approved of whereupon he took care of the City himself and committed the Countrey to his brother Simon But Demetrius passing the River came into Mesopotamia with a design to make himself Master of Babylon intending to make that the seat of the Empire when he should have subdu'd the other Provinces For the Greeks and Macedonians who inhabited that Countrey had sollicited him often by Ambassadors to come unto them promising him to submit to his authority and to serve him in the War against Arsaces King of the Parthians Demetrius maketh War upon Arsaces King of the Parthians and is taken Prisoner Demetrius flattering himself with those hopes marched towards them with great speed presuming that if he could overcome the Parthians he might easily vanquish Tryphon and drive him out of the kingdom of D Syria Being therefore entertain'd by those of the Countrey with great joy he levied a great Army and made War against Arsaces but he lost the day and was himself taken Prisoner as we have elsewhere declar'd CHAP. X. Tryphon seeing Demetrius ruined contrives how he may quit himself of Antiochus that he might reign in his stead and likewise how he may destroy Jonathan He deceives him causeth a thousand of his men to be put to death at Ptolemais and keepeth him Prisoner E WHen Tryphon understood that Demetrius was utterly ruined Hedio Ruffinus cap. 9. he forsook Antiochus and contrived how he might kill him 2 Mac. 11. 13. and make himself King But the fear that he had of Jonathan Antiochus's friend Tryphon labouring to transfer Antiochus's kingdom unto his own hands and fearing Jonathans opposition traitetously complotteth his death hindred his design whereupon he resolv'd first of all to deliver himself of Jonathan and afterwards to kill the young King Antiochus Having therefore resolv'd to kill Jonathan by some Treason he came from Antioch to Bethsan which the Greeks call Scythopolis whither Jonathan came to meet him with 40000 chosen men supposing that Tryphon came thither to make War upon him But he knowing that Jonathan came thither with so great a strength and imagining that he could not prevail upon him by open force he had recourse to fraud he made him rich Presents and accompanied them with a great deal of civility and that he might free him from all F distrust and ruine him when he should least suspect it he commanded the Officers of his Army to obey him in all things After this he invited Jonathan to come to Ptolomais and to bring with him some few of his Soldiers promising to deliver the City into his hands and resign all the Fortresses that were in the Countrey into his possession assuring him That he came into that Countrey to no other purpose Jonathan suspecting no sinister dealing and believing that Tryphon spake what he intended disbanded his Forces and took only 3000 men with him whereof two he left in Galilee and with 1000 he came to Tryphon at Ptolomais But the Inhabitants of the City shutting the gates as soon as he was entred according as Tryphon had commanded them took Jonathan Prisoner and slew all those that attended upon him Hereupon Tryphon presently sent part G of his Army unto the 2000 that were left in Galilee to the intent to put them all to the Sword but they having notice of that which had befaln their Chieftain took up their H Arms The year of the World 382â— before Christ's Nativity 124. and departed out of Galilee without any loss And although the Soldiers of Tryphon exceeded them far in the number yet were they not so hardy to attack them because they knew that the Jews were ready to expose themselves to all dangers to defend their lives and so they returned back to him that sent them without doing any thing CHAP. XI The Jews make choice of Simon Machabeus for their General in the place of Jonathan his brother who was kept Prisoner by Tryphon who after he had received an hundred and I two Talents of his Children for his ransom breaks his promise and puts him to death Simon erects a stately Monument for his father and his other brethren He is created Prince and High-Priest of the Jews His admirable conduct he delivers his Nation from the Macedonian yoke takes by storm the Fortress of Jerusalem and defaceth it levelling both the Cittadel and the Hill whereon it stood even with the ground WHen the Inhabitants of Jerusalem heard of the surprizal of Jonathan 2 Macch. 14. and the loss of his Soldiers Jonathans want lamented by all men they were much troubled that so great a man was taken from them for they feared and that not without cause that being depriv'd of his valor and conduct the neighbouring Nations would invade them with K all manner of hostility which till then they durst not attempt standing so much in awe of Jonathan The neighbouring Nation and Tryphoâ— invade Judea Neither did their expectation deceive them For they understanding Jonathan's death began presently to invade the Jews on all sides as those who had no longer any Captain under whose conduct they might make War and shew their valor And Tryphon having likewise gather'd Forces was resolved to march into Judea to make War against the Inhabitants thereof Simon perceiving that the Citizens of Jerusalem were alarum'd with the fear which they apprehended of those Rumors and new Tumults of War and being desirous to animate them against all incursions and attempts intended by Tryphon assembled the People in the Temple and began to exhort them after this manner L You are not ignorant men and brethren how both I Simon Jonathans brother assembleth the people and animateth them my father and brethren have voluntarily exposed our selves to all dangers for your liberty Since therefore I have abundance of such like examples and that it is the ordinary course of our family to die for our Law and Religion there is no fear so great as to hinder me to prefer my honour and duty to my life Wherefore since you have a Commander who despiseth all danger to procure and maintain your safety you ought to follow me couragiously to what place soever â— shall conduct you For I am of no better account than my brethren to value my life more than others neither am I less than they to be backward and cowardly to follow their footsteps but I shall rather glory to imitate them in dying for the defence of our Countrey Laws and Religion I will make manifest therefore by M all the testimonies that I can that I am their true and lawful brother for I trust in God that he will give me power to take vengeance of our enemies and deliver not only all of you but your wives and children from the injury which they intended against you and by the grace of God I will preserve the holy Temple that it may not be ruinated by their
he came to Alexandria with an intent to besiege the City and to lay hold of the King who was therein But he was driven not only from Alexandria but also out of all Egypt by the summons that were sent him by the Romans The History of Antiochus Epiphanes who commanded him to depart and withdraw his Army out of that Countrey as we have heretofore declared in another place Now will I more largely and particularly discourse the acts of this King who overcame Judea and spoiled the Temple for having only made a brief mention of him in my former works I think it necessary in this place to make a more exact recital of his History CHAP. VII M King Antiochus being received into Jerusalem utterly ruines it pillageth the Temple and builds a Cittadel that commands the Town He abolisheth the worship of God many Jews forsake their Religion The Samaritans disown their relation to the Jews and consecrate the Temple at Samaria to Jupiter AFter that King Antiochus was returned out of Egypt and for the fear of the Romans had forsaken that Countrey Antiochus entering Jerusalem spoileth the Temple he led his Army against Jerusalem and encamped before the City and took it by surrender the Gates of the City being set open unto him by those of his Faction which hapned in the 143 year since the beginning of N the Reign of Seleucus When he saw himself Lord and Master of Jerusalem he slew divers of the contrary Faction and after he had gather'd together many great and rich spoils he return'd back to Antioch Two years after in the 145 year of the Reign of that Family on the 25 day of that month which we call Chasleu and the Macedons Apellaeus the Romans December in the 153 Olympiade he returned again to Jerusalem at which time he spared not them who gave him peaceable entrance and opened the Gates But his insatiable avarice transported him so far that he feared not to violate the Temple and to spoil it of all those riches which he knew to be there laid up being no less insolent towards his friend than to the offender he spared neither For having seen what quantity of Gold was in the Temple and how great a number of Presents O and precious Ornaments were there laid up he was so covetous that he brake and violated all covenants and conditions After therefore he had spoiled the Temple and carried away the vessels dedicated unto God the golden Candlestick the golden Altar the Table of the Shew-bread The year of the World 3789. before Christ's Nativity 164. the Censers and pulled down the Curtains made of fine linen A and scarlet After he had emptied the treasures that were hidden and left nothing behind him of any value to compleat the miseries of the Jews he forbade them to offer their usual and daily sacrifice unto God according to the order of the Law and after he had spoiled the whole City he slew a great part of the Inhabitants and carried away the rest of them into captivity with their wives and children to the number of 10000. Furthermore he burnt the fairest buildings of the City and razed the walls and raised a Fortress in the lower City For the Temple was as it were a high Cittadel commanding the rest For this cause having inclosed it with high walls and towers he placed a Garison of Macedonians therein with whom remained the rabble and scum of the wicked Apostate Jews who were given over to all impieties and who also afflicted their Fellow-Citizens B with many injuries The King also commanded that an Altar should be erected in the Temple Antiochus abrogating Gods Law through extreme tyranny enforceth the Jews to Idolatry and fortifieth the Temple on which he caused Swine to be slaughtered offering Sacrifice contrary to the Religion and Ordinances of the Jews He constrained them likewise to forsake the worship of the true God and to adore those Idols whom he reverenced for gods building in every City and Borough both Temples and Altars on which he ordinarily caused Swine to be offered He forbade them likewise to circumcise their children threatning to punish him whosoever he were that was found to do the contrary Moreover he chose certain overseers that should compel them to observe his commands Hedio Ruffinus cap. 7. so that a great number of Jews some of their own accord others for fear of punishment conformed to the Kings commands But those men who were of upright hearts and valiant C minds little regarded these menaces For having more respect to their laws and customs than to the torments wherewith they were threatned if they observed not the Edict they were beaten and exposed to most cruel punishments for many dayes amidst which many times they yielded up the ghost For after they were whipt and maim'd in their bodies they were crucifi'd and tortur'd alive they strangled the Women also with their circumcised children whom according to the Kings command they hung about the necks of their Parents who were crucified And if in any place they found any part of the sacred Scripture they defac'd and burnt it and they with whom it was found were put to a most cruel death The Samaritans seeing this affliction of the Jews The Devil seeketh to abolish the Bible pretended no further alliance to D them and called their Temple of Garazim no more the Temple of God but as we have heretofore declared they shewed their own corrupt and unconstant natures The variable wits of the Samaritans which made them so odious in the sight of the Jews and derived their descent from the Medes and Persians as in effect they were wherefore they sent Ambassadors to Antiochus with Letters to this effect To King Antiochus the visible God the request of the Sidonians that dwell in Sichem Our Ancestors enforced by the continual Pestilence that reigned in their Countrey and induced by a certain ancient Superstition have been accustomed to observe that day as a festival which the Jews call their Sabbath and having built on the Mount of Garazim a Temple and E dedicated it unto a God who hath no name they have offered up in the same divers solemn Sacrifices But since that you have inflicted punishment on the Jews according as their wickedness deserveth the Commissaries of the King supposing that we were tied to their customs by reason of some Alliance between us join us with them and charge us with the same Accusations whereas we are born Sidonians as appeareth by our publick Records We therefore beseech you who are our Benefactor and Saviour to command your Governor Apollonius and your Steward Nicanor not to molest us any more by charging us with those Accusations which are peculiar to the Jews who neither are tied to us by Alliance nor agree with us in Customs but that our Temple which hath not hitherto born the name or title of any god
also some are desolate others newly erected as men please Whereas contrariwise they ought most constantly to keep their opinion of God and his Religion Apollonius Molon was one of these proud Fools but those Grecians that followed the B true Philosophy were not ignorant of what I have said of the Nature and Essence of God but agreed with us in our Opinions and laughed at these ridiculous Fictions Which Plato well seeing Plato decreed that no Poet should be permitted in a Common-wealth affirmeth that Poets are not to be permitted in a Common-wealth and sendeth Homer away very honourably crowned and anointed lest that he with his Fables should destroy or deprave the true opinion of God For Plato of all others especially imitated our Law-maker as he did herein also commanding his Citizens that all of them should perfectly learn his Laws and that for no casualty any strange forreign Custom should be admitted into their City but that their Common-wealth should be pure and they persist in the observation of their Laws But Apollonius Molon not respecting this inveigheth against us for not receiving into our society C men of strange opinions in Religion whereas not only we do so but commonly all Greeks yea and the most prudent amongst them The Lacedemonians expelled all strangers The Lacedemonians did expel all strangers and did not permit their Citizens to travel into other Countries fearing that both wayes their Laws might be corrupted They therefore are to be spoken against rather than we seeing they neither admit strangers to converse with them nor to inhabit amongst them nor impart their Religion unto them but we though not desirous to learn the Religion of other Nations yet do we not deny to impart ours to strangers who desire to embrace it which if I be not deceived is a token of magnanimity and clemency in us but this shall suffice concerning the Lacedemonians D Apollonius was ignorant how matters stood with the Athenians The Athenians manners who boast that their City was free to all Nations But they did most severely and without all mercy punish those that did but speak any word against their God For what was the cause of Socrates his death he neither betrayed the City to Enemies nor destroyed their Temples but only swore by a strange Oath which as he said whether in jest or in earnest a Devil taught him and for this offence he was put to death by drinking Hemlock his Accusers alledging that he corrupted young men and contemned the Laws and Religion of his Country Socrates a Citizen of Athens Anaxagoras And this Socrates sustained being a Citizen of Athens Anaxagoras was of Clazomenia and for that he affirmed the Sun which the Athenians worshipped for God to be a fiery stone he was by the sentence of some few condemned E to dye They also proclaimed that whosoever would kill Diagoras of Melus should be rewarded with a talent for his labour A talent is 600 Crowns only for that this Diagoras was said to deride their mysteries Protagoras also had been by them taken and put to death had he not escaped only for that they supposed him to have written certain doubts of the Athenian gods And what wonder is it that they used their men at this rate when they practised the same cruelty upon their Women one of their she Priests being put to death for worshiping a strange God their Laws appointing that who ever brought a strange God into their City should be punished with death It is therefore evident that they who enacted such strait Laws believed not the gods of other Nations for had they believed in them they would not have deprived themselves of the benefit of many F gods The very Scythians who delighted in man slaughter so much The Scythians that they very little differed from bruit Beasts yet did they think themselves bound to maintain their own Laws as best so that they slew Anacharsis a famous Greek that came unto them only for that he seemed to attribute too much unto the Grecian gods yea thou mayest find many among the Persians who for this cause have been tortured And it is evident that Apollonius approved the Persian Laws The Persians manners for when the Greeks admired their fortitude and concord of opinions concerning God I mean the fortitude they shewed at the burning of their Temples this Apollonius in all things imitated the Persians violating other mens Wives and putting out their Childrens Eyes whereas our Laws adjudg him G to death that so useth unreasonable beasts And neither the fear and terrour of Potentates nor the favour of them whom all men reverence could ever cause us to forsake or abandon these Laws The Jews constancy in their Laws neither do we exercise fortitude to deprive other men of their H goods and fortunes by War but to keep our own Laws and we who patiently put up all other injury yet if any man do in our Religion provoke us we presently seek revenge not respecting our own ability yea though thereby we work our own utter ruine and calamity What therefore should move us to imitate the Laws of other Nations when they that made those Laws yea even the Law-makers themselves did transgress them or how can the Lacedemonians avoid reproach for their inhospitality and neglecting marriage Against the Law-makers of the Gentiles Or the Elians and Thebans for accompanying with men contrary to the Law of Nature which fact most shameful they deemed good and necessary Yea not content to do so themselves they also ascribed the like unto their gods to be done by them which the Greeks also now of late have done and for this cause they I refused to marry with their own Women judging their satisfaction to be contrary to the prescript of Nature The injustice of Law-makers But I will speak no more of punishment neither how great malefactors those first Law-makers freed from punishment being bribed with money and how unjust they were in the Laws appertaining to Wedlock It is long to examine what great occasions of Impiety they gave For many have already long ago forsaken their Laws The Jews strict observation of the Law which cannot be said of us who for our Laws have suffered loss of our Cities Fortunes and Lives we keeping and persisting in our Laws even unto death and if any Jew be in a strange Country where there is a Tyrant King yet doth not he so fear him that he would for his command in any jot transgress our Laws If therefore we do valorously endure thus much for our Laws all men must needs K grant our Laws to be very good But if they say we suffer all these Calamities to maintain wicked or naughty Laws what punishment are they not worthy of who having as they say better Laws than we do so easily forsake them whereas we do maintain ours even with our Lives
addicted themselves to all kinds of pleasure according as the Women persuaded them so that the whole Army was infected with dissoluteness and disorder amongst the younger sort and a worse mutiny arose thereby than the precedent by reason whereof it was to be fear'd the whole course of Law and Government would be perverted For the youth once having had a taste of these foreign and lascivious fashions were unsatiably transported with the same and if there were any more excellent than others in Nobility 2. Zambrias and Cosby they together with the rest of the multitude were wretchedly corrupted Zambrias chief of the Tribe of Simeon married Cosby the Madianite daughter of Zur a Prince of the Countrey and to please her sacrificed after the manner of the F Countrey Moses accuseth the Israelites of Idolatry and Voluptuousness contrary to the Law of God During this state of affairs Moses being afraid lest some more grievous mischief should succeed call'd the People together and accusing no man in particular for that he was unwilling to cast those into desperation who whil'st they thought their fault lay hidden might be reduc'd to a better mind he told them That it was a thing unworthy their virtue and that of their Ancestors to prefer their pleasure before their Religion That it behoved them whil'st they had time to repent and to shew themselves to be valiant men not by contemning all holy and divine Laws but by repressing their disordinate Passions That it was a strange thing that having in the Desart lived modestly they should now in a plentiful Countrey grow so dissolute and disordinate as to lose that merit in affluence which they had acquir'd in necessity By such like speeches he endeavoured G to reclaim the youth and to reduce them to a better mind whereupon Zambrias rising up Zambrias oration against Moses spake after this manner Moses saith he use thou if thou pleasest thine own Laws whereunto by long use thou hast added authority without which thou hadst long ago suffered punishment for them The year of the World 2493. before Christ's Nativity 1571. and learnt at thine own cost that the Hebrews ought not to be deluded H by thee For my self thou shalt never tye me to thy tyrannical decrees for hitherto hast thou endeavored nothing else but under pretext of Law and Religion to bring us into servitude and subjection and thy self to power and sovereignty by forbidding us the pleasures and liberties which all men that are born free ought to enjoy Was there any thing worse in our Egyptian thraldom than the power which thou assumest to punish every man by the Laws of thy own making whereas thou thy self art more worthy to be punished in that thou despisest those of all other Nations and wilt have none but thine observed and so preferrest thy own particular judgment before that of all other men whatsoever But I as touching that which I have done in that I suppose it to be well done am not afraid to confess in this Assembly that I have taken a stranger to wife thou hearest mine actions from mine own mouth as from a free and resolute I man neither do I desire that they should be hidden 'T is true also that I sacrifice to the gods to whom thou forbiddest to sacrifice because I think not my self bound to submit to the tyranny of learning nothing that pertains to Religion but from thee alone and I take it as no obligation to me for any man to assume as thou doest more authority over me than I have my self Whil'st Zambrias spoke thus both for himself and others of his Faction the People silently expected the issue of this great quarrel especially for that they saw their Law-giver would not contend any longer lest he should make an insolent man more outragious and lest others in imitation of him growing impudent in their speeches should stir up Tumults amongst the People so the Assembly for this time was dissolved and perhaps the mischief had gone further had not Zambrias been suddenly cut off in K the manner I am going to relate Phinees who as well for his own excellent qualities as the dignity of his Father Eleazar the High Priest and his great Uncle Moses was accounted the most considerable of those of his age was much discontented with Zambrias's contumacy and lest by his impunity the Law might grow into contempt he resolv'd to be reveng'd upon the Transgressors well knowing how much the example of great men prevaileth either way Ver. 7 8. And being of no less courage than zeal Phinees thrusteth Zambrias and Chosbi thorow at one time he repaired to Zambrias's Tent and at one stroak slew both him and Chosbi his wife By this example many of the youth being animated by this worthy act to do justice on those that had committed the like offence slew a great number of them with the Sword and a Pestilence which was sent by Gods judgment destroy'd not only all the rest but also L those who when by reason of Consanguinity they ought to have restrained and dissuaded their Kinsmen from Lewdness Otherwise 24000. yet either dissembled or encourag'd them in their Lust the number of those that perish'd on this manner was 14000 men At the same time Ver. 9. Moses being incensed against the Madianites sent out an Army to destroy that Nation Moses sendeth Forces against the Madianites of which Expedition we will presently discourse after we have annex'd that which must not be omitted in this History as tending to the praise of our Lawgiver Though Balaam Ver. 16 17. sent for by the Madianites to curse the Hebrews which he could not do being hindred by the Providence of God had afterwards given that counsel to the Enemy by means whereof within a little space a great multitude of the Hebrews were corrupted in their Religion yet Moses hath done him the honour to insert his Prophecy M in his Writings although it had been easie for him to have depriv'd him of the glory and to have appropriated it to himself by reason that there was not any Witness that might contradict him yet he hath not neglected to give testimony and to make mention of him in his Writings yet let every one think of this according as it shall seem good unto him But Moses as I began to say sent an Army of 12000 Men against the Madianites choosing out of every Tribe a Thousand and appointed Phinees Captain over these Forces by whose courage as a little before I have declared both the Laws were vindicated and Zambri that brake them punished CHAP. VII N The Hebrews fight against the Madianites and overcome them Numb 31. BUt the Madianites having intelligence that their Enemies drew near them Hedio cap. 7. and that they were not far from their borders gather'd their Forces together Ruffin cap. 5. and beset all those
