Twenty-One Sermons on Amos 1, Sermon 21 – Dedication
THE XXI. Lecture.
AMOS 1.15.
And their King ſhall goe into captiuitie, he, and his Princes together, ſaith the Lord.
IN my laſt Lecture, I began the Expoſition of the fourth part: the commination, or denunciation of iudgement: and then I noted, that this iudgement was ſet downe, firſt in a generality: Therefore will I kindle a fire, &c. verſ. 14. and ſecondly with ſome circumſtances, as that it ſhould be full of terrour, and ſpeedy, and of large extent.
Full of terrour: With ſhouting in the day of battell.
Speedy: With a tempeſt in the day of the whirlewind.
Of large extent. For it was to reach vntounto, not only the meaner ſort of people, but to the Nobles alſo, yea vntounto the King himſelfe, verſ. 15. Their King ſhall goe into captiuitie, he and his Princes together. Of this iudgement, as it is deliuered in a generalitie, as alſo of the terrour and ſpeedineſſe of it, I diſcourſed in my laſt exerciſe. The extent was left vntouched; whereof at this time.
Their King ſhall goe into captiuitie; he, and his Princes together] King and Princes, both muſt into captiuitie. What ſhall become of the Prieſts? They ſhall be carried away too. The Septuagint in their tranſlation doe expreſly affirme it, foreign; the Kings of Ammon ſhall goe into captiuitie, and foreign, their Prieſts, and foreign, their Princes. Their King ſhall goe into captiuitie, their Prieſts, and Princes likewiſe. And this the Prophet Ieremie preciſely auoucheth, Chapter 49 3. where thundring out the threats of Gods iudgements againſt the children of Ammon, he ſaith: Their King ſhall goe into captiuity, and his Prieſts, and his Princes likewiſe.
The vulgar Latine and S. Hierome, for their King, doe reade Melchom. Melchom ſhall goe into captiuity. And what is Melchom? It is the ſame with Milchom, with Molech, with Moloch. Diuers words of one ſignification; though differing in ſound, and termination.
Be it Melchom, or Milchom, or Molech, or Moloch; al is one. It is but an Idoll. So it is called by the Author of the vulgar Latine, Leuit. 18.21. De ſemine tuo non dabis, vt conſecretur Idolo Moloch. Thou ſhalt not giuegive thy children to conſecrate them, to offer them to the Idoll Moloch. It is the abomination of the Ammonites. So it is called, 1 King. 11.5. where it is ſaid of old Salomon, peruerted by his wiues, that he followed Milchom, the abomination of the Ammonites; and verſ. 7. that he built an high place vntounto Molech, the abomination of the children of Ammon. It is the God of the children of Ammon. So it is called, verſ. 33. where it is giuen for a reaſon, why the Lord would rent from Salomon the kingdom of Iſrael, becauſe he forſooke the Lord, and worſhipped Milchom, the god of the Ammonites.
You ſee what Melchom is. It is the god of the Ammonites; not the true God; for he is the God of all the world; but the God of the Ammonites; an abomination, an Idoll.
Yet did they worſhip it. But how? Moſes tells you, Deut. 12.31. They burnt their ſonnes and daughters with fire, and offered them to their gods. This abomination of the Painyme Nations, hatefull to the liuing God, ſpread it ſelfe, euen to the corrupting of the Lords people. For to the children of Iſrael, and to the children of Iudah, it is obiected, Ier. 32.35. That they built the high places of Baal, which are in the valley of Ben-hinnom, to cauſe their ſonnes, and their daughters to paſſe thorow the fire of Molech. And the expoſtulation of God with the houſe of Iſrael, Ezech. 20.30. layes this home vntounto them: Are yee not polluted after the manner of your fathers? Commit yee not whoredome after their abominations? For when you offer your gifts, and make your ſonnes to paſſe thorow the fire, you pollute your ſelues with your Idols.
It is regiſtred among the praiſes of good King Ioſiah, 2 King. 23.10. that he defiled (or put downe, and deſtroyed) Topheth, which was in the valley of the children of Hinnom, that no man ſhould make his ſonne, or his daughter paſſe thorow the fire of Molech.
