points. I shall yet further inform you with the same sincerity,
concerning the rest. _Sixtus Senensis_ in his _Bibliothæca_, lib. 2.
_Titulo contra Talmud_, and others, as _Biatensis_, _Ordine_ 1. _Tract._
1. _Titulo_ Perachot. averre out of the _Talmud_. cap. 4. “that every
_Iew_, thrice a day, curseth all Christians, and prayeth to God to
confound, and root them out, with their Kings and Princes. And this is
especially done in the _Synagogue_, by the _Iewes_ Priests, thrice a
day.” I pray let such as love the truth, see the _Talmud_, in the quoted
place; and they shall find nothing of that which is objected: onely
there is recited in the said fourth Chapter, the daily prayer, which
speaks of _Minim_, that is, _Hereticks, ordained_ in _Tabne_, (that is a
town not farre from _Ierusalem_, between _Gath_ and _Gazim_, &c.) the
Talmud hath no more. Hence _Sixtus Senensis_ by distillation, draws
forth the foresaid calumnie, whenas, what the _Talmud_ rehearseth
briefly, to be made onely by the wise men in the said Town, he saith,
was a constitution in the _Talmud_ long after.
Now let us see what was done by those wise men in the said Town; and let
us examine, whether that may justly offend the Christians.
There is in the daily prayers a certain Chapter where it is thus
written, _la-Mumarim_, &c. that is, _For Apostates, let there be no
hope, let all Hereticks be destroyed, and all thine enemies, and all
that hate thee, let them perish. And thou shalt root out the kingdome of
pride forthwith, weaken, and put it out, and in our dayes._ This whole
Chapter speaketh nothing of Christians originally, but of the _Iewes_,
who fell in those times, to the _Zaduces_, and _Epicureans_, and to the
Gentiles, as _Moses_ of _Egypt_ saith, Tract. _Tephila._ cap. 2. For by
Apostates and Hereticks are not to be understood all men, that are of a
diverse religion, or heathens, or Gentiles, but those renegado _Iewes_,
who did abrogate the whole Law of _Moses_, or any Articles received
thence; and such are properly by us called _Hereticks_. For according to
the Law of Christians, he is not properly an Apostate, or Hereteck, who
is originally bred a scholler and a candid follower from his youth of a
diverse law, and so continueth: otherwise native _Iewes_ and _Hagarens_,
and other Nations that are no Christians, nor ever were, should be
properly called Apostates, and Hereticks in respect of Christians, which
is absurd, as it is absurd for the _Iewes_ to call the Christians
Apostates, or Hereticks. Wherefore it speaketh nothing of Christians,
but of the fugitive _Iewes_, that is, such as have deserted the
standard, or the sacred Law.
2. Lastly, neither the kingdomes, nor kings that are Christians, or
_Hagarens_, or followers of other Sects are cursed here, but namely the
kingdome of Pride. Certain it is that in that time (wherein, our wise
men added to the daily Prayers the foresaid Chapter) there was no
kingdome of Christians, what therefore that kingdome of pride was,
should any man ask, who can plainly shew it? So much as we can
conjecture by it, it is the kingdome of the _Romans_ which then
flourished, which did rule over all Nations tyrannically and proudly,
especially over the _Iewes_. For, after that, _Vespasian_, with his son
_Titus_, had dissipated all _Iudea_. And though som _Roman_ Emperours
after that became Christians, or had a good opinion of Christianity, yet
the kingdome of the _Romans_ was heathenish, and without distinction,
was proud, and tyrannicall. And however the _Iewes_ repeated the same
words of the prayer when the Prince was very good, and they lived under
a just government, that they did, onely of an ancient custome, without
any malice to the present government. And now truly in all their books
printed again, the foresaid words are wanting, lest they should now be
unjustly objected against the _Iewes_; and so for _Apostates_ and
_Hereticks_, they say, _secret accusers, or betrayers_ of the _Iewes_.