since it seemeth not good in Gods sight that either I should be agent or assistant in your affairs beyond Jordan Deut. 4. 1 ad 43. I have resolv'd to employ that little space of life which remains to me in order to establish your felicity according to the Grace that is given me and to provide that by laying open the way unto you that leadeth to the same I may oblige you to retain some affection for my memory Give I therefore ear unto me that when I have first declared unto you wherein both your felicity and the happiness of your posterity consisteth and have left this perpetual testimony and monument of my intire love towards you I may willingly depart out of this life For well I know that I deserve to be credited by you both for that hitherto I have incessantly in studying for your profits never deceived you and because the sentiments of our souls are never so pure as when they are ready to be separated from the body Ye sons of Israel there is but one onely way whereby men attain to felicity to wit the favour of God which he onely gives to those that deserve it and withdraws from those that offend him Towards him if you continue dutiful according as he requires and in such manner as I by his direction have instructed you you shall never fail to encrease in virtue and to draw all men to envy your happiness and which is more K those goods which you have now obtained shall be perpetual and that which you want shall shortly be plentifully bestowed on you Only take heed to be obedient to Gods Will and Commandments and never prefer any other Laws before those I have given you or through contempt innovate any thing in your Religion Moses exhorteth the people to be obedient to Gods will Which if you shall perform you shall excel all other Nations in war and be invincible by your enemies for by Gods assistance all things are possible Moreover there are great rewards in all the course of life proposed unto virtue which is also to it self a great reward besides by it all other blessings are easily obtained and if you practise it among your selves you shall both lead a blessed life and obtain immortal glory The promise of Gods assistance not onely amongst strangers but also to all posterity These things are you to hope for if neither you your selves violate those Laws which by Gods command and my L means are prescrib'd to you nor suffer any other to violate the same but in your selves continually meditate upon the understanding and use thereof As for my self I depart this life in fulness of joy Obedience to the Magistrates and the comfort to leave you in great prosperity commending you all to the Laws of piety and prudence and the virtue of your Guides and Magistrates who hereafter are to take care of your safety and felicity God likewise under whose conduct you have lived and to whose favour you owe whatsoever you have received by me will not fail to take care of you but as long as you shall honour both him and piety so long shall you remain in security under his protection neither shall you want such men who shall give you excellent instructions whose counsels if you obey you shall be fortunate namely Eleazar the High Priest and Josua with the Senate and Magistrates of the Tribes towards whom M beware lest you grow stiff-necked knowing and remembring this that he that is instructed to obey well will when he shall attain unto dignity govern well Neither imagine to your selves that liberty consisteth in disobeying your Superiors as hitherto you have done from which sin if hereafter you shall keep your selves you shall see your estate become still more flourishing and fortunate And God forbid that you should ever be so exasperated against them as you have been sometimes incensed against me For you may remember that I have been more often in hazard of my life by your means than by the enemy Which I speak not to upbraid you for I would not leave you afflicted with the remembrance hereof at the hour of my death who even at that time entertained the injury with a quiet mind but to the end that being by me admonished you may henceforward be wiser in those things which N hereafter shall concern you and lest you should grow contumelious against your Governors being made proud with affluence of your riches which you shall enjoy at such time as you have passed over Jordan and conquered Canaan Otherwise if made more insolent by these blessings you fall into contumacy and contempt of virtue Gods favour will never be extended towards you and if by your sins you shall incense him against your selves you shall both lose the Land which you have conquered by your courage by being shamefully oppressed by your Enemies and being dispersed over the face of the whole earth both the Land and Sea shall be full of the marks of your servitude which if it should come to pass then were it too late to repent you that you have not observed his holy Laws Wherefore to avoid this danger suffer not any one of your Enemies after your victory is once gotten to live and think it O most conducible for your affairs to kill all without sparing any for fear lest living with them and being intangled in the like customes and delights you fall into Idolatry and A abandon your Countrey Laws and Institutions Moreover I command you to destroy their gods their Altars and Temples as many as you shall meet with and so to ruine all the woods consecrated to their false gods both with Fire and Sword that there may not remain any token or memory of them any more For so shall you more safely maintain the possession of the goods which you enjoy The Israelites are commanded to kill their enemies and destroy their idols But lest through ignorance of better things you become depraved by Gods commandment I have written you Laws and a form of administration both of the Commonwealth and your private estates from which if you shall no ways divert or wander you shall prove the most fortunate People of the earth When he had spoken these things he delivered them a Book containing in Writing their Laws Moses delivereth the Israelites a book wherein their Laws and manner of life was written and customs of good life which when they had received they melted B into tears and now lamented both for the loss of their Captain and for that they remembered how many perils he had suffered for their sakes and how diligently he had procured their safety and security and their sorrow increas'd by their belief that they were not like to have ever again so good a Prince and they feared likewise that God would not hereafter be so favorable unto them in that they had not a Moses to pray
could speak they would accuse you that without cause they are ill treated against all right and that if they had the power to depart from thence they would transplant themselves into L another Countrey But when the Battel is ended and the day is yours kill all those Enemies that resisted you in the Fight Deut. 20. 15 16 17. the rest reserve as your tributaries except the people of the Land of Canaan The Canaanites are wholly to be extinguished for they with all their Families are to be exterminated Beware also but especially in War that neither a Woman use a Mans apparel nor a Man that of a Womans These are the Laws which Moses left Deut. 30. 31 32 33 34. He gave them likewise certain Institutions which he had written forty years before whereof we will speak in another Treatise Some few dayes after for he assembled the people six days together he gave them his blessing and pronounced his maledictions against those which should not live according M to his Laws but should transgress the determinations thereof He read also unto them a Canticle of six measures which he had registred in the holy book containing a prediction of things to come according to which all things have and do fall out without varying any ways from the truth These Volumes and the Ark he gave to the Priests in which he also placed the ten Commandments written in the two Tables Deut. 25. 19. He committed also unto them the custody of the Tabernacle He likewise exhorted the people that when by force they had conquered the promised Countrey The Amalechites to be punished and were planted therein they should not forget the injury which the Amalechites had done them but that they should lead forth their Army against them and take vengeance of the wrongs they had done them at such time as they were in the Desart And N he commanded them that as soon as they had taken the Countrey of Canaan they should exterminate and extinguish all the people He commanded them also to erect an Altar towards the East not far from the City of Sichem between the two Mountains Garizim on the right hand and the other called Gebal on the left and that distributing the people into two parts six Tribes in every part they should place them on these Mountains And he commanded that the Levites and Priests should be with them and that they that were upon the Mountain of Garizim should pray to God to multiply his blessings upon them that are zealous of his service and careful of the conservation of his Laws which had been given them by Moses The six other also were appointed to answer them and when these six O last had prayed the six first were to answer them and confirm that which they had pronounced This done they pronounced maledictions against the transgressors each one A answering the other in ratification of that which had been spoken He reduced also into writing these blessings and curses to the intent that the memory thereof might never be suppressed or extinguished by time which he also being near his death caused to be written on the Altar on the two sides thereof and permitted the people to come near it onely that day and there to offer burnt offerings which is forbidden to them by the Law These ordinances did Moses establish and these the Hebrew Nation observe inviolably even unto this day On the next morning he re-assembled all the people with their Wives and Children he likewise commanded Deut. 29 1 ad 10. the slaves should be present binding them by an oath to maintain and keep the Laws Moses bindeth the Hebrews by an oath to keep the Law and that diligently tying themselves to the will of God they B should not so much esteem either their kindred or means or perils or any other cause whatsoever as thereby to be driven to neglect the Laws or depart from the ordinances thereof but whether any one of their kindred or any City whatsoever should seek to alter and disturb the same or strive to weaken the authority thereof that both in particular and publick they should expose themselves and endeavour to punish them and if they should fortune to take such a City they should raze and utterly deface the same and if it were possible not leave one stone upon another but destroy the foundation But if they were too feeble to take such a revenge yet that they should make it known that they were not consenting to their impiety Hereunto the whole multitude consented and promis'd with an oath He afterwards told them how the people should C know when the Sacrifices were agreeable unto God and how they ought to march out to Battel taking a sign from the stones of the High Priest's Rational of which I have fore-spoken Josua likewise during the life and in the presence of Moses Prophesied whatsoever he intended to perform for the profit of the people either abroad in the administration of War or at home in prescribing Laws and preparing them to that order of life which was newly prescribed them he told them that by instructions from God he Prophesied that if they violated their Countrey Religion they should not escape destruction their Countrey should be filled with Foreign Arms their Cities Sackt their Temple Burnt and themselves sold under the Spear and that they should serve a D Nation Deut. 33. 23. which would not be moved or touched with commiseration of their afflictions and miseries and at length they should too late and unprofitably repent of their error yet that God their establisher would restore the Cities to the ancient Citizens and the Temple to his people Deut. 34. 9. And that this should come to pass not onely once but also many times Moses exhorteth Josua Then did Moses also appoint Josua to lead his Army against the Canaanites promising him that God would be assisting to his actions and wishing all sort of happiness to the people Seeing that saith he I go unto mine Ancestors and God hath prefixed this day for my departure it is very just that living as yet and standing in your presence I give him thanks for the care and providence which he hath hitherto had of your affairs not onely in delivering E you from so many evils but also in largely imparting his blessings unto you and for that he hath alwayes favourably helpt me whilest I endeavoured by my labour and care to reduce your fortunes to a better state Deut. 3. 13. 23. for it is he which hath given both the beginning and the accomplishment Deut. 34. 9. making use of me but as his Minister and Servant in all that good which hath been done to his people For all which things I have thought requisite in departing from you to bless the goodness of God who in time to come shall have the care and charge of you
ten in number who having K travelled over the whole Countrey Joshua 13 19. and surveyed the same returned again Joshua divideth the Region of Canaan to the nine Tribes and the half Tribe of Manasses at the end of six moneths to Siloe where the Ark was kept Then Joshua taking unto him Eleazar with the Elders and Princes of the Tribes divided the Region amongst nine Tribes and the half of the Tribe of Manasses proportionably to the greatness of each Tribe and when the lot was cast there fell to the Tribe of Judah all the higher Judaea Joshua 14 15. 19. per totum which extendeth it self in length to Jerusalem and in breadth to the lake of Sodom to which likewise were annexed the Cities of Ascalon and Gaza The Tribe of Simeon which was the second obtained a part of Idumaea confining upon Egypt and Arabia The Benjamites had that Countrey which extendeth from Jordan to the Sea in length and in breadth from Jerusalem to Bethel this portion L was very small by reason that the Countrey was good for it contained the Cities of Jericho and Jerusalem The tribe of Ephraim was alotted its portion in length from Jordan to Gadara and in breadth from Bethel to the great Plain The half Tribe of Manasses had the Territory from Jordan to the City of Dora in length and in breadth to the City of Bethsan which is at this day called Scythopolis After them Issachar had that which lies between mount Carmel and the River of Jordan in length and the Mountain Itobir for the bounds of its breadth The Tribe of Zabulon was allowed that Countrey which stretcheth out as far as Genazereth and abutteth on mount Carmel and the Sea The Countrey which is betwixt Carmel and Sidon was adjudged to the Asserites in which portion was comprized the City of Arce which is also called Actipus M The Nephthalites possessed that quarter that stretcheth out from the East to the City of Damascus and the lower Galilee as far as the Mountain of Libanus and the head of Jordan that issueth from the same on that side which confines on the City Arce Northwards To them of Dan were assigned the Valleys extending Westward and terminated by the Cities of Azoth and Doris Supra lib 4. chap. 7. containing all the Countrey of Jamnia and Gitta from Abaron even unto that Mountain where beginneth the portion of Juda. After this manner did Joshua divide the Countrey of six Nations bearing the name of Canaan and gave it in possession to nine Tribes and an half Numb 32. 8 9 For Ammorhaea so called from of the Sons of Canaan had been already taken by Moses Joshua 13. 24 29. and assigned by him to two Tribes and an half as I have already declared But all the N quarter of Sidon of the Aruceans Amatheans and Aritheans were not comprized in this division But Joshua finding himself burthened with years and unfit to execute his enterprises in his own person Joshua severally commandeth every Tribe to root out the race of the Canaanites and observing that the Governors of the people to whom he gave employments acted negligently he exhorted every Tribe in particular to bestir themselves couragously in the extent of the Territory allotted to them for exterminating the remainder of the Canaanites as Moses had before told them that their safety and the maintenance of the Laws and Religion consisted in that one point which he had likewise learned by his own experience The Cities of refuge Further that they should deliver unto the Levites thirty eight Cities because they had already ten in their possession within the Land of Amorrhaea Numb 35. 6 11 14. three of which were ordained for Cities of refuge to those that O fled Deut 19 2. for he advised them with all consideration and care to omit nothing of that which Moses had commanded them Joshua 20. per totum of the Tribe of Juda Hebron of that of Ephraim A Sichem and of Nephthali Cades which is in higher Galilee Moreover he distributed unto them the surplusage of the prey which was very great so that not only in publick but in private they got no small quantity of sustenance for there was so much Gold and Rayment and Houshold-stuff and so great store of Cattel and Horses that the Common-Wealth and all particular persons were enriched with it The distribution of the prey After which he assembled the whole Army and to those that were planted on the other side of Jordan who had born Arms with the rest and were in number no less than 50000 he spake after this manner Joshua 22. 22. ad 6. Since God the Father and Master of our Nation hath given this Countrey into our possession B Joshua's oration to those that dwelt on the other side of Jordan and had served with the rest and hath promised to continue and conserve the same so for ever and since likewise you have willingly and forwardly assisted us in all our necessities and dangers according to Gods command and direction it is requisite at this present since there remains not any further matter wherein we have need to employ you that we dismiss you home to enjoy some quiet not doubting that if hereafter we shall have need of you you will with no less willingness be as industrious to do us kindness We therefore yield you hearty thanks for that you have vouchsafed to be companions in our perils and we desire that you will continue your mutual affection remembring us as your friends and how you have gotten your possessions by our help as we by Gods favour and your assistance have attained to this our present felicity Neither have you adventured without some reward of your travels for in this your warfare you are enriched C and shall bear away with you a great quantity of Gold and Silver and besides all these our benevolence and love tyed unto you with all sincerity whensoever you shall have cause to use us For you have neither forgot nor set light by Moses command before he departed out of this life and have spared no endeavour whereby you might tye our affections to you We therefore dismiss you to your own possessions in fulness of contentment praying you to remember these things and never to put any bounds to the inviolable amity which is between us and let not the River Jordan which is betwixt you and us hinder you from considering us as Hebrews For all of us both those that dwell on this side and on the other side of Jordan are the posterity of Abraham and one and the same God gave life both to your and our progenitors whose Laws and Religion instituted by Moses are diligently to be observed D for by this means he will become our helper and favourer as on the contrary if we shall degenerate from his Statutes he will be our Enemy
spake after this manner That sith they had obtained from God so notable a victory they ought to behave themselves like virtuous men and M such as feared God The exhortation of Azarias the Prophet conforming themselves unto his will in all things assuring them that if they persisted in the same God would give them victory over their enemies and all the happiness of this life but if they forsook the service of God they should fall into so great extremity that neither true Prophet or Priest should be found amongst them 2 Chron. 15. that should instruct them in righteousness ver 3 4. that their Cities should be overthrown and their Nation should be scattered over the face of the whole earth that they should live like Wanderers and Vagabonds In the mean while therefore while they had time he counselled them to live uprightly wishing them that they would not deprive themselves of that favor which God bare unto them When the King and all the people heard these words they were very joyful and every one was careful to serve God The King also sent out certain Deputies over the Countrey who were commanded N to see the laws duly executed In this state were the affairs of Asa King of the two Tribes Now will I return to Basa King of Israel Religion reneâ—ed in Israel who having slain Nadab the son of Jeroboam usurped the Kingdom He made his abode in the City of Thersa and reigned four and twenty years shewing himself more wicked than either Jeroboam or his son had been He miserably oppressed his Subjects and by his blasphemies dishonoured the Name of God Basa's impiety who sent the Prophet Gimon unto him 1 Reg. 1â— 1 ad 5. to foretell him that his whole race should perish and that his house should be persecuted with as many miseries as himself had inflicted on Jeroboams posterity because that having received the government from God he shewed himself ungrateful unto him for his goodness A Prophecy against Basa and governed his O people impiously and unjustly whereas justice and piety are both profitable unto those that practise them and well-pleasing unto God Moreover in that he had conformed H himself in his life The year of the World 3006. before Christ's Nativity 9â—8 to the dissolute course that Jeroboam used and had given himself over to follow the same vices he might deservedly expect to suffer the same punishment Although Baasa heard all those evils that should shortly fall on him and his posterity by reason of his wickedness yet he redeemed not the time nor endeavoured to obtain pardon of God by repenting himself of his sins but he continued still to engage himself further than before in all sorts of wickedness and became worse and worse to the utter ruine and confusion both of him and his houshold In the end he assembled an Army 1 Kings 15. 17 21. and assailed Ramoth once more 〈◊〉 was a great City some four Leagues distant from Jerusalem Baasa surprized Ramath and fortifi'd it which he took placed a Garison therein and fortifi'd it with a resolution from thence to make his inroads into Asa's Kingdom But Asa fearing the invasion I of his Enemy and considering that the Soldiers who were left in Ramath did grievously pillage the adjacent Countries sent Ambassadors to the King of Damascus with gold and silver to induce him to become an Associate in the War and to renew that amity between them Asa inciteth thoâ—e of Dâ—mascuâ— to invade Baasa which was begun betwixt their Fathers The King graciously received those treasures that were sent him and made a league with him and brake the truce which he had made with Baasa so that he sent the Governors of his Dominions against those Cities that were under Baasa's subjection with a commandment that they should destrâ—y them Of these they burnt some and ransackt others amongst which were Gelam Dan and Abelma Which when the King of Israel understood he gave over the fortifying of Ramath K and with all expedition turn'd to yield those of his subjects his assistance who were assaulted by the Enemy Alias chap. 9. But Asa in the mean while built two strong Towns The death of Baasa Gabath and Maspha of the materials which Baasa had prepar'd to build withall Baasa afterwards prevented by death had no more opportunity to make War against Asa He was buried in the City of Arsane and his son Ela succeeded him in his Kingdom who after he had reigned two years was traiterously slain by Zamri a Captain of half his Horsemen For whil'st Ela banquetted with Osa who was the steward of his house Zamri wrought so effectually that he persuaded some of his horsemen to assault Ela who at that time was alone and destitute of his Guards because all his Soldiers were at the siege of Gabathan a City of the Philistines L CHAP. VII Baasa's Off-spring being extinct Zamri reigned in Israel and after him Amri and his son Achab. AFter that Ela was slain Baasa's stock destroyed Zamri took the kingdom upon him and wholly rooted out Baasa's posterity according as the Prophet Gimon had foretold For after the same manner was his Family utterly overthrown for their impiety Ver. 11 1â— as Jeroboams progeny was extinguish'd for their iniquity as we have before declar'd For the Army which besieged Gabathan hearing news of the Kings death and that Zamri had murther'd him M and seized the kingdom they made Amri General of the Army and anointed him for their King who raising the siege before Gabathan came before the Royal City of Thersa which he besieged Divers factions of the people and took by force Zamri seeing the City destitute of defence had retired himself into the most secret place of the Palace where setting it on fire he burnt both himself and it Ver. 16. after he had reigned seven days Suddenly after this the Israelites fell at variance amongst themselves Amri King of Israel because some of 〈◊〉 thought to prefer Thaman to the kingdom and others were wholly addicted to Amri but they of Amri's side had the better and being of the better sort slew Thaman and made Amri Sovereign over the people The thirteenth year of Asa Amri began his Reign and was King for twelve years space six years govern'd he in Thersa and six in Mareon which the Greeks N call Samaria himself imposed this name of Samaria from the name of him whom he purchased the Mountain on which he built this City He differ'd in nothing from the other Kings his predecessors but in that he was worser than any of them for there was nothing which he left unattempted Ver. 28. that by daily impieties he might alienate the people from God Amri dyeth and Achab hâ—â— son succeeded him For which cause God being displeas'd exterminated him and his posterity from the face of the
forth once more against them and he was furnished by the Phoenicians with 60 ships and 800 rowers The Tyrians charging their ships with 12 of their vessels overthrew the Navy of the Assyrians and took about 500 men Prisoners which act of theirs wonderfully increased their honour But the King of Assyria returning back again planted a Garison upon the River set a guard upon the fountain heads to the intent the Tyrians might draw no water which act of B his continuing for the space of five years they were enforced to find and dig for new springs to sustain themselves These things are written in the Registers of the Tyrians themselves as also the exploits of the King of Assyria against them But these Chutheans from the Region of Chut which is in Persia Gods displeasure against the idolatrous Chuthites where there is a River of that name for that they were of five several Nations they brought with them each of them the god whom they honour'd in their Nation to the number of five gods whom they served after the manner of their Countrey Whereupon the true God was displeas'd and provok'd against them for a Plague fell amongst them that consumed them in such sort that they could find no remedy until they were told that they ought to adore the God of the Hebrews The Chutheans embrace the service of God and in prosperity claim kinred of the Jews and that therein consisted C their safety They therefore sent unto the King of Assyria requiring him to send them Priests from amongst the Israelites whom he had led away Prisoners in War By whose assistance they learnt the Law and the manner of Gods service and began very diligently to observe both by which means the Plague ceased And now even unto this day continue they in the same Religion and are called by the Hebrews Chutheans and Samaritans by the Greeks These as often as they find the Jews in prosperity call them their Cousins according to the variety and changes of time but if they perceive their fortunes to be on the declining hand then adjure they consanguinity and renounce their relation to them and say That they were planted in the Countrey and drawn thither from a foreign Nation But in time and place convenient we will speak of them more largely D E F G H The Tenth Book of the Antiquities of the JEWS The year of the World 3231. before Christ's Nativity 733. Written by FLAVIVS JOSEPHVS The Contents of the Chapters of the Tenth Book 1. Senacherib King of Assyria besiegeth Ezechias in Jerusalem 2. Ezechias having lived for a certain time in peace dyeth and leaveth his Son Manasses I to succeed him 3. The Kings of the Chaldees and the King of Babylon make War against Manasses and lead him away Captive 4. The History of King Josias 5. Josias death in battel he hindereth the King of Egypt from leading his Army against the Babylonians and the event thereof 6. The Army of Nabuchodonosor cometh into Syria 7. Nabuchodonosor putteth Joachim to death and maketh Joachin King 8. Nabuchodonosor changeth his purpose besiegeth Joachim and is reconciled upon composition K 9. Sedechias is appointed King over Jerusalem 10. Jerusalem is taken and the people translated into Babylon by Nabuchodonosor 11. The Successors of Nabuchodonosor the destruction of Babylon by Cyrus King of Persia CHAP. I. Senacherib King of Assyria besiegeth Ezechias in Jerusalem IN the Fourteenth year of the Reign of Ezechias King of the two Tribes 2 King 18 19. Senacherib L The destruction of Judea King of Assyria drew forth a huge Army against him and surprized all the Cities of Juda and Benjamin by strong hand To him Ezechias sent Ambassadors promising him obedience and such a Tribute as it should please him to impose When Senacherib had heard the Ambassadors he resolved on Peace and accepted Ezechias offer promising that he would depart as soon as he should have received Three hundred Talents of silver and Thirty Talents of gold swearing unto the Ambassadors The oath of Senacherib and his breach thereof That upon these conditions he would depart away without committing any outrage Ezechias giving credit to these words of his emptied the Treasuries and sent the prefixed sum to Senacherib hoping to be delivered from his enemy and the hazard wherein his Countrey stood But the Assyrians having received the money set light by their promises M so that Senacherib went in person to make War against the Egyptians and Ethiopians and left Rapsaces his General in Judaea with a great power accompanied with two of his chief Minions and Courtiers with commission to spoil Jerusalem The names of these two were Tharata and Anacheris As soon as they were encamped near unto the Walls they sent unto Ezechias and commanded him to come and speak with them but he through fear which he had conceived went not unto them but sent three of his most familiar friends Eliacim the Superintendent of his Realm Sobna and Joachas that had the commission of his Registers These three presented themselves before the Chieftains of the Assyrian Army whom when Rapsaces beheld he commanded them to return unto their Master and to tell him N That the great King Senacherib was desirous to know upon what hope he slighteth his Summons and refuseth to admit his Army into the City Is it perhaps because he hopeth the Egyptians will have the upper hand of the Kings Army If that be his hope doubtless he is deceived shewing himself to be like unto a man that stayeth himself upon a broken reed by which he is not only not supported but in his fall hath his hand pierced therewith He likewise wished him to conceive that this his expedition was not without the Will of God who as in times past hath given them the victory over the Israelites so now also is pleased to humble Ezechias and to make both him and his Subjects stoop under the Assyrian government Whil'st Rapsaces spake thus in the Hebrew language Ver. 17. wherein he was very skilful Eliacim fearing lest the multitude should be strucken with fear upon the hearing of these words besought him O to speak in the Syriack Tongue Rapsaces persuasion to cause Ezechias to submit But he sufficiently instructed what it was that he feared answer'd him with a louder voice in the Hebrew Tongue and told them They ought to give ear unto the Kings commandment and to yield themselves to his mercy because it concerned their security The year of the World 3231. before Christ's Nativity 737. I am not ignorant said he that both you and your King do flatter the people A with vain hopes and fraudulently allure them to bear Arms against us But if your Valor be ought at all and you suppose that you can raise the siege from your walls let us have same specimen of your courage and send out 2000
