The matter was no sooner motioned but the effect followed Having conquered the Ethiopians and given thanks to God for the favors he had done him Moses accomplished the Marriage and sent the Egyptians back again into their Countrey Who nevertheless I conceived great hatred against him the Author and cause of their safety and victories The Egyptians seek to betray Moses and began seriously to consult and advise amongst themselves how they might destroy him suspecting lest by reason of the happy success he had had should begin to think of making himself Master of Egypt They accused him therefore of Murther before the King who already of himself had him in suspition as well through the hatred he bare him for his noble carriage and courage Exod. 2. 11. ad 14. whilst he was General as also through the fear he had conceived of the destruction of Egypt foretold by his Priests who incessantly incited him against Moses so that the King was upon the point to lay hands on him and murther him But he having intelligence of these practises escaped and fled secretly flying from K his presence through the Desart by which the Enemies least suspected his flight and although at no place in his journey he found victuals to sustain him yet overcame he his penury by his patience Hedio Ruffinus cap. 11. all 8. And arriving near a City of the Madians scituate upon the shore of the Red Sea that was named by one of Abraham and Chetura's sons he sat him down near a Fountain Moses flieth to the City of Madian refreshing himself and taking his ease after his laborious journey for it was about Noon and the City already appeared in his sight In this place an occasion befel by which he both gave proof of his virtue and found an opportunity to better his estate For whereas the Region is much troubled with want of water the Shepherds had a custom to strive which of them should first possess the Pits for fear lest the water would be quite consumed by others before they and their Catttel had quenched L their thirst To this Fountain therefore there came seven Virgins which were daughters of Raguel otherwise called Jethro the Priest whom the Inhabitants of that place held in great estimation who had the charge to attend their Fathers flocks for that is the exercise wherein the Troglodites are wont to employ their Women These hasted to draw sufficient water for their flocks into the troughs A v. 16. ad 19. expresly made to receive the water Moses assisteth Raguels daughters against the shepherds and when in the mean time the shepherds came and surprized them and drove away the Virgins to the end they might be Masters of the water Moses judging it a shame to himself to suffer this outrage drove away the shepherds who would have enjoyed that which appertained not unto them and gave a just assistance to the dismayed Maidens who as soon as they were returned into their Fathers presence told him the outrage M that was done them by the shepherds and the help that they found by the hands of a stranger beseeching him that the courtesie which he had shewn unto them might not be forgotten but that he might receive some token of gratitude The Father commending his daughters thankfulness towards their Benefactor commanded them to bring Moses into his presence to the end he might thank him according as he deserved As soon as he was come Raguel told him That his daughters had given him to understand how kindly he had assisted them and having his virtue in admiration he said that he had not adventured himself Ver. 21. nor done kindness to those that were without sense of the courtesies that were shewed unto them Ragnel marrieth his daughter to Moses Hedio Ruffinus cap. 12. but unto those who were capable to give him thanks yea so ready to requite him that the greatness of their requital should far surpass the measure N of his humanity He therefore adopted him for his son and gave him his daughter Zephora to Wife and made him Superintendent and Master of the flocks in which in those days the wealth and riches of most Nations consisted Moses having obtained this good fortune at Jethro's hands for such was Raguels sirname he abode there with him and attended his flocks But not long after he led his Cattel to graze near the Mountain Sinai which is the highest of all those that are in that quarter and good for pasturage by reason of the wholsom Herbs that grow thereabouts which notwithstanding was not fed upon before that time because the shepherds durst not frequent it in regard of an opinion of those that dwelt in that Countrey That God inhabited that Mountain There hapned there unto him a marvellous Prodigy â—xod 3. 1 2. which was that a flame of fire seemed O round about him in a Bush God appeared to Moses in the bush without offending either the green Herbs or the Flowers or the Boughs charged with fruit although the flames were great and vehement He not a A little amazed at this unexpected spectacle The year of the World 2454. befâ—re Christ's Nativity 1510. at last grew more and more so when he heard a voice issuing out of the fire which called him by his name charging him with boldness in that he was not afraid to tread upon that ground which hitherto had been frequented by no Man bidding him to depart afar off from the flame and content himself with that vision God convinceth Moses and the Israelites by miracles to the end they might put trust in his promises for although that he were a virtuous Man yet that he ought not to be curious to make further search into the same The same voice also told him That the honour and glory which he obtained amongst Men was by the assistance of God charging