Twenty-One Sermons on Amos 1, Sermon 13
THE Thirteenth Lecture.
AMOS 1.7, 8.
Therefore will I ſend a fire vponupon the wals of Azzah, and it ſhall deuoure the palaces thereof.
And I will cut off the inhabitant from Aſhdod.
WE are come to the laſt part of this Prophecie, the deſcription of the puniſhments to be inflicted vponupon the Philiſtines. The ſeuenth verſe doth not much differ from the fourth. The ſame puniſhment, which is there threatned to the Syrians, vnderunder the names of Hazael, and Benhadad, is in this ſeuenth verſe denounced to the Philiſtines, vnderunder the name of Azzah. And therefore, as there I did, ſo muſt I here commend vntounto you three circumſtances:
1 The puniſher: the Lord, I.
2 The puniſhment: by fire, I will ſend a fire.
3 The puniſhed: the Azzites, the inhabitants of that City: the Philiſtines vponupon the walls and palaces of Azzah.
The puniſher is the Lord, for thus ſaith the Lord, I will ſend. The note yeeldeth vsus this doctrine: It is proper to the Lord to execute vengeance vponupon the wicked for their ſinnes.
This doctrine I proued at large in my eighth Lecture vponupon this prophecie. Yet for their ſakes, who then heard me not, or hauehave forgotten what then they heard, I will by a few texts of Scripture againe confirme it vntounto you: It is proper to the Lord to execute vengeance vponupon the wicked for their ſinnes.
This office of executing vengeance vponupon the wicked for their ſinnes, God arrogateth and aſſumeth to himſelfe, Deut. 32.35. where he ſaith, Vengeance and recompence are mine. This due is aſcribed vntounto the Lord by S. Paul, Rom. 12.19. It is written, vengeance is mine, I will repay ſaith the Lord. By the Author of the Epiſtle to the Hebrewes, chap. 10.30. Vengeance belongeth vntounto me, I will ecompence, ſaith the Lord. By the ſweet Singer, Pſal. 94.1. O Lord God the auenger, O God the auenger. The Prophet Nahum trebleth the phraſe, Chap. 1.2. The Lord reuengeth, the Lord reuengeth, the Lord will take vengeance on his aduerſaries. Theſe few texts of holy Writ doe firmely proue my doctrine: It is proper to the Lord to execute vengeance vponupon the wicked for their ſinnes.
One vſe of this doctrine is, to teach vsus heedfulneſſe in all our wayes; that we doe not worke wickedneſſe before the Lord, and ſo prouoke him to execute his vengeance on vsus. Beloued, let vsus not forget it: though God be good, gracious, mercifull, and long-ſuffering, yet is he alſo a iuſt God, God the auenger, and puniſher. It is proper vntounto him to execute vengeance vponupon the wicked for their ſinnes.
A ſecond vſe is, to admoniſh vsus not to intermeddle in the Lords office. It is his office to execute vengeance; we therefore may not doe it. If a brother, or neighbour, or ſtranger doe wrong vsus, it is our part to forgiue him, and leaue reuengement to God, to whom it appertaineth. To this Chriſtian and charitable courſe, our Sauiour worketh vsus by a ſtrong argument, Mat. 6.15. If ye doe not forgiue men their trespaſſes, no more will your Father forgiue you your trespaſſes. Forgiue, and you ſhall be forgiuen; forgiue not, and yee ſhall neuer be forgiuen.
Wherefore (dearely beloued) ſuffer your ſelues to be exhorted, as the Romans were by S. Paul, chap. 12.19. Dearely beloued, if it be poſſible, as much as in you is, hauehave peace with all men; recompence to no man euill for euill: auenge not your ſelues, but giuegive place vntounto wrath, for it is written: vengeance is mine, I will repay, ſaith the Lord. It is p…oper to the Lord to execute vengeance vponupon the wicked for their ſinnes. Here we ſee, that for the ſinnes of the Philiſtins, God reſolueth to ſend a fire to deuoure their wals and palaces. This was my ſecond circumſtance; the circumſtance of the puniſhment; I will ſend a fire.]
