Jewish Hypocrisy, Chapter 9
CAP. IX.
1. The firſt thing opened, how that all the old Prophets required amendment of their manners in point of Juſtice and Mercy; Proved from Hoſea. 2. & 3. From Iſaiah. 4. From Micah. 5. From Habakkuk. 6. From Zephaniah. 7. From Jeremiah. 8. & 9. From Ezekiel, in all whoſe prophecies many places are expounded. 10, 11. Their impudence in mocking at the Prophets, who reproved theſe ſins, and one reaſon of it. 12. The ten tribes ſick of the ſame diſeaſe. Four things propoſed as obſervable from this diſcourſe.
1. THat the things which Zachariah ſpeaks of (in the places now mentioned) were the ſame which the former Prophets had mainly inſiſted upon, and conſtantly called for, is the firſt thing to be cleared. And if we follow the interpretation which Solomon Jarchi gives of that place, Hoſ. 1.2. I muſt begin with the teſtimony of the Prophet Hoſea, to whom the word of the Lord came, before any of thoſe whoſe propheſies are extant in the Scripture. For ſo he ſaith ſome expound thoſe words, The beginning of the word of the Lord, to ſignifie that he was the firſt of the four Prophets, that propheſied in the dayes of King Uzziah. And the word that he ſaith is this, The Lord hath a controverſie with the inhabitants of the Land, becauſe there is no truth, nor mercy, nor knowledge in the Land; by ſwearing, and lying, and killing, and ſtealing, and committing adultery, they break out, and blood toucheth blood, Hoſ. 4.1, 2. And in chap. 6. ver. 8, 9. he accuſeth them of violence, murther, and robbery; and chap. 7.1. of falſhood and theft; and chap. 12.7, 8. of their cheating and oppreſſion, which he could not make them believe, becauſe they proſpered and thrived in it. Theſe places it is likely may moſt of all concern Ephraim, i. e. the ten tribes, as the greateſt part of his propheſie doth. But you may obſerve, that though he find moſt fault with them for their idolatry, yet theſe other ſins had an hand alſo in their ruine. And as for Judah (whoſe ſtate I ſhall chiefly enquire into, becauſe there was the houſe of God) though they were not alwayes ſo bad in regard of Idolatry, and did not in the time of their good Princes compaſs God about with that deceit, but were faithful with the Saints; (as he ſaith, chap. 11. v. 12.) yet they were guilty of the other deceit, which was of a very deſtructive nature, as we ſhall ſee if we do but conſult the reſt of the Prophets that lived in the ſame time with Hoſea.
2. And the Prophet Iſaiah (one of the royal family, as the Hebrews think, and ſo writes in a moſt majeſtick and ſtately ſtile of theſe matters) offers himſelf to be a witneſs in the very firſt Chapter of his Viſion: Where he finds no fault with them for their Idolatry, nor queſtions the legality of their ſacrifices, nor charges them with neglect of praying to him, nor blames them for with-holding of his due oblations from him: No, on the contrary he acknowledges a multitude of ſacrifices of the beſt and fatteſt, that he was full of burnt-offerings, that they obſerved all their appointed Feaſts, and ſolemn meetings, and made many prayers to him. But then he tells them, v. 15. That he could not endure to look upon them when they ſpread their hands towards heaven, becauſe thoſe hands were full of blood. And therefore the thing that he calls for is, ver. 16, 17, 18. That they would waſh and cleanſe their hands of that blood which had beſmeared them, that they would put away their injuſtice, oppreſsion, unmercifulneſs, and ſuch like ſins: And then if they came and prayed to him, he would ſpeak friendly to them, and have a parlee with them; and do away thoſe bloody crimſon ſins; and reſtore them by their repentance and amendment to a ſnow like whiteneſs, as if they had been as innocent as Lambs, and not ſo ravenous as Lyons. And obſerve to whom it is that he ſpeaks, viz. To the Rulers firſt (who were like to Sodom) and then to the people, who were not far diſtant from them in this wickedneſs, (being like to Gomorrah) ver. 9. I ſay, to the Rulers firſt, who had the deepeſt ſhare in this guilt, and were the ring-leaders in theſe ſins, as will appear to him that ſhall but caſt his eye upon the 21, 22, 23, 26. verſes, which I ſhall forbear to tranſcribe.
