Antiochus, surnamed Epiphanes, reigned in the hundred and thirty-seventh year of the kingdom of the Greeks. In those days certain wicked men of Israel went to the king, who gave them licence to do after the ordinances of the heathen. Whereupon, they built a place of exercise at Jerusalem according to the custom of the heathen. Now, Antiochus made war against Egypt, and when he had smitten the strong cities, and taken the spoils thereof, he returned in the hundred forty and third year and went up against Israel and Jerusalem, and captured the city with great ma.s.sacre and spoiled the Temple, and took away the vessels of gold and silver and hidden treasures which he found therein. Therefore, there was great mourning in Israel. Two years after, the king sent his chief collector of tribute unto the cities of Juda, and he fell suddenly upon Jerusalem, set fire to it, and pulled down the houses and walls thereof.
And the women and children he took away captive, and defiled the sanctuary.
But the enemy builded the city of David, with a great and strong wall and mighty towers, and stored it with armour and victuals and the spoils of Jerusalem, so that it became a sore snare against the sanctuary and an evil adversary to Israel. Moreover, King Antiochus wrote to his whole kingdom that all should be one people, and sent letters unto Jerusalem and the cities of Juda commanding that the Israelites should abandon their own worship, cease to circ.u.mcise their children, and adore his idols. Then was the abomination of desolation set up in the Temple, and idol altars were builded throughout the cities of Juda, and the books of the law were burned. Howbeit many in Israel chose rather to die that they might not be defiled with meats and profane the Holy Covenant. In those days arose Mattathias, a priest of the sons of Joarib. He dwelt in Modin, and had five sons--Joannan, Simon, Judas who was called Maccabeus, Eleazar, and Jonathan. The king"s officers came to Modin and asked Mattathias to fulfil the king"s commandment; but Mattathias said: Though all the nations consent, yet will I and my sons walk in the covenant of our fathers. And he slew a Jew that did sacrifice to idols in his presence, and the king"s messenger also. So he and his sons fled into the mountains, and, being joined by a company of mighty men of Israel, went round about, and pulled down idol altars and circ.u.mcised the children valiantly. And the work prospered in their hands, and they recovered the law out of the hands of the Gentiles. When Mattathias came to die he appointed Simon as a man of counsel, and Judas Maccabeus, who had been mighty and strong in battle even from his youth up, to be their captain to avenge the wrongs of their people. So he died in his hundred forty and sixth year, and was buried in the sepulchre of his fathers at Modin, and all Israel made great lamentation for him.
Now, Judas Maccabeus fought the battles of his people with great valiance, captured the cities of Juda, drove Apollonius and a great host out of Samaria, slew Apollonius, took their spoils, and Apollonius"s sword also, and therewith he fought all his life long. Judas also overthrew Seron and the great army of Syria. Then Judas was renowned unto the utmost parts of the earth, and an exceeding great dread fell upon the nations round about. Now, when King Antiochus heard these things he was full of indignation; wherefore he sent and gathered together all the forces of his realm. And the king sent Lysias, one of the blood royal, with a great army to go into the land of Juda and destroy it. Judas and his brethren, when he heard this, a.s.sembled the Israelites at Maspha, over against Jerusalem, where they fasted; and Judas organised and armed them to battle, and camped at Emmaus. Gorgias, the lieutenant of Lysias, attempted to surprise Judas, but Judas joined him in battle and discomfited him, putting his host to flight and gaining great spoil. Next year Lysias gathered another army, that he might subdue the Israelites, and came into Idumea, and pitched tents at Bethsura. But Judas joined him in battle, and put Lysias and his army to flight. After this, Judas and his brethren came to Jerusalem, pulled down the altar which the heathen had profaned, and set up a new altar.
