A commentary or exposition vpon the third chapter of the prophecie of Amos Deliuered in vxii. [sic] sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield Doctor of Diuinitie.

THE Seuenth Lecture.

AMOS 3.6.

Shall a trumpet be blowne in the Citie, and the people not be a∣fraid?

OF the six similitudes here brought by Amos, this is the last. The first was from trauailers vp∣on the way, Vers. 3. The second and third were from Lions, Vers. 4. The fourth and fifth, from Fowlers, Vers. 5. This, the sixth and the last is from Warriours, Vers. 6. All doe serue for the polishing and adorning of the proposition set downe in the se∣cond Verse of this Chapter, the substance whereof is, God be∣ing good and gracious to a people, if hee be repaid with vnthank∣fulnesse, will assuredly visit that people, and punish them for all their iniquities. My method for the handling of this sixth si∣militude shall be no other, then what it was for the other fiue. I will first cleare the reading, and then proceed to such obser∣uation, as may be for the amendment of out liues.

For the reading first. Shall a trumpet be blowne in a citie, and the people not be afraid?

This Trumpet with the Vulgar Latine is Tuba, but with Tremelius and Iunius, with Mercerus and with Drusius it is Buccina. Tuba is the Hebrewesa Chatsotsrah; Buccina is theirb Schophar, and so are these two, Chatsotsrah and Schophar translated by the author of the Vulgar Latine, Hos. 5.8. Clan∣gite buccinâ in Gabaâ, Tubâ in Româ. Saint Hierome vpon that place puts a difference betweene Buccina and Tuba. Buccina pastoralis est, & cornu recurno efficitur, Tuba autem de are effi∣citur, vel argento. According to this distinction Buccina is the Cornet, and Tuba the Trumpet. So is that place Englished in our newest translation: Blow yee the Cornet in Gibeah, and the Trumpet in Romah. And so my text should speake of a Cor∣net, not of a Trumpet. Shall a Cornet be blowne in a City, and the people not be afraid? Shall a Cornet be blowen? The He∣brew is Schophar.

But this distinction of these two is not perpetually obserued. The old interpreters of the Bible doe sometime confound them: and doe renderc Schophar by Tuba, the Trumpet, andd Chatsotsrah by Buccina, the Cornet. And therefore the rea∣ding here will be indifferent either way, whether you reade Cornet, or Trumpet. But I take the Trumpet to be the fittest for vs now to follow; because the Translators of our new Church Bible, following the ancient Interpreters, doe preferre the Trumpet.

That which followeth, admitteth a two-fold reading: One is, Shall not the people be afraid? the other is, Shall not they run together? Each reading is commended vnto you by our late Translators: the first in the text; the second in the margent. The difference ariseth from the Hebrew worde Charadh, which signifieth either to be afraid, or, to run together. Shall a trumpet be blowne in a citie, and shall not the people either bef afraid, org run together.

We shall the more easily vnderstand what this interrogati∣on intendeth; and what answer is to be made vnto it, if wee consider what the ancient vse of Trumpets was.

The ancient vse of Trumpets is deliuered by a writer of grea∣test antiquitie from Gods owne prescription. Moses in the

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tenth of Numbers is commanded to make two Trumpets of sil∣uer, which were to be for present vse, and for vse in time to come. For the present they were to serueh for the calling of the assembly, and for the iourncying of the campes.

There is a double vse of them commanded for the time to come; one in time of warre, the other in time of peace. The vse of Trumpets in time of warre was, to assure them, that God would then remember them for good, and saue them from their enemies, Vers. 9. The vse of them in time of peace, was, for their times of ioy, and appointed festiuities. In the day of your gladnesse, and in your solemne dayes, and in the beginnings of your monthes, yee shall blow with the Trumpets ouer your burnt offerings, and ouer the sacrifices of your peace offerings, that they may be to you for a memoriall before your God, Vers. 10.

Of this double vse of the Trumpet Saint Hierome maketh mention, in his Comment vpon Hos. 5. Tubâ in bellis ac so∣lonnitatibus concrepabant: they blew with the Trumpet in time of warre, and in their solemnities. So doth Isidore in the eleuenth booke of his Etymologies, chap. 20. Tuba adhibebatur, non solum in praefijs, sed in omnibus festis diebus: The Trumpet was vsed not onely in warre, but also vpon their feast-dayes. Whence is that, Psalm. 81.3. Blow vp the Trumpet in the new moone, in the time appointed, on our solemne feast-day.