him to be of a good courage and to repair into Egypt for in that place he should be Captain and Guide of the Hebrew Nation and should deliver the People which were there from the outrage and servitude which they suffered For said the voice they shall B inhabit that happy Country wherein your Father Abraham dwelt and they shall enjoy all sorts of blessings under the conduct of thee and thy prudence Moreover it commanded him That having brought the Hebrews out of Egypt he should offer sacrifice of Thanksgiving at such time as he should arrive again in that place And such was the Oracle which he received out of the flame Moses altogether ravished at that which he had both heard and seen spake thus O Lord it were madness in me and no prudence if I should distrust thy power which I reverence and which I know hath been manifested unto my Predecessors notwithstanding I stand in doubt how I who am a Man of no eloquence and of less force should persuade
have presumed to have counselled you in any thing For it is in vain to give G counsel of such things as are expedient where all the Auditors are already determined to follow that which is contrary to the counsel given them But for that some are ignorant what misery War produces because by reason of their young years they have not known it others are moved with a rash and unadvised desire of liberty and others are drawn by H avarice and hope of gain in combustions I thought good to assemble you all together and declare unto you what means are to be used to restrain such people that the good may the better know how to resist and overcome the practices of the wicked But let no man murmur Agrippa striveth to make the common sort flexible and attentive if he hear that which displeaseth him and I will tell you nothing but that which seemeth expedient for you For they that are so bent to rebellion that they will not be recalled may for all my words continue in the same mind still And I will speak nothing at all except you will all keep silence I know many seek to aggravate the injuries that are done by the Rulers of this Country and highly commend and extol liberty yet before I begin to declare unto you the difference between you and those against whom ye purpose to make war I must first divide and separate two things which you think inseparable I For if you seek only to get satisfaction upon those that have injur'd you why do ye so extol liberty or if you think it not tolerable to obey any other these complaints against your Rulers are superfluous for although they were never so mild still would subjection be intolerable Call all things to mind and consider what a small cause of war is given you And first of all weigh with your selves the crimes and offences of your Rulers It behoveth to honour the Magistrate and not to provoke him by injury for you ought to shew your selves humble and dutiful to those that are in authority and not exasperate and provoke them to wrath by reproachful speeches For in reviling them for small offences you incite against you those whom you so revile and whereas before they only did you a little injury and with some shame now being moved by your resistance they will openly set upon you and destroy you There is nothing that so restraineth K cruelty as patience so that oft-times the patience of them who have suffered injury makes them that did the injury ashamed thereof Be it so that they which are sent into the Provinces and appointed by the Romans for your Governours Agrippa excuseth Caesar and the Romans are grievous to you yet all the Romans do not oppress you nor Caesar against whom you must take arms For they command no cruel Governours to come to you nor can they who are in the furthest part of the West easily know what is done in the East or indeed be exactly informed thereof And truly it is a thing most against reason to take arms for so small a cause especially when they against whom you take arms know nothing of the matter But there is reason to hope Depulsion of the Jews liberty which they so vehemently seek that these matters you now complain of will not be always so For there will not be always the same Governour and it is credible that they who succeed this will L be more gentle and courteous But if once you begin to make war it is not easie to end or sustain it without great calamities And let them who so thirst after liberty diligently advise with themselves that they do not bring upon their necks a greater bondage Slavery is a cruel thing and it seemeth a lawful cause to make War to avoid being brought into it yet he that is already in bondage and revolteth is rather a rebellious slave than one who loveth liberty You should therefore have endeavoured to resist the Romans when first Pompey entred this Land but then our ancestors and their Kings far exceeding you in riches strength of body and courage were not able to withstand a small part of the Roman forces and do you who are their successors and far weaker than they having succeeded them in subjection think that you are able to resist all the whole power of the M Romans The Athenians The example of the Athenians and others who obey the Roman Empire who sometime to preserve the liberty of Greece feared not to set their own City on fire and with a small fleet defeated that proud Xerxes whom they forced to flee with one ship though he had such a navy that the seas had scarce room for one ship to sail by another and all Europe was not able to receive his army and got that famous victory over Asia The Lacedemonians near the little Isle of Salamina yet now are subject to the Romans and that City the Queen of all