He also builded up Mount Sion with strong towers and high walls. After that Judas smote the children of Esau, Bean, and Ammon, and sent Simon into Galilee, while he, with his brother Jonathan, went over Jordan, and captured the cities of Galaad. About that time Antiochus was in Persia, and heard of the doings of Judas. He was astonished and sore moved, and fell sick of grief and died. Lysias set up Antiochus, his son, as king, and called him Eupator, and brought a great army into Juda. The number of his army was an hundred thousand footmen, twenty thousand hors.e.m.e.n, and two and thirty elephants. Judas went out from Jerusalem and pitched in Bathzacharias over against the king"s camp. Then a great battle was fought, when Judas was defeated. There being a famine in the city, he made peace with Eupator, who, however, ordered the wall round about Sion to be pulled down.
Demetrius came from Rome and attacked Eupator in Antioch, captured the city, and slew Eupator and Lysias. Alsimus, who wished to be high priest, complained to Demetrius of Judas, and the king sent Nicanor, a man that bare deadly hate unto Israel, to destroy the people; but he was defeated by Judas at Capharsalama with great slaughter, and in a second battle Nicanor"s host was discomfited and he himself was slain, and his head and right hand were hanged up on the tower at Jerusalem. This was a day of great gladness to Israel, and the victory was kept holy every year after.
Now, Judas, being informed of the power and policy of the Romans, made a league with them of mutual help. Notwithstanding, Demetrius sent Bacchides and Alcimus a second time into Judea with a great host, and camped at Berea. Now, Judas had pitched his tent at Eleasa, where, seeing the mult.i.tude of the other army to be so great, his men began to desert him, whereupon Judas said: G.o.d forbid that I should flee away from the enemy; if our time be come, let us die manfully for our brethren, and let us not stain our honour.
The armies came to battle, and the earth shook at the noise thereof, and the fight continued from morning to night. Judas discomfited the right wing of the enemy under Bacchides and pursued them to Mount Azotus, but the left wing followed upon Judas and a sore battle took place, insomuch that many were slain on both sides. Judas was killed also, and the rest of his army fled. The body of Judas was taken to the sepulchre of his fathers at Modin by Jonathan and Simon, his brothers, and all Israel made lamentation for him, and mourned many days, saying: How is the valiant man fallen that delivered Israel!
Jonathan took command of the Israelites in the room of Judas, and made peace with Bacchides. Thereafter, Demetrius made large offers to have peace with Jonathan, including freedom of worship and release of tribute, together with the rebuilding of the walls of Jerusalem and the towers thereof, and the repairs of the sanctuary; but Jonathan and the people gave no credit to these words because they remembered the great evil Demetrius had done in Israel. Jonathan made peace with Alexander, and joined him in battle against Demetrius, whose host fled, and he himself was slain.
After that Demetrius the younger came out of Crete, and sent a great host to Azotus. Here Jonathan attacked him, and with the help of Simon, his brother, defeated the enemy and set fire to Azotus, and the temple of Dagon therein. There were burned and slain with the sword eight thousand men. Now, King Alexander honoured Jonathan and sent him a buckle of gold such as is given to those of the king"s blood. After these days, Jonathan did many wonderful exploits in Galilee and Damascus, and then returned to Jerusalem. Now, when Jonathan saw that the time served him, he renewed his league with the Romans and Lacedemonians, and pursued the Arabians unto Damascus. He strengthened the cities of Juda, but he was captured by fraud by Tryphon at Ptolemais. Simon was made captain in his brother Jonathan"s room, and prepared to attack Tryphon and, rescue his brother, but Tryphon slew Jonathan, and returned into his own country.
The land of Juda was quiet all the days of Simon, and every man sat under his own vine and fig-tree. When Simon was visiting the cities that were in the country, Ptolemeus, son of Abubus, the captain of Jerico, invited Simon and his two sons into his castle, called Docus. There a great banquet was given, at which Simon and his sons drank largely, and Ptolemeus and his men came into the banqueting place and slew them.