And why was the Trumpet to be blowne vpon the solemne feast-day, but to call the people together to their holy assem∣blies? So saith Drusius; Ad sonum buccinae accurrebat populus, cùm ad sacra vocaretur: At the sound of the Trumpet, the peo∣ple met together for the hearing of diuine seruice. The Trum∣pet then called them together, as now the Bells call vs.

This vse of the Trumpet was meerely Ecclesiasticall. There were also ciuill vses of it euen in the time of peace; as when the people were to be called together, to heare some charge giuen them; or to giue or take aduisement concerning the affaires of the Common-wealth.

These vses of the Trumpet, as well Ciuill as Ecclesiasticall, Drusius hath touched in his sacred obseruations, lib. 14. cap. 18. There he saith, that at the found of the Trumpet, the people

were wont speedily to come together, Vel ad audiendum ali∣quid, vel ad prandum, vel deni{que} ad agendum siue consultandum, de republicâ: they came together, either to heare somewhat, or to pray, or to deliberate and consult about publike matters.

You see, what anciently were the vses of the Trumpet. Now it will not be any hard matter for vs to giue an answer to the Interrogation, which way soeuer it be made. If it be made ac∣cording to the reading in the margent, [Shall a Trumpet be blowne in a citie, and the people not runne together?] the answer must be negatiue, No; a Trumpet shall not be blowne in a ci∣tie, but the people will run together. They will assemble them∣selues, they will come together at the sound of the Trumpet, either to heare what shall be deliuered to them from the Ma∣gistrate; or to enter into consultation about the affaires of the citie; or to prostrate themselues in deuotion before the Lord in his holy Temple. If the Trumpet be blowne, they will run together.

This our marginall reading, Tremelius and Iunius haue em∣braced as the chiefest, yet so that they reiect not the other. Nay, so farre are they from reiecting the other, as that they ioyne both together. They make the interrogation to be thus: Shall a Trumpet be blowne in a city, and populus trepidè non accurre∣rint? shall not the people tremblingly run together? The inter∣rogation thus framed, may haue an answer affirmatiue: A Trumpet may be blowne in a city, and the people shall not need tremblingly to run together. For why should here be any trembling where there is no cause of feare?

There was a feast of Trumpets yearely to be obserued in the seuenth month, on the first day of the month, Leuit. 23.24. It was a dayi of blowing the Trumpets vnto the people. The Trumpets were blowne and the people ranne together, but without feare, without trembling.

There was a yeare of Iubile euery fiftieth yeare to be hal∣lowed. Euery fiftieth yeare on the tenth day of the seuenth mo∣neth, the Trumpet of Iubile was to sound, Leuit. 5.19. The Trumpet sounded; the people met, but without feare, with∣out trembling.

You will say these were set times of festiuitie, times of ioy, and the blowing of Trumpets at these times was ordinary, and therefore the people now had no reason to be afraid at the sound of the Trumpets: but say, the sound of the Trumpets were extraordinary; would not the people then be afraid, and tremblingly runne together? No; not euer then.

Extraordinary was the sound of the Trumpets, when Da∣uid with great solemnity fetched the Arke from Kiriath jea∣rim. He brought vp the Arke from thence with songs and with Harpes, and with Psalteries, and with Timbrels, and with Cym∣bals, and with Trumpets, 1 Chron. 13.8. The Trumpets were blowne. Here was much ioy expressed; here was no shew of feare at all.

Extraordinary was the sound of the Trumpets at the dedi∣cation of Solomons Temple. Then besides the Leuites who had their Cymbals and Psalteries and Harpes, there were an hun∣dred and twenty Priests sounding with Trumpets, 2 Chron. 5.12. The Trumpets were blowne; much ioy was thereby expressed, there was no shew of feare at all.

Extraordinary was the sound of the Trumpets at the restitu∣tion of religion by Hezekiah King of Iudah; and then were the Leuites present with their Cymbals, their Psalteries, and their Harpes, and the Priests with their Trumpets, 2 Chron. 29.26. The Trumpets were blowne, ioy was expressed, no feare appeared.

