Jewish Hypocrisy, Chapter 8
CAP. VIII.
1. The remedy that God preſcribed them by his Prophets, was a general reformation. 2. The proof of it from them and other things alſo. 3. How they came notwithſtanding to be ſo negligent in matters of greateſt moment. 4. Which were the duties of the ſecond Table, as appears out of Zachary. 5. The Rulers eſpecially neglectfull in theſe things, and how it came to paſs. 6. They might eaſily have known better, therefore the ſin was greater. 7. And their fore-fathers being corrected for them, made their perſiſting in them more inexcuſable. 8. No peace without theſe. 9. The ſumme of many of the following Chapters, conſiſting of four general heads.
1. THE Prophets of God were not like the Fanatique ſpirits which are now in the world, that know how to find fault with what is in uſe, but cannot adviſe how to amend it; nor like Ignorant Phyſitians, that cry out upon all vulgar and old-wives medicines, but know not themſelves how to apply any that are more proper for the diſeaſe: But when they caſt ſo much diſreſpect upon their Faſts and other Religious duties, they directed to the true uſe of them; and when they ſhowed how the falſe Prophets that were among them, did but flatter and humour their diſtemper, they diſcovered its true nature, and preſcribed them a certain and effectual way of cure. And it was no far-fetcht medicine to which they adviſed them; there was no need that they ſhould climb up to heaven, and conſult with the Planets, or go beyond the Sea and traffique with ſome ſtrange Countrey for it, as we do for drugs to cure our bodily diſeaſes; but the Word was nigh them, even in their mouthes, and in their hearts, that they might do it. A general reformation of their manners, was that to which they exhorted (if the people expected a General good) as he that doth not want eyes, may read in every leaf of their Books. All the exerciſes of devotion which they uſed, were but in order to this: And without this, all their Faſts were but painful provocations; all their Confeſsions but accuſations brought in againſt themſelves; all their Prayers but the labour of their lungs, which like bellows, did make the fire of Gods anger burn, and not blow it out. And eſpecially they earneſtly beſeeched the Governors and Leaders of the people to amend, who have a manifeſt influence upon a whole Nation, and after whoſe faſhion almoſt every body uſes to dreſs himſelf. For which cauſe their ſins are ſometimes alone named in holy Writ, as procuring Gods Judgements upon a Land, becauſe by their neglect and ill example, the reſt run more pronely into all wickedneſs.
2. And therefore Jeremiah commands all the words of his propheſie to be written in one book, and read to all the people upon their faſting day, in the fourth year of Jehoiakim (as you may ſee, Jer. 36.6.) which was perhaps upon the day of expiation, when the great Faſt was obſerved. And again, the next year, upon occaſion of another Faſt which was proclaimed (ver. 9.) he took the ſame courſe, and cauſed Baruch to read his exhortations and threatnings in the ears of all the people of Jeruſalem, and thoſe that came likewiſe out of the Cities of Judah to Jeruſalem. Hereby teaching them, that their faſting and praying was to no purpoſe, unleſs they hearkened to Gods voice, by returning every man from his evil way, which he ſaith was the only way to obtain forgiveneſs of their ſins, ver. 3. and 7. And they might have underſtood this, even from the manner of their offering ſacrifices, in which they ſo much truſted. He that brought a burnt-offering, was to lay his hand upon the head of it before it was ſlain (Lev. 1.4.) which was an evident ſign (foreign) if we may believe Philo, a learned man of that Nation, of innocence and an unreprovable life, conforming with the Law of nature. For God (ſaith he) would have him that ſacrificeth firſt of all to have a mind purified and exerciſed in pious and profitable principles; and then a life conſiſting of the moſt excellent actions, ſo that he may be able confidently to ſay out of a pure conſcience, when he layes on his hands,L. de anim. l. ſacrificio idoneis. foreign, &c. Theſe hands did never receive a bribe to do wrong, nor have they touched innocent blood, nor have they been inſtruments of any hurt, injury, wound or force, nor have they miniſtred to any other diſhoneſt action; but they have been ſerviceable to all things good and profitable, and which are approved by the Laws, and by all good men. And he takes notice likewiſe, that the blood being the ſoul as it were of the living creature, the pouring out of that ſignified the offering of our ſouls to God. And that it was therefore poured out round about the Altar, becauſe a circular figure being moſt perfect, it ſhould ſignifie, That the whole ſoul ſhould be given to him, and that all the mind ſhould cheerfully move, and (as it were) dance round in all kind of words, thoughts and deeds, according to the divine pleaſure.