Greece is now ruled by the commands it receives from Italy The Macedonians The Lacedemonians also after they had gotten such a victory at the Thermopyles and under their General Agesilaus sacked Asia acknowledge now the Romans for their Lords The Macedonians also who had before their eyes the valour of Philip N and Alexander The comparison of the Romans force with the Jews weakness and promised themselves the Empire of the whole world now patiently bear this change and obey them whom fortune hath made their masters Many other Nations who for their power and strength have far more cause than you to seek their liberty yet patiently endure to serve the Romans But you only think it a disgrace to obey them The Romans have brought the whole world under their government and have sought another world beyond the Ocean sea who are Lords of the whole World And where are the armies that you trust in or your navy to make you masters of the Romans Seas Where are your treasures to effect what you intend Think you that you are to war against the Egyptians or Arabians and do you not consider the bounds of the Romans Empire Do you not consider your own inability Know you not that your neighbour-nations have often by force taken your City and that the forces of the Romans have passed thorow the whole world unconquered and O as it were searching for something geater than the world Their dominion towards the East is extended beyond Euphrates and towards the North beyond Ister and towards A East is extended beyond Euphrates and towards the North beyond Ister and towards the South beyond the Wilderness of Libya and towards the West beyond Gades they have found another World beyond the Ocean and with an army entred Britain where never any came before Are you richer than the Gauls stronger than the Germans wiser than the Greeks are you more in number than
blusht to commit such Villanies openly in the sight of them who had saved their lives and that their misdemeanours and impieties would be imputed to the Idumeans because they neither hindred their mischievous Practices nor forsook their Society That therefore it was their part seeing it was now evident that the report of Treason was only Calumny and that no assault by the Romans was to be feared and that the City was impregnable provided there were no domestick divisions to depart home and by forsaking the Society of the Impious to acquit themselves of their Impiety as being by N them deceived and so against their Wills made partakers thereof The Idumeans were hereby perswaded The Idumeans depart out of Jerusalem and first of all they freed those that were in Prison in number two thousand of the Vulgar and presently leaving the City they went to Simon of whom we will speak hereafter and so they departed home Their sudden departure was against the expectation of both parts for the People not knowing the Idmmeans were sorry for what they had done rejoyced as now delivered from their Enemies and the Zealots grew more insolent and proud as though they never had needed help and now were delivered from those in consideration of whom they abstained from some Villanies Whereupon they used no delay to effect all their Villany for they spent not much time in taking advice but whatsoever seemed best to them presently without any delay they put it in practice But O especially they murthered those men that were wise and valiant for they envied the A Nobility for their Virtue they thought it a principal point first to be effected not to leave any one man of account alive Wherefore they slew amongst the rest Gorion a Noble-man of great Birth and Dignity who loved his Country was very bountiful and a lover of Liberty so that there was none amongst the Jews like him but for his desire of Liberty Gorion's Death and Niger Peraita and his other Virtues he was put to death Neither could Niger Peraita escape their hands a man who in War against the Romans had shewed himself valiant and although he often cried out and shewed the scars of his Wounds received in defence of his Country yet they ceased not for all this most shamefully to drag him thorow the City and being led out of the City despairing of life he entreated that B he might be buried Niger's Prayers took effect as the end testifieth But the barbarous People denied his request and slew him At his death he besought God that the Romans might come and revenge it upon them and that Plague Famine and Civil Discord might light upon their City God heard his Prayers and sent upon them all which he imprecated and first of all they were plagued with Civil Wars amongst themselves Niger being thus slain they were freed from the fear they had of him that he would resist their wickedness Many of the Common People were by some forged tale or other put to death Some were slain because they had formerly born Arms against them and they who were innocent in all points were put to death for some occasion devised in the time of peace and they who did not converse with them were murdered as those that contemned them and they C that freely and friendly conversed with them were slain as those that sought to betray them In short the greatest offenders and the least were all punished alike to wit with death for no man escaped except he were either poor or of very base condition CHAP. II. The Civil Discords amongst the Jews D IN the mean while the Roman Officers had their Eyes open upon what passed in the City of Jerusalem The Souldiers incite Vespasian to resort to Jerusalem and seeing the Citizens at great variance among themselves they thought this to be for their great advantage Wherefore they pressed