Christian and Jew in Early modern English Perspective

On Pico generally, with reference to the Kabbalah, see Ernst Cassirer, “Giovanni Pico della Mirandola: A Study in the History of Renaissance Ideas,”Journal of the History of Ideas 3 (1942): 123–44, 319–46. On Kabbalah, see Gershom Scholem,Major Trends in Jewish Mysticism (Jerusalem, 1941); idem,Kabbalah (Jerusalem, 1974). On Christian Kabbalah, see J. L. Blau,The Christian Interpretation of the Cabala in the Renaissance (New York, 1944); F. Secret,Les Kabbalistes Chrétiens de la Renaissance (Paris, 1964); W. J. Bousma, “Postel and the Significance of Renaissance Cabalism,”Journal of the Warburg and Courtauld Institute 17 (1954): 318–32; Frances A. Yates,The Occult Philosophy in the Elizabethan Age (London, 1979). Johannes Reuchlin,De rudimentis Hebraicis (Pforzheim, 1506); idem,De verbo mirifico (Basle, 1494); idem,De arte Cabalistica (Haguenau, 1517). For an interesting discussion of the Egyptian tradition, see Martin Bernal,Black Athena (London, 1987). Quoted from a manuscript source in Moshe Idel, “The Magical and Neoplatonic Interpretations of the Kabbalah in the Renaissance,” in B. Cooperman, ed.,Jewish Thought in the Sixteenth Century (Cambridge, 1987), 186–242, esp. 186–7. See also Idel, “Hermeticism and Judaism,” in I. Merkel and A. Debus, eds.,Hermeticism and the Renaissance (Washington, 1988), 59–76. Idel, “Magical,” 212. H. Wirszubski,A Christian Kabbalist Reads the Torah [in Hebrew] (Jerusalem, 1977). Idel, “Magical,” 187. Moshe Idel, “Kabbalah and Ancient Theology in R. Isaac and Judah Abrabanel”, in M. Dorman and Z. Levy, eds.,The Philosophy of Love of Leone Ebreo [in Hebrew] (Haifa, 1985), 73–112. See also Idel, “Kabbalah, Platonism andPrisca Theologia: The Case of R. Menasseh ben Israel,” in Y. Kaplan, M. Mechoulan and R. H. Popkin, eds.,Menasseh ben Israel and His World (Leiden, 1989), 207–19. David B. Ruderman,Kabbalah, Magic, and Science: The Cultural Universe of a Sixteenth-Century Jewish Physician (Cambridge, Mass., 1988). See also H. H. Ben-Sasson, “The Reformation in Contemporary Jewish Opinion,”Proceeding of the Israel Academy of Sciences and Humanities 4 (1970): 239–326. D. S. Katz, “The Language of Adam in Seventeenth-Century England,” in Hugh Lloyd-Jones, Valerie Pearl, and Blair Worden, eds.,History and Imagination: Essays in Honour of H. R. Trevor-Roper (London, 1981), 132–45. W. L. Gundersheimer, “Erasmus, Humanism, and the Christian Cabala,”Journal of the Warburg and Courtauld Institute 26 (1963): 38–52. K. R. Stow,Catholic Thought and Papal Jewish Policy, 1555–1593 (New York, 1977); J. I. Israel,European Jewry in the Age of Mercantilism, 1550–1750 (Oxford, 1985), 18–19. [Anon.],A Character of England (London, 1659; reprint, Harleian Miscellany, ed., T. Park, London, 1808–13), x. 192. M. M. Knappen,Tudor Puritanism, 2nd ed. (Chicago, 1970), 442. H. Gee and W. J. Hardy,Documents Illustrative of English Church History (London, 1896), 477; E. C. S. Gibson,The Thirty-Nine Articles (London, 1898). Exodus 20: 8–11. Knappen,Puritanism, 443–4; S. Bacchiocchi,From Sabbath to Sunday (Rome, 1977), 16–55. For example, 12 Rich. II, c.6; 27 Hen. VI, c.5; see J. Wigley,The Rise and Fall of the Victorian Sunday (Manchester, 1980), 204–8 for a list of statutes. Knappen,Puritanism, 444–5. Quoted in C. Hill,Society