happy and after that he began to serve God 1 Chron. 34. 1. ad 14. he invited many to the imitation of his virtues After he had lived 67 years he dyed in the 55th year of his Reign and was buried in his garden His kingdom came into the hands of his son Amon the son of Emalsema of the City of Jabath who imitating the Impieties to which his father addicted himself in his youth was slain in his own house by a conspiracy plotted by his own houshold-servants after he had lived 24 years and reigned two After his death the people slew his murtherers and he was buried with his father and the kingdom was given to his son Josias who was eight years old CHAP. IV. E The History of Josias THE Mother of Josias King of Juda was of the City of Bosceth and was called Jâ—da Josias King of Juda. This Prince was by nature so excellently disposed to all virtue that during the whole course of his life he proposed to himself no other example but that of his Predecessor King David 2 Chron. 34. 8. When he grew to be twelve years old he gave a manifest proof of his piety and justice Josias restoreth the true service of God for he drew the people to a conformable course of life and to the detestation and abolishing of Idols that were no gods and to the service of the onely and true God of their forefathers And considering the actions of his Predecessors he began to rectifie them in that wherein they were deficient with no less circumspection than if he had been an old man and that which he found to be advisedly F done by them he did promote and imitate And besides this wisdom which was innate to him he made use also of the advice and counsel of the Elders for following the laws 2 Kings 22. v. 4 24. both in respect of publick policy as also in religion he walked uprightly in that by observing them he could not err He made a particular inquiry both in Jerusalem Josias rooteth out Idolatry and the Countrey round about for those places where they had set up the worship of false gods and overthrew their altars and all those gifts that had been offered to them by his Predecessors were defaced and in this manner caused he the people to return to the service of God and to forsake the honour they did unto Idols He offered likewise the ordinary sacrifices and burnt-offerings upon the altar and established Judges and Magistrates to determine publick debates and to do each man right charging them G to have no less respect of equity than they had of their own lives He sent also thorow all the Countrey commanding that all those that would be Contributers either in gold or H silver The year of the World 332â— before Christ's Nativity 643. towards the reparation of the Temple should bring in their benevolence according to their abilities And when all the money was gathered together he appointed Superintendents both over the Temple as also over the charges that were defrayed in the reparation thereof namely Amasias who was Governor of the City and Saphan the Secretary and Joata who was over the Registers with the High-Priest Elcia who with all expedition and diligence provided workmen 2 Chron. 34. 9. ad 14. and all that which was requisite for the building The zeal of the people in the reparation of the Temple and began the work This sudden and speedy reparation of the Temple gave a manifest testimony of the Kings piety who when he had attained to the 18th year of his age sent Elcia the High-Priest and caused him to melt down the remainder of the money that was given towards the building of the Temple and to make vessels cups and I ewers for the service of the Altar He commanded also that all the gold and silver that was in the Treasury 2 Kings 22. 8. should be brought forth and employed after the like manner in cups and other vessels 2 Chr. 14. 15. Now whil'st the High-Priest search'd the Treasury he found the sacred Books of Moses in the Temple Moses sacred books found in the Temple which he brought and deliver'd to the Scribe Saphan who after he had perused the same presented them unto the King giving him to understand 2 King 32. 13. that all that which he had commanded was accomplished besides that he read the Books unto him 2 Chr. 34. 21. which when the King heard Olda thâ— Prophetess sent unto by Josias he rent his cloaths and called Elcia the High-Priest unto him and the Scribe Saphan with certain other of his inward friends 2 King 22. 15. ad finem and sent them unto the Prophetess Olda the wife of Sallum a man in high dignity and famous for his Nobility commanding them That when they came unto her they K should endeavor to appease Gods wrath 2 Chron. 34. 23. ad 28. and labour to recover his favor because it was to be feared The Prophecy of the Jews miseries that by reason that their ancestors had transgressed the Laws of Moses they should be in danger to be dispossessed of their Countrey and abandoned by all men should at length perish miserably When the Prophetess had heard the Kings commandment she willed those that were sent unto her to return unto the King and to certifie him from her That God had given sentence against them which might not be revoked by any prayers whatsoever namely that since they had transgressed the Law of Moses the people should perish and should be cast out of their Countrey and deprived of all their goods because they had not repented of the violation of his most holy Laws notwithstanding the Prophets had exhorted them to repentance and had foretold L the punishment of their impieties which should happen unto them to the end that they might believe that God is God and that he fails not in any thing that he hath foretold by his Prophets Furthermore she said That he forbore as yet to send these afflictions upon them for Josias sake who was a virtuous man but that after his decease God would pour out his wrath upon the people This Prophecy of the Woman they signifi'd unto the King who sent into all parts and assembled the People in Jerusalem commanding the Priests and Levites and generally all men 2 Chron. 34. 29. ad finem without distinction of age or person to be present in that Convention Now when they were assembled A lively image of a godly Prince he first of all caused the sacred books to be read and afterwards standing aloft upon his Throne he caused all the people to swear and promise that they should serve God and keep Moses Laws Whereupon all of them did willingly M approve of whatsoever he said promising to do that whereunto they were exhorted And therewithall
may now be called the Temple of Jupiter of Grece by which means we shall be deliver'd from all trouble and being at liberty to F attend our Affairs we may the easier and more willingly pay you the greater Tributes To this request of the Samaritans the King answer'd sending them back their own Letter King Antiochus to Nicanor Health The Sidonians of Sichem have sent us this request to which we annex unto these our Letters Since they who were sent unto us to this intent have sufficiently made appear both to us and our Council that they are utterly strangers unto those Crimes wherewith the Jews are charged and are desirous to live according to the Laws of the Grecians we absolve them in as much as concerneth this Cause and their Temple which hereafter shall be called by the name of Jupiter of G Grece We have writen to the like effect also to Apollonius their Governor Given the 46th year and the eleventh of the month Hecatomhaeon which signifieth August H CHAP. VIII The year of the World 3799. before Christ's Nativity 165. Matthias and his sons sâ—ay those that were sent by King Antiochus to compel them to offer abominable Sacrifices and after betake themselves to the Desart They are followed by many others of whom a great number are stifled in their Caves because they would not defend themselves on the Sabbath-day Matthias abolisheth that Superstition and exhorts his sons to assert their priviledges and deliver their Countrey from bondage AT this time there dwelt a certain man in Modin a village of Jury whose name was Matthias who was the son of John who was the son of Simon the son of Asmonaeus I a Priest of the rank of Joarib born in Jerusalem This Matthias had 5 sons John call'd Gaddis Simon call'd Matthes Judas call'd Machabeus Eleazar named Auran Jonathan called Aphus This Matthias oftentimes complain'd unto his sons of the deplorable condition to which their Nation was reduc'd of the ruine of their City the desolation of their Temple The zeal and piety of Matthias and his sons and the miseries of the People telling them That it were better for them to die in the defence of the Laws and Religion of their Forefathers than to live dishonourably amidst so many calamities When therefore the Commissaries deputed by the King came unto Modin to constrain the Jews to perform that which was enjoin'd them and to command them to sacrifice according to the ordinance requiring Matthias who surpassed the rest in honour and other qualities but especially in excellency of descent and nobility K to begin first of all to offer sacrifice to the end that the rest might follow him and be induc'd by his example assuring him That the King would testifie his being well-pleased with his compliance by the rewards which he would suddenly send him Matthias answer'd That he would by no means commit that Idolatry assuring them That although all other Nations of the World either for love or fear of punishment should obey the Edicts of Antiochus yet that neither he nor any of his children would be induc'd to forsake their fathers Religion As soon as he had return'd this answer he held his peace and a certain Jew stepped forth to offer sacrifice according to Antiochus ordinance An Apostate slain by Matthias wherewith Matthias was so much displeas'd that both he and his sons fell upon him and with their swords hew'd him in pieces He slew Apelles the Kings Captain likewise and the Soldiers which he brought with him to compel L the people to commit impiety And not content herewith he overthrew the â—ltar crying out with a loud voice If said he any one be affected to the Laws of his Fathers and the service of God Matthias with his sons flieth into the desart let him follow me And this said he presently retir'd into the Desart with his sons leaving the Borough utterly unpeopled The rest after his example retir'd also into the Desart with their Wives and Children and made their habitation in Caves The Kings Captains having intelligence hereof gather'd those Forces that were at that time in the Cittadel of Jerusalem and pursued the Jews into the Desart And having overtaken them they labour'd first of all to make them submit themselves and to make choice of that which was most for their advantage rather than to endanger themselves and enforce them to chastise their disobedience with blood But the Jews nothing M mov'd herewith resolv'd rather to die than commit such an impiety Whereupon they who omitted no opportunity assailed the Jews on a Sabbath-day and burnt them within their Caves who neither resisted their Enemies nor so much as closed up the mouths of their Caves forbearing to make any resistance by reason of the day resolving with themselves not to violate the Sabbath-day for we are commanded to cease from all labour on that day The Jews are slain on the Sabbath-day which slaughter maketh Matthias more wary There were therefore about a thousand stifled in their Caves with their Wives and Children Yet notwithstanding divers escaped and joined themselves with Matthias whom they chose for their Captain who declared unto them That they ought to fight on the Sabbath-day assuring them That if they did not but scrupulously observed the Law they themselves should be enemies unto themselves if perhaps the Enemy should assail them N on that day and they should not stand upon their guard for by that means they should be destroyed without resistance Hereby he persuaded them to do as he had said and until this day it is a custom among us that if need require we make no difficulty to fight on the Sabbath-day Matthias rooteth out all Idolatry Matthias therefore having assembled a sufficient number of men about him destroyed the Altars and slew those that had forsaken their Religion as many of them as he could lay hands on For divers were scatter'd here and there among the Nations for fear he commanded these to circumcise their children that were not circumcised Hedio Ruffinus cap. 8. driving those from every place whom Antiochus had ordain'd to see his Law executed After that Matthias had govern'd for the space of one year he fell sick of a dangerous disease whereupon he called for his sons and spake unto them after this manner My O sons I must now go that way which is destined unto all men I therefore exhort you to follow my advice and diligently to observe it remembring the intent of your father who hath begot and nourish'd you which is to maintain the Laws of our Countrey and to establish our State which is in danger to be overthrown and hold no correspondence with those that would betray it to the A Enemy Let it appear to all the World that ye are my children indeed strengthen your hearts with courage to overcome all force and necessity And assure your selves
Jews to entertain a foreign Army There was also a friendship and alliance betwixt him and Antiochus whom he entertain'd in the City with all his Army and furnish'd him largely and magnificently with all that which was necessary for the same and that which is O more Antiochus having undertaken an Expedition against the Parthians Hircanus marched also in his company Nicholas Damascene beareth witness hereof writing after this manner in his History Antiochus erected a Pageant near the flood Lycus after he had overcome Indates General of the Army of the Parthians The year of the World 3838. before Christ's Nativity 126. and abode there two days at Hircanus the Jews A request by reason of a solemn Feast at that time in which it was not lawful for the Jews to travel wherein he is no ways mistaken For the Feast of Pentecost was at that present the next day after the Sabbath and it is not lawful for us neither in our Sabbaths nor Feasts to journey any ways Antiochus slain in the conflict against the Parthians Antiochus fighting against Arsaces King of the Parthians lost the greater part of his Army and was himself slain His brother Demetrius succeeded him in the kingdom of Syria whom Arsaces had set at liberty at such time as Antiochus came into the kingdom of the Parthians as we have declared heretofore in another place CHAP. XVII B Hircanus after King Antiochus's death took back again many places in Syria and reneweth his alliance with the Romans King Demetrius is overcome by Alexander Zebinus who was descended of King Seleucus is taken afterwards in Tyre and dieth miserably Antiochus Gripus being his son overcometh Alexander who is killed in the battel Antiochus Syzicus who was his brother on the mothers side being Antiochus Sother's son maketh War against him and Hircanus in the mean time reigns peaceably in Judea HIrcanus hearing news of Antiochus death Hedio Ruffinus cap. 16. led forth his Army with all Expedition against the Cities of Syria Hircanus surprizeth divers Cities of Syria and layeth desolate the temple that was built on the hill Garizim hoping to find them unprovided both of garisons and means of defence as in effect it came to pass He therefore took the City of Medaba at C the end of six months after that his Army had suffer'd many calamities Afterwards he seized Samega and the Cities thereabout the Cities of Sichem and Garizim also where the Cutheans dwelt who had a Temple there made according to the model of the Temple of Jerusalem which Alexander the great permitted Sanaballath to build in favor of his Son-in-law Manasses The Idumaeans conquered by Hircanus admit circumcision and the laws of the Jews brother to the High-Priest Jaddus as we have heretofore declar'd which Temple was laid desolate 200 years after it was built Hircanus also took certain Fortresses and Cities of Idumaea as Adora and Marissa and after he had subdu'd all the Idumaeans he permitted them to inhabit the Countrey under this condition That they should consent to be circumcised and to live according to the Laws and Religion of the Jews D They through the desire they had to live in the place where they were born submitted themselves to be circumcis'd and to live according to the customs and ordinances of the Jews and from that day forward they were comprehended within the number of the Jews Hiâ—canus maketh a league with the Romans Whil'st thus Hircanus was High-Priest he thought good to renew the amity betwixt the Jews and the Romans and to this effect he sent an Embassage with Letters unto the Senate As soon as the Senate had receiv'd his Letters they made alliance with him to this effect ensuing Fanius M. F. Pr. assembled the Senate in the field of Mars the eighth day of February in the presence of L. Manlius L. F. Mentina and C. Sempronius C. F. Falerna concerning that which Simon the son of Dositheus Apollonius the son of Alexander Diodorus the son of Jason men of good reputation and honour and sent Ambassadors E by the People of the Jews have proposed who have dealt with us as touching the confederation and amity that this Nation had with the Romans and have likewise conferred as touching the affairs of State namely that Joppa and the Ports thereof Gazara and the Fountains thereunto belonging and those other Cities of the Countrey which Antiochus took from them contrary to the decree of the Senate should be restor'd unto them and that it may not be lawful for the Kings Soldiers to pass through their Countrey neither any of those Provinces that are under their government and that those things which were attempted by Antiochus during this War contrary to the arrest and decree of the Senate should be declar'd void to the end that the Ambassadors sent in the Senates behalf may provide for the restitution of those things which Antiochus had spoilt them of and may rate and set down the damages which the Countrey hath F receiv'd by this War Item That Letters of recommendation should be written in the behalf of the Jewish Ambassadors to the Kings and free People for their secure and safe return into their Countrey It hath been held convenient to make and ratifie this ordinance to the end to renew friendship and alliance with men of so good respect sent unto them by a Nation so good and faithful towards them And as touching the Letters the answer was That they should be written at such time as the affairs of the Senate would permit them any leisure and that from this time forward they would have care that no injury should be offer'd them And the Pretor Fanius was commanded also to deliver the Ambassadors money out of the common Purse to bear their charges home into their Countrey And thus did Fanius dismiss the Ambassadors of the Jews after he had given them money out of the common Treasury with the decree of G the Senate addressed to those that should conduct them and give them a sure convoy or safeguard to return into their Countrey And this was the state of the affairs during Hircanus Priesthood H But King Demetrius being sharply whetted to make War against Hircanus The year of the World 3844. before Christ's Nativity 120. could have neither time nor opportunity to fulfill his desire by reason that both the Syrians and his Soldiers were become his Enemies because of his wickedness of life For they sent Ambassadors to Ptolomey sirnamed Physcon to require him to send some one of Seleucus's race unto them Demetrius being overcome by Alexander is slain to be establish'd King Whereupon Ptolomey sent them Alexander sirnamed Zebina accompanied with an Army who giving battel to Demetrius worsted him and constrain'd him to flie to his Wife Cleopatra to Ptolomais who neither accepting nor entertaining him Hedio Ruffinus cap. 17. he was constrain'd to retire
finishing thereof and they celebrated a great Feast in honour of the restauration of the E Temple Then did the King offer up three hundred Oxen unto God and the rest of them each one according to his ability offered so many sacrifices that they can hardly be numbered About the very time of the Celebration of this Feast in the honour of the Re-edification of the Temple the Kings day of Coronation fell out which he was wont to solemnize every year with great joy A Conduit under ground from the Castle Antonia and for this two-fold occasion the solemnity and joy was far more sumptuous and compleat The King also caused a Conduit of Water to be made and conveyed by pipes under ground drawing it from the Castle Antonia unto the East gate of the Temple near to which he builded another Tower also to the end that by the Conduits he might ascend privily unto the Temple if haply F the people should practise any insurrections against his Royalty During the building of the Temple it never rained by day It is reported that during the building of this Temple it never rained by day time but only by night to the intent the work might not be interrupted and our Predecessors have testified no less unto us Neither is this thing incredible if we attentively consider those other effects of Gods Providence G A THE SIXTEENTH BOOK Of the B ANTIQUITIES of the JEWS Written by FLAVIUS JOSEPHUS The Contents of the Chapters of the Sixteenth Book 1. Herod maketh a Law which maketh him be reputed a Tyrant He goeth to Rome and brings back his Sons Alexander and Aristobulus his Sister Salome and those C of her Faction endeavour to render them odious to him 2. How Herod gave Wives unto Alexander and Aristobulus And how nobly he received Agrippa in his Dominions 3. Herod goeth to meet Agrippa at Pontus with a Fleet by which he re-enforceth his Army and returning back with him a great part of his way doth much good to several Towns 4. The Jews who lived in Jonia complain to Agrippa that the Grecians will not let them enjoy their Privileges D 5. How Herod returned into Judea and freed his Subjects from the payment of the fourth part of the Taxes 6. Salome Herod's Sister endeavoureth to ruine his two Sons Alexander and Aristobulus whom he begot of Mariamne He sends his Son Antipater whom he had by his first Wife to Rome 7. Antipater doth so incense his Father against his Brothers Alexander and Aristobulus that Herod bringeth them to Rome and accuseth them before Augustus for having attempted to poyson him 8. Of Alexander's defence and how the two Brethren were reconciled to their Father E Herod 9. Herod having compleated the building of Cesarea dedicateth it to Augustus and entertaineth the people with stately Plays and Past-times He causeth other Towns to be built with several Monuments His extream Liberality to Strangers and his excessive rigour to his own Subjects 10. Testimonies of the Roman Emperour's Affection towards the Jews 11. King Herod causeth David's Sepulchre to be opened to get money out of it for which God punisheth him strange Divisions and Troubles in his Family The Cruelties which this Prince's mistrustfulness and Antipater's malice causeth together with his Son Alexander's Imprisonment F 12. How Archelaus King of Cappadocia reconciled Alexander to his Father 13. Herod declareth War against the Arabians for protecting Trachonites Robbers 14. Syllaeus will perform nothing of what Augustus's Lieutenants had ordained but goeth to Rome to him Herod entreth into Arabia with an Army and taketh the Castle where the Trachonites were retired 15. Syllaeus doth so incense Augustus against Herod that he refuseth to give Audience to his Ambassadors neither will he admit those whom Aretas King of the Arabians sent This Aretas succeeded Obodas whom Syllaeus caused to be poysoned that he might G get the Kingdom Herod sends the third Embassage to Augustus 16. Herod more incensed than ever against his Sons Alexander and Aristobulus by several Aspersions causeth them to be imprisoned Augustus is made sensible of Syllaeus's wickedness condemns him to die confirms Aretas in the Kingdom of Arabia he H is sorry for having so ill an opinion of Herod adviseth him to call a great Assembly at Berite where his Sons after new complaints given in against them are to be judged 17. How Herod's Sons were condemned in the Council of Berytum CHAP. I. Herod maketh a Law which maketh him be reputed a Tyrant He goeth to Rome and I brings back his Sons Alexander and Aristobulus his Sister Salome and those of her Faction endeavour to render them odious to him AMongst the rest of the affairs of the Commonwealth The year of the World 3955. before Christ's Nativity 9. the King thought it behoved him to redress and hinder private injuries both in the City and Countrey For the which purpose he made a new law unlike to the former that it should be lawful for such as were Wall-breakers Hedio Ruffinus chap. 1. to be sold for slaves without the limits of his Kingdom Which Law did not seem so much to intend the punishment of Malefactors Herod made a new Law that wall-breakers should be sold into Bondage out of the Kingdom as the dissolution of his K own Countrey customs For to serve Forreign Nations who lived not after the manner of the Jews and to do whatsoever they commanded them was more prejudicial unto Religion than unto the parties convicted of that fact Wherefore it was sufficiently already in the old ancient Laws provided for the punishment of such people The punishment of theft according to the law of Moses Exod. 1. 22. to wit that a thief should restore four times as much as he stole Which if he was not able to do that then he was to be sold not unto strangers nor into perpetual bondage but only for seven years at which time he should again be set free So that the common people did interpret this new Law to set down an unjust punishment Deut. 12. 15. and rather to savour of tyranny than of Princely dignity and to be enacted not without contempt of their ancient Laws So that L for this cause all men spake very ill of the King At the same time Herod sailed into Italy to salute Caesar Herod sailed into Italy and brought home his Sons from Rome and to see his Children living at Rome Where Caesar receiving him very courteously permitted him to take his Sons home with him as being now sufficiently instructed in the Liberal Arts. Who returning into their Countrey were joyfully received of all their Countrey-men both for that they were of comely stature and of courteous behaviour and in their very carriage did shew that they came of Kingly lineage Salome and others falsely accused Herod his Sons and made their father hate them Which things moved Salome
them to send sacred money unto Jerusalem and that they compelled them to do publick business and to spend the Holy money in those affairs contrary to the Privileges granted unto them by the Romans Herod endeavoured to have the Jews complaints heard by Agrippa and desired one of his friends and followers called Nicholaus Nicholaus did make a speech unto Agrippa in the behalf of the Jews to plead the Jews cause Who made a speech unto Agrippa sitting with the rest of the Roman Nobility and other Kings and Princes in their behalf after this manner Most worthy Agrippa true it is that all men that suffer injury are constrained to fly for redress to the Higher Powers and we over and above hope to obtain our suit For we ask nothing but that which your goodness hath already I granted and that which they endeavour to take from us that are as we also are your Subjects And although that your benefit bestowed upon us was great yet we are worthy still to enjoy it only for that you your self judged us worthy thereof And suppose it was a small matter it is a discredit for you not to grant so small a trifle Wherefore it is evident that the injury done unto us doth also redound unto you whose decrees those that have injured us fear not to coutemn and do disanul your benevolence towards us For if any one should ask any of them whether they had rather lose their lives than be deprived of their Countrey Laws rites sacrifices and festivities wherewith they honour their gods I know they would rather endure any calamity than to be forced to forsake their Countrey-customs For many K Wars arise only for defence of Religion and the greatest reward and content that we reap by this happy peace which through your means we enjoy is this that we are every one permitted to live according to the custom of his Countrey and to continue in piety Wherefore they endeavour to take from others that which by no means they would permit to be taken from themselves as who would say it was not as great offence to hinder other men's piety and devotion as neglect their own Let us consider whether there be any City or Nation that doth not count their felicity to be situate in your dominion and the power of the Romans or is there any that desireth your honour and power to decay and be of no force Truly none that is wise For there is none whom either publickly or privately it concerneth not L But these people endeavouring to take from us our liberty do also as it were deprive themselves of all benefits which they have received at your hands which are infinite For what a benefit is it that whereas other Nations living under the dominion of rigorous Kings constituted over them these do only obey the Romans and live in happy peace and tranquility But as for our affairs were no man troublesome unto us yet are they not such as deserve to be envied For enjoying the common felicity which others your Subjects do we desire nothing of high esteem or worth but only request that we may live according to the Religion of our Countrey which of it self is not to be envied but may be profitable for them that permit it For God doth always love them who honour him and them who do not hinder his honour M What is there in our Religion offensive to any man nay what is there that is not according to all piety and justice whereby all things continue and are preserved For neither do we conceal what life we follow nor the labours and exercise we use but resting the seventh day from all labours we spend that day in learning our Religion and the Laws and customs thereof esteeming this custom not to be of small force to correct and amend our manners These our customs having in them nothing that any that searcheth them can justly reprehend they are now also though many are perswaded the contrary consecrated and confirmed by their antiquity So that we must needs make a conscience of it to forsake our Laws that have endured so many ages These are the injuries that these people by violence offer us they sacrilegiously N take from us the money dedicated to God They impose tributes upon us who are free They upon festival days force us to their Tribunals to Law and other prophane business without any necessity but only in contempt and disgrace of our Religion which they know well in the mean time while they persecute with unjust and unlawful hatred For your Empire equally providing for the good of all your Subjects doth not only nourish the mutual concord of them all but also resisteth hatred and malice These are the injuries most worthy Agrippa whereof we seek redress at thy hands requesting thee that hereafter we may live according to our Religion as formerly and that our adversaries may have no more authority over us than we over them which is not only justice and equity but already also O granted by your clemency And there are yet extant to be seen in the Capitol many decrees and ordinances of the Senate concerning this matter engraven in brass A which are read unto this day doubtless for our truth and fidelity so oftentimes tried or at least though we not deserving it yet holy and inviolate For you do not only not withdraw from us and all other Nations your former benefits granted unto us but you do rather every day beside all hope and expectation increase them all which time will not suffer me to rehearse And that we may not seem vainly to boast of our duties and officiousness towards you and also omitting other things that are past our King now sitting with you can sufficiently testifie it so to be For what kind of love and good will hath he omitted to shew unto your Nation where was he not proved trusty what hath he not devised to honour you where stood you in need when he was not the first man to help you Why therefore should B not we receive some favour for his deserts I will not omit to put you in mind of the Valour of his Father Antipater who came in with 2000 Souldiers to assist Caesar in the Egyptian Wars wherein he so valiantly behaved himself that neither by Sea nor Land any one in those Wars deserved more commendations than himself I will not repeat at this time how much good he did Caesar in those Wars and what and how great rewards he received but rather I should first of all put you in remembrance of the Letters that the Emperour writ unto the Senate concerning this matter wherewith he obtained for Antipater the honours and privileges of the City For this only argument had been sufficient to have declared that we did not obtain such favour without desert and request thee now to confirm the same of whom we might justly hope for C