And for the _kingdome of pride_, they substitute _all Zedim_, that is,
_proud men_.
3. After this manner, to avoid scandall, did the 72 Interpreters, who
coming in _Leviticus_, to unclean beasts; in the place of _Arnebeth_
which signifies the _Hare_, they put δασύποδα, that is, _rough foot_:
leaving the Name, and keeping the sense. They would not retein the
Hebrew word _Arnebeth_, as they have done in some other appellatives,
lest the wife of _Ptolomy_ whose name was _Arnebet_, should think that
the _Iewes_ had mocked her, if they should have placed her name amongst
the unclean beasts. Neither would they render it λαγωὸν _lagoon_, or
λαγὸν _lagon_, which in the Greek language signifies a _Hare_, lest
_Ptolomy_ himself who was the son, and nephew of the _Lagi_, should be
offended, to see the name of his family registred among the creatures
that were unclean. Besides, _Plutarch_ records, how that it was deeply
resented, as a very high affront, and contempt, when one asked
_Ptolomy_, who was _Lagus_ his father, as is it scoffingly reflected
upon his obscure extraction and descent.
4. The very like calumnie fell out concerning the very same Chapter of
our Prayer, when _Mulet Zidan_ reigned in _Morocco_. A certain fugitive
_Iew_, to shew himself constant in the Mahumetan Religion, and an enemy
to his own Nation, accused the _Iewes_ before this king, saying, that
they prayed to God for his destruction, when they mention in their
prayers all _Zedim_, as though they would have all the Family of _Zidan_
destroyed. They excused themselves with the truth, and affirmed, in
praying against _Zedim_, that they prayed onely against _proud men_, (as
that word in their Hebrew language properly signifieth) and not against
his Majesty. The King admitted of their excuse; but said unto them, that
because of the equivocation of the word, they should change it for
another.
5. For certain, the _Iewes_ give no occasion, that any Prince, or
Magistrate should be offended with them; but contrariwise, as it seems
to me, they are bound to love them, to defend, and protect them. For, by
their _Law_, and _Talmud_, and the inviolable _custome_ of the dispersed
_Iewes_, every where, upon every Sabbath day, and in all yearly
solemnities, they have prayers for Kings and Princes, under whose
Government the _Iewes_ live, be they Christians, or of other Religions,
I say by their _Law_, as _Ieremiah_ ch. 29. commandeth, _viz._ _Seek ye
the peace of the city, whither I have caused you to be carried away
captives, and pray for them, unto the Lord_, &c. By the _Talmud_ ord. 4.
Tract. 4. _Abodazara._ cap. 1. _there is a prayer for the peace of the
Kingdome_, from _custome_, never intermitted of the _Iewes_. Wheresoever
they are on the Sabbath day, and their annuall solemnities, the Minister
of the Synagogue before he blesseth the people of the _Iewes_, doth with
a loud voice, blesse the Prince of the country under whom they live,
that all the _Iewes_ may hear it; and they say Amen. You have seen the
Form of the prayer in the book entitled The humble Addresses.
6. In like manner the ancients observe, that whereas God commands in
_Numbers_ 29.13. that seventy bullocks should be sacrificed upon the
seven dayes of the feast of tabernacles, that this was in respect of the
seventy nations (who shall one day come up to _Ierusalem_, year after
year, to keep this feast of tabernacles, _Zechar._ 14.16.) for whose
conservation they also sacrificed. For they say, that _all the nations
of the earth shall be blessed in Abraham, and in his seed, not onely
spiritually, and in the knowledge of the one first cause, but also that
at this time they shall enjoy temporall, and earthly blessings, by
vertue of that promise_. And so in the time of the second temple, they
offered up sacrifice for their confederate nations, as may appear by
these ensuing instances.