Thus we see Trumpets haue been blowne, not only at ordi∣nary times, but also at times extraordinary, and yet haue the people had no cause of feare. What shall we then say to this interrogation, as it is made by Tremelius and Iunius? Shall a Trumpet be blowne in a Citie, and shall not the people tremblingly with feare run together?

The interrogation thus framed, for the substance of it, well agreeth with our new translation; Shall a Trumpet be blowne in a City, and the people not be afraid? and therefore we may alike resolue for both.

Our resolution may be thus: This Trumpet must be blowne, not in time of peace when all is quiet; but in time of warre,

when all is in combustion: and it must be blowne, not in the streets of the citie, but from the watch-tower: and it must be blowne not at an ordinary time, but when men least thinke of it, to giue warning of the sudden approach of the enemie vnto the citie. To this vnderstanding we are directed by Ionathan, the Chaldee Paraphrast, who addes vnto my text non suo tem∣pore, to giue the meaning of it: Shall a Trumpet be blowne in a citie, non suo tempore, out of its ordinary time, and shall not the people be afraid?

So, our Prophet here speaketh de clangore buccina extraor∣dinario, of an extraordinary blowing of the Trumpet; of its be∣ing blowne alieno tempore, at a strange time. Such a blowing of the trumpet, at such a time, was euer a sure token, aduentan∣tis hostis, that the enemie was not farre of: Vnde pauor & me∣tus, saith Drusius; whence feare and trembling were vpon the people.

Now to the interrogation, Shall a trumpet be blowne in a ci∣tie, and the people not be afraid; or, shall they not tremblingly runne together? Our answer is negatiue; No. It cannot be, that in time of warre a trumpet shall be blowne in a citie at an extra∣ordinary, an vnusuall and a strange houre, but the people will be afraid, and will tremblingly run together.

Hitherto hath the reading beene cleared, and the interro∣gation answered: and now let vs see whereto this sixth simi∣litude taken from warriours is appliable. Saint Hierome ap∣plies it, as he doth the former. He applies it to such as liue in discord and variance. He makes it to be their punishment; Ve in ciuitate Domini constituti, tubae sonitu terreantur: that being placed in the city of the Lord, they be terrified with the sound of the trumpet. By this city of the Lord, he meaneth the holy Catholike Church, and by this trumpet, the word of God soun∣ding in the Church. For thus headdeth, Whatsoeuer is spo∣ken in holy Scriptures, it is tuba comminans, a threatning trum∣pet, that with a mighty voice penetrateth the eares of belee∣uers. If we be righteous, this Trumpet of Christ calleth vs vn∣to blessednesse; but if wicked, vnto torments. With the sound of this trumpet shall they be terrified that liue in discord, and

variance. Of the foulenesse and leprosie of which sin, I spake at large in my last Sermon out of this place. Now therefore I leaue it, and proceed to some other application of this sixth si∣militude.

Saint Cyril applies it to the Prophets of the Lord, and his Ministers, thus: If a trumpet be blowne in a citie, to giue war∣ning of the approach of the enemy, who is there so without all sense of griefe, as not to conceiue exceeding feare of future euils? But you, you the people of Israel, are so void of all sense and feeling, that though my trumpets cease not continually to sound aloud in your eares, and to fore-warne you of euils, that shall come to passe, you receiue no profit thereby. Though you vnderstand by the sound of my trumpets, that your cities which are now inhabited, shall be laid waste, and your Land shall be desolate; yet you take courage to your selues against such terrours, you put far away from you the euill day, you say with∣in your selues, the vision which this man seeth, is for many daies to come, and he prophefieth of the times that are far off. To this purpose Saint Cyril.

With him agree three great Rabbins, R. Dauid, R. Abra∣ham, R. Selomo. They make the Lord here to speake after this manner: If a trumpet be blowne in a citie at an vnseasonable houre to giue warning that the enemie is comming, the peo∣ple will exceedingly tremble and be afraid. Why then, are not you afraid? why tremble yee not at the voices of my Prophets? My Prophets are my trumpetors: by them I giue you warning of the euils that hang ouer your heads, and will ere long fall vpon you. Why are you not afraid? why tremble you not?