3. I will not yet diſmiſs this witneſs, who ſpeaks ſo fully and cloſely to the buſineſs before us. Be pleaſed then to conſider thoſe woes which he denounces againſt them that decree unrighteous decrees, and write grievouſneſs which they have preſcribed, to turn aſide the needy from judgement, and to take away the right from the poor, that widdows might be their prey, and that they might rob the fatherleſs, chap. 10.1, 2. and then tell your ſelves what ſins they were much guilty of. To which add chap. 30.12, 13. and ſeriouſly read the 58. chapter, ver. 4, 6, 7. and you will need none to expound to you, what reformation it was that he expected upon their faſting-dayes. In the 59. chap. likewiſe he gives us a large deſcription of the temper of this people, complaining of theſe ſins as the only cauſe they were not delivered. Behold the Lords hand is not ſhortened that he cannot ſave, neither is his car heavy that he cannot hear, ver. 1. that is, He can deliver you from Sennacheribs Army, as well as from former enemies, and is as willing to hear your prayers as ever, if he could but hear any good of you, But your iniquities have ſeparated between you and your God, &c. ver. 2. You are ſo monſtrouſly unjuſt and deceitful, unmerciful and cruel (as you may read, ver. 3, 4, &c.) that he cannot but hide his face from you. There was nothing but miſchievous plots and deſigns which they had againſt each other, to be found among them. They were like a Cockatrice, that layes poiſonous eggs, or like to Spiders, that make nets to catch thoſe things that are weaker then themſelves, ver. 5. And if a man did not find out their plot which was laid, but did eat of their egg (i. e. believed all they ſaid, and took them for honeſt men) it was certain death to him, and he was utterly undone. And if they did ſmell it out and cruſhed it, then a viper did break forth, i. e. they would never endure him, but be alwayes vexing of him, and ſeeking to deſtroy him, ib. ver. 5. A man could not be ſafe by any means among his neighbours; if he truſted them, they would be his ruine; if he did not truſt them, that was pretence enough ſtill to endeavour his ruine. Read alſo, ver. 13, 14, 15. of that Chapter, and obſerve that in the 16. ver. he ſaith, that he could not find ſo much as one man that ſhould atone him: Not one man whoſe hands were clean enough from unjuſt gains, and fraudulent dealing, to be lifted up to heaven for them. And therefore he roſe up only out of his own great zeal, and for his glory's ſake to bring ſalvation, ver. 16, 17, 18. And when the enemies came in like a flood (i. e. when Sennacherib with his great hoaſt over-flowed the Land, even as far as the neek, which was Jeruſalem) the Spirit of the Lord lift up a Standard againſt him, ver. 19. He that will take the pains duely to conſider theſe places, will find ſo many other bordering upon them to the ſame purpoſe, that he will be more ſenſible of the truth of that which I affirm; and I ſhall have occaſion to call in the aſſiſtance of many of them in other parts of this diſcourſe.