In _Megilat Tahanit._ cap. 9. it is reported, that when _Alexander_ the
great, at the instigation of the _Samaritans_, that inhabited mount
_Gerizim_, went with a resolution to destroy the temple, _Simeon_ the
just met him in the way, and amongst divers reasons that he urged to
divert him from his purpose, told him, _this is the place, where we pray
unto God for the welfare of your self, and of your kingdome, that it may
not be destroyed, and shall these men perswade you to destroy this
place_?
The like we find in the first book of the _Maccabees_, cap. 7.33. and in
_Iosephus_ his Antiq. _lib._ 12. _cap._ 17. when _Demetrius_ had sent
_Nicanor_ the Generall of his army against _Jerusalem_, the Priests,
with the Elders of the people went forth to salute him, and to shew him
the sacrifice which they offered up to God for the welfare of the King.
In the same history _lib._ 2.3. and in _Josephus Gorionides_ lib. 3.
cap. 16. we may read, that _Heliodorus_ Generall to _Selencus_, came to
_Jerusalem_ with the same intent, _Onias_ the High-priest, besought him,
not to destroy that place, where they prayed to God for the prosperity
of the King, and his issue, and for the conservation of his kingdome.
In the first Chapter of _Baruch_, the disciple of _Jeremiah_, we find
that the _Iewes_, who were first carried captive into _Babylon_ with
_Iechonias_, made a collection of money, according to every ones power,
and sent it to _Jerusalem_, saying, _Behold, we have sent you money,
wherewith ye shall buy offerings, and pray for the life of
Nebuchadnezzar, and for the life of Baltasar his sonne, that their dayes
may be upon earth as the dayes of heaven, and that God would give us
strength, and lighten our eyes, that we may live under their shadow,
that we may long do them service, and find favour in their sight_.
The _Iewes_ in _Asia_ did the same, as is reported by _Josephus
Gorionides_, lib. 3. cap. 4. they sent letters, with a present to
_Hircanus_ the High-priest, desiring that prayers might be made for the
life of _Augustus Cæsar_, and his companion _Marcus Antonius_.
_Philo Judæus_, in the book of his Embassage to _Caius_, making mention
of a letter which _Caius_ sent, requiring his statue to be set up in the
sacred temple, and _Agrippa’s_ answer thereupon, unto the said Emperour,
reports, that there were these words in it, _viz._ _The Iewes sacrifice
for the prosperity of your Empire, and that not onely upon their solemn
feasts, but also every day_.
The like is recorded by _Josephus_, (lib. 2. cap. 9. _De bello Judaico_)
the _Iewes_ said to _Petronius_ Generall to the Emperour _Caius_, we
_daily offer up burnt offerings unto God, for the peace of the Emperour,
and the whole people of Rome_. And in his second book against _Apion_,
he sayes, _we Hebrews have allwayes accustomed to honour Emperours with
particular sacrifices_.
Neither was this service ever entertained unthankfully, as appears by
the decree of _Cyrus_, _Ezra_ 6.3. where also _Darius_ commands, that
_of the Kings goods, even of the tribute, expences should be forth-with
given unto the Elders of the Iewes_ &c. _and that which they had need
of, both young bullocks, and rammes, and lambs for the burnt-offerings
of the Lord of heaven, and wheat, salt, wine, and oyl_, &c. _that they
might offer sacrifices of a sweet savour, unto the God of heaven, and
pray for the life of the King, and of his sonnes_.
The same also was commanded afterwards by _Artaxerxes_, who also
conferred liberally many large gifts, as well towards the building of
the temple, as the maintaining of the sacrifices. As for _Alexander_ the
great, he lighted down out of his chariot, and bowed himself at the feet
of the High-priest, desiring him to offer up sacrifice to God on his
behalf. And who can be ignorant of _Ptolomy Philadelphus_, how richly he
endowed the temple, as is recorded by _Aristeas_? Nor did _Antiochus_
king of the _Greeks_ unlike this, when by a publick edict, he forbid
_that any stranger should enter the temple, to prophane that place,
which the Hebrews had consecrated to religion, and divine worship_.
