Two Treatises 3, Part 2
THE Mistical Svvord In the Mouth of JESUS CHRIST.
REVEL. 1. 16.
And out of his mouth went a sharp two edged Sword.
HAving seen what was in the hand, come we now to take notice what was in the Mouth of this Sonne of Man. Where we shall find a Sword, a sharp Sword; a sharp two edged Sword. Each a considerable circumstance. So much is intimated to us in that 12 v. of the 2 Chapter; where this Son of Man Jesus Christ) is set forth…by this character this mark. These things saith he, which hath the sharp sword with two edges. So our translation rendreth it, not well knowing how otherwise to express it. But the Originall is more emphaticall. foreign. Which Beza renders; Qui habet romphaeam illam ancipitem, acutam illam; yet still falling short of the Originall, which runs thus: He which hath that sword, that two edged, that sharp sword: Giving us to take notice of his severall Emphasis and mysterie in every of these. Which what it is let us now make enquirie.The Mystery opened. Beginning with the first, which will be as a Key to let us into both the rest.
Q. What was the Mysterie of this sword?What signified by this sword. What was hereby signified?
A. About this Expositors are not all agreed. Some understanding hereby,Some understand hereby Divine judgement. not the Word of Christ, for of that story (say they) our Apostle had spoken before, comparing it to the sound of many waters, but) his divine judgement and vengeance which he is readie to execute upon his enemies.Corn. à lapid. ad Text And indeed not unfitly may it so be looked upon. In as much as the sword, specially such a sword as this was, a sharp two edged sword, is a Symbole and Engine of Revenge. Romphaea symbolum vindictae. Such is the like sword in the hand of the Magistrate, (or caried before him) it declareth him to be what he is, a Revenger to execute wrath upon him that doth evil; (as the Apostle sets it forth, Rom. 13. 4.) And so may this sword here be looked upon not improperly, not unfitly.
But I shall rather choose here to keep the common road,Others the Word. and to goe along with the stream of Expositors, the greatest part whereof by this sword understand the Word: the Word of Christ in the mouths of his Ministers. Which in phrase of Scripture is sometimes thus set forth, under the name of a sword. The Word a Sword.So it is most commonly looked upon, Psalme 45. 3. where the Psalmist speaking unto Christ, calleth upon him to gird on his sword; Gird thy sword upon thy thigh, O most mightie, meaning his Word. And so the Apostle expresly tells us that the Sword of the Spirit, (or spirituall sword) is the Word of God. Eph. 6. 17. And I am rather induced here so to look upon it in the Text, in regard that this sword is said to goe out of the mouth of Jesus Christ; and so is properly not the sword of his hand, but of his mouth. So it is called in the Chapter following, verse 16. foreign. The sword of his mouth.
Such properly is the sword of Iesus Christ, Christs Sword the Sword of his Mouth.not the sword in his hand, but the sword of his mouth. Therein doth the King differ from other Kings. Earthly Monarchs, they are represented with a sword in their hands, as an Ensigne of civil Authoritie and Power which they have for the punishing of offenders, and that if they deserve it Capitally. But Christ beareth his sword in his mouth. As also the Scepter, which is called the rod (or scepter) of his mouth, Isai, 11. 4. both to shew, that his Authority, his Iurisdiction, which he exerciseth in his Church, is not secular (My kingdome is not of this world) but Spiritual. Exercised rather upon the souls of men, then upon their Bodies. His sword is his Word.