3. A great wonder then it may be to ſome, that they ſhould be ſo defective in matters of the greateſt concernment, while they were ſo curious, even to ſuperſtition, in the outſide of theſe ſervices. Eſpecially conſidering, that on their faſting-dayes they uſed to examine offences, and the Court ſate to puniſh thoſe that were guilty. To which ſenſe,Valent. Schindler in vocab. foreign a learned man expounds that place in Joel 1.14. Sanctifie a Faſt, call a ſolemn Aſſembly, gather the Elders, &c. i. e. call a Court, who may make inquiſition into crimes that have been committed, and ſee that they be animadverted upon and reformed. And ſo when Jezabel wrote letters to the City wherein Naboth dwelt, that they ſhould proclaim a Faſt, (1 King. 21.9.) it was as much as to ſay, Call a Court, that may examine and take cognizance of the high ſin that Naboth is guilty of. But one true reaſon I ſuppoſe, that there was not a general reformation in all things made by theſe Judicatures, was becauſe they heard only matters of fact againſt ſuch Laws of Moſes, to which there was a puniſhment annexed. Now there was a great penalty inflicted upon all thoſe that did eat upon the great Faſt a bit of bread, though but as big as a date, and on other Faſts the quantity of an Olive; but for covetouſneſs, unmercifulneſs, and ſuch like things, you read of no puniſhment at all. If a man did not faſt, he was to be cut off by excommunication, Lev. 23.29. and beſides by the decrees of the Elders, he was to be beaten: And for the breach of any of the nine firſt Commandments, you ſhall find ſome, either death, or ſome great puniſhment threatned: But for the breach of the Tenth Commandment, which is, Thou ſhalt not covet, there is no corporal penalty which they incurred, for we find none threatned. And therefore they were more carefull to keep the Sabbath, not to worſhip idols, &c. (though in theſe ſometimes they were negligent) then to do juſtly and love mercy: Becauſe they might ſuffer for the one by the hand of the Magiſtrate, but not for the other. Their carnal deſires not ſtanding in any awe of any bodily infliction, they took occaſion, as the Apoſtle ſaith (Rom. 7.8) to be more licentious, and to work all manner of concupiſcence.
4. And the ſins indeed againſt this Commandment, and thoſe that concern our neighbours, were thoſe which the Prophets called chiefly for reformation in, if they expected any good to their Land. This I will firſt of all ſhew you out of the ſame Prophet Zachary, upon whoſe words I built the former diſcourſe. After he had told them from the Lord, that they had not faſted to him in all the ſeventy years of their affliction, he proceeds to acquaint them what the true Faſt was, which God alwayes called for and expected. And that he doth, chap. 7. 9, 10. and again, chap. 8. 16, 17. which places I deſire the Reader to take pains to conſider. And then I doubt not but he will ſee good cauſe for this obſervation, that the ſins they were chiefly guilty of more then others, were, Neglects of the duties of the ſecond Table (as we ſpeak) not performing of thoſe offices which one man owes to another; but violent breaking of all thoſe bonds whereby men are tyed by God together. They may be reduced to theſe three heads.
1. Unjuſt dealing and defrauding one another, by lying, falſe-ſwearing, deviſing to over-reach and ruine their Brethren. chap. 7. 9, 10. chap. 8 16, 17. Speak every man the truth to his neighbour, execute the judgement of truth, imagine not evil, love not a falſe Oath.