have ordained that according to the common sentence of the Senate they shall live after their Countrey-Laws The year of the World 3957 before Christ's Nativity 7. under which they lived in the time of Hircanus H the High Priest of God and that their Temple shall retain the right of a Sanctuary and that it shall be lawful for them to send votive money unto Jerusalem by certain persons and that they shall not be compelled to appear before any Judge upon their Sabbath days or the day before their Sabbaths after nine of the clock upon the preparation day And if any one be known to steal their holy books or holy money laid up in their places appointed for Religion he shall be guilty of Sacrilege and his goods shall be confiscate unto the Treasury of the people of Rome I also decree for the good will I bear unto all men that their Memorial or request offered unto me by C. Marcus Censorinus shall together with this my Edict be published in the famous place which all Asia hath dedicated unto my name to wit Argyra And if any shall be so bold as to do contrary to our Decree he shall be punished extraordinarily I This was engraven in a pillar in Caesar 's Temple Caesar wisheth health unto Norbanus Flaccus Let it be lawful for all Jews wheresoever living to carry their sacred money to Jerusalem according to their ancient custom and that no man should forbid them so to do And this did Caesar write in favour of the Jews Agrippa also wrote in the Jews behalf 〈…〉 as followeth Agrippa wisheth health unto the Magistrates Senate and people of Ephesus I will that the Jews living in Asia keep their sacred money which according to the custom of their Countrey they usually send unto Jerusalem and if any one shall steal their holy money the same person if he fly to a Sanctuary shall be violently taken away from thence as a sacrilegious person and delivered unto the Jews to be punished He also wrote unto Syllanus the Magistrate that the Jews K might not be constrained upon their Sabbaths to appear before a Judge M. Agrippa wisheth health to the Cyrenian Magistrates and Senate The Jews inhabiting among you for whom Augustus hath already written unto Flavius the President of Lybia and unto other Magistrates of that Province are not to be hindred from sending their holy money to Jerusalem as their custom is and they have now complained unto me that they are molested by the false accusations of some bad people and forbidden to do it under pretence of a certain Tribute which notwithstanding they are not to pay Wherefore I command that they may be permitted to live after their custom and free in all such matters And if in any of your Cities any sacred money of theirs be intercepted that by certain persons which you know to be fit for that purpose ye make choice of them to send it again unto the Jews Item C. L Norbanus Flaccus Proconsul Caius Norbanus Flaccus writeth in the Jews behalf Health unto the Magistrates of Sardinia Caesar hath written unto me commanding that no man hinder the Jews according to their custom to send sacred money unto Jerusalem wherefore I also write unto you of the same that you may not be ignorant both of my will and Caesar's also Julius Antonius Proconsul Moreover Julius Antonius Proconsul did also write to this effect Health unto the Magistrates Senate and people of Ephesus The Jews of Asia in the Ides of February I sitting in the judicial seat at Ephesus signified unto me that Caesar Augustus and Agrippa have permitted them to use their Countrey-customs and every one according as he thinketh good to contribute his first fruits for Religion sake to be carried without let or hinderance unto the Temple of the most mighty God and they desired me to ratifie by my consent that which they had already granted them by M the above named Emperours Wherefore I would have you to know that I also according unto Caesar's and Agrippa's Decrees and Ordinances do permit and grant them also to do all things they please according to their Countrey-customs forbidding any man to hinder them therein I have thought good to add these Decrees because I know that these my writings will come into the Grecians hands that I may shew them that in former ages we were so esteemed of the publick Magistrates that none were permitted to hinder us from using our Countrey-rites and Ceremonies and that by their consent we worshipped God in our own Religion which I do inculcate the oftner that I may move strange and forreign Nations and take away their hatred conceived against us which is without N all reasonable cause For no Nation doth always use the same customs but almost whole Towns among them do sometimes alter and differ from the rest yet is justice equally to be distributed unto all men which is most profitable as well to the Grecians as to the other barbarous Nations which is greatly observed in our Laws which if we follow and violate not are able to make all nations love us Wherefore we request all men not to despise us for differing from them in Religion but favour us in that we follow virtue For this is common to all Nations and without this man's life must needs be unhappy But I will now return unto my history O A CHAP. XI King Herod causeth David's Sepulchre to be opened to get money out of it for which God punisheth him strange Divisions and Troubles in his Family The Cruelties which this Prince's mistrustfulness and Antipater's malice causeth together with his Son Alexander's Imprisonment HHerod spending lavishly many summs of money Hedio Ruffinus chap. 7. al. 7. 12. both at home and abroad hearing that Hircanus who reigned before him opened David's Sepulchre and B took out of it three thousand Talents of Silver The desire of Gold and that there was left yet far more able to defray any great charges whatsoever he purposed to do the like And at this time in the night season accompanied only with his most trusty friends being very wary that none of the people should know of it he entred into the Sepulchre but he found no money there as Hircanus did but he took from thence a great deal of Silver and Gold Plate whereby he was enticed to make a more diligent search And he sent two of his company on purpose into the inner part of the Sepulchre where the bodies of Solomon and David were entombed who were lost and as it is reported Herod lost two of his men in David's Sepulchre fire came out of those places and consumed them Whereat Herod being terrified departed out of it and moved with Religion to make satisfaction he C builded a most sumptuous monument of White Marble at the entrance into the Sepulchre Nicholaus the Historiographer reproved
done before And in the mean while he sent certain Messengers with Letters to Caesar to accuse his Son and to declare wherein Acme had been his Confederate producing the Copy of the Letters These Ambassadours therefore repaired to Rome instructed in those things they were to answer to those Interrogatories that should be offered them and with them he sent these Letters C CHAP. VIII The Golden Eagle that Herod had consecrated and fixed on the Portal of the Temple is pulled off The severe Punishment that he inflicteth for it The King 's terrible Sickness and the cruel Orders that he giveth to his Sister Salome and to her Husband D WHilst Herod's Ambassadours were on their Journey to Rome with his Orders Hedio Ruffinus chap. 8. he fell sick and made his Will appointed his youngest Son to succeed him in the Kingdom for through Antipater's instigations Herod falling sick maketh his Will and leaveth the Succession of his Kingdom with his other Goods to his Friends and Kinsfolks Herod impatient in his old age and wondrous wayward he had conceived a hatred against Archelaus and Philip. He sent also a thousand Talents unto Caesar and five hundred to his Wife and to his Children Friends and Free-men He bestowed also Money Rents and Lands upon his own Children He gave his Sister Salome an ample Possession because she had always persevered in loving him and had never offended him And having lost all hope of recovery for that he was about 70 years old he became very touchy and froward in whatsoever his affairs The cause hereof was that opinion he had conceived that he grew contemptible and that the whole Nation took pleasure in those mis-haps which befel him which some of those who were favoured by the people made him the rather believe upon this occasion which ensueth Amongst those that were most learned among the Jews Judas the Son of Sariphaeus and Matthias the Son of Margalothus the E most excellent Interpreters of the Laws and Ordinances of the Countrey and for this cause were in greatest esteem amongst the people by reason that they instructed and trained up the Youth for all those that desired to obtain Vertue spent all their time with them understanding that the King's sickness was dangerous The year of the World 3963. after Christ's Nativity 1. they incensed the younger sort counselling them to overthrow all those works that the King had caused to be made contrary to the Law and Custom of the Countrey to the end that they fighting for Piety might obtain the reward that attendeth the same For in that the King had undertaken and done many things contrary to the Law divers unaccustomed miseries had befallen him and namely that sickness wherewith he was detained For Herod had done divers things contrary to the ancient Law against which Judas and Matthias exclaimed openly A Golden Eagle upon the greatest Gate of the Temple For he had erected over the Portal of the great Temple an Eagle of Gold of great value Now the Law prohibiteth that they who pretend to live according to the same should in any sort erect any Image or represent any Figures of living Creatures F whatsoever For this cause these Doctors counselled them to pull down that Eagle telling them that although the matter seemed very dangerous Contempt of death yet ought they to prefer an honest death before a pleasant life if so be it be employed for the defence of their countrey-Countrey-laws and Religion For in so doing they should obtain immortal praise for the present and a memorable and eternal glory in time to come neither that they should protract the execution thereof for fear of danger since death was a thing that could not be avoided so that since by the general course of Nature they must needs die it should become them bravely to forsake their lives with praise and honour in embracing Vertue For to die in the execution of some noble exploit which cannot be atchieved without hazard of danger their Children should be richly rewarded with the fruits thereof and their other Parents that should outlive them of what Sex soever should reap the fruits of that glory which was honourably atchieved by them In these or such like words they encouraged the young men About that time there was a rumour spread that the King was dead which gave very great furtherance G to the Doctors resolution For at Noon they went up into the Temple they pulled and hewed down the Eagle with their Axes in the sight and assembly of a great number of people that were in the Temple Now when the tidings hereof came unto the ears of the King's Captain he fearing H lest some further and more fatal tumult might be raised drew out a strong Company of Souldiers with him to repulse those that were assembled to hew down the Eagle and charging the rude and disarmed multitude who were gathered together he easily killed and dispersed the most as for those forty young men that valiantly prepared themselves to resist he apprehended them and with them the Authors of Sedition The young men pulling down the golden Eagle hew it in pieces with their Axes Judas and Matthias who scorned to submit themselves and led them to the King who demanding of them how they durst deface the sacred Image They answered that long before that time they had resolved it and that now according as they had resolved they had like valiant men performed the same For we said they maintain the honour of God and the Doctrine of our Law whereof we are Disciples neither ought you to admire that with contempt of your Ordinances we have preferred the Laws of our Forefathers which Moses hath left us in writing according as he was suggested and taught them by God Judas and Matthias with forty other young men being brought to the King's presence justifie their actions with joy and the King sendeth them bound to Jericho Neither do we refuse any death or punishment which thou shalt inflict upon us being assured in our Consciences that we suffer not for Impiety but Piety's sake Thus spake they all I of them continuing the like constant boldness in their answers as they had shewed in their actions being also ready constantly to endure any punishment for that which they had attempted Hereupon the King commanded them to be bound and sent them to Jericho Then calling before him those principal Jews who had the Government under him and being brought into their Assembly upon his Pallat by reason of his weakness he recited unto them the numberless toils he had endured for their sakes in like manner how upon his great charges he had repaired and re-edified the Temple whereas the Asmoneans for the space of 125 years wherein they reigned could not perform such a Building to the honour of God Moreover he signified unto them how he had adorned the same with precious Gifts
within and the lights likewise were taken away Mundus who lay hid within failed not to accost her who thinking that it was God Anubis satisfied his desires all the night long and in the morning betimes before the Priests who were privy to this Treachery were stirring he retired himself Paulina also early in the morning repaired to her Husband and acquainted him how Anubis appeared unto her and boasting among her Familiars what conference he had used with her But some of them believed her not in regard of the manner of their entertainment the rest were altogether amazed supposing those things to be no ways incredible when they bethought themselves of the Ladies chastity Some three days after this act was committed Mundus meeting with Paulina said E unto her You have saved me two hundred thousand Drachmes wherewith you might have augmented your Treasure and this notwithstanding you have not failed to satisfie my request Neither am I grieved that you have contemned me under the name of Mundus since that undertaking Anubis 's name I have accomplished my desire and this said he departed But she presently amazed with the man's audacious impudence tore her Garments and having told her Husband of all this subtil circumvention she requested earnestly his assistance and that he would not forsake her in the prosecution of her revenge who presently acquainted the Emperour with every particular thereof Now when Tiberius had diligently understood how all things had happened Tiberius causeth Isâ—s's Priests and Ida to be hanged and banished Munduâ— by the inquisition and examination of the Priests he condemned them and Ida who had been the F inventer and complotter of this Treason against Paulina to be hanged He pulled down the Temple also and cast Anubis's Statue into Tyber and banished Mundus supposing that he ought not to be more grievously punished considering that the fault which was committed by him proceeded from extream love Behold here the insolence committed in the Temple of Isis by the Priests that appertained to that Temple Now I intend to declare that which happened to the Jews that were at that time in Rome according as I both purposed and promised CHAP. V. H Tiberius causeth all the Jews to be banished from Rome Pilate punisheth the Samaritans for having drawn themselves together in Arms They accuse him to Vitellius Governour of Syria who sends him to Rome to clear himself There was a certain Jew Fulvia Saturnine's Wife delivereth Gold and Purple to be sent to the Temple in Jerusalem they convert it to their own uses which when Tiberius knew he commanded all the Jews to be thrust out of Rome that having been accused for the breach of the Laws of his Countrey and fearing to be punished for the same fled from thence being a man of a most mischievous behaviour He dwelling at that time in Rome professed himself to be an expounder of Moses's Law and drawing to him three other no I less Reprobates than himself he followed his ordinary Profession Fulvia a Lady of much honour became their Scholar and had embraced the Religion of the Jews whom they had perswaded to send certain Purple and Gold to the Temple of Jerusalem which after they had received they converted it to their own use as before they had determined to do Tiberius who was informed hereof by Saturnine his familiar Friend and Fulvia's Husband who had discovered the same unto him commanded all Jews whatsoever to depart out of Rome Of these the Consuls chose out and enrolled to the number of four thousand men whom they sent into Sardinia and punished divers of them that refused to bear Arms for fear they should transgress the Ordinances of their Countrey So that by reason of the loose behaviour of four wicked K persons all those of our Nation were driven out of the City of Rome Neither was the Nation of the Samaritans exempt from this trouble for a certain subtil Companion who sought by all the means he might to encroach upon the peoples favour perswaded them to withdraw themselves with him to the Mount Gerazim which they supposed to be the holiest amongst all their Mountains in which place he promised he would shew them the Sacred Vessels buried in a certain place where Moses had laid them The Samaritans assemble at Tirathaba to ascend the Mountain Garazim Pilate chargeth and overcometh them and putteth them to flight And at that time they being gathered together in Arms by his perswasion encamped themselves in a Borough called Tirathaba where they entertained those that repaired thither to joyn themselves with them to the end they might ascend the Mountain with the greater Company But Pilate prevented them L and got up before them with Horse and Foot who charging those that were assembled in the Borough put them to flight and slaying some and putting the rest to flight led away a great number of them Prisoners with him Pilate executed the chiefest Ring-leaders amongst them The tumult of these Jews being published abroad and their misfortune made known the Senate of Samaria addressed themselves to Vitellius who had been Consul and who at that time governed Syria before whom they accused Pilate for the murther of those whom he had killed saying that they assembled not in Tirathaba to rebel against the Romans but to secure themselves against Pilate's Tyranny Whereupon Vitellius sent Marcus his Friend to take charge of Judaea Alias chap. 1 commanding Pilate to return to Rome and to satisfie the Emperour of M those things whereof the people had accused him Pilate accused before Vitellius is sent to Rome Hereupon Pilate after he had remained ten years in Jewry repaired to Rome having no means to contradict that Command that Vitellius had given him But before he arrived there Tiberius was dead CHAP. VI. Hadio Ruffinus chap. 8. alias chap. 12. N Vitellius restoreth the High Priest's Vestments to the Jews Vitellius cometh to Jerusalem forgiveth the Jews their Tribute and committeth the charge of the High Priest's Garments to them to keep as they did formerly He treateth in Tiberius's behalf with Artobanus King of the Parthians The cause of his hatred against Herod the Tetrarch Philip Tetrarch of Trachonitis of Gaulanitis and of Bathanaea dieth without Children his Dominions are reunited to Syria AS soon as Vitellius came into Judaea he went up to Jerusalem and celebrated there the Feast of the Passover The High Priest's Vestments reserved in the Castle of Antonia and after he had been magnificently entertained in that place he forgave the Citizens all the Tribute of those Fruits which were sold He delivered them also the Ornaments of the High Priests with all the O rest of the Priestly Furniture within the Temple committing the charge thereof unto the Priests according as in times past they had the same But at that time they A were laid up in the Castle of Antonia for this
Caius in the Jews behalf L BUt Caius alias chap 17. being sore displeased that the Jews only despised his Ordinances sent Petronius into Syria Caesar sendeth Petronius into Syria and commandeth him in spight of the Jews to plant his Statue in God's Temple to succeed Vitellius charging him with a strong Army to invade Judaea and if they willingly admitted his Statue that then he should place it in the Temple of God but if they denied it then that overcoming them by force he should compel them to condiscend thereunto As soon as Petronius came into Syria he endeavoured to satisfie Caesar 's Command and having assembled as great an Army as he could possibly levy and leading forth with him two Legions of Roman Soldiers he wintred at Ptolemais intending at Spring to invade Judaea All which he signified to Caesar by his Letters The Jews repair to Ptolemais beseeching him that he would not bring his Statue into the Holy City who commending him for his industry advised him to use all expedition therein and to make War against those who should disobey his Commands M Mean while divers thousands of the Jews resorted to Petronius who was quartered at Ptolemais beseeching him not to constrain them to do that thing which was contrary to their Laws or to transgress the Ordinances of their Fore-fathers For if said they you have wholly decreed to bring and erect this Statue in our Temple first deprive us of our lives and afterwards do that which shall seem good in your eyes For it is impossible for us so long as our Souls remain within our Bodies to permit that which is forbidden by our Laws or to suffer such Impiety in regard of that honour which we owe unto our Law-maker and our Predecessors who have ratified our Laws to the intent we should encrease in Virtue Petronius answered thus If I were Emperour or if the Emperour would be ruled by my advice your reasons might prevail with me but I am enforced to obey him otherwise N my Life and Fortune is at Stake Hereunto the Jews answered My Lord said they since you are resolved not to transgress by any means the Commands and Contents of Caesar's Letters neither will we any ways violate or infringe the Prescript of our Law under hope of Divine Assistance and in imitation of the Virtue of our Ancestors For we are not so faint-hearted that for the hope of a vain and untimely desire of life we should break the Laws which Almighty God hath proposed unto us under the reward of Eternal Felicity For which cause we will endure all Fortunes whatsoever so that our Countrey Law and Religion may remain inviolate and we are ready to encounter any mis-fortune under hope that God will assist us for whose honour we fear not to adventure on any danger This had we rather do than by obeying thee through Cowardice to incurr perpetual Ignominy and that O which is more God's wrath in neglect of his Laws whose Authority even in thine own judgment is more to be regarded than Caius's Commission A Petronius conjecturing by these their answers how hard a matter it was to force them from their opinion and perceiving he could not do for Caius what he expected in the erection of his Statue without great Blood-shed whereby much murther and inconvenience might follow he took some of his nearest and dearest friends with him and posted to Tiberias that he might more conveniently and circumspectly look into the Jews Actions They fearing some imminent danger through the Wars they expected from the Romans The Jews met Petronius at Tiberias beseeching him not to violate the Sacred City with his Images and greater mischief through the breach of their Laws assembled once more many thousands of them and met with Petronius at Tiberias beseeching him that he would not enforce them to that necessity nor defile their Sacred City with forbidden Images Whereunto Petronius answered Therefore saith he will you fight with Caesar without regard either of B his ability or your own weakness We will not fight said they but we will rather die than depart from our Laws Whereupon prostrating themselves and laying open their naked throats they said they were ready to die In these terms they continued for the space of forty days neglecting their Husbandry though that was the chiefest Seed-time For it was most resolutely concluded among them rather to suffer death than to admit the Statue Aristobulus King Agrippa's Brother and â—lcias the High Priest entreat Petronius in the Jews behalf Whilst the matter stood upon these terms Aristobulus Agrippa's Brother and Elcias accompanied with divers of their Train and some of the chiefest among the Jews came unto Petronius beseeching him that he would consider the obstinacy of the people neither give them occasion to draw them into desperate actions but rather that he would write unto Caius with what obstinacy the people refused C the Dedication of his Image in the Temple And how giving over the care of their Husbandry they prepared themselves for War without any trust or confidence in their own strength being rather resolved to die than to suffer so great an indignity to be offered to their Religion Besides how giving over their Tillage there was nothing to be expected but Robbery whereas they should want means to pay their Customs by which means they hoped that Caesar would be moved to moderate his severity towards that Nation and not to give them cause of Rebellion And that if he might not be moved from the prosecution of the War that then he might go forward with his business This was the effect of Aristobulus's request But Petronius Petronius promiseth the Jews to write unto Caius in their behalf and exhorteth them to follow their Husbandry partly in respect of their Prayers who instantly urged him and the D weightiness of the affair partly in regard of the contentious resolution of the Jews supposing that it was a matter unworthy a man to put so many thousands of men to death to satisfie Caius's foolish ambition and touched with the fear of God and remorse of his own Conscience he had rather to his own danger inform the Emperour of the absurdity of the matter by his Letters being no ways ignorant of his cholerick spirit and forwardness in revenge except his furious passion and expectation were answered For this thought he that although it altered not his resolution but haply enforc'd his displeasure against him in that he speedily executed not his Command yet that it was the duty of a good man not to refuse an assured death if so be it might save so guiltless and huge a multitude When therefore he had assembled the Jews together E in Tiberias when many thousands of them resorted thither and disposed all those warlike Forces that at that time gave attendance on him round about him he told the Jews first of all not