and Puritanism, 2nd ed. (New York, 1967), 210. R. Cox,The Whole Doctrine of Calvin about the Sabbath (Edinburgh, 1860), 91. William Tyndale, “An Answer to Sir Thomas More's Dialogue,” ed. H. Walter,Parker Society 38 (1850): 97–8. Knappen,Puritanism, 445–6; Hill,Society, 149–50: see for example, 5 & 6 Edw. VI, c.3 (repealed under Mary but re-enacted in 1604) which authorized harvest labour on Sunday “or at any times in the year when necessity shall require to labour, ride, fish or work any kind of work, at their free wills and pleasure.” Dr. Williams's Lib., MS Morrice B II, f. 9v: quoted in P. Collinson, “The Beginning of English Sabbatarianism,”Studies in Church History 1 (1964): 208. Thomas Shepard,Theses Sabbaticae (London, 1649), preface, sig. B; W. U. Solberg,Redeem the Time (Cambridge, Mass., 1977), 1–2. A similar viewpoint can be found in William Gouge,Gods Three Arrows (London, 1631), 5; and from John Dod, preaching in Coggeshall:Calendar of State Papers, Domestic 1636–7, 514. Cf. W. Hunt,The Puritan Moment (Cambridge, Mass., 1983), 259, 274. J. E. Neale,Elizabeth I and her Parliaments (London, 1953–7), 2: 58–60, 394–5. J. Tait, “The Declaration of Sports for Lancashire (1617),”English Historical Reveiw 32 (1917): 561–8. Tait located a copy of this hitherto lost document inManchester Sessions, 1, ed. E. Axon Rec. Soc. Lancashire & Cheshire, 42 (1901), xxiv–xxvii. The Constitutional Documents of the Puritan Revolution, ed. S.R. Gardiner, 3rd ed. (Oxford, 1906), 99–103: Declaration of Sports re-issued 18 Oct. 1633. For the background on this action, see S. R. Gardiner,History of England, 1603–1642, 2nd ed. (London, 1883–4), 3: 248–52; 7: 318–23;Victoria County History, Somerest, 2 (1911), 43–6; T. G. Barnes, “County Politics and a Puritan Cause Celebre: Somerset Churchales, 1633,”Transactions of the Royal Historical Society, 5th ser., 9 (1959): 103–22; R. C. Richardson, “Puritanism and the Ecclesiastical Authorities,” in B. Manning, ed.,Politics, Religion and the English Civil War (London, 1973), 15–16. Gardiner,History 7, 322; C. Russell,Parliaments and English Politics 1621–1629 (Oxford, 1979), 96–7, 157, 183, 234, 276; idem, “The Parliamentary Career of John Pym, 1621–9,” inThe Elizabethan Commonwealth, ed. P. Clark et al. (Leicester, 1979), 152;Commons Debates 1621, ed. W. Notestein et al. (New Haven, 1935), 2: 96; 3: 299; 4: 377–8. G. M. Trevelyan,History of England, 3rd ed. (London, 1945), 453. The two most thoughtful pieces of work are Hill,Society, chap. 5: “The Uses of Sabbatarianism”; and Collinson, “Beginnings.” See also R. L. Greaves, “The Origins of English Sabbatarian Thought,”Sixteenth Century Journal 12 (1981): 19–34; K. L. Sprunger, “English and Dutch Sabbatarianism and the Development of Puritan Social Theology (1600–1660),”Church History 51 (1982): 24–38; K. L. Parker, “Thomas Rogers and the English Sabbath: The Case for a Reappraisal,”Church History 53 (1984): 332–47; K. L. Parker,The English Sabbath, 1558–1649 (Cambridge Univ., 1984; Ph.D. diss.), now published by Cambridge University Press. See also D. S. Katz,Sabbath and Sectarianism in Seventeenth-Century England (Leiden, 1987). An older work, still useful, is M. Levy,Der Sabbath in England (Leipzig, 1933). On the Sabbath in later times, see Wigley,Victorian Sunday; and D. Eshet, “The