And not unfitly may it be so represented and set forth.The word a cutting and killing Instrument The sword is not onelyonly a cutting but a killing weapon, wherewith men fight against their enemies. So much the Etimoligist will tell us the Latine word imports. Gladius quasi Cladius, quod cladem inferat hostibus. It is a destroying weapon, wherewith men kill their enemies. And so the sword in the Text properly signifieth foreign, a kind of dart, a deadly weapon made use of by the Thracians, (as Grammarians inform us.) And such use doth Iesus Christ make of his Word. Thereby not onelyonly cutting and wounding the heads, but the hearts of his enemies, killing, slaying them. So the Prophet Isaiah setteth it forth in that place even now named, Isai. 11. 4. where speaking of Christ, and his Kingdome, he saith, He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked▪ which Calvin, and divers others, understand of the Word of Christ. Virga or is tantundem valet ac sceptrum verbale; The rod of his mouth is the scepter of his word, the breath of his life, (which a word is). Herewith doth Jesus Christ not onelyonly smite, hut also slay his enemies, doing Spiritual executions upon them. In this way and by this means it is foretold that Christ shall destroy that Arch enemy of his, the great Antichrist, 2 Thes. 2. 8. And then shall that wicked one (foreign, that lawlesse one, a terme fitly agreeing to that Antichrist of Rome, who by himself and his party is voted to be solutus omni lege humana, not subject to any humane law, daring also to dispence with the divine Law) be revealed, whom the Lord shall consume with the Spirit of his mouth] that is, by his word, the pure and powerful preaching of the Gospel; thereby giving him a deadly and incurable wound. Such use doth Jesus make of his word; he useth it as his sword to destroy his enemies with. With this sword it is that he goeth forth against those grand enemies of his Kingdome, Sin and Satan, as also against all other his adversaries. This is the Bow wherewith he that sate upon the white horse went forth conquering, and to conquer, Rev. 6. 2. even the powerful preaching of the Gospel; which is elsewhere called his Arrows. Psal. 45. 5. (as both those places are by many expounded). And this is the axe and sword, wherewith he heweth and slayeth obstinate sinners, as the Prophet Hosea hath it, Hos. 6. 5. Therefore have I hewed them by my Prophets, and slain them by the word of my mouth. Hewed them by sharpe reprehensions, which are as the stroakes of the Axe to a crookd or knotty peece of timber. And slain them by terrible denountiations of judgement and vengeance; threatning them with death, Temporal, and Eternal. Thus doth Jesus Christ slay his enemies, first by the sword of his mouth, before he do it by the sword of his hand; first threatning and denouncing judgement, before he execute it. Thus is the word a sword.
And secondly, a sharpe sword, foreign. Such are those Arrowes before spoken of by the Psalmist. Thine arrows are sharpe in the heart of the Kings enemies. The Word a sharpe sword, peircing the heart.His word penetrating and percing into the souls and consciences of men. And such is this sword, a sharpe sword. So the ProPhet Esay describeth it, Isai. 49. 2. where speaking in the person of Christ, and of his being sent by his Father, he saith, He hath made my mouth like a sharpe sword, i. e. By the powerful operation of his Spirit he hath made my word effectual. And such is the efficacy of the word when it is thus accompanied, now it is like a sharpe sword. That is the Apostles comparison, Heb. 4. 12. For the Word of God is quick and powerful, and sharper then a two edged sword. And wherein so? The next words explain it. Piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, &c. This doth the Word of God, not onelyonly Christ himself, who is sometimes so called, Ioh. 1. 1. his essential word; to whom that properly agreeth which there followeth in the next verses. Neither is there any creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to do. But also foreign, the word written and preached. This is also of such a penetrating nature, like a sharpe sword, it goeth thorow a man: pierceth the heart, entreth into the soul, discovering a man to himself, shewing him what before lay hid. So the Apostle saith of it in that known place, 1 Cor. 14. 25. where speaking of prophecying, preaching, and the efficacy thereof, he saith, that thereby the unbeleever cometh to be convinced, judged, so as the secrets of his heart are made manifest. Those wicked lusts, and false perswasions which before lodged and lurked in the secrets of his heart, unespyed of others, and undiscerned of himself, by this means they come to be discovered. Thus doth this sword (likewise as the souldiers speare did to our Saviour) it enters the pericardium, the Call of the heart, nay, the heart it self, piercing it thorow. As Simon told the blessed Virgin in another sense, that a sword should pierce thorow her soul, meaning that sharpe sorrow and heart grief which she should suffer for her Sons sufferings, Luk. 2. 35. Even so may it be said of this sword, the word being accompanied by the Spirit, now it pierceth thorow the soul, working compunction, and contrition in the hearts of poor penitent sinners. Such effect it had upon those converts, of whom the story tels that at Peters Sermon they were Pricked at their hearts, Act. 2. 37. This doth the word. Which also it doth with great facility and ease. Even as a sharpe sword, though there be but a weak hand to manage it, it enters with ease. So doth this word though it be dispenced by the hands of weak instruments; (which are the Ministers of the Gospel) yet through the power of the Spirit it setting an edge upon it, it now becometh mighty through God (as the Apostle saith of it 2 Cor. 10. 4.) mighty to do great and wonderful executions. Thus it is a sharpe sword.
And thirdly,The word a two edged sword A sharpe two edged sword, foreign. Such a sword is looked upon as the sharpest sword, penetrating more easily then a Back-sword will. And in this respect the word is fitly represented by it. So the Apostle formeth the comparison in the place even now named, Heb. 4. 12. The word of God is sharper then a two edged sword. But besides there may be conceived yet to be a further Mystery in the frame and fashion of this sword.
First,Law and Gospel the two edges of this sword. A two edged sword; Such is the Word, which consisteth of Law and Gospel, being as the two edges of this sword, and both going out of the mouth of Christ (as I shall shew you anon.)
