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 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 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 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 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 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 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 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 two edged sword piercing even to the dividing a sunder 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 Ense velut stricto quotiens Lucilius ardens Infremuit rubet auditor cut frigidamens est Criminibus tacitâ sudant praecordia culpâ 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 sometime to wax red sometime to grow pale sometime to swet and fret and scratch where it doth
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 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 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 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 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 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 Diocesan that I cannot slip it over in silence and that is his residence and living upon his Charge And indeed 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. 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 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 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 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 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 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 O LORD that givest thy holy Word send Preachers plenteously That in the same wee may accord and therein liue and die O holy Spirit direct aright the Preachers of thy Word That thou by them mayest cut downe sinne as it were with a Sword FINIS Praeloqu Gregor Alstedius Lipsius Partition I. Interpretation Beza Calvin Obseruation Explication Probation Lyra. Use I. Use II. Observat. Proleps II. Observat. 1. Use. Observat. 2. Use. Observat. 3. Use. Observat. 4. Use. Apostrophe * Hus significas anserem III. Interpretation Observat 1. Probation Use. Observat. 2. Probation Iuvenal Use. Observat. 3. Probetion Use. Observat. 4. Probation Greg. Nyssen Use. I. Use. II. Observat. 5. Probation Use. I. Zanchius Proleps Philo. Augustine Use. II. Bernard Appendix Observat. Observat. Observat. 1. Observat. 2. Stella Observation Observat. 1. Observat. 2. Observat. 3.
made mention of Zanchius his interpretation on that place let us also take notice of his application Discant hinc concionatores 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 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 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 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 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 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 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 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 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 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 the meanest but rather teach them Qui divites non palpent sed terreant that do not flatter rich men in their sinnes but thunder against them Qui minas principū non paveant sed cōtemnant that do not feare the threatnings of great men