By this which hath beene ſpoken, you ſee what Melchom is, and how it was worſhipped. An Idoll-god worſhipped with the effuſion of the bloud of innocents; mens ſons and daughters were conſecrated vntounto it thorow fire.
So hauehave you two readings of my text: one, Their King ſhall goe into captiuitie, he, and his Princes together: the other, Melchom ſhall goe into captiuitie, &c. Let vsus now ſee, what profitable doctrines may be taken from either, for our further inſtruction, and the reformation of our liues.
The firſt reading is according to the Hebrew, Their King ſhall goe into captiuity, he, and his Princes together: according to the Septuagint, Their King ſhall goe into captiuity, their Prieſts, and Princes likewiſe. The doctrine ariſing hence, is, When God puniſheth a nation with captiuitie for their ſinnes, he ſpareth neither Prieſts, nor Prince, nor King.
Tha… captiuitie is an effect, or puniſhment of ſin, I hauehave heretofore made plaine vntounto you, in my 11. Lecture vponupon this firſt Chapter of Amos. Salomon ſaith it, 1 King. 8.46. When a people ſinneth againſt the Lord, and the Lord is angry with them, the Lord deliuereth them vp to be caried away priſoners into the land of their enemies. It is affirmed, 1 Chron. 9.1. That the Iſraelites were caried away to Babylon for their tranſgreſſions. And Deut. 28.41. among the curſes threatned to ſuch, as will not obey the voice of the Lord their God, Captiuity is reckoned. Thou ſhalt beget ſonnes and daughters, but ſhalt not hauehave them; for they ſhall goe into captiuity. Looke backe but to the fifth verſe of this Chapter: there ſhall you finde it denounced againſt the people of Aram, that they ſhall goe into captiuity. And why? But for their three and foure tranſgreſſions, for their many ſinnes, and ſpecially for threſhing Gilead with threſhing inſtruments of iron? As you hauehave heard out of the third verſe. Thus you ſee againe that captiuity is an effect or puniſhment of ſinne.
This puniſhment reſteth not vponupon the meaner ſort of the people, it reacheth to the higheſt: to the Prieſts, to the Princes, to the King himſelfe. Of Prieſts and Princes carried away into captiuity, you will make no doubt, when you ſee the ſame proued of Kings. Yet may you know by 2 King. 17.27. that the King of Aſſyria, when he had vanquiſhed Hoſeah, King of Iſrael, did carry into captiuitie the Prieſts of Iſrael.
You vnderſtand of Prieſts carried into captiuity: ſee now the like of Kings and Princes. See 2 King. 24.14. It is a very eminent place. There it is affirmed of Nabuchodonoſor King of Babel, that he carried away all Ieruſalem, and all the Princes, and all the ſtrong men of warre, euen ten thouſand, into captiuity; and in the verſe following, that he carried away King Iehoiachim (King of Iudah) into Babel, and the Kings mother, and the Kings wiues, and the Eunuches, and the mighty of the Land carried he away into captiuity, from Ieruſalem to Babel. And all the men of war, euen ſeuen thouſand, and carpenters and lock-ſmiths a thouſand, all that were ſtrong and apt for war, did the King of Babel bring to Babel captiues.
I could tell you of the like miſery befallen other Kings of Iudah; of King Manaſſeh, 2 Chron. 33.11. how he was taken by the hoaſt of the King Aſhur, was put in fetters, was bound in chaines, and was carried to Babel. And of King Zedekiah, 2 King. 25.5. how he was taken in the deſerts of Iericho by the army of the Chaldees, had his eyes put out, was bound in chaines, and carried vntounto Babel.
But what need I amplifie this point? By the places already brought, you ſee my doctrine eſtabliſhed: namely, When God puniſheth a nation with captiuity for their ſinnes, he ſpareth neither Prieſt, nor Prince, nor King.