the wrongs he had done to the Estate of the Parthians Never said the King will I give my consent to betray a man who hath committed himself to my protection and hath given me his hand and who buildeth upon the Oath I have past unto him in the name of the Gods But if thou be a valiant man in feats of Arms thou hast no need to make me forswear my self but when his Brother and he shall depart from hence assail him and overcome him by thy valour provided that I be not privy to thy attempt And afterwards calling Asinaeus to him in the morning It is time said he that thou return homeward for fear thou provoke divers of the Captains of my Court which Artabanus committeth the Territories of Babylon to Asinaeus's charge and dismisseth him with Gifts contrary to my will will endeavour to kill thee I commit the Countrey of Babylon E to thy protection and guard which by thy care and vigilancy shall remain exempt from all Robberies and other such Calaemities Reason it is that I procure thy good because I have engaged mine Honour and Faith irrevocably unto thee not upon any light matter but for things that importane thee as nearly as thy life This said he gave him certain Presents and presently dismissed him Now as soon as he returned home to his own Fortress he fortified the places both those which were already secured and the other which as yet no man had attempted to fortifie And in short time he grew to that greatness that no man of so obscure Fortune and beginning attained before him Neither contented with the Honours of the Babylonians he was also held in great account by the Captains of the Parthians who were sent to govern in the neighbouring Provinces F yea so much encreased his Authority with his Power that all Mesopotamia was at his Command In this Felicity and encreasing Glory of his he continued for the space of fifteen years which never began to decay until such time as neglecting the ancient Study of Virtue and contemning the Laws of his Fore-fathers both he and his factious followers being drowned in pleasure yielded themselves Captive to Foreign Lust It fortuned that a certain Governour of those Parthians came into that Countrey accompanied with his Wife not only endowed with other Perfections but also admired for her incomparable Comliness and Beauty whom Anilaeus killeth a Noble man of the Parthians and leadeth away his Wife without ever seeing her only by report of her Beauty Anilaeus Asinaeus's Brother loved entirely and when as by no one of his allurements he could obtain G her favour neither had any other hope to enjoy the Lady he could not bridle his unruly Lust but he made War against her Husband and killing the Parthian in their first Conflict his Wife became his both in subjection and Bed-service which thing was the Original of many mighty Calamities both to himself and to H his Brother For when having lost her former Husband she was led away Captive she carried with her the Images of the Gods of her Countrey which she highly esteemed according as it was the custom of those that inhabited that place to have their Gods whom they adore in their houses whom when they travel into a Foreign Countrey they carry about with them She therefore brought them with her and used them according to the fashion of her Countrey at the first secretly but after she was known for Anilaeus's Wife then she adored them according to the custom and with the same service which she used during her first Husband's days sacrificing to her Gods Their chiefest friends seeing this Anilaeus being reproved for his Wife's Idolatry killeth one of his Friends first of all reproved them for that Anilaeus committed I such things that were no ways used among the Hebrews and altogether repugnant to their Laws for that he had married a woman of a Foreign Nation that contradicted and violated their accustomed Religion for which cause they advised him to beware lest in submitting themselves too much to their unbridled pleasures they should lose the honour and power they had received from God even until that present But seeing their perswasions profited nothing and that Anilaeus likewise had villanously killed one of his dearest Friends who had somewhat too freely reproved him who at such time as he lay a dying being touched with the zeal of the Laws of his Ancestors and with grief against his Murtherer wished that Asinaeus and Anilaeus and all their Associates might die the like death they for that they were transgressors of the Law the other K for that they succoured not themselves in that oppression which they suffered for the maintenance of their Laws They were sore displeased yet notwithstanding they contained themselves calling to their remembrance that their felicity proceeded from no other cause but from the valour of those Brethren But when they understood that the Parthian Gods were adored by this woman they bethought them that it behoved them not any more to bear with Anilaeus in contempt of their Laws for which cause addressing themselves to Asinaeus in great Assemblies they exclaimed against Anilaeus saying that he ought although at first he had no power to dispose of himself yet now at last to correct this errour before it should redound to their publick Plague For that both the Marriage was dis-allowed L in all men's eyes as altogether contrary to their Laws and that the superstitious observance of the Gods which the woman presumed to use was an apparent injury offered to the true God Anilaeus is accused before his Brother Asinaeus but he winketh at his fault But he although he knew that his Brother's fault would breed some great inconvenience both to himself and his followers yet being overcome with Brotherly affection he easily pardoned his Brother ascribing his errour to the violence of his unbridled passion But whereas daily more and more he was tired with exclamations and greater reproofs at length he admonished his Brother of the matter chiding him for that which was past and desiring him to amend the errour hereafter by sending home the woman unto her Kindred Yet this admonition of his took no effect with him Asinaeus poysoned by the Parthian woman for the woman perceiving that the rumour that was M raised among the people was for her sake and being afraid lest for her love sake Anilaeus should incurr some danger she poysoned Asinaeus to the end that her love being in Authority she might more freely practise her impiety Now when Anilaeus had gotten the Government into his own hands he drew out his Forces against certain Villages belonging to Mithridates one of the chiefest among the Parthians and Artabanus's Son in Law which Villages he spoiled and carried away men sheep and other riches When Mithridates who at that time was resident in those Quarters understood of the spoil of his
and Sabinus were come out into the streets notwithstanding they were forbidden by Pollio whom not long before Claudius had made Captain of his Guard And as soon as Claudius came into the Palace whither he assembled his friends he pronounced sentence against Chaereas For although his action was accounted both generous and noble yet he was condemned for this because he was perfidious whereupon he was adjudged to die to give example to others to the end that Princes and Emperours may hereafter live in safety He was therefore led to his death with Lupus Those that murthered Caius are executed and divers other Romans It is said of Chaereas that he endured this accident with a great courage which he expressed not only in that he changed not his countenance but also by the reproaches which he gave Lupus O who wept For when Lupus was putting off his Cloaths and complained of the cold that he felt he taunted him thus alluding to his name which was Lupus That never any cold A did harm to a Wolf Furthermore when he came to the place of Execution where a great number of people were gathered together to behold the spectacle he asked the Soldier that was appointed to behead him if he were a cunning heads-man and whether he had a new Sword wishing him to use that wherewith he murthered Caius His death was happy for he received but one stroke whereas Lupus was faint-hearted and received divers because he stretched not out his neck freely Some few days after at such time as the Romans solemnized their Expiations and that every one honoured the memory of his dear Friend they gave Chaereas a part of that honour and cast his portion into the fire saying That was to deface and purge their ingratitude whereof they were guilty towards him Thus ended Chaereas his Life But for Sabinus B although Claudius had not only absolved him but also suffered him to exercise his Office as he had done before Sabinus Killeth himself yet he thought that he should do amiss and against Justice if he falsified his Faith to his Associates and Confederates for which cause he shortned his own days thrusting his Sword through his own body to the very hilts CHAP. IV. Claudius the Emperour confirmeth Agrippa in his Kingdom adding Judaea and Samaria C thereunto He giveth the Kingdom of Chalcis to Herod Agrippa's Brother and maketh Edicts in favour of the Jews ONe of the first things that Claudius did after his establishment in the Empire Hedio Ruffinus chap 5. was to disband those Soldiers whom he suspected and published an Edict by which he confirmed the Kingdom to Agrippa Alias 4. that Caius had given him accompanying his bounty with many Praises Claudius giveth Agrippa Judaea Samaria and Lysanias 's Countrey adding moreover unto his Government all that which his Grandfather had possessed towit Judaea and Samaria which in that they were as one Lawful Inheritance appertained unto him He gave him also out of his own Dominions Abela and all the Countrey about Libanus that in times past appertained to Lysanias And D he caused the Alliance that was past betwixt them to be engraven and registred in an open place of the City of Rome Antiochus King of Comagena He took from Antiochus the Kingdom that he had and gave him in exchange a portion of Cilicia and Comagena He set Alexander Lysimachus Alebarcha at liberty Alexander Lysimachus Alebarcha who had been his old Friend and sometimes Governour in Arabia and once his Mother Antonia's Steward who had been committed Prisoner through Caius's displeasure and espoused Bernice Agrippa's Daughter to his Son Marcus which after the death of Marcus who died before he was maried was afterwards married with her Father Agrippa's allowance Herod Agrippa's Brother created King of Chalcis to Herod his Brother for whom Agrippa begg'd of Claudius the Kingdom of Chalcis At that very time the Jews that were in the City of Alexandria mutined against the Greeks For after Caius's death E the Nation of the Jews which had been oppressed during his Reign and injuriously dealt withal by the Alexandrines Sedition in Alexandria betwixt the Greeks and Jews recovered their former courage For which cause Claudius gave Commission to the Governour of Egypt to pacifie and appease that Uproar He sent also his Letters Patents into Alexandria and Syria at the request of the two Kings Agrippa and Herod to this effect Tiberius Claudius Caesar Augustus Germanicus Claudius's Edict in favour of the Jews in Alexandria Father of the people signifieth this that followeth Vnderstanding that the Jews Inhabitants in Alexandria and for that cause called Alexandrines have at all times enjoyed the self same Privileges of the City which the ancient and first Alexandrines have had Which Favours they have obtained by the Leave of those Princes that were our Predecessors as it hath been plainly made known F unto us as well by Letters which have been written unto us as by confirmed Decrees And that since Alexandria hath been united to our Empire by Caesar Augustus their Privileges have continued in force during the several Successions of many of our Governours which Rights of theirs have never been called in question no not in that time when Aquila was Governour in Alexandria Since in like sort Caesar Augustus hath not letted them but when the Governour of their Nation was dead they might establish other Substitutes and Governours in his place commanding that all of them should yield him obedience in observation of their Laws and Customs without constraint or impulsion to do any thing contrary to their Religion Yet notwithstanding the Alexandrines have mutined against the Jews being in the City of Alexandria in the time of the Emperour Caius by reason of the G folly and frenzy of Caius who disgraced and oppressed the Nation of the Jews because they would not violate their Religion nor acknowledge the said Caius for a God Our Will and Pleasure is that no one of the Privileges of the Nation of the Jews be abolished by reason of Caius's frenzy but my mind is to maintain those which heretofore have been H given them to the end they may continue and live according to their ancient Laws and Customs Commanding you and every one of you very carefully to provide that after the publication of this our Ordinance they be in no ways troubled This was the Tenour of that Ordinance which was made in favour of the Jews in Alexandria But that which was generally made in favour of those Claudius's Edict in the behalf of the Jews scattered thorough the whole Empire who were dispersed thorough the whole World was to this effect Tiberius Claudius Caesar Augustus Germanicus High Priest Father of the people elected Consul the second time signifieth that which ensueth Our well-beloved Friends the Kings Agrippa and Herod have required us that we will permit all those
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
Another proof against Antipater contained many invectives against Herod and many accusations But these Letters were feigned by Antipater who for money had perswaded Acme to write them in her own name as the Letter that she writ to Antipater evidently shewed for she writ as followeth I have writ to your Father as you requested me and sent also other Letters and I assure D my self he will not spare his sister if he do but read the Letters You may do well seeing I have performed all your requests to be mindful of your promise This Letter against Salome and others being found to be counterfeited the King began to doubt that Alexander was made away by such counterfeited Letters and he remember'd that he had almost put his Sister to death through Antipater's device Wherefore he resolved no longer to delay to punish him for all yet was he hindred by a great sickness from accomplishing his purpose Herod intendeth Antipater's punishment and therefore blotteth his name out of his Testament He only sent Letters to Caesar concerning Acme's treachery and false accusation of Salome and changed his Testament and blotted out the name of Antipater and in his room writ Antipas leaving out Archelaus and Philippus who were the elder Brethren because Antipater had render'd them odious to him E He bequeathed to Augustus a thousand Talents beside many other rich gifts and to his Wife the Empress and Children and Kindred and Freed men about five hundred he also gave great gifts to others either in land or money and left to his Sister Salome great riches CHAP. XXI Of the Golden Eagle and of Antipater's and Herod's death F HErod's disease increased partly through age and especially by his grief and sorrow Ant. lib. 17. cap. 8. for he was now threescore and ten years old and his mind was so troubled for the death of his Children that though he were in health yet he took no pleasure in any thing and his sickness was so much the more grievous to him because that Antipater was yet alive but he purposed to put him to death as soon as he was recovered of his sickness To increase his calamity there arose a tumult among the people There were in the City two Doctors reputed very skilful in our Country-laws One of them was named Judas the Son of Sariphaeus the other was called Matthias the Son of Margalote These two were followed by a great number of young men so that when they expounded the Law they had an assemby like a great Army G And hearing that the King partly by grief and partly by his disease was very like to die they told their acquaintance that now it was a fit time to revenge the injury which God received by those profane works which were made against his express Commandment The year of the World 3963. after Christ's Nativity 1. which forbids to place the Images or likeness of H any living thing in the Temple This they said because the King had set a Golden Eagle upon the chief Porch of the Temple which they exhorted the young men to take away saying that it was meritorious although danger might ensue thereon yea Judas and Matthias perswade the people to pull down the Golden Eagle even to die for their Countrey-laws For they that died for such a cause should enjoy everlasting life and glory And that many unwise men ignorant of that Doctrine so loved their lives that they chose rather to die by sickness than to spend their lives in so glorious an enterprize Whilst they spoke thus there was a rumour spread that the King was now at the last gasp whereby the young men being encouraged about Noon when many were walking in the Temple they let themselves down from the top of the Temple with great ropes and so with hatchets cut down the Eagle I Whereof the Captain of the Soldiers being advertised The young men that pulled down the Eagle are brought before Herod and are examined he went with a great many Soldiers speedily to the Temple and took almost forty of the young men and carried them to the King Who asked them if that were true that they were so bold as to cut down the Golden Eagle They confessed they had done it Then he demanded by whose Commandment They answered by the Commandment of the Law After this it was asked them why they who were presently to die were so joyful They answered Because after death they hoped to enjoy Eternal Bliss The King hereat was so greatly moved with anger that for all his disease he went forth and made a Speech to the people wherein he inveighed against these persons as Sacrilegious who under pretence and colour of their countrey-Countrey-laws and Religion attempted some great matter K and he adjudged them as impious people worthy of death The people fearing that he would torture many to learn who had favoured the act requested him that only the Authors and Actors of that Crime might receive punishment and that he would remit the offence to all the people besides The young men with the Ring leaders condemned to die The King with much ado entreated caused the young men that let themselves down with Cords and the two Doctors to be burned and the rest which were taken in the act to be beheaded After this the King's sickness spread over his whole body and he was afflicted with most grievous pains The King troubled with many diseases For he had a great Fever and an Itch over all his body which was intolerable and a dayly Collick and his feet were swelled as though he had the Dropsie Ant. l. 17. c. 9. His belly also was swelled and his privy members putrified so that the worms L bred in the putrified places He was also grievously tormented with difficulty of breath and a Convulsion of the whole body so that some said that this was a punishment laid upon him Herod seeketh remedy in his sickness at the hot Baths for the death of the two Doctors Herod notwithstanding he was afflicted with so many and grievous sicknesses yet he was desirous to live and sought remedy in hope of health At last he passed over Jordan where he used the warm Waters of Calliroe which run into the Lake of Asphaltites and are so sweet that men use to drink of them There the Physicians caused his body to be bathed in hot Oyl and he was therewith so weakened that his sense failed and he was as though he were dead whereat those that were about him being troubled with their cries they caused him to look up and now despairing of life he caused fifty Drachmes M to be distributed to every Soldier and great Summs of money to the Captains and his friends As he returned Herod full of melancholy When he came to Jericho he was in a very great likelihood to die and his melancholly put into his head a wicked
the ground and cause of the War that ensued For they rejected those Sacrifices that were wont to be offered in the name of the Emperour And although the High Priests and People of Account requested them not to omit that Custom of sacrificing for their Kings and Governours yet they refused so to do trusting greatly to their Faction All those of the City that desired alteration were of this mind and especially Eleazar who at that time was General as is before said Wherefore all the chief men High Priests and Principal of the Pharisees assembled themselves and perceiving into how great danger those Rebels brought the City they determined to make tryal of the courage of the seditious people Wherefore they assembled them together before the Brazen Gate which was in the inner part of E the Temple towards the East And first of all they greatly complained of their rash and unadvised Rebellion and that they sought to stir up so great a War against their Countrey inveighing against the cause that moved them thereto as being without reason Telling them that their Ancestors for the most part adorned the Temple with the Gifts of Gentiles never refusing the Offerings of Strangers and not only not refused their Offerings for that were an impious fact but also placed in the Temple the Gifts that they sent which were yet to be seen And that it was strange that now only they thought to provoke the Romans to War by making new Laws And besides other danger also to make the City guilty of a great Crime in matter of Religion as though it were such wherein none might offer Sacrifice but F Jews Against those who refuse Forreign Sacrifices nor any but they adore God If we should make such a Law against any private person he had just cause to accuse us of Inhumanity But now the Romans are despised and Caesar himself accounted prophane and it was to be feared that if the Jews disdained to accept of Caesar's Offerings Caesar would hinder them from offering any And the City of Jerusalem would presently be accounted as an enemy to the Empire None of the Seditious gave ear to those that were in Authority unless they presently accepted Caesar's Sacrifice and before such time as they heard these news against whom this outrage was attempted Having thus spoken they brought forth the most learned amongst the Priests to recount from time to time how their Ancestors had always accepted of the Sacrifices of Strangers But none of the Mutineers gave ear to any thing that was said Ambassadors sent to Florus and Agrippa against the Seditious and the Levites came G not to serve at the Altar as now preparing for War When the Nobility saw that they could not appease this Sedition and that they themselves should first feel the Romans power they devised all means to pacifie the Tumult and sent some Deputies to Florus the chief whereof was Simon the Son of Ananias others also were sent to H Agrippa of which the chief were Saul Antipas and Costobarus who were all a kinn to the King requesting them both to come with an Army to the City and suppress the Sedition which was raised before it went further Florus was glad of these tidings and desiring nothing more than War War in Jerusalem between the Seditious and those that favoured Peace gave no answer to the Deputies But Agrippa willing to spare both parts as well the Good as the Rebels and to preserve Judaea to the Romans and the Temple to the Jews thought it not meet for him to busie himself in such affairs but sent three thousand Horse to aid the people against the Rebels Which Horse were of Auranitis Batanaea and Trachonitis and he made Darius their Captain and Philip Son of Joakim General of all the Army These coming into the City the Nobility with the High Priests and the rest of the people that desired Peace I received this succour in good part and quartered them in the higher part of the City for the Rebels kept the lower part and the Temple The War began instantly with Darts and Slings and shooting of Arrows and sometimes they encounter'd one another hand to hand The Seditious were more valiant but the King's Soldiers were more skilful in War and chiefly endeavoured to get the Temple and expel out of it those who thus prophaned it The Rebels with Eleazar endeavoured besides that which they had already to get also into their hands the higher part of the City Wherefore during the space of seven days there continued a great Conflict betwixt them and either part kept what they had When the Celebration of the Feast called Xylophoria was come Xylophoria a Feast wherein every one carrieth Wood to the Temple to keep a K fire continually upon the Altar the Rebels would not suffer their enemies to do their Devotion Now many of the Sicarii or Thieves who carried short Poyniards under their Coats went amongst the weaker multitude and boldly followed their old practice By which The King's Soldiers are overcome those of the King's side were forced to leave the higher part of the City which the Rebels presently entring set the Palaces of Ananias Agrippa and Bernice on fire and forthwith went to the place where all Charters were kept purposing there to burn all Bounds and Obligations of Debtors thereby to defraud the Creditors and so to joyn all the Debtors to their Faction and stir up all the poor people against the rich The Keepers of these publick Writings fleeing the seditious persons set all on L fire And so having destroyed those Records which were in a manner the publick Estate of the City they addressed themselves against such as refused their Proceedings Some of the High Priests and Nobles hid themselves in Vaults others fleeing with the King's Soldiers into the higher Palace locked up the doors after them amongst whom was Ananias the High Priest and Ezechias his Brother and they who as is before spoken were sent Deputies to Agrippa And so the Seditious were satisfied that day with the Victory and firing of the houses aforesaid The next day The Jews take Antonia and burn it which was the fifteenth of August they assaulted the Castle Antonia having besieged it two days they took all that guarded it and killed them and placed in it a Garrison of their own company This done they went to the King's Palace whither M Agrippa's Soldiers were fled and dividing their Company into four parts they began to pull down the Walls none of them that were within durst come out for fear of the multitude but went up to the Turrets of the Palace and killed all those that offered to come up and many of the Thieves under the Walls with things that they cast down This Conflict continued day and night for the Rebels thought that those within could not hold out long for want of Victuals and they within
