be cast into the fire to be burnt, and God's Servant that used it, shall fry at the stake for it, as is happened in our forefather's days. good Lord! No wonder, if thou john Husse, poor 
Apostrophe.  
* Hus significas anserem.  goose of Bohemia, be'st derided and thy Monuments blacked over with dust and cast behind the screen to be meat for moths, when the Monuments of God's sacred word are so slighted and disgraced & cast sub scamnum under the bench, as Luther complained. No wonder Luther, if thou be'st condemned for an heretic and thy works burnt at Rome by the Pope, when the sacred word of God is condemned for making men heretics, and burnt in England in the open market places was it now not high time think 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 fly before him like smoke. For all those gardiner's and Bonner's, those jehoiakims' and Antiochusses that wrought despite to God's 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 ever; 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 enjoy it in great purity. Only let us remember to make good use of this loving kindness of the Lord, to read in the book of God continually, to delight in it, to meditate therein day and night, as it is in the 1. Psalm. There are none now debarred from reading, we have the free use of the Bible; neither is the book sealed, but wide open and plain enough in your own Mother tongue. It is not in the heaven in God's bosom, that you should say, who will ascend up into heaven and fetch it down thence, that we may know it. For God hath revealed himself in the holy writings: Neither is it beyond the Sea in the bosom of the Pope, that you should say, who will climb over the Alps and go to Rome and bring it thence that we may know it and do it: but the word is near unto you, even at your doors in a manner, nay, it is in your mouths, and in your hearts to observe 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 wisdom, Coloss. 3. The word of Christ is the holy Scripture, this you must get to dwell in you, you must not give 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 wisdom too. Coloss. 3. 16.  
So from the Secretary's Commission, I come to the 
III.  Subscription of the letter, which contains a description of the party from whom the Epistle is sent, These things saith he that hath the sharp two edged sword.] The words in this description are very emphatical. 
Interpretation.  It is clearly proved, as the learned in the Greek tongue know, by the apposition of the article to every word; for thus it runs in the original. These things saith he that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that two edged sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sharp two edged sword. Of these in their order. And first of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then of the two attributes given to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is a two edged sword, and that it is a sharp sword. By the sword here is meant the word of God, which is called the sword of the spirit, Ephes. 6. and compared to a sharp 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 Majesty and authority in governing the Church, and shows him to be a King. Kings and Princes you know have the sword borne before them, as an ensign 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 Majesty, as you shall find in the 2. Psalm. I have set my King upon my holy hill of Zion, I will preach the law whereof the Lord hath 
Probation.  said &c, vers. 6. I have 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 govern the Church unto the end, and that is the preaching of the word. And hereof you have a most manifest proof in that description of Christ, Reuel. 19 where he is set out in his full glory, Upon a white horse with many crowns 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 sharp sword that with it he might smite the Nations and rule them with an iron rod. This place consorts wholly with the 2. Psalm. Yet that we might not at all doubt of whom this scripture is meant, his name is called the Word of God, that is, the essential word of the Father vers. 13. and verse 16. he is called King of Kings and Lord of Lords. By which it is plain that in relation to Christ, this sword is an embleeme of his authority and dominion over the Church. And let us make this use of it, that seeing Christ 
Use.  hath set up the word in the Church for our government, let us learn like obedient Subjects to submit ourselves to God's ordinance, and give up ourselves wholly to be guided and governed by the sceptre of Christ's word. Let it have such sway and authority in our hearts, that whatsoever we find therein condemned, we may avoid that, and whatsoever we find therein commended, we may follow after that; and be sure we do nothing, if it be possible, for which we have 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 virtue and power and efficacy of the word of God. It is a powerful word and lively in operation, yea sharper than any 
Observat. 2.  two edged sword, piercing even to the dividing a sunder 
Probation.  of the soul and the spirit, of the joints 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 been observed) that in some congregations whilst the Minister was speaking in the Pulpit, there appeared compunction in the hearts, tears in the eyes, blushes in the cheeks, fear in the consciences, and a kind of horror over all the body of the auditory. For why? it was not the power of him that spoke, but the power and efficacy of the word that he spoke, which wrought all those passions and strange motions in the hearers. 