4. Let us next hear what information the Prophet Micah will give us concerning this matter, who lived in the ſame time with Iſaiah, and ſpeaks ſtill more plainly (if it be poſſible ſo to do) againſt theſe ſins, as very predominant in them and their Rulers. The Woe in the 2. chap. v. 1, 2. (which I beſeech you read) is againſt thoſe, who becauſe they had power in their hands, contrived how to greaten themſelves, though with the ruine of others. If they ſaw but a fair field or houſe which they coveted, it was made a prey to their luſt, and they took it away by violence, though it was the mans inheritance, and tended to his utter undoing. And though together with him they undid his poſterity, and together with their bodies, brought their ſouls to ruine, yet they ſacrificed them all to their covetouſneſs, and caſt both women and children out of their houſes, making them thereby become Idolaters. Which may be the meaning of that phraſe, ver. 9. From their children have they taken away my glory for ever; i. e. by their cruelty they have made them flie to ſtrange Countries, and to loſe their Religion; or they have been the cauſe of their captivity, and carrying into a Land where God was not worſhipped. Yea ſo ravenous and greedy were they, that they were not aſhamed to ſtrip thoſe ſtark naked, and leave them neither upper nor inner garment, who were harmleſs and innocent, neither intending wrong to others, nor fearing any from them, as you may read, ver. 8. And in the 3. chap. 1, 2, 3. he ſpeaks of moſt barbarous and butcherly actions, the flaying and peiling of the people to the very bones. And as if that did not make them miſerable enough, they would have no pitty on thoſe poor Skeletons, but broke their very bones, and chopt them in pieces, as one doth when he puts fleſh in a pot; which is as much as to ſay, they utterly devoured them, and eat them up. They did abhorr Judgement, and pervert all Equity (ver. 9.) and (which is to be obſerved) at that very time they built up Zion and Jeruſalem with this blood and iniquity, ver. 10. i. e. They repaired or enlarged the great City; they adorned the Kings pallace which was on mount Zian, and in all likelyhood they beautified the Temple, (for that is mentioned together with theſe two, ver. 12.) with this robbery and murder that they committed. They were reformers of things amiſs, or decayed in Gods worſhip, at the coſt and charges of many a poor innocent, that they had rent in pieces, and ſhared amongſt them. For that theſe words were ſpoken in the times of reformation, you may learn from Jer. 26.18. where we are told that Micah made this threatning which is mentioned, ver. 12. of making Zion like a plowed field, &c. in the dayes of Hezekiah, who you know repented of the evil his Fathers had done, and ſo turned away the evil in his time. Now what is all this which Micah ſaith, but what the Prophet Iſaiah hath already told us. chap. 1. ver. 10, 21, 23. and again, chap. 3. ver. 13, 14, 15. where God reproves the Elders & great ones for beating his people to pieces, and grinding the faces of the poor, whoſe cauſe he ſaith he was come to plead: The Rulers then being ſo bad, there is little reaſon to expect much juſtice or mercy among the people, who alſo oppreſſed and offered violence one to another, as far as their power would reach. For proof of, which, ſpare not to read Mich. 6. ver. 10, 11, 12. and likewiſe the ſix firſt verſes of the ſeventh Chapter, which tells us largely of the General cruelty, covetouſneſs, treachery, &c. both of the Princes, and all the people, though never ſo nearly related one to another. Which was ſo great and univerſal, that it was as hard to find a merciful and a juſt man, as to find a bunch of grapes, after the gleanings of the Vintage. And therefore in the ſixth Chapter, ver. 6, &c. God by the ſame Prophet calls not for their ſacrifices and religious ſervices (in which it ſeems they were frank enough, and could have been contented to have put themſelves to any expence, ſo they might but quietly have kept their covetous, griping and devouring luſts and deſires) but to do juſtly, to love mercy, and to walk humbly with God.
5. And in the dayes of Manaſſeh, the ſon of Hezekiah, things ſtill grew worſe, and proceeded to a greater height of injuſtice and cruelty. For as he is noted for a moſt groſs Idolater, ſo likewiſe for a great ſhedder of innocent blood, wherewith he filled Jeruſalem, 2 King. 21.16.24.3. ſuch violence, iniquity, grievances, perverting of judgement there was in his dayes, that the Prophet Habakkuk (who ſome think was one of thoſe that God ſent to admoniſh him, 2 King. 21.10.) could not endure to behold it, and ſeems to be wearied with crying to God againſt it, as you may ſee, if you read Habak. 1.2, 3, 4. Whereupon God threatens to raiſe up (with ſuch ſpeed, that no body would believe it) the Chaldean Nation to deſtroy them, ver. 5. And this he did not long after the time of Manaſſeh, when the Chaldeans brought the Aſſyrian power under their feet, of which only the Jews ſtood in fear.
