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[127]
"You are not unacquainted, my fellow soldiers, that we have
had, not long since, many accidents that have put a stop to what we are
about, and it is probable that even those that are most distinguished above
others for their courage can hardly keep up their spirits in such circumstances;
but since we cannot avoid fighting, and nothing that hath happened is of
such a nature but it may by ourselves be recovered into a good state, and
this by one brave action only well performed, I have proposed to myself
both to give you some encouragement, and, at the same time, some information;
both which parts of my design will tend to this point; that you may still
continue in your own proper fortitude. I will then, in the first place,
demonstrate to you that this war is a just one on our side, and that on
this account it is a war of necessity, and occasioned by the injustice
of our adversaries; for if you be once satisfied of this, it will be a
real cause of alacrity to you; after which I will further demonstrate,
that the misfortunes we are under are of no great consequence, and that
we have the greatest reason to hope for victory. I shall begin with the
first, and appeal to yourselves as witnesses to what I shall say. You are
not ignorant certainly of the wickedness of the Arabians, which is to that
degree as to appear incredible to all other men, and to include somewhat
that shows the grossest barbarity and ignorance of God. The chief things
wherein they have affronted us have arisen from covetousness and envy;
and they have attacked us in an insidious manner, and on the sudden. And
what occasion is there for me to mention many instances of such their procedure?
When they were in danger of losing their own government of themselves,
and of being slaves to Cleopatra, what others were they that freed them
from that fear? for it was the friendship. I had with Antony, and the kind
disposition he was in towards us, that hath been the occasion that even
these Arabians have not been utterly undone, Antony being unwilling to
undertake any thing which might be suspected by us of unkindness: but when
he had a mind to bestow some parts of each of our dominions on Cleopatra,
I also managed that matter so, that by giving him presents of my own, I
might obtain a security to both nations, while I undertook myself to answer
for the money, and gave him two hundred talents, and became surety for
those two hundred more which were imposed upon the land that was subject
to this tribute; and this they have defrauded us of, although it was not
reasonable that Jews should pay tribute to any man living, or allow part
of their land to be taxable; but although that was to be, yet ought we
not to pay tribute for these Arabians, whom we have ourselves preserved;
nor is it fit that they, who have professed (and that with great integrity
and sense of our kindness) that it is by our means that they keep their
principality, should injure us, and deprive us of what is our due, and
this while we have been still not their enemies, but their friends. And
whereas observation of covenants takes place among the bitterest enemies,
but among friends is absolutely necessary, this is not observed among these
men, who think gain to be the best of all things, let it be by any means
whatsoever, and that injustice is no harm, if they may but get money by
it: is it therefore a question with you, whether the unjust are to be punished
or not? when God himself hath declared his mind that so it ought to be,
and hath commanded that we ever should hate injuries and injustice, which
is not only just, but necessary, in wars between several nations; for these
Arabians have done what both the Greeks and barbarians own to be an instance
of the grossest wickedness, with regard to our ambassadors, which they
have beheaded, while the Greeks declare that such ambassadors are sacred
and inviolable. 1
And for ourselves, we have learned from God the most excellent of our doctrines,
and the most holy part of our law, by angels or ambassadors; for this name
brings God to the knowledge of mankind, and is sufficient to reconcile
enemies one to another. What wickedness then can be greater than the slaughter
of ambassadors, who come to treat about doing what is right? And when such
have been their actions, how is it possible they can either live securely
in common life, or be successful in war? In my opinion, this is impossible;
but perhaps some will say, that what is holy, and what is righteous, is
indeed on our side, but that the Arabians are either more courageous or
more numerous than we are. Now, as to this, in the first place, it is not
fit for us to say so, for with whom is what is righteous, with them is
God himself; now where God is, there is both multitude and courage. But
to examine our own circumstances a little, we were conquerors in the first
battle; and when we fought again, they were not able to oppose us, but
ran away, and could not endure our attacks or our courage; but when we
had conquered them, then came Athenion, and made war against us without
declaring it; and pray, is this an instance of their manhood? or is it
not a second instance of their wickedness and treachery? Why are we therefore
of less courage, on account of that which ought to inspire us with stronger
hopes? and why are we terrified at these, who, when they fight upon the
level, are continually beaten, and when they seem to be conquerors, they
gain it by wickedness? and if we suppose that any one should deem them
to be men of real courage, will not he be excited by that very consideration
to do his utmost against them? for true valor is not shown by fighting
against weak persons, but in being able to overcome the most hardy. But
then if the distresses we are ourselves under, and the miseries that have
come by the earthquake, hath aftrighted any one, let him consider, in the
first place, that this very thing will deceive the Arabians, by their supposal
that what hath befallen us is greater than it really is. Moreover, it is
not right that the same thing that emboldens them should discourage us;
for these men, you see, do not derive their alacrity from any advantageous
virtue of their own, but from their hope, as to us, that we are quite cast
down by our misfortunes; but when we boldly march against them, we shall
soon pull down their insolent conceit of themselves, and shall gain this
by attacking them, that they will not be so insolent when we come to the
battle; for our distresses are not so great, nor is what hath happened
all indication of the anger of God against us, as some imagine; for such
things are accidental, and adversities that come in the usual course of
things; and if we allow that this was done by the will of God, we must
allow that it is now over by his will also, and that he is satisfied with
what hath already happened; for had he been willing to afflict us still
more thereby, he had not changed his mind so soon. And as for the war we
are engaged in, he hath himself demonstrated that he is willing it should
go on, and that he knows it to be a just war; for while some of the people
in the country have perished, all you who were in arms have suffered nothing,
but are all preserved alive; whereby God makes it plain to us, that if
you had universally, with your children and wives, been in the army, it
had come to pass that you had not undergone any thing that would have much
hurt you. Consider these things, and, what is more than all the rest, that
you have God at all times for your Protector; and prosecute these men with
a just bravery, who, in point of friendship, are unjust, in their battles
perfidious, towards ambassadors impious, and always inferior to you in
valor."
1 Herod says here, that as ambassadors were sacred when they carried messages to others, so did the laws of the Jews derive a sacred authority by being delivered from God by angels, [or Divine ambassadors,] which is St. Paul's expression about the same laws, Galatians 3:19; Hebrews 2;2.
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