Ense velut stricto quotiens Lucilius arden's 
juvenal.   
Infremuit; rubet auditor, cut frigidamen est  
Criminibus, tacitâ sudant praecordia culpâ.  juvenal a Poet spoke it of Lucilius another Poet. I may more truly affirm of a Preacher, that brandisheth this glittering Sword and layeth about him manfully to strike down sin and impiety, that he makes men sometime to wax red, sometime to grow pale, sometime to sweat and fret and scratch where it doth not itch, and to be so exceedingly moved, as though they were sitting upon nettles or standing upon thorns, and all this from the force and power of God's word, which is lively in operation, and pierceth deeper than a twoedged Sword and is privy unto all their secret and bosom sins be they never so retired, and enveloped never 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 resolve to live in any 
Use.  known sin, & yet to desire to live under the ministry of the word. For well I wot that sin is a work of darkness & cannot abide to be discerned, well I wot that sin is a sore in the soul & cannot abide to be touched; and a man cannot live under a preaching Minister, but he shall at one time or other have his most secret Corruption ripped up before his eyes, and his bosom and beloved sin 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 dreamed of them in particular, and if God's word hath reached even to their souls and taken them tardy in their fins; let them not quench the spirit, nor despise prophecy, but acknowledge the working of that word and the virtue of that Spirit, by which the Minister speaks so home unto the Conscience, which is able to discern in itself, and to direct the tongue of his servants to disclose unto others Adam's nakedness under his Fig leaves, jeroboam's wives dissembling under her mask, the juggling of Gehezi under a fair attendance, the bloody heart of Hazael under a sweet countenance, the sacrilege of Ananias under some charitable pretences; and the devouring of widow's houses in the Pharisees under a colour of long prayers. What think you? Will any be so desperately foolish as, when he sees a Sword lifted up to smite, will run directly under the stroke of it? Truly this is the case of all such as will needs live in any known sin under the doctrine of the word. For every time that they come to Church, and that the Minister hath occasion to touch upon that point, they run directly under the stroke of this Sword. And therefore if their souls be pierced, and their hearts pricked, and their consciences gashed, and their spirits wounded within them, they may even thank themselves 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 trials and temptations, in that whole combat and spiritual warfare against sin and Satan. For in a combat the sword is a most useful weapon, not only for defence and saving of ourselves, but for offence and daunting of the enemy. And therefore the blessed Apostle 
Probetion.  when he sets down that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole armour of God, which a Christian Soldier is to gird about him, that he may stand fast in the evil 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 gave 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 fiery darts of the devil; but by the Sword of the spirit his darts are driven back into his own bosom. The shield of faith can but keep of the darts from of us that they hurt us not, it can not drive the adversary out of the field; but the Sword of the spirit puts him to slight and gives him the foil. This is plainly proved by our Saviour's own example, who, when Satan came to tempt him, puts him to the worse and made him flee out of the field by main force of argument taken out of the holy scripture. For when Satan tempted him to distrust of God's providence and to shift for himself, to satisfy his hunger with victuals of his own provision, he repels this temptation, and beats it back with a Scriptum est, It is written, that manliveth not by bread only, but by every word that proceedeth out of the mouth of God. When he tempted him to Presumption, that he should not go down from the top of the temple the ordinary way, but should take a shorter cut by casting himself down from thence, he repels this temptation, and beats it back with a Scriptum est, It is written, Thou shalt not tempt the Lord thy God. Lastly when he tempted him to idolatry, by a fair promise of the whole world for but bending of his knee, he repels this temptation and beats it back with a Scriptum est, It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. And by this means he made the devil avoid and flee out of the field, for the text saith that upon this, the devil departed from him, and the Angels came and ministered unto him. Math. 4. And all this for our 
