Jewish Hypocrisy, Chapter 13
CAP. XIII.
1. The third General propounded, that theſe ſins are of a moſt deſtructive nature to Nations. 2. Proved from the captivity of Iſrael. 3. And from the the firſt Captivity of Judah 4. The injuſtice of Rulers very fatal to them, and why. 5. The ſecond captivity of Judah imputed to the ſame cauſe. 6. Tyre ſplit on the ſame rock. 7. Ninive likewiſe and Babylon. 8. With many other Nations mentioned in the firſt and ſecond chapters of Amos. 9. And in many other places. 10. This confirmed from an obſervation among the wiſe men of the Hebrews. 11. And from the hiſtory of the laſt Greek Empire; where 10. Cauſes are given of its deſtruction by the Turks.
1. AND this leads me to the third thing that I am to make proof of, viz. That theſe are ſins which pull down ruine and deſtruction upon a Nation, and are oft the chiefeſt cauſe of it. The Poet never ſpoke a truer word then when he ſaid,Pindar. foreign (i. e. as the Scholiaſt well notes foreign) Juſtice is an high wall; there is no ſuch tall and impregnable bulwark, ſuch a ſafe defence to a Nation, as to deal uprightly and honeſtly one with another, and with all their neighbours. And then I am ſure a Nation is like to be laid waſte when there is a breach made in this wall for oppreſſion, violence and wrong to enter in. I have already noted ſo many paſſages out of the Prophets that make theſe ſins the cauſe of their deſolation and being carried captive out of their land, that I may preſume the Reader is ſufficiently convinced of it: But that I may leave no room for doubting and give more abundant ſatisfaction in this particular, I ſhall diſtinctly by theſe ſteps confirm him in that belief.
2. And firſt let it be obſerved that the captivity of Iſrael or the ten Tribes is in great part charged upon the account of theſe ſins. This will be evident to him that can take the pains to conſult theſe places in the Prophet Amos, whoſe viſion was concerning that people, chap 2.6, 7, 8, and chap. 3. v 8, 9, 10, 11, 14 in which place he ſpeaks as if he deſtroyed them for theſe ſins, but would reckon with them alſo for their Idolatrous worſhip at the ſame time. Read alſo, chap. 4.1, 2, 3. chap. 5.7, 10, 11, 12, 16. and chap 8. from the fourth verſe to the end of the tenth, to which add chap. 6.3, 7. and Hoſea 4.1, 2, 3.
3. Let it be obſerved in the ſecond place, that the captivity of Judah both firſt and laſt is moſt manifeſtly aſcribed to the ſame ſins which even in their reformations they ſpared from being deſtroyed. For the cauſes of their firſt captivity I muſt again put the Reader to the pains of conſidering theſe places in the Prophets, which are too large to tranſcribe, Mic. 2.1, 2, 3. Mic. 3.12. Iſa. 10.1, 2, 3. Iſa. 30.12, 13, 14. and Iſa. 57.…7. where God ſaith, that for the iniquity of his covetouſneſs he was wroth, &c. So unjuſt indeed they were, that they hated all good men, and cared not whether there was one of them left in the world, ver. 1. But eſpecially conſider, Iſa. 29.2. which hath been explained before (chap. 6.) to ſignifie that the people of Jeruſalem ſhould be ſlaughtered juſt as their ſacrifices wherein they truſted for ſalvation were at the Altar. Now if you look into ver. 21. you will ſee what their ſins were; unjuſt dealing, and laying hold of every occaſion to ruine their neighbour, and contriving wayes to intrap him. And it is remarkable that ſuch as their ſin was, ſuch was their puniſhment. As they were unſatiable in their covetouſneſs and thirſt after wealth, ſo were their enemies unſatiable in their appetite to devour them. For he ſaith v. 7, 8. that their enemies ſhall be as an hungry man that thinks his belly is full in a dream, but awakes and finds his ſtomack to be ſharp let by reaſon of emptineſs. They had a kind of dog-like appetite; all their cruelties wherewith one would have thought their anger would have been ſatisfied, being but like a dream in compariſon of thoſe that were behind. As their thirſt of unjuſt gain ſtill uſed to increaſe; and the more they had the more they deſired to have: ſo was it with their enemies thirſt after their blood; one draught that might be thought enough to quench it was but a preparation for a larger, and made them more greedy of it. Read likewiſe Jer 5.25, 26, 27, 28, 29 and Jer 7.28, 29 where after he had ſaid, Truth is periſhed and cut off from their mouth, it follows, Cut off thine hair O Jeruſalem, and caſt it away, &c. i. e. he proclaims a captivity which ſhould be a cauſe of grievous mourning and lamentation to them. And ſo Jer. 21.12, 13. He calls for ſpeedy execution of judgement, or elſe his anger ſhould break forth like fire againſt them, and though mount Sion was ſtrong as a rock, yet they muſt not think that it ſhould be able to defend them without juſtice, which (as I ſaid) is a rampart ſtronger then a wall of rocks and mountains.