6. If we draw nearer to the time of the firſt captivity into Babylon, by the hands of thoſe Chaldeans, which they little dreamed of; we ſhall hear no new Sermons, but the very ſame ſins ſtill reproved. Zephaniah will be our informer in this matter, who lived in the dayes of Joſiah, a good Prince, and very zealous to reform things amiſs in the worſhip of God. With him it is manifeſt (from 2 Chron. 35.8.) the Nobles of the Realm joyned to purge the Land from Idolatry, though we may gueſs from Zeph. 1. v. 4, 5, 6. that many of the people did not affect their proceedings. And yet if you do but read the five firſt verſes of the third Chapter, you will eafily diſcern, how ſhameleſs theſe very Reformers were in their unjuſt and violent dealing, and that they would rather part with any thing (even their Idols) then theſe rich and thriving ſins. And therefore the Prophet exhorts thoſe that had any of thoſe rare vertues in them, any mercifulneſs, and righteouſneſs, that they would go on to practice them, and in thoſe wayes to ſeek the Lord, telling them that it was probable (but not certain) that they might be ſecured in that deluge of miſery, that was like to overflow the whole Land, chap. 2. ver. 3. And afterwards, chap. 3.12, 13. he propheſies that the poor and the afflicted (they that had been oppreſſed and ſtript naked by the great and the rich) were the perſons that ſhould eſcape and be left in the Land, when all thoſe mens poſſeſſions were taken from them, and that they ſhould be ſuch a remnant as ſhould not do iniquity, nor ſpeak lyes, nor have a deceitful tongue in their mouth, but ſhould truſt in God, and not in theſe evil arts.
7. Jeremiah alſo, who propheſied in the dayes of the ſame Joſiah, and likewiſe of Jehoiakim and Zedekiah, in the time of both the firſt and ſecond captivity, and afterward alſo: He, I ſay, ſpeaks the very ſame words, as will be very evident to thoſe who will do themſelves ſo much right, for the underſtanding of this truth, as to ponder theſe places of his propheſie. He tells us in the 3. chap. ver. 10. That Judah did not return to God with her whole heart, but fainedly; which words were ſpoken (as you may ſee ver. 6.) in the dayes of Joſiah, who had made a Covenant to ſerve the Lord with all their heart, and all their ſoul, and all the people ſtood unto it, 2 King. 23.3. This is the returning which the Prophet ſaith was but fained, becauſe notwithſtanding this great profeſſion, they were not ſincerely out of love with their ſins, nor did with all their heart, as they pretended, abhor them. For he tells us, chap. 7.9, 10. that many of them, though they came to the houſe of God to worſhip in the time of this reformation, yet had an Altar likewiſe in ſome private corner for Baal. And beſide this, they were all guilty of cheating, oppreſſion, ſtealing, falſe-witneſſing, and all manner of injuſtice, as you may ſee there, ver. 4, 5, 6, 9. Inſomuch that he ſaith, ver. 11. the houſe of God was become a den of Robbers, a meer neſt of thieves, where a crew of oppreſſors met together, thinking to expiate for all by their flattering devotions. And chap. 9. from the ſecond verſe to the ninth, he bewails theſe ſins againſt our neighbours, and theſe alone with a ſad and compaſſionate heart, they being the very ſins that undid them, as he notes v. 6. (through deceit they refuſe to know me, ſaith the Lord) and as I ſhall ere long demonſtrate. For ſo General were theſe ſins, that there was not ſo much as a man that did juſtice to be found, though the ſalvation of the Nation had lain upon it, chap 5.1. And though God did ſmite them grievouſly, yet they would not amend, ver. 3. but all hardened their faces as a rock in theſe evil courſes. The poor indeed one could not expect much from, and they might either be tempted by their needs to live by lyes, or they might be ignorant of the Law, and have leſs underſtanding what judgement was, ver. 4. but when he went to the great ones, who had better advantages of knowledge then the other, he found that they were lawleſs alſo, and would be bound by no obligations of Law or conſcience to their duty, ver. 5. And therefore he ſaith of the City Jeruſalem, chap. 6.6. that ſhe was wholly oppreſsion, and ver. 7. that a continual ſtream of wickedneſs run down her ſtreets, ſo that he could ſee nothing but the ſad ſpectacles of grieved and wounded perſons.