Use.  instruction. That whensoever the devil shall come and tempt us either to pride or covetousness, or adultery, or any other sin, we be sure to make use of the Sword of the spirit, that is, be furnished with plain testimonies of holy Scriptures to repel and beat back all his temptations. Against Pride, remember that of the Apostle james, God resisteth the proud: against covetousness, remember that of the Apostle Paul, A covetous person (which is an idolater) hath no part nor portion in the Kingdom of God or of Christ: against adultery, remember that of the same Apostle, that no whoremonger shall ever enter into the Kingdom of heaven. And so whatsoever sin it be he tempts thee unto, be it error in judgement, be it corruption in life, be sure that thou be'st always furnished with a Scriptum est to dead the temptation and drive away the tempter, according to our Saviour's example. And so much of the Sword; now we come to the two Epithets or attributes given unto it in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, if you will interpret it ad verbum, a double mouthed Sword, by an elegant metaphor most usual among the Hebrews, the mouth of the Sword being put for the edge of the sword. This sword hath 2. mouths, 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 hearts of men. It hath two edges, and it cuts with both. But the one edge cuts so, as that it lets out only the imposthume, and corrupt blood, upon which there follows health and salvation, the other edge cuts more deeply and gives a mortal blow, upon which there follows death and destruction. For the better opening 
Probation.  of this, observe that in the visible Church of Christ there are intermixed two sorts of people, and will always so remain until the day of separation at the last judgement. Then they are called sheep and goats, now they are called elect and reprobate. Both these living within the borders of the Church, where God hath set up the ministry, do both of them hear the Preacher, and receive the word, but with different success, 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 philosophy is most true, Idem quà idem semper facit idem, that if the cause be the same in each respect, than it bringeth forth always the same effect; but if it vary never so little, either intrinsically in itself, or extrinsecally in respect of some circumstantial adjacent, it produceth not only different, but also most contrariant effects, as we see in the fire. The same heat that melteth wax till it drop again like water, hardeneth the clay till it be a very stone. And we see the same in sweet ointment, as Gregor: Nyssen hath observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Greg. Nyssen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Even as the same ointment which addeth life and strength to the dove taketh away both life and motion from the beetle: so the word of Christ, or Christ preached, to the jews is a stumbling block, and to the Grecians foolishness, but to them that are called both of the jews and greeks it is the wisdom of God and the power of God. Rom. 1. 24. By this than we have now delivered there is taken away a scruple of some Ministers, 
Use. I.  who dare not in a manner preach some part of God's word, I mean 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 careful to discharge our duties, and let us leave the success to God. And let this be our staff of comfort to support us in the exercise of our ministry, that whether the word that we preach work life and salvation in our auditors, which we so much desire, or it work death and destruction in them, which we so much fear, 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 have an error corrected 
Use. II.  that runs among the people, They cannot endure at no hand that the preacher should open the doctrine of the Law or denounce the curses contained in God's word against sinners. Why I say they, this is the ready way to plung men into the pit of despair and to send them to hell before they be dead. But these people do not rightly understand themselves. It is not for them to prescribe unto us either the form or matter of preaching. We are tied unto both; to press the law with all earnestness, and to preach the Gospel with all meekness of spirit. A necessity is laid upon us for both, and we must not keep back any part of God's counsel from the people. And let men content themselves, and never storm at the matter. Let them look carefully about them, and let them be assured of this, that God will have 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 castaways. The Lord hath created all things for his own sake, even the wicked men against the day of evil. Prov. 16. 4.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have done with the first attribute, a double edged sword, there remains now the other only, a sharp sword, and this seems to give 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 sharp two edged sword. If men will walk on in sinful and wicked courses, they must not make account 