Vespasian their General not to lose this opportunity affirming that it was Gods providence who fought for them that the Jews should be at Civil Discord among themselves and that therefore he should not overslip so good an occasion lest the Jews should quickly be friends again one with another either by the weariness of Civil War or else repenting themselves of that which they had done To whom Vespasian answered That they were ignorant what was to be done Vespasian expecteth Victory by the civil dissention of his Enemies and desirous rather as it were in a Theater to shew their forces and strength than with him to consider what was profitable and expedient For E said he if we presently assault them our coming will make concord amongst our Enemies and so we shall bring upon our selves their forces yet firm and strong but by expecting a little while we shall have less ado to conquer them their chiefest forces being destroyed by their own Civil War God is more our friend than you are aware of who without our labour and pain will deliver the Jews into our hands and will give us the Victory without endangering our Army Wherefore it is rather our part to be beholders of the Tragedy than to fight against men desirous of death and troubled with the greatest evil possible to wit domestical Sedition and Civil War And if any think that the Victory is not glorious because gotten without fight let him know and consider the uncertain events of War and that it is better if it be possible to get a Victory without bloodshed then therewith to hazard a Defeat For they who by F Counsel and Advice do any worthy Act deserve no less praise than they who by force of Arms atchieve a Victory Moreover in the mean time that the Enemies destroy one another our Souldiers may take rest and so be stronger and better able to fight when need shall require Besides it seems not that there is much haste required to get the Victory for the Jews neither prepare Arms nor Engines of War nor levie any Forces nor seek for Aid and so by delay no damage can ensue but they will Plague one another more by Civil War than our Army can by attacquing their City And therefore whether we consider Prudence or Glory we have nothing to do but let them ruine themselves for in case we should even at this present make our selves Masters of that great City so it would be justly said that the Victory was not to be imputed to us but to their discord G The Captains all consented Many Citizens to fly the Zealous resorted to Vespasian and thought this advice of Vespasian best and presently it appeared how profitable this Counsel was For every day many Jews fled to him to escape the hands of the Zealots though it was dangerous to flie because all the ways were guarded with Watch-men And if any man upon any occasion whatsoever were H taken upon the way he was presently killed as one
11. should exercise great Cruelties against them And although they were astonished at what was declared to them The Israelites omit War yet they would not resolve to renew the War both for that they had received many Tributes from the Canaanites and because being effeminated with delights they were unwilling to endure labor The year of the World 2426. before Christ's Nativity 1438. At this time the Government H of the Commonwealth was corrupted and they respected no more the ancient forms of choosing Senators or any other Magistrates they were extremely addicted to Gain and minded onely private Interest Amidst this disorder a particular quarrel hapned which brought forth a bloody Civil War Judg. 19. per totum The occasion of which ensueth A certain Levite of the common sort that dwelt in the Dominion of the Ephraimites took a Wife that was born in the City of Bethlehem The History of the Levites Wife which pertaineth to the Tribe of Judah whom by reason of her incomparable beauty he most intirely loved but was much grieved that he found not her affection answerable to his At last his reproaches of unkindness became so tedious to the Woman that tyred with disquiet she forsook her Husband and went and dwelt with her Father The Husband grieved hereat I by reason of the love he bare her went to her Fathers house and was reconciled to his Wife There abode he for the space of four days being friendly entertained by her Father and Mother On the fifth day he thought good to return to his own dwelling and both of them departed about Evening by reason that the Father and Mother were loth to part with them Thirty Stadia are four Italian Miles and had consumed the better part of the day in entertainment They had a Servant which follow'd them and an Ass likewise on which the Woman was mounted Now when they had travelled 30 Furlongs and drew near the City of Jerusalem Two Italian Miles and an half their servant counselled them to take up their lodging in some place lest by their late Travel they might fall into some disaster and the rather because they were not far from the Enemies Countrey and that the present time was such as gave K them just cause to fear But this advice pleas'd not his Master who would not lodge amongst those of a Foreign Nation for the City pertained to the Canaanites but his intent was to pass farther and Travel yet 20 Furlongs more to take up his lodging in one of his own Cities This resolution being taken they came to Giba a City of the Tribe of Benjamin when it was late and finding no man in the Market-place that would lodge them at length a certain old man returning out of the Countrey to his house who was by birth an Ephraimite and dwelt in that City meeting him asked him what he was and why he made it so late before