Secondly, A two edged sword in regard of the double execution which it doth.The word having a double execution. Not onelyonly upon the Bodies, but also upon the Souls of men. Therein doth the Spiritual differ from the Secular, Temporal sword. The one reacheth onelyonly to the Body, Fear not them which kill the Body, but are not able to kill the soul (saith our Saviour, speaking of tyrants) Matth. 10. 28. But the other (as the Prophet Ieremy in a borrowed sense saith of the sword of war, Ier▪ 4. 10.) it reacheth unto the soul, denouncing judgement against both, both body and soul. Both which are as it were slain by this sword.
Thirdly,The word having a double and contrary operation. A two edged sword (as our juditious Perkins goeth before me) in regard of the two-fold operation of it. A two edged sword cutteth two wayes; yea, two contrary wayes. And so doth this sword going forth of the mouth of Jesus Christ, his word, it hath a double, yea a contrary operation, being both a killing and a q…ickning word. Both these doth the Lord in a literal sense. The Lord killeth, and maketh alive (saith Hannah in her song) 1 Sam. 2. 6. And both these doth the Lord Jesus in a Spiritual sense, and that by his word. So the Apostle setteth forth the two-fold property of it, 2 Cor. 3. 6. The letter killeth, but the Spirit giveth life. The letter, The letter of the Law, which is litera occidens, a killing letter, in as much as it requireth part from man, which in his now corrupted estate he is no wayes able to perform, and so is a sword at his heart, giving him a deadly wound. Whence it is that is called in the verses following foreign, the Ministerie, or Ministration of death, vers. 7. and in the 9th. verse foreign, the Ministration of condemnation. Because it layeth men under the sentence of eternal condemnation. Such is the Ministery of the Law. But now the Spirit, and the Ministery thereof in the preaching of the Gospel, that giveth life, foreign, it quickneth, maketh alive. First, putting a new life into a dead soul; raising it up from the death of sin to the life of holinesse, to the life of grace here, and glory hereafter. Whence it is called by the Apostle foreign, the word of life, Phil. 2. 16. And then reviving and chearing it with the sweet promises thereof. Thy word hath quickned me (saith David) Psal. 119. 50. Thus hath the Word, like a two edged sword, a double and contrary operation upon the soul.
And so it hath (to prosecute this point yet a a little further) both upon different subjects, and upon the same.
First,VponUpon different persons, beleevers, unbel…vers. In different subjects or persons it hath a different opperation▪ So it hath upon beleevers and unbeleevers, Elect ones, and Reprobates. Working upon both, but in different, yea contrary waies. This the same Apostle setteth forth most clearly in the chapter there foregoing, 2 Cor. 2. 15, 16 For we (saith he, speaking of himself, and other Gospel Ministers) are unto God a sweet savour of Christ in them that are saved, and in them that perish. Their service in preaching of the word is acceptable unto God through Christ, though it do not produce the same effect in those that hear them, but have a contrary work according as it needeth with different subjects, So it followeth. To the one we are a savour of death unto death, and to the other the savour of life unto life. Such contrary smels and savours there are in nature (as Grotius notes upon it) some poysonous and deadly, as of those Lakes, Avernus, and Asphalties; others again, so recreating and refreshing, that being put to the nose, they will revive the spirits▪ of a fainting person. And of such a contrary operation is the sword in the preaching of it. Meeting with persons of different dispositions, it is to the one foreign, to the other foreign, to the one a sweet savour, a savour of life. So is it to Gods Elect, to whom, believing it, it is made the power of God to their salvation (as the same Apostle elsewhere saith of it) Rom. 1. 16. A savour of life unto life; quickening them up (as I said before) to the life of grace here, and glory hereafter. But on the other hand to unbelivers, it becometh a savour of death unto death. A deadly savour; Not that the Gospel is so of it self, being in its own nature (as I said even now) the word of life; but accidentally it becometh so to them, through their rejecting of it. Now it is to them not onelyonly an occasion, but a cause of their just and greater condemnation. Even as it is with the Proclamation of a Prince which he maketh to his rebellious subjects, wherein he maketh offer not onelyonly of pardon, but of grace and favour to those that will lay down their armes, and forthwith come in, shewing themselves loyal and obedient; but on the other hand threatneth extremity of punishment to those that shall yet stand out. This Proclamation with the same breath, breatheth both life and death. Life to those which will hearken to it (which is the proper end and intent of proclaiming it, but death to those that oppose themselves against it. Even so it is with the Evangelicall Proclamation, the Doctrine of the Gospel, it preacheth life and death after the same manner. Life to penitent believers, who readily accept the offers of grace and mercy there tendered: Death to obstinate and rebellious sinners, who reject them: Thus is Iesus Christ (who is the proper subject of the Gospel) according to Simeons Prophesie at his Birth, Luk. 2. 34. Behold (saith he) this childe is set for the fall and rising again of many in Israel. Even as the same Star (as our new Annotators glosseth upon it) is at the same time both foreign, and foreign both morning Star, and evening Star. To some the morning Star, bringing the light and day to them. To others the evening Star▪ bringing darknesse and night. Thus is the Lord Iesus that Star of Jacob) being held forth in the Gospell to some, those that believe on him; he is what he calls himsel, Rev. 22. 16. The bright morning Star, bringing to them the light and day of Grace here, and Glorie hereafter. But to others such as reject him, will not receive him as their Saviour and Lord, as the evening Star, bringing to them a night of everlasting darknesse. Such is the different and contrary operation of the word upon different persons.
