Exposition of Amos 4-9, Part 4 · Section 11
VER. 13.
But Prophesie not againe any more at Bethel, for it is the Kings Chappel, and the Kings Court.
WEE have seen this Bethelian Priests counsel, Thetically and Positively set down. vers. 12. In this verse we have his advice Antithetically set down, But Prophesie no more at Bethel, come not within my Diocess and Jurisdiction where I and others are bound to attend, and officiate by the Kings Mandamus. In the words we have, 1 A Prohibition, Prophesie no more at Bethel, q. d. Thou hast preached six Sermons already against the State, the King hath pardoned thee for them all, and passed an Act of Oblivion, provided thou preach no more so; but if thou be like to new Wine, which must have vent (for silence is painful to a real Prophet) yet come not to Bethel, but rather goe to Iudah thine owne Country, for I am resolved to suspend and silence thee from preaching here, and that for two Reason.
1 Because it is the Kings Sanctuary,Vide quibus argumentis pugnant, qui veritati adver santur, astutè quidem aliquot rationes, & interdum Scripturis agunt, sed maxima fiducia illis in regum ac principum authoritate reposita est. Gualter in locum. and the Courtiers will not beleeve thee, nor abide thee.
2 The Kings Court is there, and they cannot have while to attend thee; it is in vain therefore for thee to abide in such a place, where thou canst have neither Credence, nor Audience.
We may adde a third Reason, which was the real ground of this High-Priests prohibition, and that was because Amaziahs gain lay there,Ibi urgente Prophetâ & dura fulminante vaticinia contra illum locum, spes nulla relinquebatur copiosi lucri. Sanctius. See Amos 4.4. q. d. Come not here with thy New-light, declaime not here against our Idolatry, lest thou marre our markets, and hinder the sale of our false wares. This was the truth of the business, though somewhat else was pretended, and the King and Kingdoms interest pleaded.
Bethel was a City in the Kingdome of Israel, though properly it belonged to the Tribe of Benjamin; but Ieroboam the first setting up one of the golden Calves there, 1 King. 12.29. turned this Bethel (which was sometimes the House of God) into Beth-aven, the house of vanity and iniquity; Samaria was the more populous place, but the Calves were in most request at Bethel, and therefore the Prophet testifies against the Idolatry of that place especially.
Mikdash melech, Sactuarium vel Sacrarium regis. The word is alwaies used for a Sanctuary, Exo. 15.17.& 25.8. Isa, 8.14. & 16.1…. Ezeck. 5.11. Periculosum est scribere in eum, qui potest Procribere.It is the Kings Chappel, or as the word most genuinely signifies, it is the Kings Sanctuary; i. e. it is a place consecrated by the Kings Predecessors for the worship of the Calves, to the which he bears a singular devotion, and where he often keeps his Royal residence, and doth celebrate his solemn Worship, and Divine Service. It is therefore dangerous for thee, O Amos, to preach against the Kings religion in the Kings Chappel, in the face of the Court, and the flower of the Land. To doe so in any part of the Land is not tolerable, but to preach thus at Bethel is most intolerable. Ieroboam the first set up a Calf at Dan as well as at Bethel, but this at Bethel was most frequented both by King and People. 1. Because it was nearer to Samaria than Dan, which was situate in the North part of the Land. 2. For its Antiquity, because it was the place where Iacob of old did Worship God. It was of greater Antiquity than the Temple at Ierusalem, In Dei cultu non spe…iosae rationes sequendae, sed Dei verbum. Mercer.yet for all these specious reasons they sinned in forsaking the Rule, and not Worshipping at Ierusalem as God had appointed. So that whereas this Priest cries out, this is Bethel the Kings Chappel, we say so too, yet that is no prejudice to Gods Prerogative.
It is the Kings Court, or, it is the Kings House, for his Palace was there. Though the Kings prime Palace was in Samaria, yet he had other Palaces in other places, as at Iezreel and Bethel, where he used to reside for a time, that he might be a Pattern of Worship to the people. Or, it is the House of the Kingdome (as it is in the Fountain) that is,Both mamlachah, Domus regni. the Royal Court, or the Soveraign Court of Judicature for the Kingdom is at Bethel, whither come a great confluence of people, and where Civil affairs, and matters of State are debated, and therefore it is not safe nor seemly for thy rude rusticity, which knowes no Royalty, to abide there. The King hath Chaplaines enough of his owne (that are compleat Courtiers) to preach before him; he needs no such rustical Prophets, and blunt Anti-Courtiers as thou art; he hath Natives enough, but thou art a Stranger, and comest from another Country: Hee hath Prelates and Priests of eminent parts, every way accomplisht for the work; whereas thou art a poor obscure Prophet, that camest ab hara, non ab ara, from the Herds, not from the Schools, and so art altogether unfit for the Court. Wouldest thou but Prophesie smooth and pleasant things, thou mightest abide here still, but thou art so rough and rugged, so plain and down-right, that our Courtiers ears cannot abide thy words; so that there is no staying for thee here but with abundance of danger. Thus this grand Impostor would have frighted the true Prophet from his duty, that so hee might keep up the reputation of his Idolatrous Priests at Bethel, who for filthy Lucre, that they might rob the true Prophets of their Tythes and Offerings, did by their preaching foment both Rebellion in the State, and Schism in the Church, for the Sanctuary at Bethel robbed the Temple at Ierusalem.