Is it true, Beloued? Doth God puniſh a nation with captiuity for their ſins? Let vsus make this Chriſtian vſe of it, euen to powre out our ſoules in thankfulneſſe before Almighty God for his wonderfull patience towards vsus. The ſins of ſuch Nations as hauehave beene puniſhed with captiuity, were they more heinous in Gods eyes than ours are? Dearely beloued, far be it from vsus to iuſtifie our ſelues. Let the example of the proud Phariſee be a warning to vsus. He for all his ſmooth prayer, regiſtred Luk. 18.11. [O God I thanke thee, that I am not as other men; extortioners, vniuſt, adulterers, or euen as the Publican: I faſt twice in the weeke, I giuegive tithe of all that euer I poſſeſſe:] For all this his ſmooth prayer, he found no fauour with God. No maruell. For his heart was ſwolne with pride: with pride towards God, towards his neighbour, and in himſelfe.
Gracias ago, O God I thank thee] there was his pride towards God: Non ſum ſicut caeteri, I am not as other men] There was his pride towards his neighbour: Ieiuno bis in ſabbato, I faſt twice in the weeke] There was his pride in himſelfe. O God I thanke thee] He is not reprehended for giuing thanks to God, but for his proud and preſumptuous boaſting of himſelfe.
The great Patriarch Abraham prayeth leaue to ſpeake vntounto the Lord, and giues a reaſon of his requeſt, Gen. 18.27. I am but duſt and aſhes: ſo lowly was Abraham conceited of himſelfe when he was to ſpeake to God. But this Phariſee puffed vp and ſwolne with pride, boaſteth as though hee were not made of the ſame mould with other men: O God I thanke thee I am not as other men, &c. But leaue we the Phariſee in his pride: he is not to be a patterne of imitation for vsus.
The Publican is he whom we muſt follow. Gerit typum omnium poenitentium: all that will truly repent, muſt take him for an enſample. He ſtood afar off, would not lift vp ſo much as his eyes to Heauen, ſmote his breaſt, and ſaid, O God be mercifull to me a ſinner. He ſtood afarre off] aB. King in Ion. Lect. 38. pag. 514.not daring to approach to God, that God might approach to him. He would not lift vp his eies to Heauen] for he knew heauen to be the ſeat of that Maieſty, which by ſinning he had prouoked vntounto diſpleaſure. He ſmote his breaſt] as the arke of all iniquity, as it were puniſhing himſelfe with ſtripes, that the Lord might forbeare to puniſh him. And after all this, with a fearefull heart and trembling tongue; he called vponupon his Sauiour, and ſaid, O God be mercifull to me a ſinner.
bPet. de Palude Dom. 2. poſt Trin. enar. p. 364.Oratio breuis & valdè fructuoſa. It is a ſhort prayer, but full of fruit. O God be mercifull to me a ſinner; be mercifull, I ſay, not to me thy creature, thy ſeruant, or thy childe, but be mercifull to me a ſinner. My whole compoſition is ſinne: whatſoeuer I am in body or ſoule, ſo farre as my manhood and humanity goeth, a Sinner: and not onelyonly by mine office and calling, becauſe I am a Publican, but euen by nature and kinde it ſelfe a Sinner. O God be mercifull to me a ſinner.
This Publican is ſet for a patterne vntounto vsus. Wee muſt with him confeſſe our ſins vntounto the Lord. Let no man boaſt himſelfe of his owne innocency, integrity, or vprightneſſe. Quando mare ſine procellis, tunc nos ſine peccatis, ſaithcApud Pet. de Palude Dom. 11. Trinit. p. 356. Chryſoſtome: when the ſea is without ſtormes, then are we without ſinnes. But the ſea is neuer free from ſtormes, nor we from ſinnes.