2. And (in the second place) such is the operation of it in,VponUpon the same persons. and upon the same Persons. A different, nay, a contrary operation. So it hath in and upon Gods Elect, upon all true believers; of whom it may be said, not onelyonly that they were dead and are alive. This my sonne was dead, and is alive again, (saith the Father of his Prodigall sonne being returned home) Luke 15. 24. And you hath he quickned, who were dead in trespasses and sins, (saith Paul of his believing Ephesians) Eph. 2. 1.
But also that they are dead and alive,Beleevers dead and alive at the same time. both at the same time. So that the Apostle tels his Romanes, Rom. 6. 11. Likewise reckon ye your selves to be dead indeed unto sin, but alive unto God.
And both these,Both the effects of the word which they are the effects of the word. Which first killeth them; which it may be said to do two wayes.
First, by showing them their naturall state, Killeth them, and that two wayes.which is a state of death. Such effect it had in and upon the Apostle, as he sets it forth, Rom. 7. 9. I was alive without the Law once, but when the …ommandment came, sin revived, & I died. Whil'st he was a Pharisee, he thought well and highly of himself, that he was in a happy condition, he apprehended himself to be in perfect health as to the estate of his soul. But the commandment coming the Law being brought home to his conscience, now he died, he felt this word as a sword wounding him to the heart, giving a deadly wound to that his fals perswasion, and making him to see himself a dead man, in a state of sinne and death. And such operation the Word hath upon all those whom God intendeth to manifest his grace upon. They are in this sense first killed. And then again, the Body of sin is killed in them. So as whilest they are dead as to themselves, so they are also dead unto sinne, (as both Paul and Peter say of all regenerate persons, Rom. 6. 2. 1 Pet. 2. 24.) the Body of sinne having received a deadly wound in them; which is also done by the Word; which Iesus Christ maketh use of as his Sword to slay this old man with,Quickeneth them. as his instrument in the mortifying of sinfull corruption.
And so again, in quickning them, in making them alive unto God, and unto righteousnesse. This is the able work of Jesus Christ, who is the principall efficient in it. The Sonne quickneth whom he will (saith he of himself) John 5. 21: But how doth he doe it? why, by his Voyce, his Word: So he explaineth himself, verse 25. Verily I say unto you, the houre is coming and now is, when the dead shall hear the voyce of the Sonne of God, and they that hear it shall live. Thus did Christ quicken Lazarus body by his Voyce, by his Word; He cried with a loud voice, Lazarus come forth; Iohn 11. 43: And thus shall he quicken the dead bodies of all men at the last day, The houre is coming, in the which all that are in the graves shall hear his Voyce, and shall come forth, Iohn 5: 28: His voice, not the voyce of Christ himself immediately, but of his Angel sounding the Trumpet at his command, so the Apostle explains it, 1 Thes 4: 16▪ The Lord himself shall descend from Heaven with a shout, with the voyce of an Arch-angel, and the Trumpe of God. The Archangel, having received the watch word from Christ (so the word foreign (as Grotius observes upon it) is there rendred by Tertullian, foreign, in jussu.) he soundeth the Trumpet whereby they dead shall be raised from their graves. And by alike means it is that dead souls are raised from the grave of sin, by the voyce of Christ, the trumpet of his word, at his command sounded by the Angels of the Churches, the Ministers of the Gospel. Thus hath the word different and contrary operations, as upon different, so in and upon the same persons. And upon this account it may fitly be represented (as here it is) by a two edged sword.
Thus you have seen the three first particulars moralized, and opened unto you. There is yet one behind, which is no lesse considerable then any of the former. And that is the sheathe from whence this sword is drawn, which is here said to be the mouth of this Son of man. foreign. Out of his mouth went a sharpe two edged sword.