Many deſolations hath God wrought by fire. By fire he laid waſte Sodom, Gomorrah, and their ſiſter cities, Gen. 19.24. By fire he did eat vp Nadab and Abihu, Leuit. 10.2. By fire he cut off the two hundred and fifty men, that were in the rebellion of Korah, Numb. 16.35. By fire he deuoured two Captaines, and twice fifty men, 2 King. 1.10. and 12. Why doe I load your memories with multitude of examples for this point? My text telleth you that fire, Gods creature, becommeth Gods inſtrument, and executioner of his vengeance for the ſinnes of Azzah, to conſume her walls and deuoure her palaces.
I will ſend a fire] aSee Lect. 8.By fire in this place, as verſ. 4. the learned Expoſitors doe vnderſtand, not only naturall fire, but alſo the ſword, and peſtil…nce, and famine: quod libet genus conſumptionis, eueryevery kinde of conſumption, eueryevery ſcourge, wherewith God puniſheth the wicked, be it haile, or thunder, or ſickneſſe, or any other of Gods meſſengers. So large is the ſignification of fire in the metaphoricall vnderſtanding. The doctrine is, The fire, (whether Naturall, or Metaphoricall) that is, The fire, and all other creatures, are at the Lords commandement, to be employed by him in the puniſhment of the wicked.
A truth heretofore proued vntounto you, as out of other places of holy Writ, ſo out of the ſtory of Gods viſitation vponupon Pharaoh, and the Aegyptians, Exod. 8, 9, and 10. Chapters, whereby you know, that Frogs, Lice, Flies, Graſhoppers, Thunder, Haile, Lightning, Murraine, Botches and Sores, did inſtrumentally auenge God vponupon man and beaſts in Aegypt. I ſtand not now to enlarge this proofe.
The vſe of this doctrine is, to teach vsus how to behaue our ſelues at ſuch times as God ſhall viſit vsus with his rod of correction: how to carry our ſelues in all our afflictions. We muſt not ſo much looke to the inſtruments, as to the Lord that ſmiteth by them. If the fire, or water, or any other of Gods creatures, ſhall at any time rage and preuaile againſt vsus, we muſt remember that it is God that ſendeth them, to worke his holy will vponupon vsus. Here he ſent a fire vponupon Azzah, to conſume her walls, and deuoure her palaces.
Here you hauehave my third circumſtance, the circumſtance of the puniſhed, in theſe words; the walls of Azzah, and the palaces thereof] Azzah, one of the fiue Prouinces, or Dutchies of Palaeſtina, and a Citie of the ſame name, as I ſhewed you in my laſt Lecture. The walls and palaces here mentioned, doe ſignifie thus much; that the Citie Azzah was well fortified, and beautified with ſumptuous buildings; Yet muſt Azzah, notwithſtanding the beauty of her buildings, and ſtrength of her ſtrong holds, be deuoured with fire: I will ſend a fire vponupon the wall of Azzah, and it ſhall deuoure the palaces thereof.]
The great Citie Azzah, for all her ſtrong walls, muſt ſhee be ſpoiled? The doctrine to be learned from hence, is: No munition can ſaue that city, which God well hauehave deſtroyed.
The reaſon is; becauſe there is no ſtrength but of God, and from God. For what are all the munitions in the world to the great God of Heauen and Earth? bPſal. 68.2.As the ſmoake vaniſheth, ſo doe they vaniſh; and as the wax melteth before the fire, ſo melt they at the breath of the Lord. The munitions of Edom they faile before him. Edom, the kingdome of Edom, vponupon which God ſtretched the line of vanitie, and the ſtones of emptineſſe, as witneſſeth the Prophet Eſay, Chap. 34.11. it is no more a kingdome; it bringeth forth thornes in her Palaces; nettles and thiſtles in her ſtrong holds. The munitions of Edom are vaniſhed as ſmoake.