To this application of this sixth similitude, our new Expo∣sitors for the most part haue subscribed. They vnderstand by this Citie the Church of God, by the Trumpet the Word of God, by the people the hearers of the Word: and so, thus stands the application: When a trumpet giueth a sudden signe by the sound of it out of a watch-tower, all the people harken, and are troubled, and prepare themselues this way or that way, accor∣ding as the trumpet giueth the token: So at the voice of God sounding by his Ministers, we ought to giue eare and be atten∣tiue,

and be moued at the noise of it, and as he giueth warning, prepare our selues and looke about vs while it is time, left af∣terward it be too late.

Now the lesson which we are to take from hence is this, The word of God vttered by his Ministers, deserueth more reuerence, feare, and trembling, then doth a trumpet sounding an alarme from a watch-tower.

For the word of God is a trumpet too, and a trumpet of a farre shriller sound. The blowers of this trumpet are the Ministers of the Word, who in this regard are called sometimes Tuba Dei, and sometimes Speculatores. They are Gods trumpet, and they are watch-men. They are Tuba Dei, Gods trumpet: and hereby are they put in minde of their dutie; euen to de∣nounce perpetuall warre against the wicked; and to excite men, euen to fight against the Deuill, and to bid defiance vnto sinne. And they are Speculatores, they are Watch-men, placed by God in his holy Citie, the Church, Ʋolut in spe∣culâ, as in a Watch-tower, to watch for the safetie of the peo∣ple, and to blow the trumpet vnto them, when any danger is at hand.

Both appellations are met together in Ierem. 6.17. Consti∣tui super vos speculatores; audite vocem tubae: I haue set ouer you watch-men: hearken to the sound of the trumpet. Bishops, Pastors, Ministers; they are these watch-men: and wee are to hearken to the sound of their trumpets.

Their trumpets? True. For Ministers haue trumpets. Their trumpets are two. One is Territoria, the other is Consolato∣ria. One is a terrifying trumpet; the other trumpet is com∣forting.

Of the former God speaketh by his Prophet Esay chap. 58.1. Crie aloud, spare not, lift vp thy voice like a trumpet, and shew my people their transgression, and the house of Iacob their sinnes. So doth hee by Zephania, chap. 1.16. A day of the Trumpet and alarme against the fenced cities, and against the high towers: And I will bring distresse vpon men, that they shall walke like blinde men, because they haue sinned against the Lord. This trumpet you may call tubam legis, the trumpet

of the Law: because by it the Minister denounceth the curses of the Law, the wrath of God, misery, and calamitie to euery vnrepentant sinner.

Of the other trumpet of the ministery, we may vnderstand that, Esay. 27.13. The great Trumpet shall be blowne, and they shall come, which were readie to perish in the Land of Assyria, and the out-casts in the Land of Aegypt, and shall worship the Lord in the holy Mount at Ierusalem. This trumpet you may call tubam Euangelij, the trumpet of the Gospell: because by it the Minister pronounceth the blessings of the Gospell; the loue of God, a quiet conscience, and true felicity to euery true beleeuer.

These two trumpets, terrifying and comforting, that of the Law, this of the Gospell, are still of vse in the Church of Christ, the Minister sounding sometimes woe, sometimes weale, accor∣ding as our sinnes shall giue him cause.

But why is it, that the ministery of the Word, and the prea∣ching thereof, is compared to a trumpet? Hector Pintus in his Comment vpon the eight and fiftieth of Esay giueth hereof two reasons. One is, because, as the materiall trumpet calleth and encourageth vnto warre; so this spirituall trumpet, the preaching of the Word, calleth and encourageth vs to fight valiantly against the world, the flesh and the Deuill. The other is, because as the materiall trumpet is blowne at solem∣nities to betoken ioy: so this spirituall trumpet, the preach∣ing of the Word, should stirre vs vp ad laborem in praesenti, & ad gaudium in futuro: to labour in this life, and to ioy in that to come. For as he addeth, hic est locus vincendi, ibi triumphan∣di: hic breuis laboris, illic sempiterna quietis: hic poenae transe∣untis, ibi gloriae permanentis. Here is the place for ouercom∣ming, there for the triumph: here of some little labour, there of eternall quiet: here of paine that passeth away, there of glory that endureth.