And so doth the word out of the mouth of Iesus Christ▪ And that both Law and Gospel which are (as I told you) …like the two edges of this sword.This sword, the word going forth of the mouth of Iesus Christ; both Law and Gospel. Both these we shall find going out of the same mouth, the mouth of Iesus Christ. So did the Law at Mount Sina. He it was who there spake, if not immediately by himself, yet by his Angel. This is he (saith Stephen speaking of Moses) who was with the Angel which spake to him in Mount Sina, Act. 7 38. What Angel? Why (as it commonly looked upon) the Angel of the Covenant, the Lord Christ. This is he who then spake on earth (as the Apostle hath it) Heb. 12. 25. Whose voyce then shoke the earth (as it followeth,) viz. at the giving of the Law; Thus the Law came out of the mouth of Christ.
And so doth the Gospel. He it was that spake and by his Prophets under the Old Testament. As he spake by the mouth of his holy Prophets, which have been since the world began (saith Zacharias in his song), Luk. 1. 70. It was not so much they, as the Spirit of Christ in them, which signified to them, and by them, what they foresaw, and foretold (as Saint Peter hath it) 1 Pet. l. 11. And he it was that spake to, and in, and by his Apostles under the New Testament. Paul blameth his Corinthians (some of them) for questioning, seeking a proof of Christ speaking in him, 2 Cor. 13. 3. And so he still speaketh in and by his Ministers; who speaking in his name and delivering his mind, are as it were his mouth. Thou shalt be as my mouth (saith the Lord to the Prophet Ieremy) Jer. 15. 19. And thereupon it was that what the Prophets promised or threatned from God, they tell the people the mouth of the Lord had spoken it, Isai. 1. 26. & 40. 5. &c. viz. by them. And as the Ministers of Christ are his mouth, so the word spoken by them is his word▪ the word of Christ. Let the word of Christ dwell in you (saith the Apostle to his Collossians) Col. 3. 16. And thus is this two edged sword said to go forth of the mouth of Iesus Christ. That which now remains is Application.
Which let it still be directed,Application as the former; first to Ministers, then to People.
For the former,To Ministers, what sword they are to use. Ministers, Let them here see what sword it is that they are to make use of.
First, But one sword; But one sword.It is looked upon as an impertinent Reply, which some of the Apostles returned to their Lord and Master, when notwithstanding what wars, and weapons he had spoke to them of, they tell him, Ecce duo gladii, Lord, behold here are two swords, Luk. 22. 38. And so much their masters reply imports, who said unto them, It is enough] Thereby giving them to take notice that it was not bodily arms which he meant; for so, considering the enemies which they should have to encounter with many thousand swords had been too few. But it was a wider Inference which that Bishop of Rome made from hence, who laid this as a ground of that change, which he made a double sword, the Secular and Spiritual, both to be welded by his hand. This Son of man (whose vicar that man of sin stiles himself) shewing himself to Saint Iohn as the great Protector of the Churches, appears but with one single sword. Though a two edged sword, yet but one sword. Giving the Angels of the Churches, his Ministers to take notice, that they are to lay claime to no more. But one sword.
And Secondly,The sword of the mou…h. Let that be Gladius oris, the sword of the mouth, not of the hand, not the secular sword; leave that to the Magistrate, into whose hand God hath put it; But Spiritual: Such are the weapons of their warfare, (as the Apostle will tell them, 2 Cor. 10. 4. foreign, Not Carnal: but Spiritual. And great reason they should be so, In as much as they have to deal with the spirits of men; which no sword will enter, unlesse it be of the like mettal, ye like kind with themselves. And secondly, with Spiritual enemies. We wrastle not (saith the Apostle, Ephes. 6. 12.) against flesh and blood, (humane and bodily power) but against principalities and powers, and spiritual wickednesses; foreign, the spirituals of wickednesses; that is (as the Syriack readeth it) foreign, which to the Hebrews is all one with foreign, wicked spirits. Such are the chief enemies, which as all Christians in general, so the Ministers of Christ in a special manner have to deal with. And therefore most proper it is, that they should make use of that sword, which the Apostle there willeth all Christians to take unto themselves, vers. 70. The sword of the Spirit: The word of God.
