A brief exposition on the XII. smal prophets: the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.

Vers. 12. Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Ju∣dah, and there eat bread, and prophesie there.

13. But prophesie not again any more at Beth-el: for it is the Kings chappel, and it is the Kings court.

This course not succeeding, (as it seemes Jeroboam would not meddle with Amos, either out of feare or poli∣cy) he takes another course: And pretending friendship and a respect to the prophets good, He. 1. adviseth him to leave that land and go to Judah; alledging that now he might go easily if he went soone; but if he fled not shortly, he was in hazard to be taken or ill intreated: and withal, he laieth before him how he might live bet∣ter in Judah, and exercise his calling with more peace and fruit then in Israel, v. 12. 2. He adviseth him e∣specially not to prophesie any more in Beth el; and that because it was the Kings Sanctuary (as the word will bear) appointed by him for publick worship, and so none might challenge it; and withal it was the Kings chappel, where he himselfe performed publick worship; and there∣fore

he could not endure any contradiction there, which would reflect both upon his authority enjoyning that worship, and upon his own practising of it. Likewise he tels him, that Beth el is the Kings Court, where he remains, and hath his residence at some times, especially when he came to worship, or, the house of the Kingdome, a place of publick judicatories where his opposition could be lesse hid or endured then elsewhere. Doct. 1. As the Lord can when he will, disappoynt and break the snares of persecuters when they are most subtilly laid; (as here it appeareth Jeroboam did nothing upon this subtile and net∣tling desolation:) So persecuters are endlesse in their projects, and when one faileth, they will be sure to essay another; As the practice of this false priest may teach us. 2. As persecuting enemies may pretend friendship, that they may overthrow Gods servants; So they are most dangerous when they do so, and do insinuate by flattery, that they may suggest ill counsels, or otherwise ensnare them: for, this was Amaziahs last refuge to insinuate with Amos, that he might be rid of him. And therefore he who counted but basely of the prophet, and in his delation to the King calls him onely Amos, now he in∣sinuates with him, and called him the Seer, a name given of old to prophets, 1. Sam. 9.9. He who would have incensed the King against him, pretends now a great so∣licitude for his safety, good and ease, and that his hazard was from others onely; flee, saith he, for thy selfe, (as it is in the original) or for thine own behoofe, and eat bread in Judah, which thou wilt not get here: And he who could not endure good doctrine, pretends that he is not against prophesying, but acknowledgeth it is good; onely he would not have his person in hazard, but let him prophesy with safety in Judah; prophesy there. So subtile are pesecuters, and can turn themselves into so many shapes, that they have need of much light from God who would discern and avoyd them. 3. Whatever persecuters, and especially corrupt Church-men, may pre∣tend for their way, of zeal to Religion, or of respect to the servants of God, or to these whom they incense against them; Yet it is but themselves, and their gain and ad∣vantage, which is their snare and sets them to worke: for, so much doth he discover in that particular counsel,

prophesie not at Bethel, though he tell not the true causes of that counsel; for, he drave his great trade there, and he was affraid lest the Prophets doctrine should bring down his market, and therefore he would be rid of him. 4. The discourses and insinuations of this subtile persecuter, which were unsound, and nothing else but so many ten∣tations and snares laid in Amos way, may afford unto faith∣ful Ministers especially, several cautions and directions in prosecuting their calling. And 1. Gods servants, as they must be simple, harmlesse and innocent, so they must be wise and prudent, not trusting every flattering insinuater, or giving simple credit to every insinuation; Otherwise, they may get a persecuting Amaziah in their bosome in place of a friend, and be drawn upon a snare. 2. It is a great snare, and very unbeseeming the servants of God, to be affrighted in or for their duty, so as to abandon it; for, flee for thy selfe, as a man affrighted and minding onely his own safety, was an ill counsel. See. Neh. 6.10, 11. 3. A seeming creditable pretence of retreat will not war∣rant mens faithlesse terrour in performing duty, or their neglect of it; for, though he propound fleeing to the land of Judah, as creditable enough to withdraw into his own Country and home, yet that is also but a snare. 4. Men must not abuse providential opportunities concurring with other tentations, to withdraw them from their duty in a time of hazard, or to draw them any way wrong; for, albeit he propound his counsel, as that providence gave him now liberty of retreat, if he would flee and make haste, and that he would not meet with the like again, when possibly he would desire it; yet that was no sufficient argument to Amos. Providence must never be so read, as to draw men from their duty revealed in Scripture. 5. A Minister must not make choice of places wherein to ex∣ercise his calling, according as he may get respect or com∣modity thereby; But he must follow the call of God, whatever his lot be, or though it should seeme he would be better elsewhere; for, it is but a poor argument that he may eat bread in Judah, and therefore should leave Israel where he was not well respected nor entertained. 6. Ministers must not quit a station wherein God hath put them, pretending they do no good in it, and that they might be more useful elsewhere; But it is their duty to

sow the seed of the word wherever he commands them, and let him make what use of their service he pleaseth; for, it is another unsound insinuation in this counsel, that he might prophesie in Judah, and his calling be more respect∣ed, and prove more successful there, then in Israel. 7. Ministers must not be allured with promises of immunity for by-gons, to omit duty for the future; for▪ this was an∣other snare laid, prophesie not again any more at Bethel, which imports that nothing would be said for what was past, If he took heed for time to come. 8. Faithful Ministers must not be borne down, nor their hands weakened by the general applause and countenance given to ill courses; But they must do their duty in opposing evils that are generally countenanced and cried up; for, it was Amos duty to prophesie at Bethel, and he did so, not onely because it was a publick place to preach in, but he would witnesse against their idolatry, in the place where their calves were worshipped and most in request. 9. Faithful Ministers must not give way to this corrupt principle, that Rulers must not be controuled, but their will stand for a law in matters of Religion; and that it is a contempt of, and en∣jury done to their authority, to warn them of their sin; But they are bound to condemn both their injunctions in matters of Religion, and their practices, if they be contra∣ry to the word; for, it is no valid argument for silence at Bethel, that it is the Kings Sanctuary, or Chappel. 10. Ministers must not be dazzled with the greatnesse of men, or danger of hazard from them, nor with eminency of places, in doing their duty: But they must set their faces like a flint against all such discouragements and tentations; for, that Bethel is the Kings Court, or house of the Kingdome, is no sufficient argument for Amos silence and flight.