The comparison standing thus betweene the preaching of the Word, and a trumpet, warranteth the truth of the do∣ctrine propounded; which was,

The word of God vttered by his Ministers deserueth more re∣uerence,

feare, and trembling, then doth a trumpet sounding an alarme from a watch-tower.

This representation of the word of God by a trumpet should euer sound, and as it were, goe before vs, in all our actions, in warre, in peace, in all meetings and ioyfull feasts, that all our doings may be acceptable to the Lord our God.

The doctrine now deliuered, standing vpon the comparison that is betweene the preaching of the Word and a trumpet, may in termes absolute be thus; The preaching of the word of God is to be harkened vnto with all reuerence. It is the point I hand∣led in my first Sermon vpon this third Chapter of Amos. My Thesis then was, The word of God is diligently to be harkened vnto. What proofes and reasons out of Scripture I then pro∣duced for the confirmation of that truth, and what vse was made thereof, I now stand not to repeat. Nor need I so to doe. The holy Scripture being as the Ocean of waters which can neuer bee exhausted, yeeldeth vs great varietie of matter, though we speake againe and againe to the same point. I proceed then with my Thesis, as it is giuen in termes absolute,

The preaching of the word of God is to be harkened vnto with all reuerence.

I vrge this dutie,

First, from the honour of him that speaketh.

Secondly, from the danger of him that heareth negli∣gently.

Thirdly, from the profit of him that heareth with dili∣gence.

First, the preaching of the word of God is to be harkened vnto with all reuerence for the honours sake of him that speaketh. For the honours sake of him that speaketh? Why? Who is he? Is he not some Prophet, some Apostle, some Priest, or Mini∣ster; one whom wee know to be of meane descent, somea Heard-man, someb Fisher-man, somec Tent-maker, somed Carpenters sonne. Is not his mother called Mary? and his brethren Iames and Ioses, and Simon, and Iudas? And his si∣sters, are they not all with vs? How then is it that you vrge vs to

giue eare with reuerence to the preaching of the Word, for the honours sake of him that speaketh?

Our blessed Sauiour Christ Iesus, vntieth this knot for me. He to comfort his Apostles against the time of persecution, thus saith vnto them, Matth. 10.19, 30. Take no thought how or what yee shall speake, for it shall be giuen you in the same houre what yee shall speake. For it is not yee that speake, but the Spirit of your Father, that speaketh in you. In the thirteenth of Marke, Verse 11. thus. It is not yee that speake, but the holy Ghost. In the twelfth of Luke, verse 12. thus. The holy Ghost shall teach you in the same houre what yee ought to say. Now see; It is the Spirit of your Father; the Spirit of God; the holy Ghost that speaketh in his Ministers. Why then, yee are with reuerence to giue eare to them, when they preach vnto you, for the honours sake of him that spea∣keth.

Qui vos audit, me audit, saith Christ vnto his Disciples, Luke 10.16. Hee that heareth you, heareth mee; and hee that despiseth you, despiseth me. He that heareth you heareth mee! It is an admirable and gracious dispensation from God, to speake vnto man, not in his owne person, and by the voice of his thunders and lightnings, or with the exceeding loud sound of a trumpet: but by Prophets, by Apostles, by Disciples, by Ministers; by men of our owne nature, flesh of our flesh, and bones of our bones, by men of our owne shape and lan∣guage, by men subiect to the same passions, whereto wee are subiect. God is hee that speaketh from aboue, that blesseth and curseth, that bindeth and looseth, that exhorteth and dis∣swadeth by the mouth of man. For this respect and relations sake betweene God and his Ministers, whom it hath pleased of his mercy in some sort to dignifie with the representation of his owne person here vpon the earth, the world hath euer held them in very reuerent estimation.