And Thirdly,The sword goingforth of the mouth of Christ. Let them take this sword out of the mouth of Christ. So it is held forth to the Angels of the Churches: And here let the Ministers of Christ receive it, preachiug no other doctrine then what they receive from him, from his mouth, either immediately, or mediately It was that which our Saviour charged upon the Scribes and Pharisees as no small presumption, that they taught for doctrines the commandements of men, Matth. 15. 9. and the like did these false Apostles in Saint. Pauls time; they obtruded upon their hearers the commandements and doctrines of men (as he chargeth it upon them) Col. 2. 22. their own traditions. A bold and high presumption. Let not any who call themselves the Ministers of Christ dare to attempt the like. If they be his Ministers, Let them be as his mouth, speaking his word; using no other sword but this which is gone forth of his mouth. As for other swords, let it be said to those (I mean such as take upon them the Ministerial function) who use them, as our Saviour said to Peter concerning that sword which he had unadvisedly drawn upon the high Priests servants, Put up thy sword into thy sheath. This, this onelyonly is the sharpe sword, the two edged sword. As for other swords, (other doctrines I mean) they may do as Peters sword did, strike the ear; OnelyOnly this will pierce the heart. Of this sword may it well be said as David once said of Goliah, 1 Sam. 21. 9. There is none like that. And therefore let the Lords worthies, Ministers of Christ, who are to fight his battels against those spiritual enemies, Sin, Satan, the World, make choice of no other sword but this. Other Doctrines like whiflers swords, may serve to make a shew and flourish with. So the Apostle saith of those Doctrines of men, held forth by the false Apostles, that they had indeed foreign, a shew of wisedome in will worship, and humility, Col. 2. 28. And so have some of the Romish Doctrines. And I may say the same of some of those doctrines which are held forth at this day among our selves, by those reputed great Masters of Reason, Arminians, and Socinians. They have a shew of wisedome, and Reason, and it may be of Religion in some of them, which renders them taking with those who have no other but natural principles in them. But let not the Ministers of Christ meddle with these, or any other doctrines which they have no warrant for from the word, otherwise then to confute them. Let them rest contented with that simplicity that is in Christ, (as Saint Paul calleth the doctrine of the Gospel, 2 Cor. 11. 3.) making use of no other sword, but that which goeth out of his mouth.
And Fourthly,Ministers to make use of this sword. Let them make use of this sword. Not suffering it to rust in the scabbard: As those do who hide those talents, which they have received from their Lord, in a Napkin. But drawing and using it; Preaching the Gospel: which the Apostle requireth all the Ministers of Christ to do in season and out of season, 2 Tim. 4. 2 And that under the penaltie of a wo. Necessitie is laid upon me (saith he) yea, wo is me, if I preach not the Gospel, 1 Cor. 9. 16.
And Fifthly,Ministers to preach both Law and Gospel. Whilst they preach the Gospel, let them not altogether forget the Law. Remembring that this sword is a two edged sword. And therefore let them preach both; both Law and Gospel So I am sure did our blessed Saviour; and so did his Apostles after him. He that readeth but Saint Pauls Epistles, and in particular that to the Romans, shall see what use he maketh of both these. And shall any preach onelyonly the one of these, the Law without the Gospel, or the Gospel without the Law; he may be said to make use of a Back-sword with one edge, not of this two edged sword, which went forth of the mouth of Iesus Christ.
Sixthly and lastly, Let them see that they use it for Christ, This sword to be used for Christ.So that Emperour bad his officer do, into whose hands he delivered a sword, with these words, Hoc pro me utere, use this for me. And thus let all the Ministers of Christ use that sword which he hath committed unto them; use it for him, not against him, as too many at this day do; who snatching this sword out of the mouth of Christ, set it at his heart; making use of the word for the wounding of the Religion of Christ. But use it for him, in defence of this truth, against all Errours and Heresies, and what ever is contrary to sound doctrine. And for the destroying of the Kingdome of sin and Satan; and setting up of the Kingdome of Christ. This for Ministers.
Secondly,To the people. For the People; Let them also rest content with this sword, This sword sufficient for them.this sword of the spirit, which cometh out of the mouth of Jesus Christ, his word: not seeking after new doctrines. It was Pauls jealousie concerning his Corinthians in that place forenamed, 2 Cor. 11. 3. I feare lest by any means you minds should be corrupted from the simplicity that is in Christ: lest they should be taken with Philosophical speculations, or Jewish traditions, wherewith the false Apostles blinded and mingled the doctrine of the Gospel. And the same Apostle Writing to Timothy, foretels him of an Epidemical disease that should infect many in after times, 2 Tim. 4. 3. The time will come (saith he) when men will not endure sound [doctrine, but after their own lusts shall they heape to themselves teachers, having itching ears] Itching after noveltie, being cloyed with, and weary of old sound savorie, soulsearching truths, they should hearken after new dostrines. And is not this prophesie fulfilled at this day among us in this nation? O what itching ears are there every where to be found! men affecting of novelties, new lights, new doctrines. As for that foreign, that form of sound and wholesome words, which the Apostle delivered to Timothy, willing and requiring him to hold it fast, 2 Tim. 1. 13. the sum of which he there reduceth to those two heads, Faith and Love in Christ Iesus, which are as the 2. hings upon which all Religion turneth, like the Vrim and Thummin in the breastplate of the high Priest, this will not now content many, unlesse there be some other mixtures with it. O far be this itching humour from all you who hear me this day! You see what sword it is that is held forth to us the Ministers of Christ to make use of; that, and no other but that, which cometh out of the mouth of Iesus Christ. And let this content you, being assured that this will sufficient to all intents and purposes, which either you, or we shall have occasion to make use of it for.