(Josephus _lib._ 12. _cap._ 3.) _Demetrius_ did the like, (_Josephus_
lib. 13. cap. 5.6.) To which may be added, that when they of _Ierusalem_
contended with them of _Samaria_, about the honour and dignity of the
temple, before _Alexander_ the great, the _Ierusalem_ Priest in his
plea, urged, _that this temple was ever had in great reverence by all
the Kings of_ Asia, _and by them enricht with sundry splendid and
magnificent gifts_. In the Second book of _Iosephus_ against _Apion_, we
read, that _Ptolomy Euergetes_, when he had conquered _Syria_, offered
up _Eucharisticall sacrifices_, not to idols, and false Gods, but to the
true God, at _Ierusalem_, according to the manner of the _Iewes_.
_Pompey_ the great, as is mentioned by _Iosephus de bello Iudaico_ (lib.
1. cap. 5.) durst not spoyl, no nor so much as touch the treasures of
the temple, not because (as _Tully_ in his Oration for _Plancius_
supposeth, to whom _Augustine_ in his book _de civitate Dei assentos_)
he feared lest he might be thought too avaritious; for this seems in
comparison, very ridiculous, and childish; for military law would soon
have acquitted him for this; but because of the reverence to the place
with which his mind was so affected. _Philo Iudæus_, (p. 102. 6.)
relates a letter of _Agrippa’s_, where he writes, that _Augustus Cæsar_
had the temple in so great reverence, that he commanded a sacrifice of
one bullock, and two lambs, to be offered up every day out of his own
revenues. And his wife _Iulia Augusta_, adorn’d it with golden cups, and
basons, and many other costly gifts. Neither did _Cleopatra_ Queen of
_Egypt_, fall short of her liberallity. _Tiberius_ throughout the 22
years of his Empire, commanded sacrifices to be offered up unto God, out
of his own tribute. The like did _Nero_, till the unadvised rashnesse of
_Eleazar_ in refusing his sacrifice, alienated the mind of the Emperour,
that he became the cause of a bloudy persecution. And by all this, we
may the better interpret that 11 verse of the 1. chap. of _Malachy_ (who
flourisht in the second temple,) The words are, _From the rising of the
sun, even unto the going down of the same, my name shall be great among
the Gentiles, and in every place incense shall be offered unto my name,
and a pure offering; for my name shall be great among the heathen, saith
the Lord of hosts_. For besides that the heathens termed the temple _the
house of the great God_, (_Ezra_ 5.8.) they and their Monarchs, and
Emperours, both of _Persia_, _Grece_, and _Rome_, desired, as we have
heard, to have sacrifices, and incense, offered for them in Gods name.
9. And let the reader be pleased further to observe, that the _Iewes_
were accustomed, not onely to offer up sacrifices, and prayers to God,
for the Emperours, their friends, confederates, and allyes, but also
generally for the whole world. It is the custome (saith _Agrippa_ to
_Caius_ according to _Philo_ p. 1035.) for the High-priest, at the day
of attonement, to make a prayer unto God, for all mankind; beseeching
him to adde unto them another year, with blessing and peace. The same
_Philo Iudæus_ in his second book of _Monarchy_ saith, _The priests of
other nations pray unto God onely for the welfare of their own
particular nations, but our High-priest prayes for the happinesse and
prosperity of the whole world_. And in his book of sacrifices, p. 836.
he saith, _Some sacrifices are offered up for our nation, and some for
all mankind. For the daily sacrifices, twice a day, viz. at morning, and
evening, are for the obtaining of those good things, which God the chief
good, grants unto them, at those two times of the day._
And in like manner, _Iosephus_ in his second book against _Apion_ saith,
_We sacrifice, and pray unto the Lord, in the first place, for the whole
world, for their prosperity, and peace, and afterwards more particularly
for our selves, forasmuch (as we conceive) that prayer which is first
extended universally, and is afterwards put up more particularly, is
very much acceptable unto God_. Which words are also related by
_Eusebius Cæsareensis_, in his _Præparatio Evangelica_, lib. 8. cap. 2.