THE SECOND BOOK OF THE MACCABEES
The brethren, the Jews that were at Jerusalem and in the land of Judea, wrote a letter to the Jews that were throughout Egypt to thank G.o.d for the death of Antiochus. In his letter are recounted all the sayings of Jeremy, and the great deeds of Judas Maccabeus and his brother Simon, as recorded in the books of Jason, until Nicanor the blasphemer was killed, and his head hanged upon the tower at Jerusalem, from which time forth the Hebrews had the city in their power.
ST. AUGUSTINE
THE CITY OF G.o.d
A French critic has said of Augustine"s "City of G.o.d" that it is the earliest serious attempt to write a philosophy of history, and another has spoken of it as the encyclopaedia of the fifth century. These two remarks together characterise the work excellently. It is a huge treatise in twenty-two books, begun in the year 413, and finished in 426, and was given to the public in sections as these were completed. Augustine (see LIVES AND LETTERS) himself explains the origin of the work.
The fall of Rome by Alaric"s invasion in 410 had been ascribed to the desertion of the old G.o.ds of Rome and to the wide extension of Christianity, or the City of G.o.d, throughout the empire. It was to refute this calumny that the learned African bishop elaborated his great defense of Christ"s kingdom, the "Catholic Church, which should include all nations and speak in all tongues." In Books 1-5 St. Augustine shows that the catastrophe of Rome was not due to the neglect of the old mythological superst.i.tions; and in Books 6-10 that the heathen cult was helpless for the life after death. Books 11-14 deal with the origin of the two cities, namely, of G.o.d and the World; Books 15-18 with their respective histories, and Books 19-22 with their respective ultimate destinies.
_I.--THE ORIGIN OF THE TWO CITIES_
I write, dear Marcellinus, of that most glorious City of G.o.d, both in her present pilgrimage and life by faith, and in that fixed and everlasting seat which she awaits in patience. I write to defend her against those who place their G.o.ds above her Founder--a great and arduous work, but G.o.d is my aid. I well know what power a writer needs who would show the proud how great is the virtue of humility. For the law of our King and Founder is this: "G.o.d is against the proud but gives grace to the humble"; but the swollen and insolent soul loves herein to usurp the divine Majesty, and itself "to spare the subject and subdue the proud." Wherefore I may not pa.s.s over in silence that earthly city also, enslaved by its l.u.s.t of empire.
For it is from this City of the World that those enemies have arisen, against whom we have to defend the City of G.o.d; Romans, spared by the barbarians on Christ"s account, are haters of the name of Christ. The shrines of the martyrs and the basilicas of the apostles received, in the devastation of the city, not their own people only, but every fugitive; and the fury and greed of the invaders were quenched at these holy thresholds. Yet with thankless arrogance and impious frenzy these men, who took refuge under that Name in order that they might enjoy the light of fugitive years, perversely oppose it now, that they may languish in sempiternal gloom.
Never has it been known, in so many wars as are recorded from before the foundation of Rome to the present day, that an enemy, having reduced any city, should have spared those who had fled to the temples of their G.o.ds; not even the Romans themselves, whose moderation in victory has so often been justly praised, have respected the sanctuary of vanquished deities. The devastation and ma.s.sacre and pillage and conflagrations of the sack of Rome were nothing new. But this one thing was new and unheard of--these savages became suddenly so mild as to set apart s.p.a.cious basilicas and to fill them with people on whom they had mercy; no one might be killed therein nor any dragged from thence. Who does not see that this is due to the name of Christ and to a Christian age? Who can deny that these sanguinary hordes were bridled by Him Who had said: "I will visit their sins with the rod, but will not take my mercy from them"?
All natures, because they exist and therefore have their manner and species and a certain peace with themselves, are good; and when they are in the places belonging to the order of nature, they preserve the being which they have received.
The truest cause of the felicity of the good angels is to be found in this, that they adhere to Him Who supremely is; and the cause of the misery of bad angels lies in this, that they have turned away from Him Who supremely is, to themselves, who have not supreme being. This vice has no other name but pride, which is the beginning of every sin. They refused to preserve their strength for Him, and so threw away that in which all their greatness consisted. It is vain to seek for an efficient cause for the bad will; we have to do, not with anything efficient, but with a deficiency. The mere defection from that which supremely is to things which are on a lower grade of being is to begin to have a bad will.