And Secondly,Private Christians to make use of this sword. Let them also be exhorted to take unto themselves this sword. Take the sword of the Spirit, which is the Word of God (saith Paul to his Ephesians) Ephes. 6. 17. Take it, and make use of it; I do not mean in a publick way,Not in a publick way. as too many at this day do, who will be medling with this sword, having no skill to handle it. I mean such as take upon them to teach, being no foreign, no wayes fitted for, and so not called to that service. For first, I could wish that they would but take notice what kind of sword this is, which they thus meddle with; a sharpe, and a two edged sword: and therefore not fit to be put into every hand, to use in such a way. It was not for nothing, that the Apostle giveth that charge to Timothy, which he doth, 2 Tim. 2. 2. The things which thou hastheard of me (even that form of sound words, which he had spoke of in the chapter foregoing) the same commit thou to faithful men, who shall be able to teach others also. The word being a two edged sword he would not have it put into every hand, nor left loose for every one that would to take it up; but he would have it put into choice hands, such as might have some skill how to welde and use it. It is not for every one to make use of this sword in a publick way.
But in a private way they both may,But in a private and ought: This is that which the Apostle not onelyonly allowes, but injoynes in that place even now named, Ephes. 6. 17. where he willeth private Christians to take the sword of the Spirt to themselves. This is one and a principal piece of that Christian panoplie, that compleat Armour, wherewith every private souldier of Jesus Christ ought to be furnished; The word of God: which all Christians are to make use of as a sword, to defend themselves with against all their Spiritual enemies. And such use do you all make of it. Seeing Christ hath provided this sword for yoru, e…heth it forth unto you, take it, and make use of it for the killing of your own corruptions, the wounding and mortifying of your own sinful and inordinate lusts; therewith repelling all the assaults, the temptations of your grand adversarie Satan. This was the sword which Christ himself made use of in that combate with this enemy of his in the wildernesse. He maketh use of no other weapon, but a scriptum est, It is written, It is written, Matth. 4. And with this sword did he foil that enemy. Such a tryed sword is this, never did it fail any that made right use of it. And therefore let it in this way be useful unto you. First girding this sword about you. In dangerous places, which use to be haunted with Theeves and Robbers, travellers will not ride without their swords. Much lesse will the Souldier go into the field without his sword by his side. Truly such is this world, whilest you are here; you are in the midst of enemies, I mean those spiritual enemies, the world, the flesh, and the divel; whereby you are in danger of being assaulted every moment. And therefore do not go without this sword. Get the word into your hearts, and directions, promises, threatnings thereof. And then draw it forth, and make use of it as occasion is offered. Which if you do, going out against your enemies under the conduct of this your Commander, in the Name and strength of Iesus Christ, fear not the successe. This is a sharpe two edged sword.
Divers other duties yet there are which Christians from hence may learn in reference unto Christ and his word. Take some few of them.
In the Third place,All to stand in awe of Christ and his word. Let them all stand in awe of him and it. This is that which the Psalmist calleth for at the hands of all, Psal. 33. 8. Let all the earth fear the Lord, let all the inhabitants of the earth stand in awe of him. And David speaking of himself, saith; My heart standeth in awe of thy word, Psal. 119. 161. And such respect let all that professe the Name of Christ yeeld unto him: stand in awe of him and him words. To this end (among other) he here sheweth himself in the midst of the Candlesticks with the sword in his mouth, to teach the Churches, both Ministers and People, all to stand in awe of him. This will men do of the Magistrate; seeing the sword in his hand, or the hand of his officer, they will stand in awe of him, not daring to trangresse the Law in his prefence. And this respect let all both Ministers and people give unto Iesus Christ, who hath his sword in his mouth. Let all stand in awe of him, not daring to sin against him. Stand in awe and sin not (saith the Psalmist) Psal. 4. 4. which who so shall willingly dare to do, let them fear this sword, which the Lord Iesus beareth not in vain. So saith the Apostle of the civil Magistrate, Rom. 13. 4. foreign, He beareth not the sword in vain. It is not onelyonly an ensigne of honour and dignitie to his person, but of his Authoritie and Power over offenders: giving all to take notice if they shall dare to transgresse the Law, what it is they must expect: So it there followeth: For he is a Minister of God, a revenger to execute wrath upon him that doth evil. And to a like end is this sword put into the mouth of Iesus Christ, to shew his Authoritie and power which he hath over the sons of men, and to intimate unto them what they must expect from him in case they shall stand out against his word, carrying themselves stubbornly and disobediently against him, now this sword shall go forth of his mouth, he will now fight against them with it.Christ fig…ng against … stinate s… …s. So he threatens those Sectaries, the Ba…lamites and Nicolaitans, which were not tolerated in the Church of Pergamus, Rev. 2. 16. Repent or else I will come unto thee quickly, and will fight against them with the Sword of my mouth. Taking vengeance upon them, (as it is by some expounded) And thus will this Son of man, the Lord Jesus Christ, sooner or latter come forth against all his enemies; specially those that have rejected his word. He will fight against them with the sword of his mouth, executing upon them those judgements which he hath threatned in his word, Temporal or Eternal.