he took up his lodging he answer'd That he was a Levite and that he brought his Wife with him from her Parents and was returning to his house A ver 22. ad 26. which was amongst the Tribe of Ephraim The old man having regard to L his Parentage The horrible wickedness of the Gibeonites by reason that he was of the same Tribe lodg'd him in his own house But certain young men of the City who had seen the Woman in the Market-place and were taken with her beauty understanding that she was gone to the old mans house who by reason of his weakness and age was not able to defend her went and knockt at his door The old man desir'd them to depart and not to offer him such a displeasure But they importun'd him to deliver them his Guest which done they promis'd him in no sort to cause his further molestation But though the old man alledg'd that she was his Kinswoman and that her Husband was a Levite and that they should commit an heinous offence in sinning for the sake of their corrupt pleasure against the Laws yet had they no regard of equity but mock'd him and menac'd to murther him because he hinder'd M them from satisfying their lust Finally he was driven to that exigent that to avoid the doing violence to his Guest and a stranger he offer'd to abandon to them his own Daughter choosing rather to let them satisfie their unbridled Concupiscence on her than that his Guest should suffer any Villany Notwithstanding all this they ceased not to urge the delivery of the Woman and they seconded their disordinate desires with violence taking her by force and leading her to their own lodgings Afterwards having all night lewdly satisfi'd their lusts on her they thrust her out of doors from them at break of day But she being desolate and discomforted by this disaster returned to her lodging and both by reason of the Villany which she had suffer'd and the shame that hinder'd her from appearing before her Husband who was outrag'd in her person N she fell down and gave up the ghost Her Husband supposing that she was only fainted away endeavor'd to recover her and to comfort her because she had not willingly condescended to their violences and lusts but in spight of her resistance was ravish'd by them and taken out of his lodging But when he saw she was dead the excess of his grief caus'd him not to lose his judgment Ver. 29. He laid the dead body upon his Ass The Levite divideth the body of his Wife into 12 parts and sent them to the twelve Tribes Judg. 20. and carried it to his house where he no sooner arriv'd but he divided the same into 12 pieces which he sent to the 12 Tribes of Israel commanding them that bare the same to tell every Tribe who were the Authors of his Wifes death and what Villany they had practised against her The Tribes were enrag'd at what they saw and heard having never heard of any the like adventure and incens'd with extreme yet just fury they assembled O themselves in Siloe before the Ark where they resolved suddenly to take Arms and to attack Giba But the Elders represented to them that they ought not after that manner A to enterprize a headlong War against their brethren The year of the World 2526. before Christ's Nativity 1438. before they had more particularly examined the crime whereof they were accused since the Law permitteth not any War no not against strangers before an Enter-parley and Embassage to demand satisfaction That accordingly it was just to send certain messengers to the Gibeonites to demand at their hands the Authors of that villany C. 20. 1. ad 25. to the end that when they were delivered The Israelites send embassadors to the Gibeonites to require those at their hands that had committed the rape they might take satisfaction by their punishment but if they should not regard that which was demanded
not escape that sickness Elias did that which God had commanded and the Messengers of the King having understood that which was declared unto them returned O back again with all expedition Ochozias marvelling much at their sudden return asked them the cause whereupon they answered him that a certain man came unto them and forbad them to pass any further but to return The year of the World 3048. before Christ's Nativity 915. and let their Master know from God that his sickness should wax worse and worse A Hereupon the King commanded them to describe what manner of Man he was that spake these words unto them who answer'd That he was an hairy Man girded with a leathern girdle And understanding hereby that it was Elias he sent a Captain with 50 Soldiers unto him Ver. 8. commanding him to bring the Prophet prisoner unto him This Captain that was sent Elias 〈◊〉 anâ— habit perceiving Elias sitting on the top of a Mountain commanded him to come down and repair unto the King who had sent for him which if he performed not presently Ver. 9 10. he threatned him to make him do it by force 〈◊〉 Solâ—iers sent to fetch Elias are consumed with lightning Elias answered him To the end thou mayest know by thine own experience that I am a true Prophet I will pray that fire may fall from Heaven and consume both thee and thy Soldiers And incontinently after Elias had prayed lightning fell down from heaven and consumed both the Captain and his Soldiers B When the King had tydings of this loss he was sore displeased and sent another Captain to Elias with the like number of Soldiers who threatned the Prophet that if he would not willingly come down he would violently pull him thence but Elias prayed that fire might fall from Heaven and incontinently both he and his were consumed in like manner as the first When the King had understood likewise how his