8. Ezekiel likewiſe will witneſs largely to this truth, who propheſied in the dayes of Jehoiakim, in the time of the firſt captivity, chap. 1.1, 2. This perſon ſaw the glory of the Lord which dwelt between the Cherubims upon the Ark, departing from the holy place, and from the Nation by ſeveral ſteps and degrees. Firſt it went from off the Cherubims where it uſed to ſit, viz. from the mercy-ſeat, which was in the Weſt part of the Temple, and it ſtood over the threſhold of the houſe, chap. 10.4. Then it mounted upon the back of the Cherubims (which were that charriot deſcribed by him, chap. 1.) and they carried it to the Eaſt-gate of the houſe, at which the people came to worſhip, ver. 18, 19, 20. But there being nothing but miſchief and violence to be found among thoſe that came to worſhip, though Princes of the people (chap. 11.1, 2, 6, 7.) they carry it into the midſt of the City, as you may gather from chap. 11. ver. 23. But the City being full of the blood of the ſlain, as you may ſee in thoſe verſes 6, 7. the Cherubims lift up their wings, and carry it away ſtill further off unto the mountain that was on the Eaſt-ſide of the City (ver. 22, 23.) which was the mount of Olives. And from thence it went quite away from his ſight, as he ſaith, ver. 24. which ſignifies that God forſook the land becauſe of their iniquity.
9. Now that their iniquity for which he forſook it, was the ſame with that which I have mentioned, and that they were but little amended after the firſt captivity, you may ſee by that deſcriptio which he makes of thoſe perſons that God would account righteous, and accept to life, and of thoſe who were ſo wicked, that they ſhould be deſtroyed. For this the moſt read the 18. chap. from the third verſe to the nineteenth, and chap. 33. ver. 14, 15, 16. where though he mention their idolatry, yet he enlarges far more upon theſe other ſins, and the contrary vertues. But eſpecially he notes the Rulers as moſt guilty in this kind, and therefore ſpends one whole Chapter in their reproof. For by Shepherds, chap. 34. you may underſtand foreign, the Governors of the people, and thoſe that bear office in the Land. So the Princes and Captains of Chaldaea that deſtroyed Jeruſalem, are called Shepherds, (and their ſubjects their flocks, Jer. 6.3.) and Paſtors, Jer. 12.10. Jer. 49.19, 20. Now theſe Shepherds of Iſrael that ſhould have had a care of all the flock, they did not tondere, but deglubere, not ſhear them, but flea them, and pull their skins off from them: yea they tore their very fleſh, if they were fat and rich, ver. 3. And whereas they ſhould have been a guard to the people from Wolves and Devourers; if any poor weak man of the flock was broken or wounded by the great beaſts, they never took care by right judgement to redreſs their grievances, but rather exerciſed more cruelty upon them, ver. 4. The richer ſort imitated them, and did violence to their poor neighbours, who could get no relief by the Law, which theſe Shepherds did not execute; and therefore God himſelf ſaith that he would come and judge between the fat cattle and the lean, ver. 18, 19, 20. Read alſo chap. 12.19. and chap. 22.6, 7, 9, 12. where God complains of the Princes and People both, and ſaith, ver. 13. that becauſe of this, he had ſmitten his hands at their diſhoneſt gain which they had made, &c. Which was as if a man ſhould clap his hands at his enemies, and ſay, I will be revenged; you ſhall not eſcape ſo with your wickedneſs. They thought that thoſe whom God had delivered into captivity, were the ſinners that had provoked him, and therefore were caſt out, but that they who ſtill remained in the Land were his good people, and dearly beloved of him. Whereas the Lord ſaith, that he had ſent them out for their good, and would be a little Sanctuary unto them, chap. 11.15, 16. which is exactly conformable to what Jeremiah ſaith, chap. 24. where he compares thoſe of the firſt captivity to good figgs, and they that remained to naughty figgs, that could not be eaten they were ſo bad; and ſaith that the former he had a reſpect unto, and would own them for his; but the latter he would make a reproach and a proverb, a taunt and a curſe in all places whether they ſhould be driven.
For their ſins muſt needs be the greater, in that they did not reform after ſuch a fair warning given them by the captivity of a part of their Nation, not above twelve year before; No nor when the Chaldeans were juſt ready to take their City again, and deſtroy them utterly, as you may note from Ezek. 33.21.