It may be temporal; By temporal judgements.Thus is he said to slay the Isralites with the words of his mouth in that place forecited, Hos. 6. 5. And thus shall he go forth against Antichrist and his party, as you have it set forth, Revel. 19. 15. Out of his mouth goeth a sharpe sword, that with it he should smite the Nations. Thus shall the Lord Jesus execute upon that grand enemy of his, that man of sin and his adherents, the judgements denounced and threatned in his Word. And thus let all obstinate and rebellious sinners fear; lest Jesus Christ whose Word they now contemn, should thus come forth against them here, thus fighting against them with the sword of his mouth, executing upon them Temporal judgements.
But if not so,By eternal judgment. yet let them know there is a judgement to come, which they shall not escape, even that last and Eternal judgement. And then shall they both see and feel this sword coming out of the mouth of Iesus Christ; when they shall hear that terrible sentence put out of his mouth, As for those mine enemies that would not that I should reign over them, bring them hither and slay them before me, (as you have it, Luk. 19. 27.) O how will this sword then pierce through their soul? Now, thus knowing the terrour of the Lord (as the Apostle speaketh, 2 Cor. 5. 11.) taking notice of this sharpe two edged sword going out of the mouth of Jesus Christ, the refore we perswade men (and that it might take place with all you that hear it) that they would stand in awe, fearing before him.
Fourthly,The word of Christ to be …eceived as his word. And thus standing in awe of his Person, now hear and receive his word: Receiving it from the mouth of his Ministers. The Priests lips should keep knowledge and they should seek the Law at his mouth (saith the Prophet Malachy,) Mal. 2. 7. And this let the people do, seek the Law of Christ at the mouth of his Ministers. Receiving it as his word. Though spoken by man, yet so have and receive it as coming from the mouth of Iesus Christ. So did those believing Thessalonians receive the word which came from Pauls mouth, as he giveth testimony of them, 1 Thes. 2. 13. When ye received the Word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the Word of God. And thus let the word which is spoken to you by the Ministers of Christ in his Name, be heard and received, not as their word, but as his word, as coming out of his mouth.
Fifthly, And being so looked upon, let it be heard and received with holy fear and trembling.The word to be received with fear and trembling. To this man will I look (saith the Lord) even to him that trembleth at my Word, Isai. 66. 2. letting it into the heart, labouring to find and feel effectual working of it upon your souls, to find it there as it is here represented, and set forth, as a sharpe two edged sword.
First,The word to be felt as a sharpe two edged sword. Pricking your hearts with Godly communication and contrition for sin. Which who so have not in measure felt, they may conclude they have not yet heard Iesus Christ speaking to them.Pricking. His word is a sword.
Secondly,Piercing And thus pricking, suffer it to pierce further, even to the dividing a sunder of the soul and spirit, and of the joynts and morrow; making a full and thorow discovety of the frame and temper of your hearts, and souls; so as the secrets of your hearts may thereby be made manifest to your selves; that you may be thorowly convinced of the corruption of your natures, the lusts of your hearts, and errour of your lives.
Thirdly,Killing Thus piercing, labour also to find and feel the killing and mortifying property of it; as in making you to see your selves dead men by reason of sin, so in killing the body of sin, mortifying all sinful and inordinate lusts in your souls.
Fourthly,Quickning And thus feeling the killing, labour also to find the quickning power of it. This is the two fold operation of this two edged sword (as I told you) it both killeth and maketh alive. Labour to feel this efficacy of it; that whilest you are dead unto sin, you may be alive unto God through Iesus Christ. Thus feeling the power of this sword of Jesus Christ, the sword of his Word here, yea shall then feel of that other sword of his, the sword of judgement and vengeance, which he is said to whet against all obstinate sinners, Psal. 7. 12. and wherewith he will wound the head of his enemies, and the hairy scalp of every such a one as goeth on in his trespasses▪ Psal. 68. 21.
FINIS.