4. And let me here before I proceed further, take notice how angry God was with the injuſtice of their Kings and Governours, and deſtroyed them for it. Ezekiel compares their two Kings Jehojakim and Jehojachin to two young Lyons who did devour and tear the people in pieces, chap. 9.3, 6 and therefore he takes up a lamentation over them, ver. 1. and ſayes that they were deſtroyed juſt as they uſed to do wild beaſts which they took in pits made for that purpoſe. The one of them was taken by the King of Aegypt, ver. 4. and the other by the King of Babylon, ver. 9. that they might no more catch any prey upon the mountains of Iſrael. And hereby the ſtrength and power of that Nation was much impaired, there being no ſtrong rod to be a ſcepter to rule, v. 14. as ſhall further appear in the next obſervation. It is ſuch a monſtrous thing for thoſe who are the Conſervators of right and juſtice to tranſgreſs it, that God cannot but puniſh ſuch miſdemeanors, he being the ſupream moderator of all, who will ſee that right take place. They are Gods here below, and ſhould act his part among men, which if they do not, it belongs properly to him to chaſtiſe them, and turn them out of their office. And he will do it, becauſe they commit ſins ſo contrary to the end of their inſtitution, and ſo diſagreeing to the nature and being of the office they bear. So ſtrange and monſtrous a thing it is for Rulers to violate juſtice, that the ſon of Sirach ſaith, Eccleſ. 20.4. it is like the luſt of an Eunuch to deflour a virgin, i. e. not only a treacherous but a moſt unnaturall thing. Juſtice is ordinarily compared by all Authors to a virgin; and therefore (1) It muſt be kept pure, chaſte and uncorrupted; and (2) for that end it is committed to the charge of Judges and other officers, as Virgins in the Eaſtern countries uſed to be intruſted to Eunuchs who waited upon them; but then (3) Theſe Judges and Rulers muſt be as far from corrupting juſtice as an Eunuch is from vitiating of a Virgin; or (4) If they do conſtruprare juſtitiam (as Tertullians phraſe is) commit a rape upon right and juſtice, it cannot but be looked upon as a ſtrange act of violence. For as God and nature forbid ſuch a force by an Eunuch, ſo do God and man forbid it in a King or a Judge. And (5) If they prove guilty of ſuch an unnatural ſin, they ſhall endure the puniſhment that ſuch wretched perſons were condemned unto; God will not ſpare them above all other men. To this purpoſe Delrio on that place, notes out of Janſenius and others.
