Part 19

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.

1. It is not the manner of the _Iewes_ by their law to curse other gods by name, though they be of the _Gentiles_. So in _Exod._ cap. 22.27. _Thou shalt not revile the Gods._ Heb. ‏אלהום‎, that is _Gods_, or God, as _Philo Iudæus in libro de Monarchiâ_, doth interpret, and not Judges, as _Onkelus_ and _Ionathan_ translate in their _Chald._ Paraphr. Where _Philo_ addes this reason, which is, lest they hearing their own Gods blasphemed, should in a revengefull way of retaliation, blaspheme the true God of Israel. And we have examples enough, how the idolatrous heathen used to revile, and defame each others Gods, both in _Cicero_, and _Iuvenal_.