In vaine then is it, O ſinfull man, that thou exalteſt thy ſelfe, as if thou were iuſt. Remember what Chriſt ſaith at his cloſing vp of this parable of the Publican and Phariſee, Omnis, qui ſe exaltat, humiliabitur; eueryevery one that exalts himſelfe ſhall be brought low. Adam exalted himſelfe, and death was his recompence, Gen. 3 19. Pharaoh exalted himſelfe, and he was drowned in the red Sea, Exod. 14.28. Dathan and Abiram exalted themſelues, and the earth opened her mouth, and ſwallowed them vp, Num. 16.32. Saul exalted himſelfe, and an euill ſpirit was ſent to vex him, 1 Sam. 16.15. Abſolon exalted himſelf, and he was hanged in an oake, 2 Sam. 18 9. Nabuchodonoſor exalted himſelfe, and he was driuen to ſeek his dwelling with the beaſts of the field, Dan. 4.29. Antiochus exalted himſelfe, and he died a miſerable death, conſumed of wormes, 2 Mach. 9.9. Herod Agrippa exalted himſelfe, and the Angell of the Lord ſmote him, ſo was hee alſo eaten of wormes, and gaue vp the ghoſt, Act. 12.23. It is out of all controuerſie; Omnis, qui ſe exaltat, humiliabitur: eueryevery one that exalteth himſelfe ſhall be brought low.
Let the conſideration hereof (beloued) worke in vsus a vigilancy to keepe the proud Deuill vnderunder, that we ſwell not vp through a vaine perſwaſion of fleſhly righteouſneſſe, that we lift not vp our Peacocks feathers, nor extoll our eye lids through a conceit of our owne deſerts, but in all humility pray we euer with the Publican; O God bee mercifull vntounto vsus ſinners; and aſcribe we vntounto him all laud and praiſe for ſuffring vsus (notwithſtanding our manifold ſins) eueryevery man to dwelld1 King. 4.25. vnderunder his vine, and vnderunder his fig-tree, to liue in our owne land in peace, free from all feare of being led into captiuity. Thus much of my firſt vſe.
A ſecond followeth. My Doctrine was, When God puniſheth a nation with captiuity for their ſinnes, he ſpareth neither Prieſt, nor Prince, nor King.
Will you hauehave a reaſon hereof? Heare then what Elihu ſaith, Iob 34.19. God accepteth not the perſons of Princes, he regardeth not the rich more than the poore: Hee accepteth no mans perſon, ſaith S. Paul, Gal. 2.6. No mans perſon? Then neither the perſon of the Prieſt, nor of the King. If theſe ſinne like others of the people, theſe ſhall be puniſhed as well as others; and if others bee carried into captiuity, theſe muſt into captiuity alſo.
The vſe of this Doctrine is to admoniſh the great and mighty ones of this world, that they preſume not to ſinne againſt the Lord, as if they were priuiledged by their greatneſſe and might. No priuiledge can ſerue their turnes, when they muſteIob 21.20. drinke of the wrath of the Almighty. Then ſhall they be as fIob 21.18.ſtubble before the wind, and as the chaffe that the ſtorme carrieth away.
Conſider this all yee who take your ſelues to bee mighty among your neighbours; ye whom God hath bleſſed with this worlds good aboue your neighbours. Thinke not your wealth or authority can protect you, when Gods ſore diſpleaſure ſhall breake out againſt you for your ſinnes: but rather let it euer be written in your hearts, what is written, Wiſd. 6.6. The mighty ſhall be mightily tormented. And remember what is added in that place: He that is Lord ouer all will ſpare no perſon, neither ſhall he feare any greatneſſe: for hee hath made the ſmall and the great, and careth for all alike. But for the mighty abideth the ſorer triall. And hence ariſeth a third vſe.
It is to miniſter a word of comfort to the inferiour and poorer ſort of people. If the mighty ſhallgAmos 2.6. ſell the righteous among you for ſiluer, and the poore for ſhooes; if theyhAmos 2.7. gape ouer your heads in the duſt of the earth; if theyiEſa. 3.15. grinde your faces; if by violence and oppreſſion theykHabak. 1.4. compaſſe you about; yet be ye of good comfort: God, the Iudge of all, accepteth no perſons. He in his good time will auenge your cauſes, be your oppreſſors neuer ſo mighty; for when he puniſheth a land for the ſinnes of a people, he ſpareth neither Prieſt, nor Prince, nor King.
