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.
And in that sense Flavius Josephus in his book written against Apion, saith these words: “As it is our practise to observe our own, and not to accuse, or revile others; so neither may we deride, or blaspheme those, which others account to be Gods. Our Law-giver plainly forbad us that, by reason of that compellation, Gods.” According to this, by our own religion, we dare not do that which Buxtorsius chargeth us with. And upon this account the Talmudists tell us, that we ought to honour, and reverence, not onely the Kings of Israel, but all kings, princes, and governours, in generall, forasmuch as the holy Scripture gives them the stile of gods, in respect of the dignity of their office.
2. The time wherein these, as also the other prayers were composed, and ordered, was in the dayes of Ezras, who, with 120 men, amongst whom were three Prophets, Haggai, Zechary, Malachy, composed them, as we have it in the Talmud. Wherefore he cannot say, that there is any thing intended against honour, or reverence of Christ, who was not born till many yeares after.
Moreover, the Iewes, since that calumny was first raised, (though that was spoken of the Gentiles, and their vain gods, humbling themselves to things of no worth, and vanity) because they desire to decline, and avoid the least occasion of scandall, and offence, have left off to print that line, and do not in some books print any part thereof. As John Hoornbeek also witnesses, in his fore-mentioned Prolegomena, and William Dorstius, in his observations upon R. David Gawz, p. 269. and Buxtorf in his book of Abbreviatures. And perhaps it will be worthy our observation, that all these three witnesses say, that it was first made known to them, by one Antonius Margarita, who was a Iew, converted to the Christian faith. That this part of the prayer was intended Contra idola Papatus, against the Popish idols, which they therefore, as by a necessary consequence, interpret, as against Christ; but how justly, let the unprejudiced and unbiased reader judge.
3. If this be so, how can it be thought, that in their Synagogues, they name him with scornfull spitting, (farre be it from us.) The Nation of the Iewes is wise, and ingenius. So said the Lord, Deut. cap. 4.6. The Nations shall say, surely this is a wise, and an understanding people. Therefore, how can it be supposed, that they should be so bruitish in a strange land, when their Religion dependeth not upon it? Certainly, it is much contrary to the precept we spake of, to shew any resemblance of scorn. There was never any such thing done, (as it is well known) in Italy, and Holland, where ordinarily the Synagogues are full of Christians; which with great attention, stand considering, and weighing all their actions, and motions. And truly they should have found great occasion to find fault withall, if that were so. But never was any man heard thus to calumniate us, where ever we dwell and inhabite, which is a reason sufficiently valid, to clear us. Wherefore, I suppose, that I have sufficiently informed you, concerning our prayers, in which we purpose nothing, but to praise God, and to ask spirituall, and temporall blessings, and by our service, and worship, implore the divine benevolence, protection, and defence.