OBSERVATIONS.
1 Wicked men doe their utmost to silence faithful Ministers.
They prohibit them Preaching, Prophesie not. The like complaint we have, Amos 2.12. Micha 2.6. they say to the Prophets, Prophesie not; they silence them that they may sin without controul, and goe to Hell without any hindrance. Thus the Rulers of the Iewes forbid Peter and Iohn to preach any more in the name of Jesus, Acts 4, 17, 18. & 5.40. what is this but to fight against God, and to countermand his commands? he bids his Amoses preach, the Amaziahs of the World say no. Did ever any man thus harden himself against God, and prosper? if he that with-holds Corn from the people, him shall the people curse, Prov. 11.26. what a sad curse will light upon those that with-hold Spiritual corn from them, and deprive them of their faithful Pastors which are the light of the World, the Guides, the Fathers, the Physitians, the Pillars of the Church; such as forbid men to Preach, please neither God nor man, 1. Thes. 2.15, 16. Herod was a wicked man, yet this was his sinning sin, and is said to surmount all the rest, that he put Iohn in Prison, Luke 3.20. he added this above all, that he shut up John in prison; and see what befell Amaziah here for opposing Amos, ver. ult.
Obj. But the Minister denounceth Iudgements against us, which we cannot bear.
A. Let him preach Mercies or Menaces, if God have sent him we may not silence him, but must thankfully receive Threatnings as well as Promises, Judgements as well as Mercies; they are both necessary for us.
Quid est praedicare, nisi furorem mundi in se derivare? Luther.2 The great ones of the world cannot brook plain Preachers.
These Gallants look upon such blunt and bold Amoses as a pack of Fanaticks, a company of rude, indiscreet Persons, that dare venture to reprove such as them for their sins. God calls his Ministers Salt, Matth. 5.13. but these would have them Honey, to preach only pleasing and humerous things unto them. Such were those, Isa. 30.10. They say to the Seers, see not, and to the Prophets, Prophesie not unto us right things, speak unto us smooth things, Prophesie deceits. Great men many times have great corruptions, which they cannot endure should be touched, their tender ears cannot away with sound Doctrine, they must have smooth and pleasant things, or nothing, Courtiers love Verba byssina, soft and silken words. Though we approve of Prudence in Preaching before great ones,Multi favent Majestati, magis quam veritati. Bern. yet flattery we abhor. We may not betray the truth to please men; we are sent to profit, not to please; to edifie the heart, not to gratifie the ear. Had Amos preached high-flowen Notions, or Doctrine without application, he might have been a Priest for Bethel; he might preach in generals, but he must not Prophesie of Gods Judgements against them, Prophesie not. Men can bear with Physitians, and suffer them to tell them of the Diseases of their Bodies; and the Lawyer, to tell them of the flawes in their estates; only the Minister, who is for the Soul, he must not speak a word. Prophesie not, whereas great men have most need of faithful Prophets, because they are encompassed with so many flatterers.
3 Wicked men put fair names upon foul places and practices.
Bethel here was become Beth-aven, yet they call it a Sanctuary; when indeed it was the Devils Brothel-house, polluted with vi…e Idolatry and iniquity. So Papists put fine titles upon their foul wares, to vent them the better. The Pope calls himself the Servant of the Servants of God, yet makes himself King of Kings, and is a profest enemy to Gods Servants. The Quakers call themselves the Saints of the most high, when they are profest enemies to God, his Worship, wayes, &c. The Arminians seeme to magnifie Free-grace as much as any of the Orthodox, but descend to particulars and their errours will soon appear. It is often professed by Arminius (saith a Reverend Divine) that he attributes as much to Grace as any other;D. Preston in his Position of the irresistibleness of converting Grace. p. 1, &c. that there is nothing said by others concerning the efficacy of Grace, which is not also affirmed by himself, yea that he acknowledgeth whatsoever may be thought or imagined for the opening and setting forth of the power of grace, and that he is mis-reported by those that render him injurious to the grace of God, and one that attributes too much to Free-wil. We find in Augustine, that Pelagius professeth as much concerning himself, and yet in the meane time this is true, that if Arminius his Opinion stand good, all this efficacy of grace which he so magnifies, and amplifies in words, depends on the will of man, in regard that by vertue of its native liberty, it may receive or reject this grace; use it or not use it; render it effectual or vain, &c. Thus he.