The ancient history of the Septuagint written in Greek by Aristeus near two thousand years ago ; being his voyage to Jerusalem, as ambassadour from Ptolomæus Philadelphus, unto Eleazar, then High Priest of the Jews, concerning the first translation of the Holy Bible by the seventy two interpreters with many other remarkable circumstances, no where else to be found ; first English'd from Greek, by the learned and reverend Dr. John Done ... now revised, and very much corrected from the original. Letter of Aristeas. 1685 Approx. 189 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A25805 Wing A3682 ESTC R12295 12715773 ocm 12715773 66194

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 Early English books online. (EEBO-TCP ; phase 1, no. A25805) Transcribed from: (Early English Books Online ; image set 66194) Images scanned from microfilm: (Early English books, 1641-1700 ; 972:14) The ancient history of the Septuagint written in Greek by Aristeus near two thousand years ago ; being his voyage to Jerusalem, as ambassadour from Ptolomæus Philadelphus, unto Eleazar, then High Priest of the Jews, concerning the first translation of the Holy Bible by the seventy two interpreters with many other remarkable circumstances, no where else to be found ; first English'd from Greek, by the learned and reverend Dr. John Done ... now revised, and very much corrected from the original. Letter of Aristeas. Donne, John, 1572-1631. [12], 10, 192 p. Printed for W. Hensman, and Tho. Fox ..., London : 1685. Reproduction of original in Cambridge University Library. Table of contents: p. [10]-[11]

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THE ANCIENT HISTORY OF THE Septuagint.

Written in Greek by ARISTEVS near two thousand years ago.

BEING His Voyage to Ierusalem, as Ambassadour from Ptolomaeus Philadelphus, unto Eleazar, then High Priest of the Iews: concerning the First Translation of the HOLY BIBLE by the Seventy two Interpreters.

With many other remarkable Circumstances, no where else to be found.

First English'd from the Greek, by the Learned and Reverend Dr. Iohn Done, late Dean of St. Pauls.

Now Revised, and very much Corrected from the Original.

London, Printed for W. Hensman, and Tho. Fox, Booksellers in Westminster-Hall. 1685.

To the Reader.

ALthough Time and Death, from our Cradles to our Graves, pursue us swiftly, and, according to the Almighties Ordinance, overtake and seize upon our frail and earthly parts, upon some sooner, upon others later: yet Excellent Acts, like strong Eagles, break from their seizure, and soar above them in so sublime a pitch, as neither Time, with all his Power and rusty Powder, with which he blots and rubs out Brass and Marble, can quite obscure or extinguish them, neither Death close in his dark-gaping Mouth (the Grave) their Nobleness. Witness this small, yet ancient History, which this last Summer I made part of my Exercise, to put into an English Habit.

That the Story is ancient, I may well say; for it is 1900 years since Aristeus Writ it to his Brother Philocrates; which Aristeus, St. Hierom, in his Epistle to the Pentateuk of the Bible, says, wasGreat Esquire. Hyperaspistes to Ptolomeus Philadelphus, King of Egypt, Syria, Phenicia, and Cilicia, and son of Ptolomeus Lagus, one of the great Captains of Alexander Magnus, that divided his Conquests (the World) amongst them.

This Ptolomeus Philadelphus was a most accomplish'd young Gentleman, vertuously disposed and so great a lover of Learning, as he had accumulated into his Library according to some Authors, 1800000 Volumes,Argument of the History. Printing being not then risen in our Hemisphere, was by the said Aristeus, a most Noble Person, and a great friend of (the then captive Iews) (as an Instrument of God) for the Liberty and Freedom of them, (then his People) practised with Demetrius Phalerius, to tell the King, that his so abundant Library was but poor, because it wanted the Book of Books, the sacred Volume of God, which we call the Holy Bible: The King, vertuously covetous thereof, demanded how he should best acquire it? Aristeus, waiting this desired Occasion, proportioned his advice, that he should first set all the Captived Iews, not only in Egypt, but also in Syria, &c. at free Liberty: and send Ambassadors and Presents to Eleazar their High Priest and Pontiff. The King willingly consents thereto, as to the Musick of his desires, and prepares most rich Presents, as a Table of Massie Gold, embellish'd with precious Stones, Cups of Gold and Silver likewise adorned, sets at freedom the Captived by publick Edict, and sends as Ambassadours Aristeus, and Andrea, Prince and great Captain of the Guard of his Person, with these Gifts, and divers Talents of Gold and Silver.

They go, deliver his Letters of Request and Commends, have gracious entertainment, return with the 72 Interpreters Iews Letters, and also Eleazars Presents to the King, and in especial, with the Sacred Volume and Word of God.

The good King adores the Books, feasts the Bringers, who after fall to the Business, and Translated it out of the Hebrew into the Greek, the common learned Language of those Times, made famous by the Sword of Alexander. And this in brief is the effect of this Venerable History, which is by me thus made yours.

And though I seem to Anticipate thus to you, yet it is as nothing; for in it self, as you may further see, it is Elaborately and Eloquently Written by the said Aristeus; and let no man wonder too much thereat, as thinking our Times excell theirs in Eloquence: No; For who ever exceeded Demostenes the Greek, or Cicero the Latin, therein?