2. Want of mercy and compaſſion, cruelty, hard and rigid dealing with their neighbours, which is as bad as down-right in juſtice, chap. 7. 9. Shew mercy and compaſsion every man to his Brother.
3. Oppreſſion of the poor, and thoſe that could not right themſelves againſt the mighty. Chap. 7. 10. Oppreſs not the widdow, nor the fatherleſs, the ſtranger nor the poor.
5. Concerning all which ſins, you muſt note theſe things. That all of the Nation were generally guilty of the breach of the tenth Commandment, there being nothing to reſtrain them from it, but only the fear and love of God, and the belief of another life, of which that ſtiff-necked generation had very little ſenſe. And this covetouſneſs or greedineſs of the things of this world (which God having liberally promiſed them, they were the more deſirous of) was the root of all that evil which broke out againſt the other commands of the ſecond Table. And their Rulers eſpecially were guilty of this, and the reſt of the ſins that proceeded from it, both becauſe they had fairer occaſions to ſatisfie thoſe deſires, and becauſe though many of their ſins againſt the Law were puniſhable, yet the puniſhment could be executed upon them who were in the ſupremacy, by none but God. And theſe ſins were the greater in them, becauſe they ought to have rectified others, and given them a better precedent to follow; and the greater in the people likewiſe, both becauſe they might eaſily have learnt better, and becauſe they were the ſins for which their fore-fathers had been puniſhed very ſeverely by God.
6. It is an obſervation of Philo, De animal. ſacr. idon.in the book fore-mentioned, that among all thoſe living creatures that were offered in ſacrifice, whether aerial or terreſtrial, there were none choſen by God, but thoſe that were of a gentle and good nature. The Dove, of all thoſe that love ſociety and company, is moſt mild; and the Turtle, of all thoſe that are naturally ſolitary, is moſt eaſie to be made tame and brought to hand. And among the flocks of four-footed creatures, thoſe three ſorts that were ſelected for holy uſe (the oxen, the ſheep, the goats) are of all other the moſt gentle and inoffenſive; one man, or a boy, being ſufficient to drive whole herds of them to paſture, and again to bring them back without any rebellion, to their ſtalls and folds. And this (ſaith he) alſo is a moſt manifeſt token of their gentleneſs, that none of them eat fleſh, but all of them graſs and herbs, neither are they armed with ſuch hooked claws and tallons, nor with ſuch rows of teeth as other creatures. And beſides they are the moſt profitable and uſeful, as well as moſt innocent and harmleſs of all others. For the ſheep afford clothes for our bodies; the oxen plow the earth, and after it hath yielded its fruit, they tread out the corn; and the hair and skins of goats make clothes for travellers, and ſouldiers, and ſuch like perſons, whoſe neceſſities force them to abide much in the open air. From all which (methinks) we may gather, that they were taught by thoſe things wherein they did moſt confide, not only to keep good order by Juſtice and Uprightneſs, not uſing any rapacity or crooked dealing: but alſo to be tender-hearted, loving, gentle, living in all peaceableneſs together, and being beneficial and uſeful unto others. God many times ſaid it, that it was not the fleſh or blood of beaſts, wherein he delighted; and therefore hence they might eaſily have received documents that he deſired mercy more then ſacrifice, and that they would preſent him with the qualities of thoſe creatures, rather then with their bodies.