Remember the Galatians. Though Saint Paul preached the Gospell vnto them through infirmitie of the flesh, without the honour, without the oftentation, without the pompe of this world, rather as one that studied to bring his person into

contempt, than otherwise; yet were they so farre off from de∣spising or reiecting him, that they rather receiued him as an Angell of God, yea, as Christ Iesus. And he bare them record, that if it had beene possible, they would haue plucked out their owne eyes, and haue giuen them to him. If it had beene pos∣sible, that is, if Nature and the Law of God had not forbid∣den it: or, if it had beene possible, that is, if they might haue done it sine suo dispendio, as Haymo and Remigius doe inter∣pret it, if they might haue done it without their owne vtter vndoing: or if it had beene possible, that is, if it might haue beene ad Ecclesiae vtilitatem, so speake Aquinas and Gorran, if it might haue beene for the good of the Church, they would haue plucked out their owne eyes, and haue giuen them to Paul. Would they haue plucked out their owne eyes? Ni∣hil habet quisquam charius oculis suis: There is nothing more deare vnto a man than are his eyes. And yet if it had beene possible, would the Galatians haue plucked out their owne eyes, and haue giuen them to Paul.

When the Children of Israel murmured against Moses and Aaron, Moses said vnto them, Exod. 16.8. The Lord heareth your murmurings which yee murmure against him; and what are wee? Your murmurings are not against vs, but against the Lord. What are we, but Serui & Ministri, the Ser∣uants and Ministers of the Lord? Your murmurings are not against vs, but against the Lord.

This is that, which the Lord saith concerning his Pro∣phet, Deut. 18.19. Whosoeuer will not harken to the words which hee shall speake in my name, Ego vltor existam, I will require it of him, I will bee his auenger. Whereupon Didacus Stella: Hominom non debos aspicere, sod Deum, qui in eo loquitur; Looke not vpon man, se•• not thy thoughts vpon him, but vpon God that speaketh in him. For the words which hee speaketh, hee speaketh in the name of God.

But say the Preacher bee a naughtie, a wicked man; what shall I then doe? Deum qui per ipsum loquitur, debes respicere. Thou must haue regard to God, that speaketh by

him. God diuinâ & admirabili suâ virtute, God of his diuine and maruellous power, is able to bring to passe excellent and diuine workes by euill instruments.

God fed Elias by the ministery of Rauens. Rauens brought him bread and flesh in the morning; and bread and flesh in the euening, 1 King. 17.6. Did Rauens bring him food? Cur ita? Why so Lord? Couldest thou nor command Doues, and other cleane birds to feed thy Prophet, but thou must pro∣uide for him by Rauens? Note here the mystery. God vseth many times to giue vnto his people the spirituall food of their soules, sound and wholesome doctrine, by euill and wic∣ked men, as he gaue good bread and flesh to Elias by Rauens: tu vero comede, onely eat thou, and receiue thou from the hand of God what he sendeth: and be not curious to know, whether hee that brings thee thy soules meat, be a Rauen or a doue, a wicked or a good man, so the food hee bringeth thee be sound and come from God. By this time you see, you are to giue eare with reuerence to the preaching of the word of God for the honours sake of him that speaketh.

You are now in the second place to be vrged to the per∣formance of this dutie, from the danger of him that heareth negligently. The danger is great. Saint Augustine disco∣uers it by comparing the word of God for the estimation that is to be held of it, to the Body of Christ in the Eucha∣rist. His words are in the six and twentieth of his fifty Ho∣milies; Non minus reus erit, qui verbum Dei negligenter audierit, quàm qui Corpus Christi in terram cadere suâ negli∣gentiâ permiserit: Whosoeuer shall heare the word of God negligently, shall bee no lesse guiltie, than hee that by his owne negligence shall suffer the Bodie of Christ to fall vp∣on the ground. And therefore with what solicitude and care wee take heed that no part of Christs bodie which is giuen to vs by the Minister, doe fall vnto the ground; with the like wee should take heed, that no part of Gods word that is offe∣red vnto vs by the Preacher, doe either by our wandering thoughts, or our irreuerent talking fall from out our hearts and perish.

But say, this solicitude and care be wanting in vs; what then? Then the danger is, our very prayers will be an abo∣mination to the Lord. So saith the holy Ghost, Prou. 28.9. He that turneth away his eare from hearing the Law, euen his prayer shall bee an abomination: where by turning away the eare from hearing, hee meaneth not onely the open con∣temning and despising of the word of God, but also eue∣ry negligent, carelesse, and vnprofitable hearing thereof. And so it is true: Hee that turneth away his eare from hearing the Law, his prayer shall be an abomination to the Lord, the Lord will loath and abhorre the prayer he maketh, and will not heare him.