10. ’Tis true, that no outward materiall glories are perpetuall; and so
the _temple_ had its period, and with the _paschall lamb_, all other
sacrifices ceased: But in their stead, we have at this day _prayer_, and
as _Hoseah_ speaks Cap. 14.2. For bullocks, we render _the calves of our
lips_. And three times every day, this is our humble supplication, and
request to God, _Fill the whole world, O Lord, with thy blessings; for
all creatures are the works of thy hands; as it is written, the Lord is
good to all, and his tender mercies are over all his works_ Psal. 145.9.
11. Yea further, we pray for the conversion of the nations, and so we
say in these most excellent prayers, upon _Ros a sana_ and the day of
attonement, _Our God, and the God of our Fathers, reign thou over the
whole world in thy glory; and be thou exalted over all the earth, in
thine excellency; cause thy influence to descend upon all the
inhabitants of the world, in the glorious majesty of thy strength; and
let every creature know that thou hast created him; and let every thing
that is formed, understand that thou hast formed it; and let all that
have breath in their nostrills say, the Lord God of Israel reigneth, and
his kingdome is over all dominions_. And again, _Let all the inhabitants
of the earth know, and see, that unto thee every knee shall bow, and
every tongue swear; before thee, O Lord our God, let them bow, and
prostrate themselves; let them give honour to the honour of thy name,
and let them all take upon them the yoak of thy kingdome_, &c. And
again, _Put thy fear, O Lord, our God, upon all thy works, and thy dread
upon all that thou hast created; let all thy works fear thee, and let
all creatures bow down before thee and let them all make themselves one
handfull_, (that is, with joynt consent) _to do thy will with a perfect
heart_, &c. A most worthy imitation of the wise King _Solomon_, who
after he had finished the building of the Temple, in that long prayer
_King._ 1.8. was not unmindfull of the Gentiles, but v. 41. he saith,
_Moreover, concerning a stranger, that is not of thy people of Israel,
but cometh out of a farre country, for thy names sake, for they shall
hear of thy great name, and of thy strong hand, and of thy stretched-out
arm, when he shall come, and pray towards this house, hear thou in
heaven thy dwelling place, and do according to all that the stranger
calleth to thee for, that all people of the earth may know thy name, to
fear thee, as do the people of Israel, and that they may know that thy
name is called upon this house which I have builded_. Where it may be
observed, that when the Israelite comes to pray, he saith, 29. _and give
every man according to his wayes_; but upon the prayer of a stranger, he
saith, _and do according to all that the stranger calleth to thee for_.
And this distinction is made to this end, that by the evident, and
apparent return, and answer of their prayers, all Gentiles might
effectually be brought in to the truth, and knowledge, and fear of God,
as well as the Israelites.
12. Moreover, since the holy prophets made prayers, and supplications
for all men, as well for the _nations_, as the _Israelites_, how should
not we do the same, for the nations, among whom we inhabit, as ingaged
by a more especiall obligation, for that we live under their favour and
protection? In _Deuteronomy_ 23.7. God commands _Thou shalt not abhorre
an Egyptian_, notwithstanding the heavy burthens they afflicted us with,
onely _because thou wast a stranger in his land_, because that at the
first, they entertained, and received us into their country.