thought that the Seditious being wearied would soon give over In the mean season one Manahem the Son of Judas of Galilee that most crafty subtil Sophister who reproached the Jews in Cyrenius's time for paying Tribute and for being subject to any but to God taking with him certain Nobles went to Massada where King Herod's Armory was N and breaking into it he armed the common people and the other Thieves and having them for his Guard he returned again to Jerusalem as King And being thus made Head of the Rebellion he prepared the Battery against the King's Palace But they wanted Engines and could not openly undermine the Walls by reason of the enemies who continually cast down Darts upon them Wherefore they began a Mine a great way off till it came under one of the Towers which then they supported with Posts of wood and they set fire on the Wood supporting it and went their way so the Supporters being consumed with fire the Tower presently fell down But those within foreseeing their Adversaries intent perhaps by the shaking of the Tower had built a Wall behind it to keep out the Rebels between them and it The Seditious O verily thinking that with the fall of the Tower they should be Victors when they saw another Wall were amazed Yet the besieged sent to Manahem and others that were A chief of the Rebels requesting them to give them licence to depart which Manahem only granted to the King's Soldiers and to the Jews who presently accepting thereof departed and so left the Romans in great fear for they were not able to resist so great a multitude and they thought it a shame to entreat that they might depart besides Manahem the chief of the Rebels gives the King's Faction and Friends licence to depart that it was dangerous for them although it were granted Wherefore leaving the lower place which was called Stratopedon because it might easily be taken they retired into the King's Towers whereof one was called Hippicos the other Phasaelus the third Mariamne The Rebels that were with Manahem brake presently in to the lower part that the Romans had forsaken and killed all that they found there and when they had sacked it they set it on fire And this was done the sixth day of B September The Romans forsaking the Stratopedon flee into the King's â—orts CHAP. XVIII Of the death of Ananias the High Priest Manahem and the Roman Soldiers THe next day following Ananias the High Priest was taken in one of the Water-conduits of the King's Palace The death of Ananias the high Priest of Ezechias his Brother where he had hid himself and was there killed with his Brother Ezechias by the Seditious And the Rebels besieged all the Towers round about and kept diligent watch lest any of the Romans should escape But Manahem both C upon his good success in destroying the strong Holds and upon the death of Ananias the High Priest became so proud and insolent that he thought none so capable as himself for Government and became an intolerable Tyrant Now Eleazar and some of his Companions assembled together said that it would be shameful for them that had revolted from the Romans only to recover their liberty to receive for master one of their own Nation who although he were not so violent as Manahem yet was so inferiour to them And if it were so that it were expedient to have one Ruler over all the rest Manahem ought to be the last that should be chosen to command them Being thus agreed they set upon him in the Temple where he was praying with great pomp apparrelled like a King and having about him a guard of his friends in armour D Now when Eleazar his followers set upon Manahem the people all took up stones to stone him Eleazar his followers assault Manahem in the Temple hoping that by his death the sedition would be extinguished The guard of Manahem at first made some resistance but when they perceived the whole multitude against them every one shifted for himself as he could and those that were taken were put to death and they that esscaped were afterwards sought for only a few of them fled to Massada amongst whom was Eleazar the son of Jairus Manahem's kinsman who afterward became a Tyrant there But Manahem fled into a place called Ophias where he hid himself and being taken he was drawn out from thence Manahem with the Princes slain and after many torments put to death and with him all the chief ministers of his Tyranny and particularly Absalomon who was his chief Officer E And in this matter as I have said the people greatly helped hoping hereby to have some end of that sedition But the Rebels did not kill Manahem to the end to extinguish sedition but to the intent to rob and plunder more freely The people indeed with many intreaties besought them to let the Romans alone The Romans unable any longer to resist yield themselves whom they besieged but they were so much the more earnest against them till being no longer able to make resistance with the consent of Metilius their Captain and some other of more Authority they sent to Eleazar requesting him to give them licence to depart with their lives and leave their baggage to the Jews He accepting their offer sent to them Gorion the son of Nicodemus and Ananias the Sadducee and Judas the Son of Jonathas to confirm the promise of F their lives Which done Metilius led away the Soldiers and whilst the Romans had their weapons none of the Rebels durst attempt any of their treachery against them but so soon as according to covenant they had laid down their shields and Swords and so departed mistrusting nothing Eleazar's Guard set upon them and kill'd them they neither made resistance nor any entreaty for their lives only put them in mind of their Promise and Oath The Romans against all Covenant and Law are all slain save Metilius So they were all slain save only Metilius who greatly entreating for his life and promising that he would become a Jew in Religion and be circumcised they spared him Though this was a small loss to the Romans because there were but a very few slain of their great and almost infinite Army yet it was easie to judge that it would cause the Ruine and Captivity of the Jews G When they saw themselves to have given sufficient cause of a War and that the City was now so filled with iniquity that the wrath of God hung over it though there had been no fear of any harm to them by the Romans yet the whole City mourned and was sorrowful and desolate lamenting as though they themselves should answer for H the Seditious for that murther which was committed on the Sabbath when it is not lawful for the Jews to do even any good work CHAP. XIX Of the great Massacre of the Jews
marry her as she hoped who having an Army at Babylon warred against Antioch and had taken the City and that she fled into Selucia whereas she might have made a C speedier escape by water but was forewarned to the contrary in a sleep and that she was there taken and died c. Agatarchides having used this Preface and inveighed against Stratonices superstition useth an Examyle of our Nation on this manner The People that are called Jews inhabit a most strong City which they call Jerusalem these People are wont to rest upon the seventh day The Jews Sabbath and do neither bear Arms nor till their Grounds nor any other business on that day hut their custom is to remain in their Temple and there with stretched out armes continue in prayer till night And so upon a time they persevering in that foolery whilst they should have defended their City Ptolomeus Lagus entred it with a great Army and greatly tyrannized over them instructing them by experience that the solemnity appointed by their Law was prejudicial unto them Such like Churches as this did teach D them and all Nations else to flie unto dreams which their Law teacheth neither considering that humane policy cannot prevail against that which must necessarily happen Agatarchides thought this which he reports of us to be ridiculous but they that weigh it with indifferency shall perceive that it is greater commendation to our Nation who rather suffer their Country and safety to be lost and endamaged Why certain Writers omit to speak of the Jews than to violate the Laws of God I think I am thus able to shew that many Writers omitted to make mention of our Nation not for that they knew us not but for envy For Jerom writ a Book of the Successors in the same time that Hecateus lived and being a friend to King Antigonus and President of Syria never mentioneth us in all his History notwithstanding he was brought up almost in our Country whereas Hecateus writ an entire Book of us so E different are the minds of men for one of them thought our Nation worthy to be diligently recorded the other through malice was hindred from speaking the truth yet the Histories of the Chaldeans Egyptians and Phoenicians may suffice to prove our Antiquity together with the Greek Writers for besides those before mentioned Theophrastus also Theodotus Manaseas Ariphanes Hermogenes Euemeus Conon Zepyrion and many others no doubt for I have not perused all mens Books have manifestly testified of us For many of the foresaid men were blinded with errors as not having read our holy Scriptures yet they all joyntly testify our Antiquity for which I now alledge them Truly Demetrius Phalerius Philon the elder and Eupolemus did not much erre from the truth and therefore reason it is they should be born withal for they were not so skilful F as to teach our Writings with so much curiosity Being come thus far it resteth that I now present one point more whereof I made mention in the beginning of this Book The last part against certain detractions and slanders to wit that I declare the detractions and slanderous reports of divers concerning our Nation to be false and void of truth and I will use the Testimony of those Writers who record that the lying Historigraphers at such time as they committed to writing the foresaid detractions did also even against themselves register such like slanders as they did against us And I doubt not but that all those who are conversant in Histories can testifie that the like hath been done by most Writers upon private hatred or such like respects For some of the Gentiles have attempted to deface the honour and reputation of the most renowned Cities and to defame G the manners of their Inhabitants Thus did Theopompus to Athens and Ptolicrates to Lacedemon and the Author that writ Tripoliticum for it was not Theopompus as some suppose used the City Thebes very hardly And Timeus in his Histories of the foresaid H places doth many times detract both them and others And this they do calumniating the most excellent that are in something or other some for envy and malice others that their fond babling may make them famous and so indeed it doth among fools that are known to have no sound judgment but wise men will condemn their malice To be short The cause of malice between the Egyptians and Jews this is the cause of so many slanderous reports forged against our Nation some to gratify the Egyptians have attempted to deprave the truth and so have neither reported the Circumstances concerning our Ancestors coming into Egypt nor touching their departure from thence and they have had many causes of malice and envy urging them hereto And chiefly for that our Progenitors in their Country waxed mighty I and so departing to their own Country were made happy and fortunate Secondly The Egyptians Idolatry the diversity of our two Religions made great discord and variance amongst us our Religion so far excelling theirs in piety as the divine Essence GOD excelleth unreasonable Creatures for they commonly worship such bruit beasts for gods and every one worshipeth divers kinds vain and foolish men who from the beginning have been accustomed to such sottish opinions as would not permit them to imitate us in our divine Religion and comformable to Reason and yet seeing many favour and follow our Religion they were hereby incited to such hatred that to derogate from us they feared not to falsify their own ancient Records not considering that in so doing they were led through a blind passion to write against themselves Moreover I will prove K all I have spoken to be true Manethon an Egyptian Historiographer by one mans words whom a little before being a famous Historigrapher we have produced as a witness of our Antiquity Manethon therefore who confesseth himself to have gathered the Egyptian History out of their holy Writings having by way of Preface recounted how our Predecessours came into Egypt with many thousands and there conquered the Inhabitants afterward confesseth Manethons fabulous reports of the Egyptian Lepers that losing all their Possessions in Egypt they got the Country which is now called Jury and in it builded a City named Jerusalem and a Temple and thus far he followeth ancient Writers And then usurping to himself authority to lye protesting that he will insert into his History certain reports divulged amongst the common People he reports things of the Jews altogether incredible intending to mix with our L Nation the Lepers of the Egyptians and other sick people of other Countries who as he saith being abominable to the Egyptians fled to us affirming also that they had a King named Amenophis which being a feigned name he durst not presume to speak determinately of the time of his Reign though he speaketh exactly of the Reign of all other Kings Hereupon also
he adds certain Fables forgetting himself that he reported the Shepherds departure out of Egypt to Jerusalem to have been almost five hundred and eighteen years before his time For it was in the fourth year of the reign of Thermosis when they departed out of Egypt and his Successors continued in the Government three hundred and ninety three years till the time of the two Brethren Sethon M and Hermeus the first of which was called Egyptian the other Danaus who supplanted Sethon and reign'd alone fifty nine years after whom his eldest Son Ramses reign'd threescore and six years Having therefore confessed our Ancestors to have departed out of Egypt so many years before at length he addeth Amenophis to the number of their Kings He tells us that the said Prince as Orus one of his Predecessours had done before had an ardent desire to have a sight of the Gods and that a Priest of their Law named Amenophis as he was and Son of Papius whose wisdom in prediction was so admirable that he seem'd to be inspir'd told him his desire should be accomplished if he would drive out of his Kingdom all such as were Leprous and any other way infected The King according to his directions assembled N of them to the number of Eighty thousand and sent them with other Egyptians to work in the Quarries on the East-side of the Nile among whom there were certain Priests who were likewise infected Manethon adds That the Priest Amenophis apprehending lest the Gods should punish him for having given the King that counsel the King for having followed it so strictly and finding by divination that to recompence the sufferings of those poor People they would conquer and govern in Egypt for the space of thirteen years he was afraid to tell it to the King himself but having committed his Revelation to writing he kill'd himself to the great terrour of the King This done he speaks as followeth So the King being requested for their quietness and defence to assign them a City to inhabit appointed unto them a desolate place O called Avaris which had been the Shepherds City this City the ancient Divines call A Triphon but they having got the possession of this place fit for Rebellion made choice of one of the Priests of Heliopolis to be their Captain Osarsiâ—hus Captain of Avaris whose name was Osarsiphus and bound themselves with an Oath to obey him in all things and he presently made a Law That they should neither worship the Gods of the Egyptians nor abstain from those Beasts which the Egyptians count holy and that they should marry with none but such as they judged to be their Friends and of their own perswasion Having ordained this and many things else contrary to the Religion of the Egyptians he commanded them to build a Wall about the City to fortify it well and prepare to make War upon King Amenophis Having taken some others of the Priesthood into his Cabal they sent Ambassadors to Jerusalem to the Shepherds which were driven out of Egypt by King Themusis to inform them of what had passed and request B them to a Confederacy The war of the banished against the Egyptians and that uniting their forces they might jointly make War upon Egypt He promised to receive them into Avaris which had been of old the possession of their Ancessors and supply them with what ever was necessary and assured them their opportunity was such that without great difficulty they might conquer that Kingdome That the Inhabitants of Jerusalem embracing the motion rais'd an Army and advanced to Avaris with 200000 men That Amenophis King of Egypt hearing of their invasion and remembring what Amenophis the Son of the Priest Papius had left in writing was in great fear and presently assembling together the people of Egypt and consulting with the Princes of his Country he sent away all the holy Beasts and all that the Priests esteemed giving C them especial charge to hide their Idols He put his Son Sethon who also by his Father Rampses was called Rhamesses and but five years old into the custody of a Friend of his The Egyptian King fled into Ethiopia and was by the Ethiopian King courteously entertained and then with three hundred thousand fighting men he marched against his Enemies but would not fight with them lest he should fight against the pleasure of the Gods and so he retired himself to Memphis and taking Apis and the rest of the Egyptian Gods along with him he and his Troops of Egyptians took Ship and fled into Aethiopia That the King of Aethiopia having a great honour for him received him very nobly assigning his People Towns and Villages for their residence and subsistence during their thirteen years exile keeping constant Guards upon his Frontiers for the D security of Amenophis That in the mean time the Auxiliaries from Jerusalem did much more mischief than those who had invited them That there was nothing of cruelty or impiety that they scrupled or omitted That not contenting themselves with the demolishment and burning of Towns they added sacriledg to their sins brake their Idols in pieces slew their consecrated Cattel forced the Priests and Prophets to kill their own Beasts Osarsiphus was afterwards call'd Moses and drave them naked out of their Country when they had done To which he adds That they had for their Law-giver a Priest of Heliopolis call'd Osarsiph from Osiris which was the God that was worshipped in that City and that that Priest having chang'd his Religion chang'd likewise his Name and called himself Moses E Thus the Egyptians report of the Jews and many things else which for brevity sake I omit Manethon further writeth that afterward Amenophis the King came with a great power out oâ— Aethiopia and his Son Rampses with him accompanied with a great Army and that joyning Battel with the Shepherds and polluted persons he gave them an overthrow and pursued them unto the Borders of Syria And this is Manethon's report but forasmuch as he writeth old wives tales dotages and lies I will by manifest reason convince him First distinguishing that whereof I am to speak hereafter He of his own accord granteth and confesseth that our Ancestors at first were not Egyptians Manethon's lies are confuted but Strangers that came thither from another place and conquered the Country and again departed from thence I will now out of his own F writings endeavour to shew that the weak people of Egypt were not mixed with us and that Moses who indeed was our Conductor out of Egypt and lived many ages before was no â—eper He therefore first of all setteth down a ridiculous cause of this forementioned fiction which was that King Amenophis was desirous to see the Gods What Gods do you think He could already see the Ox the Goat the Crocodile and the Munky but the God of Heaven how could he see And
O felicity in lying for he neither told what Nation those three hundred and fourscore thousand were nor yet how a hundred and fourscore thousand of them perished neither were they slain in the fight or fled unto Ramesses and which is most to be admired one cannot gather out of his words whom he calleth Jews or whether he attribute this name unto the two hundred and fifty thousand Lepers or unto the three hundred and fourscore thousand which were at Pelusium But it is folly to oppose my self against them who have sufficiently contradicted themselves for had other men controlled their Writings they had been the more to be born withal Lysimachus is reproved for lying Lysimachus was another of the same Stamp and one that not only seconds but surpasses them in their Lyes in so much that we need no more than the M extravigance of his Story to prove his hatred to our Nation He tells us that in the reign of Bocchâ—r King of Egypt the Jews that were Leprous or otherwise infected resorted in such numbers to the Temples to beg the charity of the people that they communicated their distempers to the Egyptians According to Lysimachus the scabbed and Leprous Jews were to be conveighed into the Wilderness and caâ—â— into the Sea Bocchor consulted the Oracle of Ammon and received this answer that he should purifie the Temples and send into the desart all those sick and infectious people upon whom the Sun could shine no longer without regret and that by so doing the Earth should recover its primitive fertility That hereupon the said Prince by advice of his Priests assembled all those diseased persons delivered them into the hands of certain Souldiers who lap'd some of them in lead and threw them into the Sea conducting the rest into the wilderness and leaving N them there to be destroyed by Famine That in that distress the poor people consulted together made great fires kept strong Guards all night and fasted very solemnly thereby to make their Gods more propitious and that a certain person called Moses advised them to remove the next day and march on till they found better quarters to trust no man to give no man good Counsel that ask'd them to ruine the Temples and Altars where ever they came and that this Counsel having been approved they passed the Wilderness and after much trouble and frequent distresses arrived in a Country that was inhabited where they gave the first instances of their crulelty by abusing the Natives and robbing their Temples in which course they continued till they came at length to Judea where they built a City and called it Jâ—rosula which is O as much as to say the â—poil of holy things but that growing afterwards more Potent A they changed that name as too infamous and called it Jerusalem and themselves inhabitants of Jerusalem This fellow found not that King which the two former speak of but he joyned a more new name and leaving the Dream and the Prophet goeth to Ammon for an answer touching the scabbed and Lepers he saith that a multitude was gathered together at the Temples Lysinius his opinion confuted but he leaveth it uncertain whether the Jews only were infected with this Disease for he saith the people of the Jews or whether they were strangers and such as were born in that Country If they were Jews why doest thou call them Egyptians If they were strangers why dost thou not tell of whence they were Or how came it to pass the King having drowned so many of them in the Sea and left B the rest in the Wilderness that still so many should be left how did they pass the Wilderness and get the Country we now inhabit and build a City and a Temple famous through all parts of the World Thou shouldest not only have told the name of our Law-maker but also what Country-man he was and of what Parents and what moved him in his journey to make such laws against the gods and against men For if they were Egyptians they would not so easily have forgotten the Religion wherein they were brought up or of what place else soever they were they had some laws or other which they had been accustomed to keep If they had vowed to have born no good will unto them by whom they were driven out of their Country they had some just occasion so to do But to undertake War against all the World and deprive themselves C of all friendship and help of mortal men doth not shew their sottishness so much as the foolishness of him who belies them who most impudently affirmeth that their City took the name of Church-spoiling and afterward changed it For what cause forsooth did they change the name thereof Nothing is to be said against an impudent lye marry for that the former name was ignominious to their posterity But the Gentleman underdood not that Jerusalem signifieth otherwise in Hebrew than in Greek And therefore what should I stand to inveigh against a lie so impudently told But this book having been long enough I will begin another in which I shall endeavour to acquaint my self of what I have undertaken D E F G The SECOND BOOK H OF THE ANTIQVITY of the JEVVS Written by I FLAVIUS JOSEPHUS Against APPION of ALEXANDRIA And dedicated to EPAPHRODITUS K THrice honoured and beloved Epaphroditus I have in my former Books so far forth as I was warranted by truth proved the Antiquity of our Nation out of the Writings of the Phoenicians Chaldees and Egyptians And for the further confirmation thereof I have produced the Testimony of divers Greek Authors Furthermore I have opposed my self against Manethon and Cheremon and divers others It remains now that I convince those who defied me more particularly and gives an L answer to Appion Appion wrote something very coldly though indeed I am scarce satisfied that he deserves it For as touching part of what he hath written it seemeth to be one the same with that which the rest have written And as touching the rest it is very cold and barren The greatest part thereof is stuffed with follies and detractions and betrayeth his ignorance shewing him to be a Man both loose in condition and turbulent in his life And forasmuch as divers men are so weak in their judgments that they rather suffer themselves to be won by these follies than to be wrought upon by that which is written with better consideration vainly doting on detractions and growing discontent to give ear to other mens well deserved praises I have thought it necessary to examine his Labours the rather for that he hath written against us as if he intended to accuse us before a M Tribunal and convict us by publick trial For I see that it is an ordinary course for the most part of men to hug and take pleasure though perhaps he that beginneth to blame another
peril to be destroyed these two men delivered Alexandria from Civil War But Appion saith that C after this Onias came and brought a little Army into the City at such time as Termus the Roman Embassadour was there present True it is and that Fact of his was most just For Ptolomeus Physcon after the death of his Father Ptolomeus Philometor 5 Ptolomeus Physcon ceased to persecute the Jews coming out of Cyrene endeavoured to expel Queen Cleopatra and the Kings Sons to the end that he contrary to all justice might possess the Kingdom and this was the cause why Onias took Armes against him in Cleopatra's behalf not forsaking his fidelity unto Kings in the time of necessity yet God himself did manifestly witness his justice in this action For when Ptolomeus Physcon presumed to fight against Onias his Army and took all the Jews their Wives and Children that were in the City and bound them D and stripping them naked cast them before Elephants to be destroyed and to the intent that the Elephants might the rather tread upon them made the said Beasts drunken all which fell out contrary to his expectation for the Elephants forsaking the Jews which were cast before them fell upon Ptolomeus his friends that stood by and slew many of them which done there appeared unto Ptolomeus a most horrible Vision forbidding him to harm the Jews and his chiefest and best beloved Concubine also whom some call Ithaca others Herene came unto him and besought him to abstain from such impiety whereupon he being sorry did penance for that he had already committed and that which he thought to commit So that the Jews of Alexandria celebrate this day in remembrance that upon it God did manifestly deliver them E yet Appion who speaketh well of no man accuseth the Jews of impiety for bearing Arms against Physcon whereas indeed he ought rather to have commended them for it But Appion extolleth Cleopatra the last Queen of Alexandria Of Cleopatra the last Queen of Alexandria only for that she was unjust and ingrateful unto us when he rather ought to have reproved her in whom all Impiety and wickedness reigned both concerning her own kindred and her husbands who loved her and also generally against all the Romans and the Emperours his Benefactors She kill'd her own sister Arsenoe in the Temple who had not any ways offended her she also treacherously slew her own Brother and destroyed her Ancestors gods and sepulchres and receiving the Kingdom from the first Cesars gift she ingratefully F rebelled against his Son and Successor and infecting Antony with her poysoned drinks and amarous inchantments she made him rebel against his Country and to be unconstant unto his own friends depriving some of Kingly dignity and compelling others to be Instruments of her impiety What else shall we say of her Antony the husband of Cleopatra who in the Battel by Sea forced Antonius her own husband who also had many children by her to yeild himself the Empire and Army unto her and become one of her followers Lastly when Alexandria was taken by Cesar she was so cruelly minded that not remembring her own estate she accounted it her safety with her own hand to kill the Jews that she might be cruel and perfidious to every body G Is it not a glory think you to us that as Appion reporteth in time of dearth and famine wheat was so plentiful in Jury that it was not sold by measure But Cleopatra was punished as she deserved And we call great Caesar himself to witness of our H fidelity and the service we did him against the Egyptians the Senate also and their Decrees and the Writings of Augustus Caesar wherein our deserts are testifi'd These Letters Appion ought to have read and to have examined all Testimonies of us which were left first by Alexander and then by all the Ptolomies and what the Senate of Rome decreed and the mighty Emperours And if so be Germanicus could not get corn to suffice all the Inhabitants of Alexandria that was a token of scarcity and death and not the Jews fault For what all Emperours thought of the Alexandrian Jews it is manifest enough for the Jews want of Corn was not only left unsupplied but also the want of other Alexandrians The Jews have been always trusty to their Prince But they have alwayes kept that wherewith the ancient Princes did put them in trust to wit the keeping of the River and whole Country as I not being thought unfit for their purposes But Appion thus urgeth us If saith he the Jews be Citizens how hap they worship not the same God nor have the same Religion with the rest of the Alexandrians To whom I thus answer The Egyptians do worship Beasts not agreeable to mans nature How hapneth that you Egyptians do so contend and war one against another only for diversity of Religion Shall we hereupon conclude that you are all Egyptians or not all men because you worship and with great diligence nourish Beasts against nature Yet our Nation seemeth one and the same It therefore amongst you Egyptians such difference of Opinions be why dost thou so marvel at this that we in a strange place to wit at Alexandria do constantly persevere in our first Religion But he saith that we are the cause of all Sedition The discord of the Jews and the Alexandrians in Religion which suppose he speak true of the Jews of Alexandria K yet are not all Jews in all places the cause of Sedition for we are known to be peaceable amongst our selves But indeed as every one may perceive the People like Appion himself are Authors of Sedition in Alexandria For whilst the Greeks and Macedonians held Alexandria they and we lived peaceably together and they permitted us quietly to use our own Solemnities The cause of their discord but when the number of Egyptians encreased by confusion of time Sedition also by their means encreased But our Nation remained unmixed Appion's fiction touching the Jews being Authors of sedition at Alexandria is confuted They therefore were Authors of those troubles not having the Government of the Macedonians not the wisdom of the Greeks but using their Egyptian manners and renewing their old hatred against us and that wherewithal they hit us in the teeth befallen them for most of them not having the priviledges of the City themselves call L us strangers that have them For none of the ancient Kings bestowed the liberty of the City upon the Egyptians neither have any of the Emperors of Rome bestowed the priviledge But Alexander himself brought us into the City the Kings after him encreased more priviledges and it hath pleased the Roman Emperour to ratifie and confirm them But Appion upbraids us for not erecting Statues to the Emperours as though the Emperours knew not hereof The Romans magnanimity towards the Jews or that they needed Appion
