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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68508	A commentary or exposition vpon the first chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ...	Benefield, Sebastian, 1559-1630.	1629 (1629)	STC 1862; ESTC S101608	705,998	982

chap. 5.18 Be yee not drunke with wine wherein is excesse It is as if he had said Take heed of wine be not ouercome of it In vino luxus Consider the man that is giuen ouer to drunkennesse His life its profuse its dissolute its vncleane its luxurious its vnworthy a Christian Take heed of wine Salomon Prouerb 20.1 saith Wine is a mocker It is so wine taken immoderately deceiues him that takes it He takes it to be sweet and pleasant but will finde it in the effect exceeding bitter What more bitter then drunkennes and what causeth drunkennesse more then wine Aufert memoriam dissipat sensum confundit intellectum incitat libidinem omnia membra debilitat vitamque exterminat It is b Drusius Prou. Class 2. li. 1. 257. said to be S. Austines Drunkennesse it takes away the memorie it consumes the senses it confounds the vnderstanding it prouoketh lust it weakneth the bodie it driues life away The drunkard is notably deciphered by the same Father in his booke de poenitentiâ Quùm absorbet vinum absorbetur à vino the drunkard while he deuoureth his wine is deuoured of his wine abominatur à Deo despicitur ab Angelis deridetur ab hominibus destituitur virtutibus confunditur à daemonibus conculcatur ab omnibus God detesteth him the Angels despise him men deride him virtues forsake him the Diuels doe confound him all doe spurne him The ancient Fathers generally are eloquent in beating downe this sinne of drunkennesse c Hom. 14. in ebrietatem Basil calls it a voluntarie Diuell the mother of naughtinesse the enemie of vertue Chrysostome Homil. 57. ad populum Antiochenum saith where drunkennesse is there is the Deuill Drunkennesse it s a disease remedilesse a ruine without excuse the common reproch of mankinde The drunken man he is a voluntarie Diuell a dead-liuing man d Chrys st Hom. 58. in Math. worse then an Asse worse then a dogge worse then any brute beast The brute beast cannot be compelled to drinke when he hath no thirst but this drunkard is so intemperate that when he is replete euen to the mouth yet will he powre in more He will verifie the saying of the Prophet Esay 28.8 Your tables are full of filthy vomitings no place is cleane S. Ambrose in his booke de Elia Ieiunio cap. 17. to worke in vs a detestation of this sinne saith Ebrietas fomentum libidinis ebrietas incentivum insaniae ebrietas venenum insipientiae Drunkennesse it s a cherisher of lust a prouoker of madnesse the poyson of folly Hereby are men strangely affected Vocem amittunt colore variantur oculis ignescunt ore anhelant fremunt naribus in furore ardescunt sensu excidunt They loose their voyce their colour is changed their eyes are fiery at the mouth they fetch breath a pace in the nosthrils they snore aloud they are fierce in their furie they are depriued of their sense They haue for their attendants dangerous frensies grieuous paines of the stone deadly crudities frequent castings Mentior saith Ambrose I lye if the Lord hath not said as much by his Prophet Ieremie chap. 25.27 Drinke yee and be drunken and spew and fall and rise no more I may not passe by S. Hierome He in an Epistle of his which he wrote to that noble virgin Eustochium to perswade her still to continue a Virgin warneth and exhorteth her to flie from wine as from poyson He tels her the Diuels haue not a better weapon wherewith to conquer or corrupt youth Youth Couetousnesse may shake it pride may puffe it vp ambition may delight it but drunkennesse will ouerthrow it Other vices we may in time forsake hic hostis nobis inclusus est If this enemie once get possession of vs it will along with vs whither soeuer we goe Wine and youth ech of them is incendium voluptatis fit to set lust on fire yong men and yong women flie from wine Quid oleum flammae why cast we oyle vpon the flame Quid ardenti corpusculo fomenta ignium why bring we tinder why touchwood to a fire already kindled So discourseth that good Father to perswade the Virgin Eustachium to hate wine as poyson The discommodities of wine he briefly toucheth in his Comment vpon Galat. 