English Sunday: Sabbatarianism and Social Order in England, 1780–1867,” (M.A. thesis, Tel Aviv University, 1992, now being expanded as a Ph.D. diss. UCLA). The primary sources are meticulously catalogued in R. Cox,The Literature of the Sabbath Question (Edinburgh, 1865). See also M. Weber,The Protestant Ethic and the Spirit of Capitalism, trans. T. Parsons (New York, 1958), 167. Gardiner,History 3: 247. Knappen,Puritanism 447–9. M. James,Social Problems and Policy During the Puritan Revolution (London, 1930), 9, 14–15, 21. Hill,Society, chap. 5, passim. Hill,Society, 146, 159, 167, 172, 209, 213, 216. Constitutional Documents of the Reign of James I, ed. J.R. Tanner (Cambridge, 1930), 49. Gardiner,History 7: 318–19. Martin Luther, “How Christians Should Regard Moses,” inWorks, ed. J. Pelikan and H. T. Lehman (St Louis & Philadelphia, 1955–67), 35: 171, from the sermon of 27 Aug. 1525. Most of the secondary work on the Hutchinsonians is concerned with their scientific (and especially geological) views: see H. Metzger,Attraction Universelle et Religion Naturelle (Paris, 1938), 8, 197; A. J. Kuhn, “Glory or Gravity: Hutchinson vs. Newton,”Journal of the History of Ideas 22 (1961): 303–22; M. Neve and R. Porter, “Alexander Catcott: Glory and Geology,”British Journal for the History of Science 10 (1977): 37–60; G. N. Canton, “Revelation and the Cyclical Cosmos of John Hutchinson,” inImages of the Earth, ed. L. J. Jordanova and R. Porter (Chalfont: St. Giles, 1979), 3–22; C. B. Wilde, “Hutchinsonianism, Natural Philosophy and Religious Controversy in Eighteenth Century Britain,”History of Science 28 (1980): 1–24; M. C. Jacob,The Radical Enlightenment (London, 1981), 96; C.B. Wilde, “Matter and Spirit as Natural Symbols in Eighteenth-Century British Natural Philosophy,”British Journal for the History of Science 15 (1982): 99–131. See generally [Robert Spearman],An Abstract from the Works of John Hutchinson, 2nd ed. (London, 1755); and John Hutchinson,The Philosophical and Theological Works, ed. Robert Spearman and Julius Bate (London, 1749). See, D. S. Katz, “The Phenomenon of Philo-Semitism,” inChristianity and Judaism, ed. D. Wood,Studies in Church History 29: 327–61, esp. 327–33. Spearman,Supplement, i–v. John Hutchinson, “Moses's Principia. Part II,” inWorks 2, ed.Spearman and Bate 2: 79, 264–5: first published 1727. John Hutchinson, “Glory or Gravity,” inWorks 6: 7: first published 1733–4. Spearman,Abstract, 148–9. Hutchinson, “Moses' Principia. Part II,” inWorks 2: xxxviii–ix; Hutchinson, “Moses Sine Principio,” inWorks 3: x–xi: first published 1749. Spearman,Abstract, 3, 199–200, 203, 205. Cf. John Hutchinson, “The Covenant in the Cherubim,” inWorks 7: 74: first published 1749. Spearman,Abstract, 206, 231–2. Jacob Burckhardt,The Civilization of the Renaissance in Italy, trans. S. G. C. Middlemore (New York, 1958), 1: 208, 210. See generally, S. N. Mukherjee,Sir William Jones: A Study in Eighteenth-Century British Attitudes to India (Cambridge, 1968); R. Gombrich,On Being Sanskritic (Oxford, 1978); Maurice Olender,Les Langues du Paradis (Paris, 1990). John Rogerson,Old Testament Criticism in the Nineteenth Century: England and Germany (London, 1984); S.L. Greenslade, ed.,The Cambridge History of the Bible (Cambridge, 1963) chap. 7. Menasseh ben Israel,Hope, ed. Mechoulan, 155.