to speak for them whereas he should rather admire the Roman magnanimity and modesty who compel not their Subjects to violate their ancient Laws and Religion but content themselves with such honours as the giver may with piety and equity give them For they account not of forced M honours which come of compulsion The Greeks and divers others think it not amiss to erect Statues for they delight to have the Pictures of their Ancestors Wives and Children and some of their beloved Servants also what marvel then if they accord to yield the like honour to Princes and Emperors The Jews may have no Imagâ—s But our excellent Law-maker forbad all kind of Images as well of inanimate as animate Creatures not having at that time the least thought or prospect of the Roman Empire because our God being incorporeal and spiritual could not be reduced to humane representation How Emperors and Magistrates ought to be honoured without great inconvenience nevertheless he did not forbid us from paying honour and respect to such great persons as being next in their places may deserve N the next honour to what is due to the Gods and such is the reverence that we pay to the Emperours and People of Rome and as a testimony of it a day doth not pass in which we do not offer up Sacrifice at our own expence for their safety and prosperity which is more than we do for any other Prince or Nation in the World And let this suffice to answer that which Appion alledgeth against the Jews of Alexandria yet can I not but admire at them who gave him this occasion namely Posidonius and Apollonius Molon The lye of Posidonius and Apâ—llâ—niuâ— concerning the Jews confuted who accuse us for not worshipping the same gods that others do although they lye all alike slandring our Temple most absurdly and yet for all this they do not believe that they herein commit any impiety whereas it is a most ignominious thing for any free-man to lye upon any occasion much more of a Temple famous over O A all the world for sanctity For Appion affirmeth that the Jews in that sacred Temple place the head of an Ass and worshipped it most religiously And this quoth he was manifestly known at such time as Antiochus Epiphanes spoiled that Temple who found that Asses head being of massie gold and of great value To this first slander I answer An answer to the objection of the Asses head That were that true which he reporteth yet an Egyptian ought not to have spoken against us for it seeing that an Ass is of no less worth than a Goat and other bruit beasts that they honour for Gods Is it possible he should be so blind as not to perceive that never any fable was more evidently absurd every body could tell him that we have constantly used the same Laws without the least change or alteration Nevertheless though Jerusalem has had her B misfortunes as well as other Cities and has been taken by Antiochus Pompey Crassus and at length by Titus and our Temple been in the possession of all of them yet what is it they ever found there but great piety and devotion Upon which subject I do not think it necessary to enlarge in this place And as touching Antiochus many Writers of good credit report that he never had any just cause to spoil our Temple but that he was drawn unto this fact for want of money Not that he was our Enemy but for that as from his friends and fellows he sought supply and found nothing in that place that was worthy of derision and thus do Polybius Megapolitanus Strabo the Cappadocian Nicholas Damascene Timagenes Castor the Chronicler and Apollodorus avow who all do witness that Antiochus wanting money brake C the League he had with the Jews and rob'd and spoil'd their Temple being full of gold and silver Appion ought to have considered this Who are accounted Asses among the Jews and other wise men had he not had an Asses heart and a Dogs impudency which he and his Country-men worship for gods As for us we do neither honour nor reverence Asses though the Egyptians do their Crocodiles and Aspes esteeming them that are bitten by Aspes and devoured by Crocodiles to be happy and fit for God For Asses are imployed among us as they are in all places where a rational use is made of them only in carrying burthens and doing such things as are necessary about Agriculture and when they are lazy or trespass upon their neighbours Corn we do not scruple to give them correction D But Appion was either the greatest Ass that ever was in telling a lye or else having begun to do it he could not compass his enterprizes in that he found not any just cause of detraction against us He addeth another Fable of the Greeks to our detraction Certain Historiographers endeavour to cover and hide Antiochus his perjury and sacriledge to the which I will make only this reply That it is more commendable and agreeing to piety and less uncleanness to pass through the Temple than for Priests to come and feign impious words and speeches which they not respecting laboured rather to excuse the sacrilegious Kings than to write the truth of us and our Temple endeavouring to curry favour with Antiochus and to cover and hide his Sacriledge used against our Nation for that he wanted money E Appion with reflection upon the rest saith That Antiochus found a Bed in our Temple and in it a Man lying and a Table set before him furnished with all fowles belonging either to the Sea or Land that the Man was astonished to see him And that so soon as Antiochus came into the Temple the man adored him as though he hoped for great help from the King falling down at his feet and with a stretched out arm craving licence to speak which the King granting willed him to declare what he was why he dwelt in the Temple and the cause of his meats before him the man with sighs and tears unto Antiochus bewailed his Calamity saying He was a Grecian and that traveling in the Country to get his living he was suddenly seized upon by certain Out-landish men and brought unto the Temple and shut up therein and that no man might see him and that F he was there fed or fatted with all dainties that could be provide an that at first this dainty fare made him joyful but afterward he began to suspect it and lastly he was hereat amazed and then demanding of a Jew that administred unto him for what cause he was there kept he understood the Jews purpose and Law not to be revealed for the fulfilling whereof he was there nourished and that the Jews were wont to do the like every year upon a day appointed That the Jews ought onâ—â—â—â— year to sacrifice a Grecian and to take a Grecian stranger and feed
us he speaketh ill of them to gratifie whom he took all this pains For the Egyptians do not only use those customs which Appion in us disalloweth Appions death but also do teach others to circumcise themselves as Herodotus reporteth So that I verily think that Appion was justly punished for blaspheming his country-Country-Laws and Religion For being forced to circumcise himself to avoid a great disease The defence of Moses against Appollonius and Lysimachus he was hereby nothing helped but for all this his privy member rotting he in extream grief and misery L gave up the Ghost For wise men ought to persevere in their country-Country-Laws in all piety and not to deride and detract others but Appion forsook his own Religion and slandered and belied ours And this was Appions end and here also should end this Book but that Appollonius Molon and Lysimachus and certain others partly for ignorance partly for madness have most injuriously belied our Law-maker Moses and the Laws he made detracting him as a deceitful Magician and Author of all the malice and impiety amongst us and for such as teacheth no vertue nor goodness at all I will therefore as far as in me lieth declare both our Conversation in general M and in particular For if my Judgment be any thing our Laws are most forcible both to piety and to all humanity in general as also to Justice pains-taking and contempt of death I only request this favour of the Reader that he will not with a prejudicate or malicious opinion peruse these Writings for I do not write this as a praise and vain ostentation of our Nation but as a just Apology refuting the slanderous reports that some have used against us Appollonius doth not continually inveigh against us as Appion doth Wherein Apollonius accuseth the Jews but only here and there sometimes affirming us to be hated both of God and man sometimes to be Cowards sometimes contrariwise complaining of our Nations Boldness Saying moreover that we are more sottish than any barbarous Nation and that therefore we only have had none of our Nation founders of Arts or Sciences which N are profitable for mans life all which objections are easily refuted if we shew the contrary to all these by him reported both that we have obeyed our Laws and lived in all integrity If therefore I be forced to shew that other Nations have made contrary Laws The lovers of order and common laws are excellent in meekness and vertue not I but they are to be blamed who comparing ours with them of other Nations affirm ours to be the worse neither of which can charge us eitheir that these Laws which I will briefly set down are not ours or else that we have not persisted in them as we ought Making therefore this beginning I affirm that they who have framed themselves to live together under certain Rules and Ordinances and kept them inviolate and were the first founders of them were more to be commended O for humanity and vertue than they who live under no Rule nor Ordinance A at all and every Law-maker endeavoureth so to attribute Antiquity to their own Ordinances as that they may not be thought to imitate others but to be themselves the first Authors thereof and guides to direct other mens lives Which being so it is the duty of a good Law-maker to make choice of that which is best and most convenient for them who are to obey their Laws and to satisfie them as much as may be Moses more ancient than all other Law-makers in proving their Laws to be good and right and both in wealth and wo calamity and felicity to remain in them neuer changing nor altering them I therefore aver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word Law is not in Homer that our Law-maker is more ancient than any Law maker mentioned For Lycurgus and Solon and Seleuchus of Locris and those the Greeks admire are modern and of late times in in respect of him as is well known For the Greeks B themselves confess that in times past they wanted the name of Law This Homer can witness who in his whole Works never mentioneth this word Law for the people of those times were not governed by Laws but by indefinite sentences and the Princes pleasure The life of Moses using customs but not written and altering and changing them also as occasion served But our Law-maker being very ancient for this is every way manifest even by our adversaries own confessions shewed himself both a good Prince and Counsellor unto his people for making Laws to direct and govern mens lives he perswaded them voluntarily to imbrace them and firmly to persist in them with all wisdom C And first of all let us consider the works of his greatness For he undertaking the conduct of many thousand of our fore-Fathers out of Egypt into our own Country delivered them from many calamities almost impossible to be avoided for they being to pass through a place wherein was no Water and a very sandy ground being also to War and preserve their Wives and Children and goods from the variable event of Wars he in all these shewed himself a most wise and prudent Counsellor and a true Patron and Guide unto them all For he made all the multitude so to depend upon him Moses maketh God his guide and Counsellor that he might perswade them to what he pleased and yet in none of all these did he usurp any Authority over them and in that time and place wherein all men of Authority assume D power unto themselves and exercise tyranny at such time as the people do oftentimes offend and live in all manner of impiety at the same time he being in Authority did contrariwise use all lenity and mildness to the intent that he might be a pattern of vertue and justice to all the rest giving all those that willingly followed him most assured safety using in all accidents most strange works For which cause he rightly deemed God to be his Captain and Counsellor and first examining himself and finding all the Laws he had set down were agreeable to the will and pleasure of God the chiefest care he had was how to perswade his people to the same which he himself now knew for they who direct their Lives according to the will of God avoid all sins as our Law-maker did being neither Magician E nor deceiver The origin of Laws amongst the Greeks as his Enemies injuriously report but such a one as the Greeks do boast Minos and others after him to have been for some of them affirmed their Laws to be made by Jupiter others by Apollo and Delphos Oracle either so believing themselves or else thinking that the people would be easily so perswaded Now who of all the Law-makers made the best Law and who did most rightly think of God he that compareth all their Laws together may easily
that which is good cleaving to justice by which rules we might be able to bridle our passions and observe the precepts of God But some will ask me why we commit wickedness seeing that reason ruleth our passion But it is ridiculous to think that reason hath so perfect a dominion for reasons rule cannot hinder the appetite from desire but only correct it so far that it suffer with patience the loss or abstinence from such things as it desired For example sake Reason cannot hinder thee from being angry but it can so work that thou commit no impiety when thou art angry in like manner it cannot hinder thee from desiring filthy M pleasure yet can it cause thee not to yield unto it Reason therefor cannot eradicate vice An instance of David's thirst but only bridle it Witness in this the example of holy David who fighting against Strangers with great success and being at Evening weary and faint retiring into his Tent that was guarded by Souldiers he found them all at meat yet himself being thirsty would not drink notwithstanding Water was hard by 2 Sam. 2. 18. because his Religion disswaded him for he had vowed not to drink but from a Fountain in the Camp of the Enemy Whilst thus his thirst encreased three lusty young men armed themselves and taking with them a vessel they went unto their Enemies Camp and assaulted the N watchmen who for fear of death fled and so they past through the Camp till such time as they came where the Water was and filling their pot they brought it to the King David in his thirst refused to drink the Water he so desired But holy David so bridled his appetite that his reason quenched his desire and shewed an excellent token of patience teaching how the fear of God was to be preferred before all things For taking the Water he had so much wished for and which had been gotten with such danger he presently poured it on the ground as a sacrifice to God chusing rather to die for thirst than to offend the divine Majesty yet reason is not so forcible that it is able without due consideration to repress the inordinate motions of the mind and mitigate the grief of the body But it is now time to come to our History yet is not this former discourse to be thought impertinent for O that it is somewhat previous to the matter ensuing Such was the wisdom and fidelity A of our forefathers that Seleucus King of Asia enriched our Priests and being a man of another Religion ascribed all his actions and worthy deeds to the Religion and Faith of our Ancestors Seleucus and Nicanor But wicked mens madness could not herewith be satisfied For one Simon hating the High-Priest Onias and finding no ways or means to be revenged of him in his own Country Simon a Traitor to his Country went unto Apollonius Governour of Syria Phoenicia and Cilicia and before him in a publick assemby declared that he could help the King to an infinite treasure for saith he there is hidden in Jerusalem an infinite deale of Gold and Silver which by right belongeth unto King Seleucus Apollonius hearing this praised and commended Simon and confiscated the Gold and Silver to the Treasure-house of Seleuchus Apollonius Captain of Syria came with an Army to Jerusalem and having authority from the King B to get it he levied an Army and so accompanied with Simon came unto our Country purposing if any violence were offered to use the defence of his Souldiers When the Treasure-house of our Temple was now a sacking Onias wept bitterly and said that it was a heavy sight to them to whom this treasure was committed to see it or any part of it taken away But Appollonius neither respecting the Tears and intreaties of the old Men Women nor Children pressed into the Temple they all praying God to punish him Angels upon Horses shining with fiery brightness and to defend their Temple Being now with a great guard of armed men entred into the holy Temple there appeared certain Angels on Horseback with weapons in their hands and shining with a fiery flame about them C and they daunted the courage of this infidel Apollonius who presently fell down flat upon his face and lying so a great while at last he came a little to himself and rising up he leaned upon his shoulder who kept the Temple not being able to stand alone he was so terrified with the vision he had seen When by degrees he recollected and found some little hope of recovery he stretched both his hands towards Heaven and despairing to obtain pardon by his own prayers for his offence committed he besought the Hebrews whose Temple he came to spoil to make intercession for him himself with Tears craving pardon for his offence and not only acknowledging his fault but confessing himself to have deserved death Onias by prayer obtaineth Apollonius's life and all punishment possible Holy Onias seeing this and fearing also that if Apollonius should then dye the Hebrews would D be suspected to have made him away made prayers to God for him and obtained his Enemies life Apollonius presently hasted to Seleucus to let him understand what had hapned but when he came he found Seleucus dead and Antiochus reigning in his stead a man of Tyrannous nature who bare an ancient grudge to Onias the high Priest Antiochus his rage against the Jews and therefore made Jason his Brother high-Priest in his stead Jason promising Antiochus in recompence to pay him 3660 Talents of Silver every year Jason being made high-Priest and chief amongst all the Nation of the Jews presently forced all the people to impiety and to forsake their Religion so that to build baths he hindred the defence and compleating of the Temple and many of our Nation conspired with him in this iniquity But hereat God was presently wroth and being E displeased it was not needfull to seek forreign Enemies for Antiochus himself was incited against them who warring against Ptolomeus King of Egypt had heard it reported that the Jews esteem'd him to be dead yet was he very nobly entertained by the inhabitants of Jerusalem and presently after the fight he made an edict that who so among the Jews refused to offer Sacrifice to the Gods should presently dy upon the wheel But the godly-minded of our Nation did little esteem this edict yea the Women circumcising their infants as our Law requireth did afterwards cast themselves down headlong to the end that they might so obtain a present death without longer delay Antiochus perceiving that the severity of his edict could not compel the Hebrews to F forsake their Religion but that men voluntarily did chuse death he sitting in an eminent place from whence all the Jews might behold him calling all of them together caused Swines flesh to be sacrificed upon the Altar and to be offered to
every Hebrew to eat Amongst this whole multitude assembled from all places was one Eleazar a Priest well instructed in learning and the fear of GOD Eleazar is brought unto Antichus a man aged in respect of his years of a very reverend countenance one that was known to all men famous for his vertue To this man Antiochus said thus Be advised by me 2 Macc. 6. holy old man Antiochus's exhortation to Eleazar eschew those torments prepared for such as are obstinate preserve thy reverend age and cast not away your life take the Sacrifice and eat of the Swines G flesh for it is contrary to all wisdom and discretion to follow the Jews opinion and refuse that meat which Nature hath as well ordained for Mankind as any other We are unthankfull for Gods benefits when we contemn his graces and make difference where Nature hath H made none or what reason is there to shew that this beast is more abominable than others Either all beasts are to be eaten or else all to be eschewed it is superstition and folly to bar our selves from any thing by a Law when we have no other for it but our will Set apart those vain and sottish opinions and at least in this venerable age change thy opinion And though your Laws are strictly to be observed yet will they excuse thee seeing thou doest not sin voluntarily but by compulsion Eleazar was permitted to speak Eleazar's answer to Antiochus and replyed to Antiochus who exhorted and pressed him to the breach of his Laws We Antiochus do not follow vain report but observe the verity of Religion which our Fathers kept and fear of torments cannot make us embrace another Religion and forsake our own yea suppose our Religion delivered to us by our I Fathers had no firm grounds yet would I not be compelled by torments to forsake it Do not esteem it a small matter to eat impure meat and tast of that which is sacrificed to Idols for it is profane to touch things that are profane Our Law condemneth your Philosophy wherein he is most ignorant that thinketh himself most wise We are taught to embrace sobriety to subdue our inordinate appetites to keep our bodies chast to suffer with patience whatsoever for Gods sake is inflicted upon us and not to deny the Truth Justice Piety or God who alone is true and therefore I refuse this profane meat well knowing what I ought to eat as warranted therein by the precept of the Almighty God whose Laws I have learned to obey and eschew all meats sacrificed to Idols and embrace with all vigour that which is expedient for the Soul and it is no less than Tyranny to compel a K man to that which his Religion forbids and to command that which is contrary to Justice Do what thou wilt despise us as you please it shall be returned upon your own head and you shall be as despicable your self as others are to you I will persist in the holy steps of my forefathers though with Tyrannous hands you pluck out mine Eyes and rip up my bowels with a knife thou shalt never conquer me I will dye secure and patient in the love of God neither flatter thy self for that I am aged and that my body is now feeble If need be that I must be sacrificed for Gods sake thou shalt find me in the vigour and resolution of a young man Prepare then your fire and get ready your racks thou shalt find me more constant in my torments than before I come to them O sacred Religion I will never violate thee the foundation of my salvation the defence of L the believer Eleazar's constancy the grounds of faith never will I lift up my hands contrary to thy precepts never will I believe any thing to be just which is repugnant to that which thou hast taught me I will not lose the merit of so many years nor relinquish the faith I have hitherto embraced The chast pure and devout Company of Fathers shall receive me into their number where I shall not fear O impious King thy threats But thou hast changed the name of King to Tyrant yet thou shalt never alledge against me my deed my consent my word Whilst Eleazar Eleazar cruelly whipped full of constancy and liberty spake thus the Souldiers that stood thereabout haled him to be tortured stripping him naked they hang'd him up whipped him and whilst on either side he was beaten a Crier with an impious voice still cried unto him Obey the Kings pleasure and command But worthy Eleazar was M not overcome by torment but suffered all with great patience and lifting up his venerable Eyes to Heaven he knew in whom he believed and to whom he sacrificed his Soul after which observing his flesh to be wounded and cut on each side of his body and the blood gushing out in great abundance he admired his own patience and thanked God who was the Author thereof At last his body being unable to hang longer upon the rack he fell down flat upon his face still glorifying God as he did before his fall Then one of the Souldiers to gratifie the King like a mad man spurned and â—od upon him to increase his torments But Eleazar strong in body and mind like a right Champion of the true GOD never shrunk at those pains but the good old man by patience overcame the cruelty of his torturers and put his very N torturers into admiration of his constancy Then the Kings Officers coming unto him said How long Eleazar wilt thou neglect the Kings commands and refuse to free thy self from torments eat Swines flesh and thou redeemest thy self from all thou endurest Eleazar although in the height of his tortures he had been silent could not without answering endure to hear so profane counsel but as tormented with this speech he cried out We Sons of the Hebrews are not so effeminate as to forsake the way of our Salvation wherein we have walked even until our old Age neither are we taught for the avoiding of torment which will not long continue to give others example and occasion to sin It is but a while that this life can last so that we lose but a small moment for that which is eternal For then be it from me to prolong O the small remainder of my life by so pusillanimous an action or expose my self by my Cowardice A to the contempt of the World you your self would despise me and upbraid my inconstancy let us dy therefore couragiously and our Souls take their flight into Abrahams bosome The Souldiers seeing his constancy by the Kings command cast him into the fire and poured stinking and loathsom liquors into his nostrils Which the reverend old man most patiently suffered till at length he was consumed with the slame when he found himself departing and giving up the Ghost he spake after this manner lifting up