There is a fourth vſe of this Doctrine. It is to warne vsus not to ſet our hearts vponupon the outward things of this world, for as much as God will not reſpect vsus for them. Neither Prieſt, nor Prince, nor King can ſtand before the diſpleaſure of Almighty God. And ſhall a mighty man, ſhall a rich man ſtand? No.lPſal. 68.2. As the ſmoke vaniſheth, ſo ſhall he be driuen away; and as the wax melteth before the fire; ſo ſhal he periſh at the preſence of God.
Wherefore (dearely beloued in the Lord) let vsus onelyonly and earneſtly ſeeke after ſuch things, as may make vsus accepted with God, as righteouſneſſe, peace, and ioy in the holy Ghoſt. For whoſoeuer in theſe things ſerueth Chriſt, hee is acceptable to God, ſaith Saint Paul, Rom. 14.18. Thus farre by occaſion of my firſt doctrine: which was, When God puniſheth a nation with captiuity for their ſinnes, he ſpareth neither, prieſt, nor prince, nor king.
And it was grounded vponupon the firſt reading of the words of my text; …fter the Hebrew thus, Their King ſhall go into captiuity, he, and his princes together: after the Septuagint thus, Their King ſhall goe into captiuity, their prieſts, and Princes likewiſe.
I commended vntounto you another reading out of the Vulgar Latine: Melchom ſhall goe into captiuity, he, and his Princes together: and I told you in the beginning of this exerciſe what Melchom was. I ſaid it was the ſame with Milchom, or Molech, or Moloch; an abomination of the Ammonites, their Idoll, their God, to whom they yeelded diuine worſhip, and conſecrated their children through fire. All this I made plaine vntounto you out of the ſacred Scriptures. The Doctrine, Neither Melchom of the Ammonites, nor any other Idoll of any other people, can ſaue themſelues in the day of captiuity, much leſſe can they ſaue the people that doe truſt in them and worſhip them.
Firſt, they cannot ſaue themſelues.
Secondly, nor them that put their truſt in them.
They cannot ſaue themſelues. For what is become of Succothbenoth, the God of Babel? of Nergal, the God of Cuth? of Aſhima, the God of Hamath? of Nibhaz and Tartack, the God of the Auins? of Adrammelech, and Anammelech, the God of Sepharvaim? Their names indeed remaine vponupon record, 2 King. 17.30, 31. but themſelues are vaniſhed, they are come to nought. Hezekiah King of Iudah, he who brake in peeces the brazen Serpent which Moſes made, becauſe his people offered incenſe to it, he put downe thoſe Idoll Gods; he tooke away their high places, hee brake their images, hee cut downe their groues, 2 King. 18.4.
What is become of Aſhtoreth, the Idoll of the Zidonians? of Chemoſh, the Idoll of the Moabites? of Milchom the abomination of the children of Ammon? Their names indeed remaine vponupon record, 2 King. 23.13. but themſelues are vaniſhed, they are come to nought. Ioſiah King of Iudah, that good King, he put downe thoſe Idoll Gods, he brake their images in peeces, he cut downe their groues, and filled their places with the bones of men, 2 King. 23.14.
I could here repeat vntounto you many other Idols and Idoll Gods, whoſe names are particularly recorded in the regiſter of Gods holy Word, which alſo are vaniſhed and come to nought. But the time will not ſuffer me. Let it ſuffice what is ſpoken in a generality of the Kings of Aſſyria, 2 King. 19.18. that they did ſet on fire the Gods of the Nations.
Gods? And yet ſet on fire? True. But they were but Idoll Gods; and therefore could not helpe themſelues. Not helpe themſelues? Why not? The reaſon is giuen in the ſame place: For they were no Gods, (an Idoll God is no God) they were no Gods, but the worke of mans hands, euen wood and ſtone: therefore the Kings of Aſſyria deſtroyed them. The very ſame reaſon is deliuered in the very ſame words by the Prophet Eſay, Chap. 37.19. They were no Gods, but the worke of mens hands, euen wood and ſtone, therefore the Kings of Aſſyria deſtroyed them.
