II. King of Judah, 1 Kings xii. 26, &c. which SER M. they would have been apt to have done, had they still continued to go up, as formerly, to do Sacrifice in the House of the Lord at Jerufalem. The occafion of the Answer, which Amos makes to Amaziah, was a Complaint of that Priest against the Prophet, for preaching against the Idolatry committed at these Places, and denouncing for that Reason, Destruction with the Sword, Amos vii. 9. against the Houfe of Jeroboam, then King of Ifrael. This, we must be fenfible, muft very nearly concern the Intereft, as well as the Honour, of Amaziah: Infomuch that it is no wonder if he should endeavour, by the best Stratagem he could contrive, to rid himself of so troublefome and dangerous an Adverfary. He therefore fends a Complaint of him to the King, and, the more effectually to bring upon him the Royal Displeasure, accufes him of Sedition, Conspiracy and Treafon: Allegations of this Nature, as they are founded upon Malice, must be supported with Lies: And fo the Context informs us this was. Amos, as I have obferved, had threatened the House of Jeroboam with Destruction by the Sword: Not that the Prophet spake maliciously against the King, but as tenderly forewarning him of a D 2 Judg II. SER M. Judgment that God himself had denounced, and which was foon after fulfilled against his Son Zachariah by the Hands of Shallum the Son of Nabeh, 2 Kings xv. 10. However, this, Amaziah thought, would not nearly enough affect Jeroboam himself, to raise his Indignation against the Prophet: The Story therefore must be improved; and what the Prophet had denounced against his House, must be reported to the King as if threatened to his Perfon. Amos vii. 1o, 11. Then Amaziah the Priest of Bethel fent to Jeroboam, King of Ifrael, faying, Amos hath confpired against thee in the midst of the House of Ifrael: The Land is not able to bear all his Words. For thus Amos faith, Jeroboam fhall die by the Sword, and Ifrael fhall furely be led away Captive out of their own Land. How the King took this, and what Anfwer he made to it we do not. read: But it seems from the next Words, that the Idolatrous Prieft had Encouragement enough to infult the Prophet, and to forbid his appearing any more before the King. Alfo Amaziah faid unto Amos, O thou Seer, go, flee thee away into the Land of Judah, and there eat Bread, and prophesy there: ver. 12. There perhaps thou wilt find more Encouragement, fince there it is likely thy Prophe ver. 13. SERM. II. cies will meet with more Regard: But prophefy not again any more at Bethel, for it is the King's Chapel, and it is the King's Court. The Answer, which the Prophet returns to the Prieft, is fuch as became the Mouth of one that fpake by a fuperior Authority to that which forbad him: He gives him to understand, that the Judgments which he had denounced, he had denounced by the Divine Authority and Command; and that conveyed to him not in the Course of the ordinary Way of training up to Prophecy, but by virtue of an immediate Inspiration and Call, which unfought and unexpected he had received from God: Then anfwered Amos, and faid to Amaziah, I was no Prophet, neither was I a Prophet's Son: ver. 14. I was neither by Birth, nor by immediate Separation from the Womb, fet apart, or confecrated to the Office of Prophecy; nor had I my Education under a Prophet in any of their Colleges and Schools. But I was an Herdman, and a Gatherer of Sycomore Fruit; leading an humble, country Life, among Sheep-cotes and Folds, concerned for nothing but to provide Pafture for my Flock, thoughtless of any higher Condition or Employ, and void of any fuperior Knowledge or Skill. So far out of II. SER M. the ordinary Road of Prophets, ver. 15. the LORD took me (faith he) as I followed the Flock, and the LORD faid unto me, Go, prophefy unto my People Ifrael. Thus the Prophet afferts and vindicates his Commiffion and Call; fhews it to be independent upon any Power on Earth, and confequently that he was accountable for the Exercise of it to no Man. After which he concludes with repeating and confirming the Judgments he had denounced; but adding withal a particular Judgment against Amaziah, for daring to question and dispute his Authority: ver. 16, 17. Now therefore bear thou the Word of the Lord; Thou fayeft, Prophefy not against Ifrael, and drop not thy Word against the House of Ifaac: Therefore thus faith the LORD, Thy Wife fhall be an Harlot in the City; and thy Sons and thy Daughters fhall fall by the Sword, and thy Land fhall be divided by Line: And thou shalt die in a polluted Land, and Ifrael fhall furely go into Captivity forth of his Land. This is both the Occafion and Meaning of the Text: But I have no Defign to treat of it at present as it ftands related to the Context, (in which Light it would afford us many ufe ful upon at ful Obfervations worthy to be infifted I. In the FIRST Place, That here is a direct Intimation, that, even in the Ages of Inspiration, the Jews had fettled Colleges or Schools for the Education of Prophets, and to fit and dispose them for the Reception of the Spirit. II. SECONDLY, That here is also a tacit Conceffion, that God ufually chose his Prophets from hence, and that none were ordinarily called to that Office, unless he had been trained up to it by fuch Education. III. THIRDLY, That here is an Instance, that upon exercising this Office, without fuch preceding Preparation and Study, the Prophet was expected to be able to alledge an immediate Inspiration and Call from God. These Heads therefore, with other Obfervations which they will fuggeft, and a suitable D 4 Appli SERM. II. |