The munitions of Moab, they faile before him. Moab, the kingdome of Moab, had a ſtrong ſtaffe and beautifull rod, as ſpeaketh Ierem. Chap. 48.17. but they are broken. Moab is deſtroyed, his Cities are burnt vp, his ſtrong holds are gone. The munitions of Moab are vaniſhed as ſmoake.
The munitions of Iſrael faile before him. Iſrael, the kingdome of Iſrael, was Gods peculiar, and ſhadowed vnderunder the wings of his protection: yet at length infected with the leproſie of ſinne, they were ſpoiled of their ſtrong holds; ſo ſaith Hoſeah, Chap. 10.14. A tumult ſhall ariſe among the people, and all thy munitions ſhall be deſtroyed. The munitions of Iſrael are vaniſhed as ſmoake.
The munitions of Iudah faile before him. Iudah, the kingdome of Iudah, great among the Nations, and a Princeſſe among the Prouinces, ſhe is now become tributary, as complaineth the Prophet, Lament. 1.1. The Lord hath deſtroyed cLament. 2.2.all the habitations of Iaacob, and hath not ſpared, he hath throwne downe in his wrath the ſtrong holds of the daughter of Iudah; he hath caſt them downe to the ground. The munitions of Iudah are van…ſhed as ſmoake. Let theſe few inſtances in the ſtates of Edom, Moab, Iſrael and Iudah, ſerue for proofe of my doctrine, No munition can ſaue that city which God will hauehave deſtroyed.
You will remember the reaſon of it; becauſe there is no ſtrength, but of God, and from God.
The vſe of this doctrine is, to teach vsus, neuer to truſt in any worldly helpe, but ſo to vſe all good meanes of our defenſe, that ſtill we rely vponupon the Lord for ſtrength and ſucceſſe thereby.See Serm. 4 vponupon Iames 4.10. pag. 116. Beloued in the Lord, we hauehave learned, that a horſe his helpe is vaine, Pſal. 33.17. that mans helpe is vaine, Pſal. 60.11. that the helpe of Princes is vaine, Pſal. 146.3. that much ſtrength is vaine, 2 Chron. 25.7. that much wealth is vaine, Pſal. 49.6. that all worldly helpes are vaine, Eſai. 31.1. All vnderunder God is vanitie. Wherefore now, and all othertimes, let our truſt be onelyonly in the name o… the Lord, who hath made heauen and earth. Thus much of my firſt doctrine grounded vponupon the third circumſtance of this ſeuenth verſe, the circumſtance of the puniſhed, No munition can ſaue that citie which God will hauehave deſtroyed.
Againe, this ouerthrow of the walls of Azzah in Gods anger, teacheth vsus thus much, It is the good bleſſing of God vponupon a kingdome, to hauehave walls, ſtrong holds, munitions, fortreſſes and bulwarkes, for a defe ſe againſt enemies.
The reaſon is, becauſe theſe be the meanes which God vſually bleſſeth, to procure outward ſafety.
The vſe is to teach vsus carefully to prepare ſuch againſt time of trouble: yet with this caution, that we reſt not in them, but depend wholly vponupon Gods bleſſing.
And here we are to powre out our ſoules in thankfulneſſe before Almightie God, for bleſſing this our Countrey with the ſtrength of walls; of walls by ſea, and walls by land; by ſea with ſhips, and at land with ſtrong holds, caſtles and fortreſſes; by ſea and land, with men of wiſdome and valour, to bid battell to the proudeſt enemie that dare aduance himſelfe againſt vsus. Confeſſe we with Dauid, Pſal. 18.2. The Lord is our rocke, our fortreſſe, hee that deliuereth vsus, our God, our ſtrength, our ſhield, the horne of our ſaluation, and our refuge. In him we truſt, anddPſal. 56.11. feare not what man can doe vntounto vsus.
