In Megilat Tahanit. cap. 9. it is reported, that when Alexander the great, at the instigation of the Samaritans, that inhabited mount Gerizim, went with a resolution to destroy the temple, Simeon the just met him in the way, and amongst divers reasons that he urged to divert him from his purpose, told him, this is the place, where we pray unto God for the welfare of your self, and of your kingdome, that it may not be destroyed, and shall these men perswade you to destroy this place?
The like we find in the first book of the Maccabees, cap. 7.33. and in Iosephus his Antiq. lib. 12. cap. 17. when Demetrius had sent Nicanor the Generall of his army against Jerusalem, the Priests, with the Elders of the people went forth to salute him, and to shew him the sacrifice which they offered up to God for the welfare of the King.
In the same history lib. 2.3. and in Josephus Gorionides lib. 3. cap. 16. we may read, that Heliodorus Generall to Selencus, came to Jerusalem with the same intent, Onias the High-priest, besought him, not to destroy that place, where they prayed to God for the prosperity of the King, and his issue, and for the conservation of his kingdome.
In the first Chapter of Baruch, the disciple of Jeremiah, we find that the Iewes, who were first carried captive into Babylon with Iechonias, made a collection of money, according to every ones power, and sent it to Jerusalem, saying, Behold, we have sent you money, wherewith ye shall buy offerings, and pray for the life of Nebuchadnezzar, and for the life of Baltasar his sonne, that their dayes may be upon earth as the dayes of heaven, and that God would give us strength, and lighten our eyes, that we may live under their shadow, that we may long do them service, and find favour in their sight.
The Iewes in Asia did the same, as is reported by Josephus Gorionides, lib. 3. cap. 4. they sent letters, with a present to Hircanus the High-priest, desiring that prayers might be made for the life of Augustus Cæsar, and his companion Marcus Antonius.
Philo Judæus, in the book of his Embassage to Caius, making mention of a letter which Caius sent, requiring his statue to be set up in the sacred temple, and Agrippa’s answer thereupon, unto the said Emperour, reports, that there were these words in it, viz. The Iewes sacrifice for the prosperity of your Empire, and that not onely upon their solemn feasts, but also every day.
The like is recorded by Josephus, (lib. 2. cap. 9. De bello Judaico) the Iewes said to Petronius Generall to the Emperour Caius, we daily offer up burnt offerings unto God, for the peace of the Emperour, and the whole people of Rome. And in his second book against Apion, he sayes, we Hebrews have allwayes accustomed to honour Emperours with particular sacrifices.
Neither was this service ever entertained unthankfully, as appears by the decree of Cyrus, Ezra 6.3. where also Darius commands, that of the Kings goods, even of the tribute, expences should be forth-with given unto the Elders of the Iewes &c. and that which they had need of, both young bullocks, and rammes, and lambs for the burnt-offerings of the Lord of heaven, and wheat, salt, wine, and oyl, &c. that they might offer sacrifices of a sweet savour, unto the God of heaven, and pray for the life of the King, and of his sonnes.
The same also was commanded afterwards by Artaxerxes, who also conferred liberally many large gifts, as well towards the building of the temple, as the maintaining of the sacrifices. As for Alexander the great, he lighted down out of his chariot, and bowed himself at the feet of the High-priest, desiring him to offer up sacrifice to God on his behalf. And who can be ignorant of Ptolomy Philadelphus, how richly he endowed the temple, as is recorded by Aristeas? Nor did Antiochus king of the Greeks unlike this, when by a publick edict, he forbid that any stranger should enter the temple, to prophane that place, which the Hebrews had consecrated to religion, and divine worship. (Josephus lib. 12. cap. 3.) Demetrius did the like, (Josephus lib. 13. cap. 5.6.) To which may be added, that when they of Ierusalem contended with them of Samaria, about the honour and dignity of the temple, before Alexander the great, the Ierusalem Priest in his plea, urged, that this temple was ever had in great reverence by all the Kings of Asia, and by them enricht with sundry splendid and magnificent gifts. In the Second book of Iosephus against Apion, we read, that Ptolomy Euergetes, when he had conquered Syria, offered up Eucharisticall sacrifices, not to idols, and false Gods, but to the true God, at Ierusalem, according to the manner of the Iewes. Pompey the great, as is mentioned by Iosephus de bello Iudaico (lib. 1. cap. 5.) durst not spoyl, no nor so much as touch the treasures of the temple, not because (as Tully in his Oration for Plancius supposeth, to whom Augustine in his book de civitate Dei assentos) he feared lest he might be thought too avaritious; for this seems in comparison, very ridiculous, and childish; for military law would soon have acquitted him for this; but because of the reverence to the place with which his mind was so affected. Philo Iudæus, (p. 102. 6.) relates a letter of Agrippa’s, where he writes, that Augustus Cæsar had the temple in so great reverence, that he commanded a sacrifice of one bullock, and two lambs, to be offered up every day out of his own revenues. And his wife Iulia Augusta, adorn’d it with golden cups, and basons, and many other costly gifts. Neither did Cleopatra Queen of Egypt, fall short of her liberallity. Tiberius throughout the 22 years of his Empire, commanded sacrifices to be offered up unto God, out of his own tribute. The like did Nero, till the unadvised rashnesse of Eleazar in refusing his sacrifice, alienated the mind of the Emperour, that he became the cause of a bloudy persecution. And by all this, we may the better interpret that 11 verse of the 1. chap. of Malachy (who flourisht in the second temple,) The words are, From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts. For besides that the heathens termed the temple the house of the great God, (Ezra 5.8.) they and their Monarchs, and Emperours, both of Persia, Grece, and Rome, desired, as we have heard, to have sacrifices, and incense, offered for them in Gods name.
9. And let the reader be pleased further to observe, that the Iewes were accustomed, not onely to offer up sacrifices, and prayers to God, for the Emperours, their friends, confederates, and allyes, but also generally for the whole world. It is the custome (saith Agrippa to Caius according to Philo p. 1035.) for the High-priest, at the day of attonement, to make a prayer unto God, for all mankind; beseeching him to adde unto them another year, with blessing and peace. The same Philo Iudæus in his second book of Monarchy saith, The priests of other nations pray unto God onely for the welfare of their own particular nations, but our High-priest prayes for the happinesse and prosperity of the whole world. And in his book of sacrifices, p. 836. he saith, Some sacrifices are offered up for our nation, and some for all mankind. For the daily sacrifices, twice a day, viz. at morning, and evening, are for the obtaining of those good things, which God the chief good, grants unto them, at those two times of the day.