10. Theſe things they were ſo ſetled and rooted in, that they made but a mock of thoſe that came to reprove them, and threaten Gods judgements upon them. They did but laugh when the Prophets told them that theſe ſins would deſtroy them, and that the King of Babylon would come like a ſeething pot to ſcald them, Jer. 1.13. We muſt be the fleſh, and this City is the Cauldron, ſay they, by way of flout (Ezek. 11.3.) when they were building houſes; and therefore we had beſt build in this place that is not near the City where we are to be ſodden. And therefore the Prophet applyes this ſaying to another purpoſe, and tells them, that ſince they had multiplyed their ſlain in that City, and filled the ſtreets with them, (ver. 6.) he was ſure that thoſe murdered perſons might well be compared to fleſh, and their City to the Cauldron where it had ſoaked and been ſodden in its own blood (ver. 7.) and that their ſaying did better ſet forth their own wickedneſs, then their puniſhment, which they would not believe ſhould come. For becauſe of their bloodineſs, he tells them they ſhould be ſlain, not in the City (where then they hoped for ſecurity) but in the border of the Land of Iſrael, whether they fled, hoping that way to ſave themſelves when the City was taken, ver. 10, 11. But God had ſaid by Jeremiah, not only that he would ſend Fiſhers to fiſh them, and take them in a net (which was done in the ſiege of Jeruſalem) but hunters alſo, that ſhould purſue them, and ferret them out of every hole, as they did Zedekiah and his men of War, Jerem. 16.16.
11. And ſo indeed Jeremiah tells us they jeared at him, uſing to ſay to him when they met him in the ſtreet, What is the burden of the Lord? Jer. 23.33. As much as to fay, how now Prophet, what evil do you threaten us with all? What is the next miſchief that we muſt expect? The word Burden in the Prophetical language, ſignifies ſome great miſery and calamity that ſhould oppreſs them, and under which they were like to ſink, unleſs they repented; and many of them begin their Propheſies of deſtruction with that word, as every one that reads them very well knows. Now the people often hearing this word from his mouth, uſed to ſay in a mocking manner when they met him, What is the burden or puniſhment that you threaten us withall? And they did this in ſuch a contemptuous manner, that God threatens, ver. 36. That every mans word ſhould be his burden, i. e. that every one ſhould be puniſhed who uſed this language. One reaſon of which ſtrong impudence might be, that they had gotten ſo much riches by this covetouſneſs and injuſtice, that they thought they could hire the Ethiopians to come and help them in a time of need, when ſome burden was like to fall upon them; See Iſa. 31.1, 2, 3. and Jer. 17.5, 6. From the latter of which propheſies we may gather, that they pretended not to truſt in man and the arm of fleſh, ver. 9. but God ſaith in the 10th. ver. that he knew their deceitful heart well enough; and threatens ver. 11. that all thoſe who had gotten their goods unjuſtly, ſhould be robbed of them by the hands of the Chaldeans, as a bird is of her eggs, which ſhe never hatcheth. And this covetouſneſs I conceive might be the reaſon that they obſerved the Sabbath no better, ver. 20, 21. and counted it a burden to them, when they did obſerve it, and carry no burden through their gates, Amos 8.5, 6. Which made God deliver up all their treaſures (as I ſaid) wherein they confided, and to ſearch Jeruſalem with candles, ſo that they ſhould not be able to ſave a ſingle penny in any ſecret hole, Zeph. 1.12, 13. The King of Babylon robbed them, as the King of Aſſyria glorieth that he had done all Nations, of their goods; and his hand found as a neſt the riches of this people, Iſa. 10.13, 14.
12. I ſhould be too tedious, ſhould I write all that may be ſaid in this argument. The ten Tribes were guilty of the very ſame ſins, and this was the voice of the Prophets to them, as well as to Judah, that they would reform themſelves, not only in their idolatrous worſhip, but in theſe matters alſo. But for this, I will referr the Reader to the Prophet Micah, whoſe Viſion was concerning Samaria and Jeruſalem both, chap. 1.1. And to the Prophet Amos, whoſe viſion chiefly concerned Iſrael, and who ſaw what was coming upon the kine of Baſhan, who did oppreſs the poor and cruſh the needy, chap. 4.1. And I will only obſerve four things to you, which will be uſeful to take into your conſideration, and will more illuſtrate all this diſcourſe, and ſo paſs to the ſecond of thoſe General heads that I propounded in the end of the laſt Chapter to be ſpoken unto.