Yet further. The fire in Gods anger deuouring the palaces of Azzah, teacheth vsus, that God depriueth vsus of a great bleſſing, when hee taketh from vsus our dwelling houſes.
This doctrine I commended to you in my Eight Lecture vponupon this prophecie. The truth is experimentally made good vntounto vsus by that great commodity or contentment, that commeth to eueryevery one of vsus by our dwelling houſes.
The vſe of this doctrine is three-fold. It teacheth vsus, 1. To be humbled before Almighty God, whenſoeuer our dwelling-houſes are taken from vsus: 2. Since wee peaceably enioy our dwelling-houſes, to vſe them for the furtherance of Gods glory: 3. To praiſe God continually for the comfortable vſe we hauehave of our dwelling-houſes. Thus farre of the ſeuenth verſe. The eighth followeth.
And I will cut off the inhabitant from Aſhdod, and him that hol…th the ſcepter, from Aſhkelon] Aſhdod and Aſhkelon were two chiefe Cities of Palaeſtina. One of them, as here it appeareth, was the place of reſidence for the chiefe Ruler ouer that State. To both Aſhdod and Aſhkelon, to the inhabitants of Aſhdod, and the Scepter-bearer in Aſhkelon, to King and ſubiect, Gods ſore iudgement, euen a cutting off, is here threatned,
I will cut off the inhabitant of Aſhdod] Of the like iudgement in the ſame words you hauehave heard before in verſ. 5. threatned to the Syrians, I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the Scepter out of Beth-eden. The words I then expounded at large: the briefe or ſumme whereof, is:
I] the Lord, Iehouah, will cut off] will vtterly deſtroy, and root out the inhabitant] not one alone, but all, and eueryevery one of the inhabitants, of Aſhdod] one of the fiue chiefe Cities of the Philiſtines: And I will vtterly deſtroy, or root out, him that holdeth the Scepter] the Philiſtines their chiefe Ruler; their King, making his reſidence at Aſhkelon] another of the fiue Cities of Palaeſtina. I will cut off the inhabitant of Aſhdod, and him that holdeth the Scepter from Aſhkelon.]
In the words I obſerue, as before, three circumſtances.
1 The puniſher, the Lord; I.
2 The puniſhment, a cutting off; I will cut off.
3 The puniſhed, the inhabitants of Aſhdod, and the Scepter-bearer of Aſhkelon.
By the firſt circumſtance, (the Lord himſelfe taking vengeance into his owne hands,) you may be remembred of a doctrine often commended to you in this and other Lectures; It is proper to the Lord to execute vengeance vponupon the wicked for their ſinnes.
From all three circumſtances, of the puniſher, the puniſhment, and the puniſhed ioyntly conſidered, we may take a profitable leſſon. We ſee that the cutting off of the inhabitants of Aſhdod, and of him that holdeth the Scepter from Aſhkelon, is the Lords proper worke. The leſſon which we learne from hence is, No calamity or miſery befalleth any one, or whatſoeuer eſtate or degree, by chance, or at aduenture.
This doctrine I handled at large in my tenth Lecture. The truth of it dependeth vponupon this propoſition; The whole world, with all things therein, is wholly and alone ſubiect to the ſoueraigntie, dominion and rule of Almightie God; by whoſe prouidence all things are preſerued, all things are ruled, and things are ordered.
Theſe were the three degrees, by which I told you, you might diſcerne and take notice of the act of diuine prouidence. The firſt was gradus conſeruationis; the ſecond gradus gubernationis; the third was gradus ordinationis; the firſt degree was the degree of maintenance or preſeruation; the ſecond degree was the degree of rule or gouernment; the third degree was the degree of ordination or direction.