5. And now for the ſecond captivity of Judah, we ſhall ſoon ſee to what cauſe it was to be imputed. Ezekiel tells us in the 17th chapter of his propheſie thar Nebuchadnezzar like a great Eagle had carried away to his own country the higheſt branch of the Cedar in Lebanon, i. e. Jeconiah the King of Judah, who was firſt carried captive by him, v. 3. And this Eagle only left a little ſeed which was Zedekiah, whoſe Kingdom could not grow any ſtronger or higher then a Vine, becauſe overtopped and oppreſſed by the Chaldaeans who caſt a dark and cold ſhadow upon it, ver. 5, 6. Now Zedekiah took an oath to be true to the King of Babylon who had planted him in the Kingdom, as you may ſee ver. 13, 14. But he hoping to riſe to a greater ſtrength and talneſs then the ſtature of a Vine, and beholding another Eagle (which was the King of Aegypt) under whoſe protection he imagined that he might ſpread and dilate himſelf; we read v. 7, 8, 15. that this Vine inclined her branches, and ſhot her roots towards him that he might water it and make it grow great by helping it from the oppreſſion of the Chaldeans. But for this falſeneſs and breach of Covenant God was no leſs angry then Nebuchadnezzar, and threatens to pull it up by the roots, and make every leaf of it wither, v. 9. i. e. utterly deſtroy the Kingdom of Judah, and to leave none of them to bear rule in the land, as you may read from the 15th to the end of the one and twentieth ver. where you may ſee the ſin that he denounces this judgement upon, is breach of promiſe, and much more violation of his eath and covenant, which he took ſo hainouſly that it is repeated five times as the cauſe of their ruine, ver. 15, 16, 18, 19, 20. And God calls it not only Nebuchadnezzars oath, ver. 16. but his own oath which was deſpiſed, ver. 19. And it is again repeated, Ezek. 21.23. as a thing that God could not forget but for which he brought the King of Babylon againſt them. And if you compare Hoſ. 10.4. with 2 Kings 17.4. you will find that this piece of unjuſtice in ſwearing falſly and breaking covenants, was a ſin that brought Iſrael alſo to ruine. There is but one place more that I ſhall note, which concerns this captivity of Judah, and it is Jer. 34. Where the Prophet calls upon them to let the Bondmen of the Hebrew Nation go free according to the Law in that behalf. And they promiſed by a ſolemn covenant that they would yield obedience; but afterward became doubly guilty by breaking their promiſe, and keeping their Brethren ſtill in ſlavery. Now ſee what God threatens becauſe of this oppreſſion and tranſgreſſion of their covenant, ver. 17, 18, 19, 20, &c. No leſs then a totall extirpation of them out of their land, if not out of the land of the living by the ſword, peſtilence and famine. And to this I am apt to think that paſſage relates which we meet withall in the very beginning of Jeremy's lamentations, Judah is gone into captivlty, becauſe of affliction, and becauſe of great ſervitude, chap. 1.3.
6. And now if any one hath a liſt to look into the ſtate of other Nations mentioned in the Scripture ſtory beſides theſe, he will find the deſtruction of them all attributed to the fatal influence that theſe ſins had upon them. Tyre a neighbour countrey, called the total ſumm of all beauty (Ezek. 28.12.) that walked in the midſt of the ſtones of fire, (v. 14.) i. e. of pretious ſtones and Jewels that ſparkled on every ſide of her; and that was like an Angel for glory and bravery, and as a Sanctuary for ſtrength and ſafety (v. 16.18.) this famous and perfect City corrupted her ſelf by violence, covetouſneſs, deceit in her traffique which ſhe anciently had abhorred, and then God brought a fire to devour her, ver. 15, 16, 18, 19. She flouriſhed you there read after a wonderfull manner till iniquity was found in her, and then (as it is chap. 26.14.) ſhe became like the top of a rock, a place to ſpread nets upon. And thus ſhe lay for ſeventy years as Jeruſalem did; according as Iſaiah tells us, chap. 23.17. by whom you muſt interpret thoſe words in Ezekiel, that ſhe ſhould be built no more.