The holy Prophets are very zealous in Gods cauſe againſt thoſe Idols. Eſay Chap. 41.29. ſaith, They are all vanity, their worke is of nothing, they are wind, they are confuſion. Ier. Chap. 10.15. ſaith, They are vanity, they are the worke of errors: in the time of their viſitation they ſhall periſh. I ſhould weary my ſelfe, and your attention, would I produce whatſoeuer the Prophets of the Lord hauehave ſpoken to the vilifying & debaſing of Idols. This which I hauehave already deliuered out of Eſay, and Ieremy, and from out the ſecond booke of Kings, doth make good the former part of my propounded Doctrine, namely, that neither Melchom of the Ammonites, nor any other Idoll of any other people can ſaue themſelues in the day of captiuity.
Can they not ſaue themſelues in the day of captiuity? Much leſſe can they ſaue the people that doe truſt in them and worſhip them; which was the ſecond part of my Doctrine.
And it is pregnantly confirmed out of the 46. Chapter of the Prophecy of Eſay, verſ. 7. where the Prophet, out of his zeale for the Lord of Hoſts againſt Idols and Images, aſſureth all people, that though they cry vntounto Idols and Images, yet can they not anſwer them, nor deliuer them out of their tribulations. Ieremy likewiſe, Chap. 11.12. lets the Cities of Iudah, and the inhabitants of Ieruſalem to vnderſtand, that though they cry vntounto their Idols and Images, yet they ſhall not be able to helpe them in time of their trouble.
Adde hereto what S. Auſtine ſaith in his ſoliloquies, or heauenly meditations, Chap. 5. An Idoll (or an Image) its m1 Cor. 8.4.nothing; it hath nPſal. 135.16, 17. & Pſal. 115.5, 6, 7.eares, and heareth not; a noſe, and ſmelleth not; eyes, and ſeeth not; a mouth, and ſpeaketh not; hands, and feeleth not; feet, and walketh not; and all the proportion of members, and yet liueth not; and what helpe can be expected from ſuch an Idoll? ſuch a Nothing? My Doctrine ſtands firme, Neither Melchom of the Ammonites, nor any other Idoll of any other people can ſaue themſelues in the day of captiuity, much leſſe can they ſaue the people that doe truſt in them and worſhip them.
Now let vsus ſee what vſe we may make hereof for our further inſtruction and benefit.
Firſt, this doctrine ſerueth to reproue all Papiſts, for their blind ſuperſtition in worſhipping their Idolls and Images. For what doe they make of their Images but meere Idols, while they fall downe before them, and doe them reuerence with capping, with kneeling, with knocking, with creeping, with croſſing, with kiſſing, with lighting of candles, and with other like beggarly traſh and trumpery, as is yet this day in vſe in the Church of Rome with great obſeruation?
The time was, when this Church of England ſubiected it ſelfe to that of Rome, and was drunken with the wine of her fornication. Then were the people of this land defiled with Idols. No Pariſh Church but was polluted with Images. Then was Gods prouidence and due honour neglected. For the cure of diſeaſes, not God, but Saints, were inuocated and ſought vntounto. For the plague,oRainold. Idol. 1. 6. 7. S. Sebaſtian; for the Pox,pHomilies Tom. 2. Serm. 3. againſt perill of Idolatry. F. 8. b. S. Roch; for the falling euill, S. Cornelius; for ſore eyes, S. Raphael; for the toothach, S. Apolonia; for other croſſes and afflictions, S. Hippolitus, S. Chriſtopher, S. Catherine. EueryEvery artificer and profeſſion had a ſpeciall Saint as a peculiar God. Schollers had S. Nicholas, yea and S. Gregory; Painters, S. Luke; Shipmen, S. Mary; Souldiers wanted not their Mars, nor Louers their Venus, euen among vsus Chriſtians. Yea our beaſts and cattell had their Gods too. S. Loy was the horſeleech, and S. Anthony the ſwineheard. If ſometimes we remembred God, yet as if we doubted of his ability and will to helpe, we vſed to ioyne to him another helper. The young Scholler was wont to begin his learning with, God and S. Nicholas be my ſpeed. For ſuch as neezed, the prayer was, God helpe, and S. Iohn. And for the ſtumbling horſe, God, and S. Loy ſaue thee.