rather like his Son than his Grand-Child O A It is reported that Caius commanded him to kill himself in the presence of several Tribunes and Captains forbidding them strictly to give him any assistance because forsooth it was not decent that the descendents of an Emperour should die by any inferiour hands For he would needs pass for a strict observer of the Laws at the very time when he broke them and a Bigot in Religion when he was committing so great a Crime without the least compunction or remose for making a Stalking-Horse of the truth by so strange an hypocrisie The poor Prince who had never seen any murders before nor been accustomed to those counterfeit Combats in which young Princes are usually exercised in time of Peace presented his Throat to the person who stood next him but he and all the rest B refusing to dispatch him he took the Dagger himself ask'd them where he was to strike and they in their great Civility having instructed him he stab'd himself immediatly and that with many blows till by a lamentable and unmercifull compulsion he had murder'd himself CHAP. IIII. Caius puts to death Macro Colonel of his Pretorian bands to whom he was oblig'd C both for his life and his Empire VVHEN Caius had finished that business which of all his affairs was of the greatest importance there being no body left that could pretend to the Empire or to whom any turbulent persons could in prudence apply he turn'd his indignation upon Macro resolving that he also should feel the effects of his Cruelty and Ingratitude This Macro had not only serv'd him faithfully since his advancement to the Throne which would have been no extraordinary thing because Princes who are fortâ—nate shall never want flatterers but he had been a great means that Tiberius had chosen him D for his Successor For besides that there never was Prince of greater Sagacity and Penetration than Tiberius the experience which his years had given him gave him so large an insight into the secretest Cogitations of Man that he began to be jealous of Caius he suspected him an Enemy in his heart to the whole family of the Claudii and that if he had any natural affection at all it was only for his Relations by the Mothers side so that Tiberius began to be apprehensive for his Grand-Child if he should leave him a Minor Again he looked upon Caius as uncapable of the Government of so great an Empire by reason of the weakness and levity of his parts which seem'd rather inclining to folly than otherwise so little Solidity was there to be observed either in his word or his actions But there was no Stone that Macro left unturned to E discusse these suspitions and especially his apprehension for his Grand-Child He assured the Emperour that Caius had an extreme respect for him so great an affection for his Cousin that he would willingly leave the Empire to him that it was nothing but his retention and modesty that made people think him weak in his intellectuals When Macro found these Reasons would not work he feared not to offer himself in Caution and the Emperour had no reason to suspect his Sincerity after the Testimony which he had given of it not only in discovering but defeating the Conspiracy of Sejanus In short he was always commending Caius if it may be called commending to undertake his justification against all uncertain surmises and underermined accusations and carried himself so towards him that if Caius had been his Brother or F his Son he could not have done more Several have attributed the Cause to the respects which Caius always shew'd to Macro but more to the good offices of his Wife who for some private Reasons was always crying him up and magnifying him to her Husband and every one knows the influence of Women especially if they be immodest for then no Art nor Flattery can escape them that may conceal their transgressions from their Husband Macro being ignorant of some passages in his house interpreted these artifices for affection the greatest of his Enemies passed in his thoughts for the truest of his friends That he had preserved Caius in so many dangers and could not imagine that he would ever be ingrateful gave him the confidence to admonish him with great liberty upon an apprehension that he would either ruin himself G or be corrupted by other people He was like a good workman jealous of his own manufacture and could not endure it should be spoil'd Caius falling asleep one day at the Table Macro was bold to wake and admonish him that it was neither decent nor H secure for he in that condition might easily be slain When Caius was looking upon his Dancers or Mimicks with such extraordinary pleasure and attention that he could not contain from imitating their Gestures when not contenting himself to smile or be pleas'd he brake out into a loud Laughter among the Comedians or Buffoons or when he sung or play'd among the Musitians he jog'd him Gently if he was with in reach to the end he might give over and told him in his Ear what no body else durst have ventur'd to have said You are not SIR to abandon your self to the pleasures of your sence like other men but are rather to surpass them in gravity and prudence as much as you transcend them in dignity and I extraction How strange will it appear for the Monarch of the World to be unable to moderate himself in such slight and contemptible things The great honour that invirons you obliges you to do nothing unsuitable to the Majesty of so great and so redoubted an Emperour When you are in the Theatre or Circus or in the place of any publick exercise you are not to consider the show or spectacle so much as the pains and care which those persons who present it have taken to do it to your content and are to argue thus with your self If these persons have taken so much pains in things that are useless to the life of man and only serviceable to the pleasures of the spectators that thereby they may merit their applauses acclamation what is there incumbent upon a Prince who professes an art infinitely more estimable Do yoâ— not know that there is nothing equal to governing well seeing it causes plenty in all places capable of Cultivation and secures Navigation by which all the Provinces have Commerce and K communicate their respective Commodities Envy and Jealousie to frustrate this happy Communication have like poison infected some persons and some Towns But since your August Family has been advanced to the Sovereignty and Supreme power which extends it self as well over the Seas as Lands of the whole Earth it has repelled these monsters into the most recluse and obscure Solitudes To you alone it is that this supreme Authority is committed Providence has plac'd you as a judicious Pilot
of the Publick and the other describing him as a lover of War which cannot be accompanied but with Calamity and Confusion N O A CHAP. VIII Caius takes a prejudice against the Jews because they would not like other People Reverence him as a God I Suppose I have clearly demonstrated that Caius had but little resemblance with the Demi-gods and less with the Gods themselves Never Prince had more wicked B inclinations He embraced blindly and with an immoderate vehemence whatever came into his mind his ambition was little better than madness his obstinacy was invincible and his irregular desires had no bounds in the abuses and outrages which he committed by his Power The Jews formerly happy enough felt the deplorable effects of it for he looked upon them as the only persons capable of opposing his Designs in respect that from their Infancy they had learned from their Parents by a constant Tradition and it had been inculcated and confirmed to them by their sacred Laws not to acknowledge any but the true God the Creator of Heaven and Earth For all other Nations though groaning under the burthen of his tyrannical domination in flattery complied with his C desire and by that means augmented his presumption and vanity Several Romans were not ashamed likewise to prostitute and dishonour the Liberty of their City by introducing into Italy the same base conformity and submission which the Barbarians used in their pusillanimous Adorations But he knew that the Jews on the contrary rather than consent to the least violence or intrenchment upon their Laws ran to death as to immortality For as a Stone cannot be taken out of a Building but by little and little the whole Fabrick will run to ruine it is the same in matter of Religion to the destruction of which nothing could contribute more than such an impious and audacious enterprize as the pretending to change a mortal Man into an immortal God which is far more difficult than that God should be changed into a Man besides D that it would open a door to horrible infidelity and dreadful ingratitude towards God Almighty whose infinite Goodness is perpetually sprinkling and dispensing his Mercies and Favours upon all Creatures This was the occasion of that cruel war made upon our Nation and what greater misfortune can befal any Servants than to have their Master their enemy But the Subjects of Emperors are Servants and whereas the moderation of the Princes which governed before Caius made their Dominion gentle and pleasing to all People his Government was insupportable Mercy was a Virtue unknown to him and so far was he from any remorse that he made it his boast when he trampled upon the Laws and abolished them to make room for his own Violence and Tyranny But the principal Object of his Fury were the Jews It did not satisfie him to use them as Servants but he treated them as Slaves E and as the most vile and abject of Slaves So that it may with too much verity be affirmed That they had in him in stead of a kind and indulgent Master a cruel and unmerciful Tyrant CHAP. IX The antient Inhabitants of Alexandria take occasion of Caius his animosity to the Jews to do them all imaginable mischief They demolish most of their Oratories and erect Statues F of Caius in their places Indignities that were never practised under Augustus or Tiberius The Praises of Augustus VVHEN the Pique which this Emperour had against the Jews came first to the knowledge of the Inhabitants of Alexandria who had had alwayes a mortal and inveterate quarrel against them they thought they could never have a fairer opportunity to revenge themselves and therefore as if they had received Orders to that purpose from the Emperour or having overcome the Jews in Battel the right of War had exposed them to their fury They fell upon them with irresistable violence forced G their Houses turned their Families out of doors sack'd plundred and carried away all the best of their Goods and that not in the night like Thieves who were fearful of punishment but at noon day exposing and shewing what they had taken to every body they met as if they had been their own and bought with their money some of them H by a detestable association in that impious action sharing their plunder in the Market-place in the presence of those very persons which they had robb'd and added mockery to their violence But what is it to have brought such People to indigence as were rich and splendid before to have forc'd them from their Houses and exposed them like Vagabonds to all the injuries of the Air These inhumane Alexandrians drove the Jews with their Wives and Children from all parts of the Town to coop them up like Beasts in so close a place that not having given them liberty to bring any thing with them they doubted not but that they would dye either with hunger or the infection of the Air Free respiration I being so necessary to the Life of Man by reason of the heat of the Bowels that it is like adding fuel to fire instead of fresh and cool air to refrigerate the Lungs to give them nothing but the hot stifling Air of a great throng of People crowded together in a Press In this extremity these poor People at least to take Breath dispersed themselves some into the Desarts some along the Sea-Coast and others into the Sepulchres and if in any place of the sayd Town any of the Jews appeared as not knowing what had passed the Alexandrians knocked them down or lam'd them with stones or with Cudgels and handled them in the same manner as they did those who had escaped out of that little place where they had throng'd so great a multitude These cruel Persecutors upon the Banks of the River way-laid the Jewish Merchants K who traffiqued to Alexandria they rob'd them of their goods and burnt the Merchants alive some in fires made of the wood of their own Vessels others in the middle of the City and that in a way more cruel than the other because their fire being made of a greener and more moist wood choak'd them with the smoke as well as tormented them with its flames others they drew with Cords thorow the Streets and Market-places with such fury and indignation that their death being unable to satisfy their rage they trod their dead bodies under their feet and tore them into so many pieces that had any body been so well disposed as to have buried them he would not have found any thing remaining that might have exercised his Charity When they perceived the Governour of the Province who in a moment might have L appeased a greater Commotion did not only connive but incourage it by pretending to be ignorant they grew more insolent and audacious they assembled in Troops ran in great throngs to the Oratories of the Jews which were
Father 104. I. dies 128. O. Eleazar kills an Elephant 322. D. slain 558. N. Eleazar upbraideth Hircanus 348. E. Eleazar an arch thief surprized 620. K. Eleazar exerciseth cruelty 619. C. Eleazar one of the Zealous 690. L. causeth the Idumaeans to be sent for ibid. L. Eleazar kills himself 704. K. Eleazar taken 768. M. whipt ibid. exhorts the Jews to submit 768. O. Eleazar Captain of the Sicarians 771. C. besieged in Massada 772. A. shews the Romans tyranny 776. H. Eleazar brought to Antiochus 817. F. whipt 818. M. his answer to Antiochus 818. I. his death 819. A. B. Election of a King 113. B. C. Eli High Priest 142. L. had wicked sons 143. E. his and their end foretold 144. L. hearing of the Ark lost died 145. B. Genealogy 145. C. Eliab a Workman of the Tabernacle 80. L. 89. C. Elias fed by Crows 226. C. entertained by the widow of Sareptha ibid. D. restores the widows son ibid. G. prophesieth rain to Achab 228. B. reproveth the superstition of the people 227. L. confirms his doctrine and slays Baals Priests 228. A. B. flees from Jezabel ibid. B. prophesieth revenge to Achab and Jezabel 229. B. reproves Ochozias messengers 335. O. prayeth that fire consume his Captains 236. B. and foreshows his death ibid. B. is taken from men ibid. D. Elimelech goes to Moab and why 142. M. his and his sons death ibid. M. his heritage seized 143. D. E. Elizaeus calling 228. E. foretelleth of water and of victory 235. I. relieveth a poor widow and how 237. O. adviseth Joram to beware of Adad 238. A. B. discovereth his ambush ibid. B. leadeth the Syrians into Samaria 238. E. foretells plenty of victuals 239. L. also Adads death and Azaels cruelty 240. G. visited by Joas 247. H. foresheweth his treble victory ibid. I. his death and event thereof 247. I. K. Eloquence of Moses 67. B. 74. K. Embassadours of David abused 183. C. of Ezechiâ—s ill intreated 252. F. G. of Jonathan to Demetrius 337. K. of Herod 602. N. Embassadours to Pompey 363. E. Embassadours send to Joseph 12. K. 14. I. hope to get Tiberias 16. L. their false accusations 17. B. Embassage of Moses to the Idumaeans 103. E. to Sebon 104. L. Balacks to the Midianites 105. E. his and their first and second to Balaam ibid. E. Embassage of the nine Tribes to the other two 127. I. of the Galaadites to Saul 152. K. of the Syrians to Achab 229. L. Embassage of Balad 257. L. of the Jews 281. M. of the Jews to Rome 470. K. Emmor King of the Sichemites slain 49. C. Emperours of Rome why called Caesars 214. M. Emperours strife to be at peace with the Jews 729. C. 729. C. D. Empire of Rome in an uproar 705. D. Empire of the Persians 788. O. End of captivity 274. E. End of Antiochus Epiphan miserable 321. K. End of the Jews answerable to their lives 771. F. Engines 666. N. fired 666. N. 734. H. 740. M. Enemies of the Israelites to be destroyed 111. A. and why ibid. Enemies how to be used 810. O. Enemies to be buried 116. I. Endeavour of Agrippa c. 626. H. Enlargement of the Kingdom of Israel 248. G. Enneus Abrahams friend 37. F. Enoch son of Jared 31. C. taken up to God ibid. D. 236. D. Enos Cains first son 29. F. Enosa the first City builded 29. F. Enquiry for Jonathans kindred 182. N. Ensign of the Romans 662. M. N. Entertainment given to Antipater 599. D. to Vespasian at Rome 763. C. Enumeration of the Countries subjected to the Romans 626 N. 627. B. 628. I. Envy of the Serpent 28. L. of Abimelech 43. F. of Leas to Rachel 46. M. of her to Leas ibid N. of Josephs brethren 50. O. of the Egyptians towards the Israelites 62. M. of Saul against David 160. N. of Herodias 492. O. of John 640. M. Ephod 87. B. Ephraim son of Joseph 56. 1. Ephramites get Bethel 129. E. displeased with Jeptha are appeased 139. B. slain by Jeptha ibid. D. Epicrates sells Scythopolis c. 348. A. Epilogue of the Antiquities 542. N. Epitaphs 135. F. and 178. H. 260. D. Erection of the Tabernacle 81. B. Errour of Epicures confuted 273. O. Esay the Prophet 256. B. comforts Ezechias 256. B. foretold Senacheribs overthrow and death ibid. B. assureth Ezechias of life 257. I. K. foreshews the captivity ibid. M. Esau son of Isaac 43. E. called Seir and why ibid. E. foretold to be author of a Nation 43. E. his wives 44. I. went a hunting ibid. K. denied the blessing and why 44. N. foretold to be mighty yet his brothers vassal ibid. N. wept for loss of the blessing ibid. D. selleth his birth-right 50. L. Eschol Abrahams friend 37. F. Esdras the Lawyer 282. B. assembled the Jews in Babylon 283. E. repairs to Jerusalem c. 283. H. his prayers for the Levites 283. K. reads the Law 284. B. Esseans a sect 239. M. 477. E. 612. L. swear not 613. C. have their goods common 612. M. their religion and labour 613. A. in compassion and helping their choice 613. C. observe the Sabbath 616. H. live long ibid. I. they prophesie 610. M. their opinion of the soul 614. K. believe not the resurrection ibid. marriage 612. L. apparel 612. N. obey Governours 613. C. just 613. E. Essen what it is 87. C. D. Esther made Queen 287. H. resorteth to the King and why 289. I. accuseth Aman and why 290. F. Estate of Solomon declined and why 217. I. K. Ethnarch a Governour 610. I. Ethnicks punished and why 304. D. E. Eve created 28. I. tempted transgresseth ibid. L. her punishment 28. N. cast out of Paradise 29. A. her children ibid. B. Evening what 27. E. Event of the battel foretold 171. E. Event of battel changeth 746. I. Evilmerodach releaseth Jechonias 270. F. dies ibid. F. Evidence against Antipater 598. L. M. Eunuchs of what gift deprived 117. E. Euphrates a River of Paradise 28. K. called also Phora ibid. Euricles wins Herods favour 440. M. relates Alexanders words to Herod 441. B. 592. I. K. gets money by craft 441. B. 592. H. plays the Ambodexter 591. F. G. 592. H. I. Of Exactions a mitigation craved 405. B. C. denied ibid. Example to do evil 157. A. 221. C. Example of the Athenians c. 626. M. Excursions See Incursions Excuse of Davids absence 164. O. of Malchâ—s 574. H. of the two brethren 589. D. of Antipater 600. L. M. Execration of Saul 155. D. E. Exercise of the Romans 660. M. N. Exhortation of Moses to the people 71. F. 74. M. Exhortation to maintain liberty 511. N. to contemn death 775. B. Exhortation to be obedient to Gods will 110. K. Exhortation of Saul to War 152. M. Exhortation of Solomon to the people 212. C. of Azarias 214. M. of Josaphat to his Subjects 234. E. of Ezechias to the Priests 252. F. G. of Matthias to his Sons 316. A. of the Princes to the people 624. K. of Samuel to the
He also commanded him as he hung to be pricked with awls that so the heat might pierce into the holes they made in his flesh Whilst thus he was tormented much blood like froth gathered about his head and face and he then spake in this manner O noble fight O valiant War O strife between piety and impiety These men have past their Agonies whose Crown of Martyrdom is the punishment of their persecutors I do most willingly B follow my brethren that as by blood I am conjoyned unto them so by death I may not be separated from them Devise O Tyrant some new Torment for these I have already overcome O master of cruelty Enemy of piety persecuter of justice we six Brethren have conquered the Kings power and what his Kingdom or the whole world could afford Thy fire is cold and heateth not The sixth brother sharply reproves Antiochus and the Kings weapons are bended and blunted in our bodies our God giveth us more courage to suffer than thou hast to punish and so the precept of God remaineth firm in us And as he thus spake one took hold of his tongue with a hot pair of tongs and so with the same torments that his brethren had suffered being fryed in a pan he gave up the Ghost C Six of the Brethren being now dead by diversity of torments only one of the seven remained alive with his mother named Jacob younger in year but not in constancy of mind than the rest of his brethren He presenting himself before the Tyrant moved him to compassion both for that he was left alone and the last of his brethren and also that he was to perish wherefore he called the child unto him and into a place where no instruments of torments were Jacob the seventh brother brought to torments and taking him by the hand he said thus unto him hoping to win him by fair speeches By thy brethrens calamity thou now well hast learned what is prepared for thee if thou disobey me deliver thy self therefore from these torments and I will give thee what honour my kingdom can afford thou shalt be a Magistrate and General of my Army and one of my Counsellors D But perceiving himself not to prevail he caused the young man's Mother to be called unto him who coming and standing near her Son the Tyrant said thus unto her Where are now O worthy woman all thy Children Behold of such a number if thou please the destiny affords thee one advise therefore thy Child and mollifie his obstinate mind by wholsom counsel The Mother having heard what the King said made her reverence to the King which done that the King might not understand her she spake in Hebrew to her Child as followeth Pitty thy Mother O son and comfort thy sorrowfull Mother who bare thee nine months in my E womb and gave thee suck three years and with great industry have brought thee up to this age I pray thee dear son consider the Heaven and Earth and all that in them is and know that God created them all of nothing who also of nothing created Mankind Fear not this Ethnick's pains and torments but imitate thy brethren and contemn death that in the day of mercy I may receive thee and thy brethen again in Heaven As his mother thus admonished him he in the Hebrew tongue requested to be unbound for that he had a secret to disclose to the King who being unfettered he presently ran to the torments prepared for there was a Frying-pan red hot that was prepared for such as were to suffer unto the which the Child coming remembring his brethren and beholding also the King he said unto him Cruel tyrant I now know thee not only to have been cruel against my brethren but even cruelty it self Wretch that thou F art who gave thee this purple and who exalted thee to this Kingdom and dignity even he whom thou in us dost persecute whose servants and worshippers thou killest and tormentest for which thy wickedness thy self shall suffer eternal fire and torments which shall have no end Thou art of higher dignity and authority in this world than other men yet he that made other men made thee also of the same nature that they are for all men are born and must die alike He that kills another sheweth that he himself may be killed thou tearest and tormentest thy own picture and image in vain thou in thy fury killest him whom not long since God created like thy self and according to the same law thou thinkest all lawful which thy Kingly power can command thou pullest out our tongues and tearest our bodies with flesh-books and consumest with fire but they who have already suffered this have received everlasting G joy for their reward and thou shalt answer for all the punishments inflicted upon them Think not that I expect any favour at thy hands I will follow my brethren and remain constant H in our Law The Tyrant hearing this was wroth and caused him to be tormented but his Mother in his torment comforted him and with her kind hands held his head when with violence of the tortures blood issued out of his mouth nose and privy parts the tormentors not ceasing till life in him was almost spent but they by Gods appointment gave over and so he took strength again to endure more than any of his brethren had done at last his Hands and Arms being cut off he lifted up his Eyes to Heaven and cryed O Adonai O Sabaor be mercifull unto me and receive me into the company of my brethren The death of the youngest brother let thy wrath now cease and grant them mercy who by us do make intercession to thee Having said thus his tongue being pulled out he of his own accord went into the fiery I Frying pan and so to the great admiration of Antiochus died Behold how evident it is that reason can rule our affections seeing that Children hereby shewed more constancy Reason Mistress of our affection than the Tyrant could shew cruelty For it was reason's force that wrought in them that determination to suffer all torments rather than to forsake the way of Salvation These constant young men do fitly resemble inexpugnable Towers and them who after a great tempest and shipwrak do safely enter the harbour of Salvation A similitude of the waves who guiding their course amidst the boysâ—etous waves at last obtain the wished shore For every one of them strengthened the other by advice and good counsel The seven brethren exhort one another to suffer death manfully and none of them was so effeminate as to decline his Martyrdom None used delay herein but K one followed anothers example Let us therefore dy for our Law and imitate the three Children whom the Asyrians fury condemned to the fiery Furnace whose patience spread their fame even unto Heaven Whilst thus one of them exhorted the other
it came to pass that none of them offended but each one resolute in his Religion took example of the virtue courage and constancy of their fore-father Isaac who understanding that it was God's will that he should be Sacrificed refused not to submit his body to his Fathers Sword Let us said they yield our Souls to him of whom we receied both Soul and Body It is a small matter for us to suffer loss of these members seeing that we shall in lieu of them receive everlasting bliss Abraham Isaac and Jacob do joyfully expect us as L Co-heirs of their Kingdom let us glorifie that womb wherein we were for ten months space let none of us be more coward than the other nor none of us degenerate from the other True brotherhood we that were all begotten of one Father and sucked of one milk must in all things resemble one another we had one teacher and one law inviolate And in this golden bond of concord were these brethren linked together and none of them mourned to see the other tormented but all rejoyced at the others death O Children whose dignity surpasseth the Royalty of Kings and Princes whose glory and virtue is unspeakable None of you were terrified with fear but you so hastened to your deaths as though you had been to go to bliss and felicity you were truly brethren who even by death were linked together A pledge and sign of brotherly amity God hath greatly in you magnified our Nation in you M shewed us all an example of fortitude whom therefore I think he caused to be so many in number as were the days wherein he created the World so that these seven brethren may resemble the seven days wherein all things were made And why should we so admire this fortitude in these young men when a woman armed her self with contempt of death Who indeed is not to be called a Mother but to be honoured with a higher title than humane frailty can afford who bare into this World so many triumphs For the Mother seeing her Children dead was with a kind and godly zeal inflamed also to suffer The mothers grief and no marvel seeing that the very brute beasts if they perceive violence offered to their young do expose themselves to perils in their defence and protect them with their wings teeth and tallons yea and every one that is any way able to N make resistance opposeth herself to the Enemy to defend her young And not only brute Beasts do this but even Bees do defend their young and their honey threatning their Stings to them that offer to tast thereof and more esteeming the good of their young than their own lives But this zealous mother directed by the Spirit of God and the dictates of reason incouragd her Children to dy and being to dy after them chose rather to be a spectator of their death than otherwise When all her family had suffered she as the last and glory of them all came to execution despising the Tyrants threats offering her motherly brest to those torments which her Children had suffered O blessed stock and blessed increase of the self same womb Why should I not affirm that in all lineaments and feature of O the body you are like your mother and if this be a commendation in them that beside A features of the body receive nothing of their Mother I will say more of you that you are like your mother in Fortitude Vertue and Religion and that you so in all things resemble her that you are every way equal unto her save only herein that she with her Eyes beheld the immanity of your torments and was afterward as constant in her own Martyrdom as you in yours She therefore herein excelled you that she suffered seven torments before she came to suffer in her own person The mother suffereth seven torments before she was tormented feared in every one of them lest she should be overcome But O thou example of all women I cannot tell whether thou barest these Children in thy womb or createdst them who couldst with dry Eyes look upon them whilst they were torn in pieces yea I say little affirming that thou B patiently didst behold those sights for even thou thy self didst exhort them thereunto thou rejoycedst to see one of them torn in pieces with Flesh-hooks the other to be racked upon the Wheel the third to be bound and beaten thou joyfully admiredst the others burning and exhortedst the rest not to be terrified here with and although whilst thou beheld'st their torments thy grief was greater than that which thou hadst in Child-birth yet didst thou bear a lightsome and chearful countenance as though it had been one triumphing While they were a killing thou didst laugh and seeing only one of all thy Children left hereat thou didst nothing relent Can I describe how every one perished seeing thou their mother didst laugh at their deaths and when their sinews were cut in two their heads flaid their tongues pulled forth by the Roots their C hands broken their bodies in the fire and cast upon Iron plates red-hot and upon Wheels and their ribs pulled in sunder and many other torments for which we want names Never was any Swan which if you will believe antiquity Sings sweetest before her death comparble to the Funeral notes of thy dying Children And you blessed ofspring were not overcome by that Syren's enchantments but to honour God scrupled not to leave your Mother without Children And she being as pious brave on her side chose rather to want you for a time than to incur eternal damnation wishing rather that the bodies of her Children should be tormented than their Souls Well she knew that nothing was more frail and infirm than our bodies which though persecution be wanting are often killed with Agues and other Maladies Who is D ignorant that shipwrack is incident to Sailers disasters to them that travel sudden death to those that live at ease sudden casualty by fire and by the hands of Theives and a thousand other ways to dispatch our lives Seeing then that our mortal bodies are subject to so many miseries to bring us to our end who would not make choice of a quick dispatch A similitude from the Deluge whereby we lose goods of this World and gain life everlasting O thou most reverend of all women the credit of thy Nation and honour of our Religion who like the Ark of Noe didst persist inviolate amongst such stormy Waves for as the Arke withstood the force of the deluge and being built strongly with firm boards did not suffer any thing within it to perish so thou sufferedst not the Tyrant to overcome the holy Ghost which thou hadst received in thy heart Behold of what force and efficacy Reason is which oftentimes maketh men inferiour E to women For neither was Daniel so tortured at the sight of the Lions nor