Observat. 5.  to go away smoothly and never be touched for it. They shall meet at one time or another with a sharp sword in their way, which God hath set up in the ministry of his Word, and they shall not avoid it. For what Esay, the Lords Prophet, saith of himself, every faithful minister of Christ may apply to himself. The Lord hath called me from the womb and made mention of me from my mother's belly and he hath made my mouth like a sharp sword. Esay 49. 2. Ministers must deal sharply with notorious sinners. If Herod will play 
Probation.  the wanton and keep his brother Philip's wife against God's law, he shall be sure to hear of it as well by S. joh. Baptist. It is not lawful for thee to have her. Math. 14. 4. If the Scribes and Pharisees will take part with their fathers and progenitors in their viperous qualities, they shall be sure to hear of it aswell, by the same S. john. O generation of vipers, who hath forewarned you to fly from the Wrath to come? Now also is the axe laid to the root of the trees. Every tree therefore that bringeth not forth good fruit is cut down and cast into the fire. Math 3. 10. Indeed I confess in the text there, it is called an axe, Now also is the axe laid to the root, but that axe there is all one with the sword here, and so you have them both expressed together in one verse Host 6. 5. I have hewn them by my Prophets, and I have cut them with the words of my mouth. An elegant metaphor, to express Gods sharp dealing with that sinful and rebellious people, that were grown tanquam nodosa ligna, saith Zanchius; such knotty pieces of wood that a plainer would not serve the turn to smooth them, but they must have an axe to hew them; so knotty and hard withal, that a knife would not serve to prune them, but they must have a sword to cut them asunder. Dolavi eos I have hewn them by my Prophets, there's the work of the axe; secui eos I have cut them with the words of my mouth, there's the work of the sword. And because we have 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 learn from these proceedings of God, not always to sing a song of peace, but to take up the axe of reproof, and to lay about them with the sharp sword of admonition, that sinners may see their daingerous estate and how to avoid it. For, as he goeth on there well, mostly now adays men are hypocrites 
Zanchius.  and carnal Gospelers and outside professors, who cannot endure any voice but the sweet sound of the Gospel, that Christ is the Saviour of the world, that he died for our sins, and that by his death he hath wrought a full and perfect redemption; and yet in the mean time no show nor touch of any true repentance in them for sin, no change in their lives at all, but remain obstinate and obdurate in sinful courses, and will in the length kill their own souls merely with flattery, unless some speedy and sharp course be taken to rouse them out of their security. I know there is a more gentle way & milder course to be 
Proleps.  taken with sorrowful and relenting sinners, of whom there is hope that they will be reclaimed and reform by that milder course, but I speak now of notorious & obstinate sinners, which are settled upon their lees, as the Prophet speaketh. And yet in dealing with them, I grant that the Minister ought to use a great deal of discretion. For though the minister have the face of an Eagle, that is, be able to soar up never so high in the contemplation of divine Mysteries, though he have the face of an Ox, that is, be as painful and diligent in his place as an Ox is at his labour, though he have the face of a Lion, that is, be as bold as a Lion in rebuking of sin; yet if he have 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 main question; What is discretion? I fear there are some Clergymen, I will not say, that make an idol of it; but that do not well in opposing Zeal and discretion, as though they could not stand together, and under pretence of discretion slack their pains in preaching, grow perfunctory in their persuasions, cold in their reproofs, healing the sores of the daughter of my people with fair words, and, I fear, preaching peace, peace, where there is no peace. But if this be the discretion they mean, than welfare the ardour of Elias, the fervency of Phineas, and the godly zeal of Moses. Of Moses it is said that, although according to the testimony of God's spirit, he was the meekest man upon earth, yet in God's cause he was zealous to the death. Causam populi precibus egit apud Deum (says Philo) 