second messenger had sped he sent a third but he being a discreet man when he came to the place where Elias was he saluted him very courteously and said unto him That contrary to his own will and to no other purpose but to fulfill the Kings pleasure he was come unto him and that they that were sent with him came not thither voluntarily but by the same command He therefore required him to have compassion both of him and his Soldiers and to vouchsafe to C come down and to come after them to the King Elias being moved by his discreet and courteous demeanor came down and followed him As soon as he came into the Kings presence he prophesied Ver. 17. and told him that God said That since he had despised him and so lightly accounted of him 〈◊〉 dying without issue Jâ—ram his brother reigned in his stead as if he had been no God or else such an one as had no power to foretell him any truth touching his sickness but that he had sent to the gods of Accaron to enquire after the success of his sickness know said he that thou shalt dye And not long after according to the Prophecy he dyed as Elias had foretold him and his brother Joram succeeded him in the Kingdom because he departed without issue This Joram was a wicked man also 2 Kings 2. â— 1. and as impious as his father for abandoning the service of the true God Elias according as Enoâ—h was taken from the sight of men he set up strange gods In all things else he was a man fit for D government In his time Elias was no more seen amongst men and until this day no man knoweth what his end was But he left a Disciple behind him called Elizeus as we have heretofore declared It is written in Holy Writ touching Elias and Enoch who was before the Deluge Hedio Ruffinus cap. 3. that they disappeared for no man hath known the manner of their dâ—â—ths 1 Kings 3. After that Joram had taken possession of the kingdom Elizeus he resolved to make war upon Misa the King of the Moabites Ver 11 13. who paid Achab his father before him the tribute of two hundred thousand sheep bearing wooll Jâ—ram asketh aid against the Moabites When he had assembled his Forces he sent unto Jehoshaphat requiring him That since he had been his fathers friend he would likewise second him and send him aid in his War intended against the Moabites who had then newly revolted from his government Jehoshaphat not only promised him to afford E him succors but moreover he assured him That he would draw the King of Idumaea who depended on him into their association When Joram understood these things by those whom he had sent unto Jehoshaphat he took his Army with him and repaired to Jerusalem where he was magnificently received and entertained by the King of that City where after they had concluded to march thorow the Desart of Idumaea and that way to charge the Enemy Ver. 17. in that they expected nothing less than to be endangered on that side these three Kings departed together from Jerusalem namely Wanâ— of water in the Hebrews Army the King of Jerusalem the King of Samaria and the King of Idumaea When they had marched seven dayes journey they found a great scarcity of water amongst them both to water their Horses and to refresh their whole Army by reason that their Guides had led them astray out of F the High-way so that they were in great want and especially Joram who by reason of the necessity wherewith he was pressed cryed unto God expostulating with him for what offence of his he would deliver up three such Kings into the hands of the King of Moab But Jehoshaphat who was a virtuous man encouraged him and sent into the Army to know whether there were any Prophet of God that had followed them to the battel Ver. 13. to the intent said he that we may understand from God what we ought to do The Kings 〈◊〉 for 〈◊〉 at Elizeus's hand and whereas one of the servants of Joram said that he had seen Elizeus the Son of Saphat the Disciple of Elias all the three Kings by the persuasion of Jehoshaphat resorted unto him When they drew near unto the Prophets Tent which he had pitched apart from the rest of the company they asked him what should become of the Army and Joram especially G To whom Elizeus answered That he had no reason to sollicite him in this sort but to repair unto his fathers and mothers Prophets who would certifie him the truth Notwithstanding H Joram intreated him The year of the World 3049. before Christ's Nativity 915. that he would prophesie and preserve the Army and his life but Elizeus sware by the living God That he would answer him nothing except for Jehoshaphats sake who was an upright man and one that feared God
and took pleasure to obey Izates whom his Father deservedly and to all their contents and the desire of the common people had preferred above the rest of his Brethren alledging moreover that they would put his Brethren and Kinsmen to death before his coming to the end that he might enjoy the Kingdom B with all security for by their deaths all the fear that might grow by their hatred and envie might be extinguished Hereunto the Queen answered that she gave them thanks for the favour they bare unto her and her Son Izates notwithstanding she required them to suspend their judgments touching the death of his Brethren until such time as Izates himself should give his consent thereunto They seeing they might not obtain the liberty to put them to death were of opinion that they should be kept prisoners until his coming to the end that they might do him no harm in his absence and that moreover until his coming there might one be appointed to govern the State whom she should esteem most trusty and faithful unto him Whereunto Helena