7. And leaſt you ſhould think that theſe things concerned only Judah and ſome of her next door neighbours who might have ſome report of their Laws; but did not bode ſo ſadly to other more remote Nations where theſe ſins are found; Take further into your conſideration what God ſaies of Ninive, which City had been a great hammer or maul in the times of the Aſſyrian Kings unto Judea and other countreys. And you find that theſe ſins beat her to duſt, and ſlew thoſe Lion-like Kings though they filled their holes with prey, and their dens with ravine, and thought to bring up their whelps, i. e. their ſons to the ſame trade of devouring, Nahum. 2.11, 12, 13. and Nahum 3.1, 2, &c. God ſent one of thoſe Lyons, (viz. Senacherib) againſt the Hypocritical Nation, that I have been deſcribing, and gave him charge to take the ſpoil and the prey of it, Iſa. 10.56. But he thought of nothing but deſtroying and cutting off Nations not a few, ver. 7, &c. and therefore God threatens to deſtroy him utterly, and to take off his burdens and yoke from his peoples neck, v. 26, 27. This he did by the hand of the Chaldaeans who broke the Aſſyrian Empire in pieces, but yet ſucceeded them in cruelty, and ravening, covetouſneſs and unmercifulneſs, taking all for fiſh that came to their net, according as the Kings of Nineve did, Hab. 1.15. and therefore they drunk of the ſame cup of his indignation, as you may read, Iſa. 13.19, 20, &c. and Iſa. 14.3, 4, 5, 6. where he notes the hard bondage wherewith he made the conquered to ſerve, and their oppreſsion, and ruling the Nations in anger, as cauſes of their deſtruction. To which may be added that moſt evident place, Iſa. 47.56. where he ſaith plainly that cruelty and oppreſſion toward thoſe whom ſhe had overcome, brought the Lady and Miſtriſs of the world to ſit down in the duſt in perpetual ſilence and darkneſs. I will refer you but to one place more which treats moſt largely of the Chaldaeans ruine, & that is Habakk. 2. from the fifth verſe to the 18th which whoſoever reads muſt caſt his eyes very careleſly upon it, who doth not ſee that unſatiable covetouſneſs, cruelty, bloodineſs, violence, ſpoiling and ſuch like ſins, are made to have a greater hand then their Idols in reaching the cup of the Lords right hand unto them, and making them ſo drunken and full gorged, that ſhamefull ſpewing was upon all their glory. And take notice alſo that one reaſon why this miſchief was not prevented, and this deſtruction came upon them while they thought not of it, was the ſame with that which we met withall in the caſe of Judah. viz. The baſe flattering humour of their Sooth-ſayers, the men-pleaſing propheſies of ſuch Diviners and watchmen as they had (though pittifull ones they were) who had told them lyes, juſt as the watchmen of Gods people had done to them: which the latter part of that Iſa. 47. doth give us reaſon to take for a truth.
8. How long ſhould I make this diſcourſe if I ſhould multiply more particulars from Damaſcus, Gaza, Edom, Ammon and all the reſt mentioned together with Iſrael in the firſt & ſecond chapters of Amos, who were all threatned for their oppreſſion & cruelty to be puniſhed without any mercy? He ſaith there that for 3. yea for 4. tranſgreſſions, i. e. for a great many he would reckon with them, but he inſtances only in this one of cruelty, as if this was the principal, and that which excelled all the reſt in provocation. And I will only deſire you to conſider as you read thoſe chapters, whether you can refuſe to aſſent to this as a true obſervation, that one great deſtroying (if not the chiefeſt) ſin of all thoſe Nations, was this piece of unmercifulneſs, their cruel dealing with thoſe whom they had conquered, and got into their power. I am ſure that Edoms four tranſgreſſions are ſo near of kin to this, that we can ſcarce make them any more then four degrees of this one ſin, viz. want of kindneſs, compaſſion and mercy to thoſe whom it was natural for him to pitty, eſpecially when he had the better of them, Amos 1.11. He did purſue his Brother with the ſword; and did caſt off all pitty, and his anger did tear perpetually, and he kept his wrath for ever.
