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the former ones. For those that were with him in the cave, rose up and reproached him, in the most bitter terms, for being so fond of his life as to submit to the most abject state of slavery in order to secure it. They then presented him with their swords, bidding him to die like the general of the Jews; which, if he refused to do, they assured him, they would kill him like a traitor to his country.

Josephus, upon this, expostulated with them on the guilt and folly of self-murder in the most pathetic manner, as follows:

Wherefore, O my friends, would you become murderers of yourselves? wherefore are ye so eager to divide things so united as the soul and body are? I confess it is a thing most honourable to die in war, according to the law of arms, to wit, by the conqueror's hand. If I entreat the Romans to spare my life, then I am worthy to perish with my ownsword and hand: but if they think good to spare their enemies, should we not think it good likewise to spare ourselves? Truly, it is mere folly to do that to ourselves, to avoid which we fight against them. I confess, it is a commendable thing to die for liberty; but that is to die in fight, and by their hands only who took away that liberty: but now they neither war against us, nor kill us. It is not only he who refuses to die when need requires, that is to be judged a coward, but he also who will die when no need urges. Moreover, what withholds us from offering ourselves to the Romans? Truly, fear of death. Shall we then make that certain our

I

consider what liberty we have now. pray

If it be said, that it is a part of courage to kill oneself, I maintain, on the contrary, that it is the part of a coward. For I think him to be a very timorous seaman, who, perceiving a tempest coming, sinks the ship wherein he is before it comes. Moreover, it is against the law of nature and the sentiments of all creatures, to kill ourselves; and thereby we also commit a heinous crime against God. There is no living creature that of his own seeking would willingly die: for every one feels in himself the strong and forcible law of nature, which makes, him desire to live for this cause, we judge them our enemies that seek to take life from us, and punish them that take it indeed. Do you not then think it a great contempt for a man to despise life, which is the gift of God? For, it is of Him we receive our first being, and from Him let us expect our ending. The body is mortal, framed of corruptible matter; but our souls are immortal, and partake in some sort of the nature of God. If any one abuse that which another puts him in trust with, we think him a perfidious and wicked man: and can we think ourselves less criminal, if we remove out of our bodies, that which God hath placed in the same? We hold those slaves worthy to be punished who run away from bad masters; and shall not we then be held for impious who flee from so good a master as God is? Do ye not know that they, who, according to the law of nature, depart out of this life, and render that to God which they received of him, when he who gave requires it, shall leave behind them a perpetual name to their posterity? and that unto those

souls who are obedient to their Creator when he calls them, he gives a holy and sacred mansion in heaven; but that, on the contrary, they who cause their own death go into hell, and God punishes this their offence upon their posterity? If we desire to be saved, let us save ourselves; for, it is no disgrace to receive our lives at their hands, who are witnesses of so many valiant deeds of ours: but, if we desire to die, let us die by their hands who have over

come us.

This excellent speech of Josephus had no effect on his companions, who were determined to die. He had scarcely concluded, when, charging him with cowardice, they rushed upon him with their swords drawn ready to strike him; but Josephus avoided the blows. In this critical situation, his presence of mind did not forsake him; but, trusting - in the providence of God, he hazarded his own life, telling them, that as they were determined on death, it would be best to cast lots, so that they might not be their own murderers; to which they readily consented, and accordingly drew lots. Pursuant to the plan proposed, the second slew the first, and so on, till there remained only Josephus and one more, whom he persuaded to live.

from the rage of the Roman

Being thus delivered soldiers, and his own

people, he went with Nicanor to Vespasian.

The Romans came in flocks to behold him; some calling on their general to kill the destroyer of the Roman fame. But Titus, who was of a generous disposition, pitied him under his misfortunes, and admired his constancy in adversity; at the same time, calling to mind the chance of war, and the in

stability of all human affairs, he determined to save him. Thus Titus was the cause of Josephus's preservation; yet Vespasian kept him close confined, as if he intended to send him to the emperor. Upon which, Josephus desired to speak to the general ́alone, and was admitted; all departing except his son Titus, and two of his friends; when the prisoner spoke to the following purport: You think you have only Josephus for your captive, but I am a messenger from God to you, of far greater matters. You will send me to Nero; Wherefore? since Nero, and those who are to succeed him before you, have so little time to live; you, O Vespasian, shall be Cæsar and Emperor of Rome, and Titus your son after you; keep me, therefore, in bonds with you, for you are not only my lord, but lord of all the world; and, if I now feign these things, let me be reserved to greater punishment. Vespasian accordingly took him at his word. But though he kept him prisoner, he treated him with respect and generosity. Titus, his son also, greatly honoured him.

The taking of Jotapata was soon known at Jerusalem. It was also reported that Josephus was slain; for they could have no regular accounts, as no person escaped from the place. The whole city was in sorrow on hearing of the death of this great man. They mourned for him thirty days, hiring musicians to sing funeral songs for him. At length, from the neighbouring places, they received a true statement, that Josephus was not slain, but in the hands of the Romans, and honoured more than a captive could expect. The Jews, upon receiving

this information, were exceedingly exasperated, concluding that Josephus had sacrificed the interests of his country in order to save his life. Some called him coward, others traitor; in short, the whole city vented reproachful speeches against him, and breathed nothing but vengeance against the Romans, that so they might be revenged of him.

I should not, my dear George, have dwelt so long on the taking of Jotapata, if Josephus had not been the principal actor in that tragical scene. How wonderfully was he preserved! and for what reason? That he might hand down to posterity a faithful history of the Jewish wars; being on the spot, and an eye-witness of most of the transactions.

Whilst Vespasian was besieging Jotapata, the inhabitants of Japha, a city in the neighbourhood, rebelled also; being encouraged thereto by the vigorous resistance made by their brethren. Vespasian, being imformed of this, sent thither Trajan, governor of the tenth legion, with two thousand foot and a thousand horse. The town was compassed with two walls. The Jews, being overpowered, took to flight. Trajan, pursuing close at their heels, entered with them at the first gate, which the citizens perceiving, shut the second, to prevent the Romans from entering that also. Thus the most valiant men of the city were exposed to the sword of the enemy without the least possibility of escape, being inclosed between the two walls; the Romans having shut one gate, and their own citizens the other. They were now butchered like sheep, having no courage to resist. Titus arriving soon after, with fresh forces, the town was taken by