condescended and made his elder Brother Monobazus C King and set the Diadem on his head and gave him his Fathers Seal-ring with that Robe which they call Sampsera exhorting him to govern the Kingdom until his Brothers arrival Izates having certain notice of his Fathers death resorted thither speedily and receiving his Brother Monobazus willing surrender took upon him the Government of the Kingdom Whilest Izates was in the Fortress of Spasinus Izates and his mother Helena learn the true service of God according to the manner of the Jews a certain Merchant who was a Jew called Ananias having access to the Kings wives taught them the manner how to serve God according to the Religion of the Jews and Ananias by their means growing acquainted with Izates taught him the like and accompanied him into Adiabena being drawn thereunto by his earnest intreaties when Izates resorted thither upon his D Fathers sending for It chanced also that Helena was in like manner instructed by another Jew and retained the Rites and Religion of the Jews After that Izates came into his Kingdom and knew that his Brethren and Kinsfolk were imprisoned he was much grieved Conceiving therefore with himself that it would be a great impiety in him to suffer them to be put to death or kept in prison and that on the other side it were a dangerous matter for him if being at liberty they should remember the evil they had endured Izates sendeth his Brothers to Claudius Caesar and Artabanus for this cause he sent some of them to Rome for Hostages with their Children unto the Emperour Claudius and the rest unto Artabanus King of Parthia Afterwards when he was thoroughly assured that his Mother was wholly addicted to the Religion of the Jews Izates is disswaded by Helena his Mother and Ananias from circumcision he endeavoured the more to E shew himself zealous therein and supposing that he could not be a perfect Jew except he were circumcised he prepared himself to be circumcised Which when his Mother understood she endeavoured to her uttermost to hinder his resolution assuring him that in so doing he should bring himself in great danger for that in being King he would draw himself into the dislike of his Subjects if they should have notice that he was addicted to a new Religion and to strange Ceremonies and that they would not endure that being a Jew he should be their King so she for a while by her disswasion restrained him from his desire But the King required of Ananias who according with Helena in the course of her dislike threatned Izates that if he would not obey his Mother he would forsake him and depart from him for that he feared F lest if the matter should be publickly known he should suffer some punishment as being the only Author and Instructer of the King in undecent matters that otherwise he might serve God although he were not circumcised since he had resolved to live according to the institution and Laws of the Jews and that God would pardon him for in this true Religion consisteth more than in circumcision of the body though he were not actually circumcised since the necessity and fear of his Subjects over-ruled him By which words the King for that time was perswaded to proceed no further But a little after for he was not wholly altered in that affection which he had another Jew called Eleazar Eleazar perswadeth 〈◊〉 to be circumcised coming from Galilee and accounted a Learned man in the Doctrine of our Religion perswaded him to be circumcised For coming G one day unto him to salute him he found him reading of the Books of Moses and said unto him O King contrary to your knowledge you offend the Law and God likewise for it sufficeth you not that you understand the same but the chiefest matter you are tied unto is to do that which the Law commandeth how long therefore H will you remain uncircumcised And if as yet you have not perused the Law as touching this point read it now to the end you may know what great impiety it is to omit it After the King had heard this he would no longer defer his Circumcision for which cause withdrawing himself into another chamber he called a Surgeon unto him who acted that which he required and afterwards calling his Mother and Master Ananias unto him he told them what had past whereupon they grew strangely amazed fearing the King should be in danger to lose his Kingdom if this action of his should come to light for that his Subjects would not endure that such a man that followed a contrary Religion should be their King They feared also lest they themselves should be in danger They that rely on God and put their confidence in him do always reap the reward of their Piety forasmuch as the cause of all this matter would be imputed I to them But God by his Providence prevented lest any of those things which they feared should come to pass for he delivered Izates himself and his Children likewise out of many dangers yielding them his assistance in their doubtful and desperate conditions declaring in effect that those that only put their trust in him and depend upon his Providence are never deprived of the fruit of their Piety But of these things we will speak hereafter When Helena the Kings Mother perceived that the state of the Kingdom was in peace Helena the Queen of Adiabena resorteth to Jerusalem and that by all mens opinion both home-bred and strangers her Son was reputed happy by the good will of God she was seized with a desire to go and visit the City of Jerusalem and adore God in the Temple which was so much renowned K through the whole world Aliàs cap. 6. and offer Sacrifice of Thanksgiving therein for which cause she besought her