As on the other side, _Ezek._ 23.11. he saith, _As I live, saith the
Lord God, I have no pleasure in the death of the wicked, but that the
wicked turn from his way and live_. We ought therefore to imitate his
actions, and not to hate any man, upon the mere account of religion, but
onely to pray to the Lord for his conversion; and this also, without
giving offence, or any kind of molestation. To detest, or abhorre those,
to whom we owe that prosperity which we enjoy, or who endeavour their
own salvation, is a thing very unworthy, and ill becoming; but to
abhorre their vices, and sins, is not so. It was a very excellent
observation, of a most wise, and vertuous Lady, _Beruria_, who (as it is
recorded in the _Talmud_, _Berachot_ cap. 1.) when her husband _R. Meir_
was about to pray to God, to destroy some of his perverse, and froward
neighbours, that had no lesse grievously, then maliciously vexed, and
molested him, gave him this seasonable admonition, that such a thing
_ought not to be done in Israel; but that he should rather make his
prayer, that they might return, and break off their sinnes by
repentance, alledging that text_, Psal. 104.35. _Let sin be consumed out
of the earth_; it is not said _sinners_, but _sinnes_; and then _the
wicked shall be no more_.
13. We have now in this Section shewn, that it is a mere calumnie to
imagine, that we _Iewes_ should pray to God, so as to give an offence to
the Christians, or cause scandall, by any thing in our prayers, unlesse
it be that we are not Christians, we have declared to the contrary, how
we daily pray for them. As also that during the temple, we offered up
sacrifices, for nations confederate with us, and how all Emperours
desired this. Yea, and we offered sacrifices, not onely for particular
princes, but for all mankind in generall. How, since sacrifices ceased,
with the temple, we at this day, do the same in our prayers, and how we
beseech God for their salvation, without giving any scandall, or offence
in respect of religion; and how we think our selves obliged to perform
all this, by the sacred Scripture. By all which layed together, I hope I
have sufficiently evidenced the truth, of that I have asserted.
THE FOURTH SECTION.
By consequence, the accusation of _Buxtorphius_, in his _Bibliotheca
Rabbinorum_, can have no appearance of truth, concerning that which he
puts upon us, _viz._ that we are _blasphemers_. I will set down the
Prayer it self.
“We are bound to praise the Lord of all things; to magnifie him, who
made the world, for that he hath not made us, as the Nations of the
earth; nor hath he placed us as the families of the earth; nor hath he
made our condition like unto theirs, nor our lot, according to all their
multitude. For they humble themselves to things of no worth, and vanity,
and make their prayers to gods that cannot save them; but we worship
before the King of kings, that is holy, and blessed; that stretched
forth the Heavens, and framed the Earth; the seat of his glory is in
heaven above, and his divine strength in the highest of the Heavens; He
is our God, and there is no other; He is truly, our King, and besides
him, there is no other; as it is written in the Law. And know this day,
and return into thine own heart, because the Lord is God, in Heaven
above, and upon the Earth beneath, there is no other.”
Truly, in my opinion, it is a very short, and most excellent prayer, and
worthy of commendation. The _Sultan Selim_, that famous conquerour, and
Emperour of the _Mahumetans_, made so much account of it, that he
commanded his Doctor _Moses Amon_, (who translated the _Pentateuch_ into
the _Arabian_ and _Persian_ languages) that he should translate our
prayers. And when he had delivered them to him in the _Turkish_ Tongue,
he said to him, what need is there of so long prayers? truly this one
might suffice, he did so highly esteem and value it. This is like an
other prayer which was made at that time, _viz._
“Blessed be our God, who created us for his honour, and separated us
from those that are in errours, and gave unto us a Law of truth, and
planted amongst us eternall life. Let him open our hearts in his law,
and put his love in our hearts, and his fear, to do his will, and to
serve him with a perfect heart, that we may not labour in vain, nor
beget children of perdition. Let it be thy will, O Lord our God, and God
of our Fathers, that we may keep thy statutes, and thy laws in this
world, and may deserve, and live, and inherit well, and that we may
attain the blessing of the world to come, that so we may sing to thy
honour, without ceasing. O Lord my God, I will praise thee for ever.”
But neither the one, nor the other is a _blasphemy_, or malediction
against any other Gods, for these reasons following.