There is yet a further danger of our negligent hearing, and that is the losse of the word of God from among vs. Neg∣ligent hearing deserues no lesse: for it is a rebellion against God, and God will tye the tongues of his seruants, that they shall not preach his Word to such. So tyed hee the tongue of Ezechiel, chap. 3.26. O sonne of man, I will make thy tongue cleaue to the roofe of thy mouth, that thou shalt bee dumbe, and shall not be to this people a reprouer, for they are a rebellious house. Whereupon Great Gregorie; Propter ma∣los auditores bonis sermo doctoribus tollitur: for ill hearers God sometimes stoppeth the mouthes of good teachers. So stopped hee the mouth of Saint Paul, that hee should not teach in Ierusalem, Act. 22.18. Make haste, and get thee quickly out of Hierusalem, for they will not receiue thy testi∣monie concerning mee. The Apostles that would haue prea∣ched in Asia, could not, for the Spirit would not suffer them, Act. 16.7.

Christ forbids vs dare sanctum canibus, Matth. 7.6. Giue not that which is holy vnto dogges, neither cast yee your pearles before swine. Who are those dogges, who these swine, but men liuing in incurable impietie without all hope of amend∣ment, and wallowing in the mire of vnbridled luxurie? who if they vouchsafe to come to this Watch-tower of the Lord to heare the sound of the Trumpet, they giue eare but neg∣ligently, but vnprofitably, but contemptuously? Such are they

whom this inhibition concerneth, Giue not that which is ho∣ly vnto dogges, neither cast yee your pearles before swine. For what is this holy thing, that wee must not giue vnto them, what these pearles, but veritatis mysteria, the mysteries of truth inclosed within the profunditie of the Scriptures, as pearles within shell-fishes? These holy mysteries be kept backe from them, that will be negligent, vnprofitable and contemp∣tuous hearers. And thus you see, you are to giue eare with re∣uerence to the preaching of the word of God, for the dangers sake of him that heareth negligently.

You will now in the third place be perswaded to the per∣formance of this dutie, for the profits sake of him that heareth diligently. Here is a three-fold profit for him.

• 1. His heart hereby shall be softned.
• 2. It shall be sweetned.
• 3. It shall be cleansed.

That the preaching of the Word softeneth the heart, Pe∣trus de Palude would proue by the confession of the Spouse, Cant. 5.6. Anima mea liquefacta est, vt dilectus locutus est; As soone as my beloued spake, as soone as I heard the voice of my Sauiour, my soule euen melted. But fitter to our pur∣pose is the example of Ahab, 1 King. 21. Elias comes vn∣to him with the word of God in his mouth: In the place where dogges licked the bloud of Naboth, shall dogges licke thy bloud, euen thine, O King, vers. 19. and vers. 21. I will bring euill vpon thee, and will take away thy posteritie, all thy posteritie. Ahab hereupon rents his cloathes, puts sack-cloth vpon his flesh and lyes therein, fasteth, and goeth comfortlesse, vers. 27. See you not the heart of Ahab humbled, his hard heart softened by the word of God.

In the second Chapter of the booke of Iudges, a Messen∣ger of the Lord comes vp from Gilgal to Bochim, with words of reproofe against the people of Israel, and saith, I made you to goe vp out of Aegypt, and haue brought you vnto the Land, which I sware vnto your Fathers, and I said, I will ne∣uer breake my couenant with you; and yee shall make no league with the inhabitants of this Land; you shall throw downe their

Altars: but yee haue not obeyed my voice; why haue yee done this? This was the word of God vnto them: they heard it, and cryed out, and wept. Their hearts were humbled: their hard hearts were softened. This is it that the Lord hath said, Ierem. 23.29. Is not my sword like fire? and like a hammer that breaketh the rocke in peeces? Yes Lord: thy Word is like fire, and like a hammer that breaketh the rocke in peeces: It mollifieth and softeneth the hard stonie and flin∣tie heart.