Philo.  causam Dei gladijs egit apud populum. For when he was to plead for the people unto God, he did it by prayers; but when he was to plead God's cause with the people, he did that with swords. It is an excellent speech of S. Austin, 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 Enemy. Meliora sunt vulnera amici quam voluntaria oscula inimici. Better are the wounds of a friend, than the voluntary kisses of an enemy. Melius est cum severitate diligere, quam cum levitate decipere, And it is always better to love, though our love be mixed with severity and sharpness, then to deceive by too much lenity & gentleness, Aug. Epist. 48. Uincent. Too much eagerness is naught, and so is too much remissness too; but, beloved, charity is so cold, and piety so rare, and the days so desperately wicked, that I make it a great question whether a man can now be over zealous in God's cause. O beloved, we are fallen into those days, wherein the people for the most part non sustinent veritatem, they cannot abide to have 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 that's 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 oppressor? ulcus est. That's a very sore gall too, and take heed how you touch it. For and if you do, then be sure the galled Horse will kick and fling, and you must look for nothing but hard measure from that furious beast. Amant veritatem lucentem (saith Augustine) non redarguentem, If you will weave out unto them some goodly fair plausible discourses, they will hear you as long as you will; but come once to use this sharp sword, to reprove sin and rip up their secret offences, than they will cry out presently, Away with such a fellow from the earth, for it is not fit that he should live any longer. These things being considered, I trust it doth appear 
Use. II.  that it is not for Ministers to dishearten their brethren, or to pick quarrels one with another for preaching plainly and powerfully: they should rather join the right hands of fellowship to outpreach sin, to out pray sin, to outface sin, and they should whet one another on by their good example, as jehu said unto jehonadab, If thine heart be upright with me, as mine is with thee, then come along and thou shalt see what Zeal I have for the Lord of hosts 2. Kings 10. And I wish heartily that in these last times and therefore the lewdest and of losest manners, all the Ministers were such as Bernard describes the Consid. lib. 4. Qui Regibus se joannem exhibeant, Aegyptijs Mosen, that would be as sharp with Kings and great ones as S. john was with Herod; that would spare mighty sinners no more than Moses did the Egyptians; 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, Paulun blasphemantibus, negotiantibus Christum that would beat down with their voice horrible liars, as Peter did; that would confound palpable blasphemers, as Paul did, that would whip out gross sacrilege, 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 sins, but thunder against them. Qui minas principum non paveant sed contemnant, that do not fear the threatenings of great men, but contemn them. Bern. de Consid. ad Eugen. lib 4. c. 6. And I have learned a good Collect out of our Common prayer book, which I shall ever put up to God in the behalf of myself and the rest of my brethren in the ministry. That God would grant unto his servants with all courage to deliver his word, and, according to the example of St. john Baptist, constantly to speak the truth, boldly to reprove vice, and patiently to suffer for the truth's sake, through jesus Christ our Lord,  
I have done with the text and each particular thereof 
Appendix:  I proposed to speak of. I must now entreat leave of you to run over it again, not any more as an Interpreter, but as an Herald. For the Bishops' arms of this Diocese, grounded in this text, gave me first occasion to fasten on these words as a fit theme to be entreated on in this Synodical assembly. And I will now for a Conclusion, before we part, blazon those Arms. I do not profess any great skill in that honourable science of Heraldry, I am but a novice and of small understanding in it. And therefore if my terms be not so jump & proper to Armoury, as they should, I must entreat your patience and pardon, who are better seen in the Art, than myself. In every Coat or Escutcheon (and so in this) there are two things observable. The field and the charge. The field here is azure or sky-coloure, which is supposed to be the colour of the heaven, if there be any colour in it. Azure in blazoning moralised signifies purity and sincerity. This is a fit field to place Christ in. And it doth teach us thus much, that the Bishops' conversation must be in heaven, as St. Paul 
Observat.  saith, Our conversation is in heaven, whence we look for a Saviour etc. Philip. 3. 20.  