Now G.o.d founded mankind, not as the angels, so that even did they sin they should not die; but in such a way that did they obey, they should enter, without death, on a blessed eternity; but, did they disobey, they should suffer the most just penalty, both of body and of soul. For though the human soul is truly said to be immortal, yet is there a sense in which it dies when G.o.d forsakes it.
Only because they had begun inwardly to be evil did the first of mankind fall into overt disobedience. A bad will had preceded the bad action, and of that bad will the beginning was pride, or the appet.i.te for an inordinate rank. To lift oneself up is in itself to be cast down and to fall. Wherefore humility is most highly of all things commended in and to the City of G.o.d, and in Christ her King; but the contrary vice of arrogance especially rules her adversary, the devil, and this is unquestionably the great difference by which the two cities are divided, and the society of the pious from the society of the impious. Thus two loves have founded two cities, the love of Self extending to contempt of G.o.d has made the City of the World; the love of G.o.d extending to contempt of Self has made the Heavenly City.
_II.--THE GROWTH OF THE CITIES_
This whole universal time or age, in which the dying give way and the newborn succeed them, is the scene and history of those two cities which are our theme. The City of the World, which lasts not for ever, has its good here below, and rejoices in it with such joy as is possible. The objects of its desire are not otherwise than good, and itself is the best of the good things of earth. It desires an earthly peace for lower ends, makes wars to gain this peace, wins glorious victories, and when victory crowns a just cause, who shall not acclaim the wished-for peace?
These things are good indeed, and unquestionably are the gifts of G.o.d.
But if, neglecting the better things, which belong to the supernal city, they covet these lower ends as if there were none higher, misery must inevitably follow.
All men, indeed, desire peace; but while the society which does not live by faith seeks its peace in the temporal advantages of the present life, that which lives by faith awaits the promised blessings, and makes use of earthly and temporal things only as pilgrims do. The earthly city seeks its peace in a harmony of the wills of men with respect to the things of this life. And the heavenly city also, or, rather, that part of it which travels in this mortality, must use that earthly peace while mortality remains. Living a captive life in the midst of the earthly city, it does not hesitate to respect its laws. Since this mortality is common to both cities, there is a concord between them in the things that belong to it. Only, the heavenly city cannot have common laws of religion with the earthly city, but has been forced to dissent, and to suffer hatred and the storms of persecution.
Therefore, this heavenly city, a pilgrim upon earth, calls out citizens from all peoples and collects a pilgrim society of all tongues, careless what differences there may be in manners, laws and inst.i.tutions by which earthly peace is achieved and maintained, destroying none of these, but rather serving and fulfilling them. Even the celestial city, therefore, uses the earthly peace, and uses it as a means to the heavenly peace; for that alone can be called the peace of a rational creature which consists in a harmonious society devoted to the enjoyment of G.o.d and one another in G.o.d.
As for that uncertainty with regard to everything, which characterises the New Academy, the City of G.o.d detests all such doubting as a form of madness, since she has the most certain knowledge of those things which she understands by mind and reason, however that knowledge may be limited by our corruptible body. She believes also the evidence of the senses, which the mind uses through the body, for he is miserably deceived who regards them as untrustworthy. She believes also the holy Scriptures, which we call canonical.
It is no matter to the City of G.o.d what dress the citizen wears, or what manner of life he follows, so long as it is not contrary to the Divine commands; so that she does not compel the philosophers, who become Christians, to change their habit or their means of life, which are no hindrance to religion, but only their false opinions. As for these three kinds of life, the contemplative, the active, and that which partakes of both qualities, although a man living in faith may adopt any of them, and therein reach eternal reward, yet the love of truth and the duties of charity alike must have their place. One may not so give himself to contemplation as to neglect the good of his neighbour, nor be so deeply immersed in action as to neglect the contemplation of G.o.d. In leisure we ought to delight, not in an empty inertia, but in the inquisition or discovery of truth, in such a way that each may make progress without envying the attainments of another. In action we ought to seek neither the honours of this life nor power, since all that is under the sun is vanity; but only the work itself, which our situation enables us to do, and to do it rightly and serviceably.