9. And I think there is another whole chapter, which renders no other cauſe of the periſhing of thoſe Amonites, Moabites, Edomites and Philiſtines alſo, but this, That they either rejoyced and clapped their hands at the ruine of their neighbour Judah, or elſe with an implacable and irreconcileable hatred proſecuted their victories over them intending their total deletion and final deſtruction, Eze. 25. If any cauſe is to be added, it muſt be one of the ſame nature, which was, that they made uſe of the victories of others, See Joel 3.19.to the revengeing themſelves, and they killed thoſe that fled for refuge to them. For ſo the Edomites did, as you may ſee, Obad. 14. and Jer. 49.2. where the Prophet tels us that they ſeized on their land, and took themſelves to be the heirs of Judah, whom they looked on as their younger brethren. And concerning both their cruelty and their covetouſneſs in ſeizing on their land, you may ſee more in Ezek. 35.5.10. for which they are there ſorely threatned, ver. 11, 12. But as I ſaid, I will not make a volume by prolonging this diſcourſe till a particular narrative be given you of all theſe things. Nor will I any more then ſuggeſt to your meditation, (1) how that Ammon is again threatned for inſulting upon the neck of the ſlain, i. e. of a faln and feeble enemie, Ezek. 21.9. And (2) Pharoah for deceiving and cozening the expectation of Iſrael who leaned upon his promiſe, Ezek. 29.6, 7. And (3) the Iſraelites themſelves, for ſlaying their brethren of Judah with rage that reached up to heaven, and intending without any pitty, to make them their bondmen, 2 Chron. 28.9, 10. And (4) how in general it is denounced, that the robbery of the wicked ſhall deſtroy them, becauſe they refuſe to do Judgement, &c. Prov. 21.7.15. And (5) how that God hath ſtiled himſelfe the avenger of the poor and needy, and he that will plead the cauſe of thoſe that have no helper; that are cruſhed by the mighty, neither having power to right themſelves, nor the favour of others to do them right; And (6) that theſe are ſuch unnatural ſins, and ſo contrary to all the dealings of God with men, (who is merciful, kind, and compaſſionate as well as juſt and righteous) that he will not let them go unpuniſhed: eſpecially in the rulers whoſe office it is, to ſee right, equity, and mercy take place among men. And (7) that honeſt heathens note it as an infamous thing to uſe captives either cruelly or ignominiouſly; or to do unjuſtly, and hardly with thoſe who are brought under our power; eſpecially if there be any nearneſs of one to the other, as he that will may ſee by many inſtances in Aelians Var. hiſt. L. 6. Cap. 1. where he condemns the Lacedemonians and Athenians, &c. for that when they had a gale of proſperity breathing on them, foreign they did not bear it moderately, and uſe it with a humble mind, but were, foreign, and behaved themſelves in an injurious contumelious manner towards thoſe who were ſhipwrackt in the ſtorm.
10. That God is the avenger of all ſuch; the Jews you have ſeen, are a notable example, though they ſtood in a nearer relation to him then the reſt of the world. And by often woful experience, it ſeems ſome of them grew ſo ſenſible of it, that there is a ſaying upon record of ſome wiſe men among them to this ſenſe. When Gods eares are ſhut againſt all mens praiers, he will hear the cry of the poor, needy, and oppreſſed. Quando vaſtata fuit domus ſanctuarij, omnes portae clauſae fuerunt, (foreign) excepta porta oppreſſionis: i. e. when the Temple was deſtroyed, there was no gate open for the prayers and petitions of any to enter, but only the gate for the petitions of the oppreſſed, which they ſay is never ſhut.V. Lex. Talmud. Vocah. foreign. This they prove (as Buxtorf hath noted) out of Amos 7.7. which they render thus, And he ſhewed me, and behold the Lord ſtood foreign upon the wall of defraudation or oppreſsion (i. e. I ſuppoſe of Samaria or Jeruſalem, Cities full of violence) and in his hand were defraudations, i. e. prayers againſt defrauders, petitions of thoſe who complained of oppreſſion, and unjuſt dealing, of which we have heard they were extreamly guilty. And then God ſaith ver. 8. that though he had ſpared them twice upon the petition of Amos (ver. 3.6.) yet now that theſe petitions of the poor came to him, he would not again paſs by them any more. And ſeeing the word foreign is uſed in this place only, they have ſome colour for this interpretation, & I conceive they took the ſignification of it from a word that is of near ſound, and differs but in a letter, viz. foreign which denotes ſighing and groaning, which oppreſſion you know cauſes. Even in Iſrael you ſee (if this interpretation be true) where they had faln from God, he would not exclude the ſuits of ſuch perſons, but take their requeſt into his hands, and let them have a favourable anſwer. See Eccleſiaſt. 21.5. and 35. ver. 13, 14, 15, 17. &c. in the former of which places there are theſe remarkable words, A prayer out of a poor mans mouth reacheth unto the eares of God, and his judgement cometh ſpeedily. But I am not much concerned to diſpute the truth of this gloſs, ſeeing the thing it ſelf which it aſſerts, is otherwiſe put out of all doubt; and this very Prophet Amos preſently after ſaith (as we noted before) that theſe are ſuch works as God cannot forget to puniſh, Chap 8.7. and there is ſuch particular notice taken alſo of the ſhedding innocent blood, as an iniquity that he will not pardon. 1 Kings 24.3, 4 And therefore leaving this to obtain what credit it can get, with thoſe that are better skilled in that language then my ſelf, I ſhall conclude this chapter with a brief relation of thoſe cauſes which are aſſigned by the Greek hiſtorians, of the deſtruction of their Empire, and delivery of them unto the power of the Turks.