A second profit that the Word preached bringeth vnto vs, is, that it sweetneth the heart. For the word of God is Man∣na, habens in se omne delectamentum saporis, it is as the Ce∣lestiall Manna, that Angells food, that bread from Heauen, very pleasant and well gusted. Dauid esteemes it to be swee∣ter than Hony, and the dropping of the hony-combe, Psalm. 19.10. And Psal. 119.103. out of the admiration there∣of, hee saith, O how sweet are thy words vnto my taste! yea sweeter are they than Hony to my mouth. Faum mellis verba composita, Prou. 16.24. Faire, pleasant, and well compo∣sed words are as an Hony-combe, sweet to the soule, and health to the bones. Qua verba composita, dulcia sunt, si tua non sunt? So Claudius Aquauiua in his Meditations vpon the 119. Psalme: What faire, what pleasant, what well composed words are sweet, Lord, if thine bee not? Thy words, Lord, de melle coeli mellea, & de lumine tuo luminosa animam non dul∣corant modò, sed dulcedine inebriant. Thy words, Lord, sweet as is the Hony of Heauen, and full of light through thy light, doe not only sweeten the soule, but doe euen inebriate it with sweetnesse.

The third profit that the Word preached bringeth vnto vs, is, that it cleanseth the heart. It maketh cleane the heart, according to that saying of Christ, Iohn 15.3. Now yee are cleane through the Word which I haue spoken vnto you. Cleane are yee, Non propter baptismum, quo loti estis, Not for the Baptisme wherewith you haue beene baptised, sed propter verbum quod locutus sum vobis, but for the Word which I

haue spoken vnto you. You are cleane, not for your Bap∣tisme, but for the Word. So Saint Augustine Tract. 80. in Iohannem, Detrahe verbum & quid est aqua nisi aqua? Ac∣cedit verbum ad elementum & sit sacramentum: Take away the Word, and what is the water but water? the Word com∣meth to the element, and it is made a Sacrament. You are cleane then, not by your Baptisme, but by the Word. And you are cleane by the Word, Non quia dicitur, sed quia cre∣ditur. You are cleane by the Word, not because the Word is preached vnto you, but because you beleeue it when it is prea∣ched. The Pharisees and other hypocrites did heare the Word of Christ, yet were they not thereby made cleane, be∣cause they did not beleeue the Word of Christ. And so doth Rupertus expound these words. You are cleane. You are cleane, because you beleeue that which I haue said vnto you, concer∣ning my death and resurrection, how I must die for your sinnes, and rise againe for your iustification, and goe away to prouide a place for you. You haue not only heard, but also haue belee∣ued the Word which I haue spoken vnto you, and therefore are yee cleane.

The fruit then, and the profit, that ariseth vnto vs from our reuerent hearing of the Word preached is by our faith. It is faith that purifieth our hearts, saith Peter, Act. 15.9. Faith it is, by which we apprehend the bloud of the Lambe of God, and are thereby cleansed from all our sinnes.

But I may not hold you ouer-long with the prosecution of this point. Let it please you to be remembred, that wee haue hitherto beene moued to the performance of a holy du∣tie, euen to the reuerent hearing of the word of God: and this, first for the honours sake of him that speaketh; secondly, for the dangers sake of him that heareth negligently; thirdly, for the profits sake of him that heareth diligently: and that wee vn∣derstand this profit to be three-fold, that it softeneth our hard hearts, that it sweeteneth them, that it cleanseth them. What now remaineth, but that wee pray God to dismisse vs with a blessing?

Wee humbly beseech thee, most gracious God, so to open our hearts, and to vnlocke the eares of our vnderstan∣ding, that now and euer hearing thy Word profitably, we may obserue, learne, and embrace such passages there∣in, as are necessary to the confirming of our weake faith, and the Amendment of our sinfull liues. Grant this deare Father, for thy best beloued Sonne Iesus Christ. AMEN.

Notes

• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Io∣seph. Antiq. Iu∣daic. l. 3. cap. 11.
• b

  Sophar, Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hier. Hos. 5.8.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f

  Panere, ex∣panescere.
• g

  Properè ac∣currere.
• h

  Numb. 10.2.
• i

  Numb. 29.1.
• Ezech. 12.20.
• Amos 6.3.
• Ezech. 12.27.
• a

  Amos 1.1.
• b

  Matth 4.18.
• c

  1 Thess 2.9. Act. 18.3.
• d

  Matth. 13.55.
• Exod. 20.18.
• Iames 5.17.
• Galat. 4.13.
• Enarrat. in cap. 10. Lucae.
• Enarrat. 1. Dom. 5. post. Trin. pag. 237.
• Wisd. 16.20.