THE THIRD SECTION.
Sir, I hope I have given satisfaction to your worship, touching those 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.