May not now a godly man iuſtly for zealous indignation cry out: O heauen, O earth, O ſeas; what madneſſe and wickedneſſe againſt God were our fore-fathers fallen into? They tooke delight in the ſeruice of ſtocks and ſtones, the workes of their owne hands, they worſhipped and ſerued the creature aboue the Creator, which is bleſſed for euer.
But what profit had they of ſuch their worſhip? Found they any helpe in the day of viſitation? No: Thoſe Images themſelues could not helpe themſelues; and how then could they helpe their worſhippers? Themſelues were broken downe and remoued from out our Churches; and their worſhippers are remoued with them. In their ſtead the light of the glorious Goſpell of God now ſhineth in our Churches; now is ſuperſtition exiled, and the true ſeruice of God is come in place: and Chriſt for his mercies ſake touch vsus, and giuegive vsus feeling, and make vsus thankfull for this ſo great a bleſſing. Thus hauehave you the firſt vſe. A ſecond followeth.
It ſerueth for a reproofe to vsus alſo. For though we hauehave caſt off the yoke of Romiſh ſuperſtition, and hauehave kept our ſelues vnſpotted of the adoration and worſhip of Images, yet are wee not free from Idolatry; but are many waies ſtained therewith. Whatſoeuer this world hath, viſible or inuiſible, outward or inward, if it diſplace God of his right, by carrying our heart and hope after it, it is our Idoll.
Thus is gold, ſiluer, or our money an Idoll; if we make it our hope, or ſay to the wedge, thou art my confidence, Iob 31.24. In this ſenſe S. Paul. Coloſſ. 3.5. calleth couetouſneſſe, Idolatry, and Eph. 5.5. he calleth the couetous perſon an Idolater.
Thus is our ſubſtance an Idoll: if as Iob ſpeaketh, Chap. 31.25. We reioyce, becauſe it is great, or becauſe our hand hath gotten much. Like thoſe Habak. 1.16. Who did ſacrifice to their nets, and burne Incenſe to their flues: where all they are taxed for Idolaters, who becauſe their portion is increaſed, and their meale plenteous by ſuch inſtruments and helps, as they vſe in their trades of life, doe forget the right author of their wealth, and arrogate all to themſelues and their ſeruiceable meanes.
Thus is our wit and vnderſtanding an Idoll, when we aſcribe vntounto them our getting of riches, of gold, and ſiluer into our treaſures, like the Prince of Tyrus, Ezech. 28.2. who with this conceit exalted in heart, brake out into that moſt blaſphemous challenge: I am a God, and I ſit in the ſeat of God in the middeſt of the Sea. Such is the Idoll of the Polititians (ſhall I call them? or Atheiſts) of this age: who take themſelues to be wiſer than Daniel, as the Prince of Tyrus did: and are perſwaded that Moſes and the Prophets are not ſo able to inſtruct them, as they themſelues.
Thus is our ſtrength an Idoll, if we boaſt of it, as Sennacherib did, Eſay 37.24. who bragged what great matters hee had done by the multitude of his chariots; but touching the true Lord of Hoſts, as if he were leſſe than nothing, he vaunteth to Hezekiah King of Iudah, verſ. 10. Let not thy God deceiue thee.
Thus is our belly our God, when walking after the luſts of our fleſh, we ſerue not the Lord Ieſus Chriſt, but our owne bellies: as S. Paul ſpeaketh, Rom. 16.18. Of ſuch ſpeaketh the ſame Apoſtle, Phil. 3.19. Many doe walke as enemies to the croſſe of Chriſt, whoſe end is damnation, whoſe God is their belly, whoſe glory is their ſhame, who mind earthly things. Whoſe God is their belly.
Thus (beloued) you ſee what Idols are yet remaining among vsus, and how we are defiled with them. What remaineth, but that we ſuffer our ſelues to be exhorted in the words of Barnabas and Paul, to the men of Lyſtra, Act. 14.15. that we would turne foreign, from thoſe vaine Idols, to ſerue the liuing God.