5. Vino hominis sensus evertitur pedes corruunt mens vacillat libido succenditur by wine a mans sense and feeling is impaired his feete doe faile him his vnderstanding is abolished his lust is inflamed It were infinite to relate how e Super Genesin Homil. 6. cap. 19. super Levit. hom 7. cap. 0. Origen how f Pet. Rauennus in Serm. quodam Chrysologus how g De modo bene viuendi Ser 25. Bernard how h Hilarius in Psal 125. Hugo de S. Victore Clemens Alex. Paedag. l. 2. c. 2. others haue painted out this vice with the mischiefes which it bringeth But what neede any such relation Why heare we the Fathers speake when the Scripture is plaine Salomon Prou. 23. propoundeth a question It is verse 29. Who hath wee who hath sorrow who hath contentions who hath babling who hath wounds without a cause who hath rednesse of eyes His answer is vers 30. They that tarry long at the wine You see a troupe of mischiefes at the heeles of a drunkard Salomon well weighing this in the next verse in the 31. he prescribeth a remedie against drunkennesse Looke not thou vpon the wine when it is red when it giueth his colour in the cup when it moueth it selfe aright Let not the pleasant colour of the wine glorious and faire to thine eye let it not deceiue thee If it do what then Then as it is vers 32. it will bite thee like a serpent it will sting thee like an adder like a cockatrice like a viper And as it is vers 33. Thine eyes shall behold strange women thou wilt become shamelesse and vnchast or Thine eyes shall behold strange visions Bina pro singulis putabis te videre Euery thing will seeme double to thee Thou wilt thinke thou seest two candles when there is but one in the roome And thine heart shall vtter peruerse things Out of the abundance of thine heart openly in the presence of others thou shalt speake things filthy and vnseemly out will thy greatest secrets Yea saith he vers 34. Thou shalt be as he that lyeth downe in the middest of the Sea or as he that lyeth vpon the top of a mast carelesse and secure in greatest danger It followeth vers 35. Though thou be striken though beaten grieuously yet wilt thou not feele it so dead thou art in the sleepe of thy drunkennesse and which is to be admired when thou awakest thou wilt to thy wine againe So excellently doth Salomon giue the picture of a Drunkard Beloued in the Lord I hope there is none of you that heareth me this day giuen ouer to this vile sinne If any one hath at any time through infirmitie bin ouertaken

haue destroyed The reason hereof is because there is no strength but of God and from God The vse is to teach vs neuer to trust in any worldly helpe but so to vse all good meanes of our desense that still we rely vpon the Lord for strength and successe thereby Againe this fire of the Lord is sent to deuoure the palaces of Bozrah This Bozrah was also a Metropolitane and chiefe City seated in the confines of the lands of Edom and Moab and therfore in holy writ it is sometime attributed to Edom sometime to Moab here to Edom. Prodigious was the feare and great the pride of Bozrahs heart She dwelt in the clefts of the rocke and kept the height of the his● But was she thereby safe No. For thus saith the Lord vnto her Ierem. 49.16 Though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence This iudgement of the Lord against Bozrah is denounced with an Ecce of admiration vers 22. Behold he the Lord shall come vp and flye as the Eagle and spread his wings ouer Bozrah and at that day shall the heart of the strong men of Edom be as the heart of a woman in trauell Will you haue it confirmed by an oath Then looke backe to the 13. verse I sweare by my selfe saith the Lord that Bozrah shall be waste and for a r●proach and a desolation and a curse and all the Cities thereof shall bee a perpetuall desolation Thus elegantly is Gods fearefull iudgement against Bozrah described by the Prophet Ieremy which our Prophet Amos thus deliuereth A fire shall deuoure the palaces of Bozrah Bozrah great Bozrah she who dwelt in the clefts of the rock and kept the height of the hill must shee bee deuoured by fire from the Lord Must shee become a reproach a desolation a curse a vastity We may hence take this Doctrine It is not the situation of a City vpon rocke or hill that can be a safegard to it if Gods vnappeasable anger breake out against it for her sinnes The vse of this doctrine is the same with the former euen to teach vs now and at all other times to put our trust only in the Name of the Lord who