According to the definitions which Scipio used in Cicero"s "Republic,"
there never really existed a Roman republic. For he briefly defines a republic as the estate of the people--"res publica" as "res populi," and defines the people as a mult.i.tudinous a.s.semblage, united by consent to law and by community of advantage. So, then, where justice is not, there can be no people; and if no people, then no estate of the people, but only of a confused mult.i.tude unworthy of the name of a people. Where no justice is, there is no commonwealth. Now, justice is a virtue distributing unto everyone his due. Where, then, is the justice of the man who deserts the true G.o.d and gives himself over to unclean demons?
Is this giving everyone his due?
But if we define a people in another way, and consider it as an a.s.semblage of rational beings united by unanimity as to the objects of their love, then, in order to ascertain the character of a people, we must ascertain what things they love. Whatever it loves, so long as it is an a.s.semblage of rational creatures and not a herd of cattle, and is agreed as to the objects of its love, it is truly a people, though so much the better as its concord lies in better things, and so much the worse as its concord lies in inferior things. According to this definition, then, the Roman people is indeed a people, and its estate is a commonwealth. But what things that people has loved in its earlier and later times, and how it fell into b.l.o.o.d.y seditions and into social and civil wars, breaking and corrupting that concord which is the health of a people--of these things history is witness. Yet I would not on that account deny it the name of a people, nor its estate the name of a republic, so long as there remains some a.s.semblage of rational persons a.s.sociated by unanimity with regard to the objects of love. But in general, whatever be the nation in question, whether Athens, Egypt, Babylon, or Rome, the city of the unG.o.dly--refusing obedience to the commandment of G.o.d that no sacrifice should be offered but to Him alone--is without true justice.
For though there may be an apparent mastery of the soul over the body, and of reason over vices, yet if soul and reason do not serve G.o.d as He has commanded, they can have no true dominion over the body and its pa.s.sions. How can the mind which is ignorant of the true G.o.d, and instead of obeying Him is prost.i.tuted to impure demons, be true mistress of the body and the vices? Nay, the very virtues which it appears to itself to possess, by which it rules the body and the vices in order that it may obtain and guard the objects which it desires, being undirected to G.o.d, are rather vices than virtues. For as that which makes flesh to live is not flesh but above it, so that which enables man to live in blessedness is not of man, but above him.
_III.--THE DESTINY OF THE JUST_
Who is able to tell of the creation, with its beauty and utility, which G.o.d has set before the eyes of man, though here condemned to labour and sorrow? The innumerable loveliness of sky, earth and sea, the abundance and wonder of light, the sun, moon and stars, the shade of trees, the colours and fragrance of flowers, the mult.i.tude of birds of varied hue and song, the many forms of animals, of which the smallest are more wonderful than the greatest, the works of bees more amazing than the vast bodies of whales--who shall describe them?
What shall those rewards, then, be? What will G.o.d give them whom He has predestined to life, having given such great things to those whom He has predestined to death? What in that blessed life will He lavish upon those for whom He gave His Son to death? What will the state of man"s spirit be when it has become wholly free from vice; yielding to none, enslaved by none, warring against none, but perfectly and wholly at peace with itself?
Who can say, or even imagine, what degrees of glory shall there be given to the degrees of merit? Yet we cannot doubt that there will be degrees; and that in that blessed city no one in lower place shall envy his superior; for no one will wish to be that which he has not received, though bound in closest concord with him who has received. Together with his reward, each shall have the gift of contentment, so as to desire no more than he has. There we shall rest and see, we shall see and love, we shall love and praise. For what other end have we, but to reach the kingdom of which there is no end?
RICHARD BAXTER