Thus farre of my ſecond Doctrine, which was, Neither Melchom of the Ammonites, nor any other Idoll of any other people can ſaue themſelues in the day of captiuity, much leſſe can they ſaue the people that doe truſt in them, and worſhip them.
Which doctrine I grounded vponupon the ſecond reading of my Text: Melchom ſhall goe into captiuity, he, and his Princes together.
Now followeth the third generall part of this prophecy againſt the children of Amm…n foreign Saith the Lord.
This is the concluſion of this Prophecie; and it redoubleth its authority and credit. Authority and credit ſufficient it hath from its very front, and preface, verſ. 13. Thus ſaith the Lord. It is here redoubled: Saith the Lord.
Hath the Lord ſaid it, and ſhall he not doe it? Hath he ſpoken it, and ſhall he not accompliſh it? The Lord, Iehouah, the ſtrength of Iſrael is not as man, that he ſhould lie; nor as the ſonne of man, that he ſhould repent. All his words, yea all the tittles of all his words, are Yea and Amen. Heauen and earth ſhal paſſe, before one iot, or one tittle of Gods Word ſhall ſcape vnfulfilled. Iehouah, the Lord ſaith, whatſoeuer our Prophet Amos hath here denounced againſt the Ammonites. It is the Lord that ſaith it: Amos is but the Lords Miniſter; the Words are the Lords. Whence we may take this Doctrine; The Author of holy Scripture is neither man, nor Angell, nor any otber creature, how excellent ſoeuer, but only the liuing and immortall God.
This truth may likewiſe be grounded vponupon the Preface to the enſuing Prophecy: And therefore (ſith my houre is almoſt ſpent, and your attention well nigh tired) I put off the handling of this doctrine, till God giuegive me opportunity to ſpeake againe vntounto you. Meane time, let this which hath beene deliuered vntounto you, Non meis viribus, ſed Chriſti miſericordiâ, not by any ſtrength of mine, but by the mercy of our Lord Ieſus Chriſt, ſerue for the expoſition of this firſt Chapter.
1 Tim. 1.17.
VntoUnto the King eternall, immortall, inuiſible, the only wiſe God, three perſons, Father, Sonne, and Holy Ghoſt, be honour and glory for euer, and euer. Amen.
FINIS.
A COMMENTARIE, OR EXPOSITION VPONUPON THE SECOND 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 Doctor of Diuinitie, and Profeſſor for the Lady MARGARET in the Uniuerſitie of OXFORD.
IAMES 4.8.
Draw nigh to God, and he will draw nigh to you.
LONDON, Printed by EDWARD GRIFFIN for IOHN PARKER, and are to be ſold in Paules Church-yard at the ſigne of the three Pigeons. 1629.
TO THE RIGHT REVEREND FATHER in God, and my very good Lord, IOHN by the diuine prouidence, L. Biſhop of London.
Right Reuerend & Honourable,
ONce more I make bold to preſent vntounto your HONOR a teſtimonie of my moſt humble obſervance. It is an Expoſition of the ſecond Chapter of the Prophecie of Amos. My labours vponupon the firſt it pleaſed your Lordſhip heretofore fauourably to accept and patronize. If theſe vponupon the ſecond may find the like entertainement, they hauehave their end. The beames of that ſplendour of goodneſſe in you, which long ſince hauehave ſhined vponupon many in this Vniuerſitie, and me among the reſt, methinkes J ſtill behold. How can J then but in memorie thereof, offer vp to your Honourable Name ſome Sacrifice of thankeſgiuing? This is the beſt I hauehave at this time. Receiue it, my good Lord, ſuch as it is, the ſincere token of a thankefull heart. God Almightie, who hath made you an eminent, and an honourable pillar here in his Church militant, for the comfort of his people, giuegive you herein many dayes full of honour and comfort, and reward you with a Crowne of neuer-fading glory in his Church triumphant. From my ſtudie in Chriſt Church in Oxford. Februarie 14. 1619.
Your Lordſhips in all dutie and ſeruice, SEBASTIAN BENEFIELD.