11. And I ſhall go no further then Mart. V. Pag. 55.Cruſius his notes upon that political hiſtory of Conſtantinople which he ſet forth, where he obſerves theſe cauſes as moſt notorious amongſt others, (1) the Injuſtice and Oppreſsion of their Emperors, as he inſtances in Michael Parapinatius, Anno 1075. and Alexius Comnenus, Anno 1084. who thought himſelf not to be foreign, but foreign, not the Father (as we ſpeak) but the Lord of the common wealth. He there notes ſeveral unjuſt acts of his, which gave his people ſuch diſcontent,foreign. that when the Turks came into Aſia, many chuſed rather to ſubmit to them, then bear the oppreſſion of the Emperor any longer. So Choniates ſaith in his life, whoſe words are theſe, The cruel and inhumane Barbarians ſeemed to be fuller of compaſſion, kindneſs and humanity then our ſelves. (2) He takes notice of the Idleneſs and voluptuouſneſs of the ſame Princes (which commonly is fain to maintain it ſelf by rapine and violence) from whence it came to paſs, that when the Turks broke in with their forces, they were more fit to ſit and ſpin with girls at home, then take their arms into their hands and fight with enemies in the field, as the ſame Choniates ſaith. (3.) The perverſity & covetouſneſs of thoſe that choſe the Emperor, who minded only their own profit, and made no reckoning of a valiant and ancient Roman ſpirit; So that an infant (as the ſame author ſpeakes) in his ſwadling bands, was as good as any elſe to be promoted, if it would promote their own private deſignes. (4.) Civil-wars and the ambitions of great men, which made them ſometime fall off from the Emperors: (5) the malice of ſome men againſt their private enemies, made them invite the Turks to come and take their revenge; who were eaſily allured by the goodneſs and riches of the country to imbrace ſuch motions. (6) Covetouſneſs and the love of riches, which made them that they would not pay garriſon ſoldiers, and ſo the places were quit The very navy was neglected through parſimony, and ſo the Iſlands were loſt. And he or ſome other obſerves that the Citizens in the laſt ſiege would not give a ſupply of neceſſary charges for the defence of the City, complaining of their poverty, when as there were vaſt treaſures found in their houſes when it was taken. (7) The inſolencies and wrongs that the ſouldiers were luffered to offer to their friends; which made the Hiſtorian ſay, that they were not like to atchieve any thing who went to the war loaded with curſes and tears for their Viaticum in their march. (8.) Treachery and perfidiouſneſs to their enemies; for they kept not faith with the Turks, which much incenſed their anger againſt them. (9) A general neglect of Government, in ſo much that he ſaith, no care was taken to puniſh vice; antient Fabricks fell to the ground, the coyn was adulterated, and falſe money ſtamped, and a great looſneſs there was in their apparrel, which one thing, he ſaith, wiſe men lookt upon to fignifie foreign, the alteration of the Government, and diſſolution of the Kingdom. I may add the (10th) though not ſo near to my preſent ſubject, and that was the diſſentions and differences that were among other Chriſtians, ſo that they could not give them relief. But how ſhould ſuch differences have been, and ſtill remain in the world, if there were that love to mercy, kindneſs and juſtice that God by his Prophets and his ſon called for? Let all Chriſtians conſider how they are concerned in theſe things, and let them learn both by antient and later ſtories of indubitable credit, to lay aſide their angry paſsions, and their covetous affections, or elſe they will be their undoing. Man cannot, God will not help it.