We have done with the field; for I will but touch upon every point, because I know before whom I speak; I come to the charge. For order sake we will make this partition of it. The charge is either main and principal, or it is circumstantial. The main or principal charge is Christ, who is described in this text. Lord! what a great honour it is for a man to carry Christ in his shield? But yet is it a far greater grace to carry Christ in his heart. This doth teach that the Bishop 
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 express him throughout the course of his life, and to resemble him in all his actions. Now it is written expressly of Christ, that he went about into all the Towns and villages Preaching and doing good among the people. And I have heard it of Richard, Bishop of this See, who for his sanctity and holy life had the title of Saint put upon him. I have heard it I say of him, that in every three year he was wont to go over all his Diocese Preaching. I wish the Bishop that now is had as good means to do this as he had then. I am sure there wants no good affection. And the desire of performing this business, if strength and means were answerable to the mind and intention, is as full and perfect in our present Diocesan, as ever it was in S. Richard.  
I have done with the principal charge, the Circumstantial follows, which is nothing else but a description of the main 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 body 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 moralised signifies gravity and constancy, and therefore 
Observat. 1.  you have Kings and judges and other princes pourtraited for the most part Sitting in the place of judicature. See King james his Pattern for a King's inauguration. Pag. 33. & sequ. There is one thing more which Sitting imports, which is so well practised by our 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 Bishop live, save in his Diocese? He must be no flitter, he must be a sitter there. I am sure that the Angel brought that good news of Christ's birth unto the shepherd's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were watching and attending their flock. Luke 2. and assure yourselves that then shall a man meet with the best news and receive the greatest comfort, when he is in his proper place and busied about the works of his own 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 only at this one. It is of pure beaten gold and it is also a glittering garment. The life of the Bishop as it must be pure in itself without blot; so it must appear pure in the eyes of men without 
Observation.  blemish; Let your light so shine before men that they may see your good works. Math. 5.  
The third thing in the description is the adjunct, and that is a sword in his mouth. What is meant by the sword I have told you above, here only observe that it is in his mouth. Not in his hand but in his mouth. The 
Observat. 1.  sword in the hand doth import Temporal power, but the sword in the mouth, Spiritual. The Pope of Rome doth indeed challenge to himself both swords, applying that of the Apostles, when they said to Christ, Ecce duo glady lo there be two swords, most foolishly to the maintenance of his Spiritual swaggering in the Church, and his secular domineering over the whole world. But questionless he is but a mere usurper; and so we leave him. But for our Bishops now, who are Lords also & Ba-according to the Statutes of this Realm, they have Temporal jurisdiction, we 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 put the sword in their mouths; and if they have at any time (as they have, and that worthily too) an other sword put into their hands; this is not the gift of Christ, they lay no claim unto it so; but the grace of the Prince, and so they acknowledge it. Secondly, the 
Observat. 2.  sword here is in Christ's mouth, as you see. I told you that by the sword was meant the word. This then teacheth, that the Bishop is not to deliver any doctrine unto the people that he hath not fetched from Christ's mouth. What I have received from Christ that I have delivered unto you. 1. Cor. 11. There is but one thing behind, and that is the colour of the sword It is gules that is, red: Red in blazoning doth signify blood. This is then a bloody sword, and it doth teach, that the 
Observat. 3.  Bishops' doctrine must be so piercing and sharp, that it draw blood upon offenders. I have spoken fully to this already. I will therefore cease to prosecute it any further. I will add this one thing only, that the sword both of Bishop and Minister must be like to the sword of Saul and jonathan, which never returned empty from the slaughter of the mighty; and most happy of all other Bishops 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 drawn with it upon sin and Satan. I have said. Consider what I have said, and the Lord give you a right understanding in all things.  
AMEN.   


O LORD, that givest thy holy Word,  
send Preachers plenteously;  
That in the same we may accord,  
and therein live and die.  
O holy Spirit direct aright  
the Preachers of thy Word,  
That thou by them mayest cut down sin,  
as it were with a Sword.   
FINIS.