hath made Heauen and Earth It s neither wit nor wisdome nor strength nor height of Teman or of Bozrah or of all the best defensed Cities in the world that can saue vs in the day of visitation Wherefore ●et our song be as Dauids was Psal 18.2 The Lord is our rocke and our fortresse he that deliuereth vs our God and our strength in him will we trust our shield the horne also of our saluation and our refuge Thirdly in that the Lord sendeth his fire into the palaces of Bozrah to deuoure them we may learne this Doctrine God depriueth vs of a great blessing when he taketh from vs our dwelling houses A truth experimentally made good vnto vs by the great commodity or contentment that commeth to euery one of vs by our dwelling houses The vse is to teach vs 1. To be humbled before Almighty God whensoeuer our dwelling houses are taken from vs. 2. Since we peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To praise God day by day for the comfortable vse we haue of our dwelling houses Thus is my Exposition of the Prophecie against Edom ended THE Nineteenth Lecture AMOS 1.13 14 15. Thus saith the Lord For three transgressions of the children of Ammon and for foure I will not turne to it because they haue ript vp the women with childe of Gilead that they might enlarge their border Therefore will I kindle a fire in the wall of Rabbah and it shall deu●ure the palaces thereof with shouting in the day of battell and with a tempest in the day of the while wind And their King shall goe into captiuity he and his Princes together saith the Lord. THis blessed Prophet of Almighty God in this his prophecy against the Ammonites obserueth the same order as hee hath done in two precedent predictions the one against the Syrians verse the third fourth and fifth the other against the Philistines verse the sixth seuenth and eighth As in those so in this are three parts 1 A preface Thus saith the Lord. 2 A prophecie For three transgressions c. 3 A conclusion verse the fifteenth Saith the Lord. The Prophecie consisteth of foure parts 1 A generall accusation of the Ammonites who are here noted as reproueable for many sinnes For three transgressions of the children of Ammon and for foure 2 God his protestation against them for their sinnes I will not turne to it 3 A particular declaration of one sinne which with others procured this Prophecie This sinne was the sinne of cruelty expressed in these words Because they haue ript vp the women with childe of Gilead and amplified by the end of so foule a fact That they might enlarge their borders 4 A denuntiation of iudgement which was to come vpon them deseruedly for their sinnes vers 14. and 15. This iudgement is set downe First in a generality vers 14. Therefore will I kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof Secondly with some circumstances as that it should be full of terror and speedy Full of terror in these words With shouting in the day of battell Speedy in the words following With a tempest in the day of the whirlewind This iudgement is further amplified by the extent of it It was to fall vpon not only the meaner sort of the people but vpon the Nobility also yea and vpon the King himselfe Which is plaine by the 15. verse Their King shall goe into captiuity be and his Princes together These are the branches and parts of this Prophecie I returne to the Preface Thus saith the Lord Iehouah This great and most honourable name of God we haue many times met with Wee haue heard what the Cabalists and Rabbines out of their too much curiosity haue thought of it With them it is nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name not to bee pronounced not to bee taken within our polluted lips They call it Tetragrammaton a name in Hebrew of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellence because the name of God a Alsted Lex Theol. cap. 2. pag. 76. Mi●um certè est q●odomnes gentes tacito cons●nsu praecipuum Dei nomen quat●or medò lit●is en●ne●ent Fluxiff●autem id existimatur è nomine Iehouah quod ipsum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini dicunt Deus Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germani GOTT Aegyptu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magi Orsi Habraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●lli Dieu Jtali Idio Hispani Dios Dalmati● siue Illyricis est Bogi Boiemi● Bohu Mabum tanis Abgd Gentibus in nou● mundo repe●tis