7. But as the proverb tels us, that foreign. A bad bird hath a bad egg; So it was with this people. Theſe ſins being the faults of their fore-fathers, they were the more eaſily inclined to take after them. And though they might have learnt by their anceſtors harms, who were ſoundly puniſhed for them: yet either by the ſweetneſs of theſe ſins, that made them forget the puniſhement, or by the conceit of the purity of their Religion, wherein they excelled their fathers; they trod in the ſame ſteps with them, and became guilty of the very ſame faults which had been ſo fatally miſchievous unto others. For in the ſecond part of this ſeventh of Zachary. God tells them what words he had ſpoken to their progenitors by the Prophets of old; who for theſe ſins, together with two other (Sabbathbreaking and Idolatry) were turned out of the promiſed Land. Other ſins indeed there are mentioned by the Prophets, but none ſo much inſiſted on as theſe, to be the cauſe of their expulſion out of Gods Land, and baniſhment into a ſtrange Countrey; as you ſhall diſcern before I have gone much further. Now it ſeems that their poſterity (the men of the captivity) were grown more obſervant of the Sabbath, and greater haters of Idolatry; and becauſe of their Religious ſervices which were more pure, took themſelves for very good men, though they retained their fathers injuſtice and fraud, cruelty and unmercifulneſs, oppreſſion and violent dealing. Which was plainly the caſe of the Phariſees alſo (the poſterity of thoſe perſons) in our Saviours time, before this their laſt and long diſperſion. They were notoriouſly guilty of theſe ſins, more then any other, whileſt they could not be challenged with any idolatrous practiſes, or with neglect of the Sabbath-day, no nor with leſs ſtrictneſs in any other Religious performances. Under their Religion, they cloaked their unrighteouſneſs, and made all their piety good for nothing, being ſtained with covetouſneſs, oppreſſion of the widdows, and violence toward thoſe that had no helpers, with ſuch like wickedneſs.
8. From all which we may be bold to affirm ſtill, that God proceeds in ſuch a method of Juſtice with Nations, that where he finds theſe ſins to remain, it is in vain to faſt, and pray, and cry to God for mercy, yea to reform in other matters which concern Gods worſhip and ſervice. And yet the moſt noiſe is commonly made about theſe, out of hope their prayers, and preachings, and other Religious offices, together with the aſſerting of theſe from ſuperſtition and impure mixtures, will drown the cry of injuſtice, cruelty, blood, oppreſſion and ſuch like ſins, which are deſtructive of all humane ſociety. But far be it from the Lord and Governor of the world, to ſuffer himſelf to be fawned upon by ſuch perſons, who while they cry out againſt ſuperſtition, are the moſt ſuperſtitious. For out of a great fear and dread of God, they crouch unto, and ſpeak him fair, and lay great ſtreſs upon ſome ſmall things wherein he hath given greater liberty; and they hope, that becauſe of all this he will wink and connive at their evil doings to their neighbours, of whom they ſtand in no awe at all. But as I ſaid, he that loves good order, and rules the Nations in righteouſneſs and truth, will puniſh for theſe things as ſeverely as for the other, and without reformation in them, he will hold no Nation guiltleſs, nor let them long live in peace. Of the which, that we may be the more ſenſible, I ſhall digeſt what remains concerning the ſtate of this people, in theſe particular conſiderations.
9. Firſt, I ſhall make it appear that this of old was the Faſt which God required of their Fathers by the Prophets, viz. That they ſhould forſake thoſe ſins that I have mentioned: And that he everywhere urges, even in the moſt reforming times before the captivity, their growing more juſt, and merciful in their dealings, and their practiſing thoſe duties which ariſe from the reſpect that one man hath to another.
2. Then I will manifeſt, that after their return from the captivity of Babylon, ſtill theſe things more then any elſe are inſiſted upon, as thoſe they were deficient in, and ſhould amend.
3. That theſe are noted as the waſting and deſtroying ſins of a people, though there ſhould be no other.
4. That where men expect peace and ſettlement, quiet and removal of judgements from a Nation, they muſt have an eſpecial care to reform in theſe particulars. And becauſe Nations are moſt commonly defective in theſe things, and are apt to imagine that ſome Religious duties are all, or the greateſt matters that God expects; therefore I ſhall inſert ſuch obſervations in this diſcourſe, as ſhall both diſcover this miſtake, and the ground of it.