The firſt implieth thus much, that All things in generall, and eueryevery thing in particular, are by Almightie God ſuſtained ordinarily in the ſame ſtate of nature and naturall proprieties, wherein they were created.
The ſecond thus much, that Almightie God for his vnlimited power gouerneth all things in the world, and ruleth them, pro libertate voluntatis ſuae, euen as he liſteth.
The third thus much, that God of his admirable wiſdome ordaineth, and ſetteth in order, whatſoeuer things in the world ſeeme to be moſt out of order: he bringeth all to his chiefly intended end; all doe make for his glory.
In this diuine ordination, three things doe concurre: Conſtitutio finis, mediorum ad finem dispoſitio, and dispoſitorum directio. Firſt, God appointeth an end to eueryevery thing. Secondly, he dispoſeth the meanes vntounto the end. Thirdly, he directeth the meanes ſo diſpoſed. From theſe points thus ſummarily rehearſed, I inferre my propounded doctrine: No calamity or miſery befalleth any one, of whatſoeuer eſtate or degree, by chance, or at aduenture.
For if it be true (as true it is, and the gates of Hell ſhall neuer be able to preuaile againſt it,) that God by his wonderfull prouidence maintaineth, and preſerueth; ruleth, and gouerneth; ordereth, dispoſeth, and directeth all things in this world, euen to the very haires of our heads; it cannot be, that any calamitie or miſery ſhould befall any one of vsus by aduenture, by hap-hazzard, by chance, by fortune.
The Epicure in Iob, Chap. 22.13. was in a groſſe and ſoule errour, to thinke that God walking in the circle of heauen, cannot thorow the darke clouds ſee our miſdoings, and iudge vsus for them. Farre be it from vsus, (beloued) ſo to be conceited. We may not thinke our God, to be a God to halfes, and in part only; a God aboue, and not beneath the Moone; a God vponupon the Mountaines, and not in the Valleyes; a God in the greater, and no… in the leſſer employments. We may not thus thinke, beloued. We hauehave learned better things out of Amos 9. Ier. 23. Pſal. 139. that God is eueryevery where preſent, and that there is no euaſion from him. No corner in Hell, no manſion in Heauen, no caue in the top of Carmel, no fiſhes belly in the bottome of the ſea, no darke dungeon in the land of captiuity, no place of any ſecrecie any where, is able to hide vsus from the preſence of God.
The leaſt moments and tittles in the world, that you can imagine, God his care and prouidence reacheth vntounto: to a handfull of meale; to a cruſe of oile in a poore widowes houſe; to the …ing of ſparrowes to the ground; to the cloathing of the graſſe of the field; to the feeding of the birds of the aire; to the caluing of …indes; to the numbring of the haires of our heads, and of the teares that trickle downe our cheekes.
Wherefore (dearely beloued in the Lord) whatſoeuer calamity or miſery hath already ſeized vponupon vsus, or ſhall hereafter ouertake vsus, let vsus not lay it vponupon blinde fortune, but looke we rather to the hand that ſtriketh vsus. He who is noted in my text to cut off the inhabitant of Aſhdod, and him that holdeth the ſcepter from Aſhkelon, he it is, that for our ſinnes bringeth vponupon vsus calamiti s and miſeries. Whatſoeuer calamities or miſeries doe moleſt or trouble vsus, be wee aſſured that they are Gods viſitatio: vponupon vsus for our ſinnes, and admoniſhments for vsus to amend our liues.
What remaineth then, but that in time of miſery and heauineſſe, wee louingly embrace Gods hand, and kiſſe the rod, wherewith he ſmiteth vsus? If hee ſmite vsus with any kinde of croſſe or tribulation, our beſt way is, to turne vntounto him, as with a ſpirit of contentment and gladneſſe, becauſe ſo louing a Father doth chaſtiſe vsus; ſo with a ſorrowfull and contrite heart, becauſe we hauehave offended ſo gracious a Father: and thus ſhall wee finde comfort to our ſoules.