Lastly, to speak the Praise of History, Libri sunt vasa memoriae, and worthy Historical Books have in them a kind of Divine Permanency; and as Eminent Persons should affect Noble Actions, so ought they to cherish the Registers, as their Honourers.

For, hath not Plutarch made those Gyant Heroes, as Theseus, Romulus, Alexander, Iulius Caesar, and the rest, yet live? and himself, more praisfully, longer then them all? So as an ignorant swaggering Fellow threatned his Adversary to kill him if he had as many lives as Plutarch • Did not Alexander sigh for another Homer?

Lastly, (If I have in honour of the History) like one holding a lighted Taper to the clear No ••• shining Sun, made an Appendix, shewing the Antiquity and Dignity of the Books, by the said S •• tuagint Translated, and the Excelle •• y of their inspired Writer, Moses; and have therein been too prolixious, pardon me, because of the Profundity and Worthiness of the matter: So I referr you to that, and the rest;

and so rest Yours, Iohn Done.
The Elenchus, or Contents of the following Book. p. (1) p. 1. p. 10. p. 20 • p. 23. p. 27. p. 30. p. 33. p. 43. p. 49. p. 53. p. 54. p. 56. p. 58. p. 60. p. 66. p. 70. p. 88. p. 96. to 154. p. 159. p. 170. p. 175.
Certain Praecognita, or Characters of the chief Persons mentioned in the ensuing History.
1. Of Ptolomeus Philadelphus.

PTolomeus, second of that Name, Surnamed Philadelphus, King of Aegypt, of Phaenicia, and of Cypres, Son of the first Ptolomeus, Son of One of the Captains of Great Alexander, the third Monarch. Lagus, began his Reign in the 271 year before the Incarnation of our Lord Jesus Christ.

This Ptolomeus Philadelphus was endoctrined in the Science of good Letters, by Strabo the Peripatetick: in which he became so excellent, that he was esteemed one of the most accomplish'd Princes of his Time: but that which was in him the most admirable, was, the Bounty, Debonarity, Sweetness, and Gentleness of his Spirit, accommodated with the Manners and Complexions of all worthy and deserving Persons.

By this means he entred so far, and before, in the Grace of all the World, that every one in his thought wish'd he were King: And his Father, knowing his right of Succession was to be so, and rejoycing in his hopes of him, made him to be crowned King, and devested himself of all Authority, without reserving any Power, Right, or Preheminence to himself, only a Superintendency over the Guard of the King his Son, glorifying to be Father of such a King: For the admiration he had of his high Vertues, kindled and gave occasion between them both, of a most kind contention in mutual Offices, the Son yielding to the Father, and the Father to the Son, in all, and by all, through instinct of Devotion and Piety, so they gave lively touches one to the other in all reduceable fitting Offices, which was cause that the People conceived a great Fidelity and Amity towards them, so as it seemed, even the Divine Providence prepared this Noble Spirit to introduce that great good amongst Humanes, as to make them participants of the Laws, and Divine Illuminations wherewith God had favoured the People of the Iews above all the Nations of the World. And it seemeth, that even then his Almightiness made a preparative for the Vocation of the Ethnicks and Gentiles by Communication so of his holy Law; whereof Ptolomy was the ordained Minister, to call the Seventy Interpreters into Aegypt, As the Latins now in Christendom. to translate into the Greek Language, which then was the most used and vulgar through the whole Universe. So as I am amazed at some fanatical Spirits, that hinder us from the Knowledge of God, in not giving his Word in the Language of the People wheresoever, as is appertaining to every one in Regard of Salvation.

I would ask those men, what Language spake those Dames of Rome, Paula, Eustochina, Melania, Susanna, Fabiola, Demetria, Furia, Flavia, Blesilla, and others? For the institution of whom, Saint Hierom translated many Books of Holy Scriptures out of strange Tongues into Latin, which was the natural Language of the said Ladies. I would also know, who was more Wise, or better inspired then St. Hierom? Further, it seems they either are, or would seem to be ignorant of the Institution of the Emperour Iustinian, who ordained, that those who sung in the Temples, that they should sing high, and so intelligible, that all the People might understand them.

But to return to Ptolomy; He undertook to erect a Library in the Capital City of his Realm, Alexandria, the Charge whereof he gave to Demetrius Phalerius, a Prince, and an Athenian Philosopher, who erected it so sumptuously, that there was not the like in all the World: and it lasted until the first War of the Romans against the Alexandrians? This King had to Wife Arsinoe, to whom he caused a Statue to be raised, in height four Cubits, of one entire Stone, call'd a Topaz, the which had been given to Bernice the Mother of Ptolomy, by a Prince named Philemon.

2. Of Aristeus, the Author of this History.

ARISTEVS, the near Kinsman and Friend of King Ptolomeus Philadelphus, is named by Praefat. in Pentateuchum Mosi. St. Hierom Ptolomei Hyperaspistes, the Shield of the King, or he that defends the King with his Shield, or Bearer of the Shield Royal, which seems to me, that he held some such place about the King his Master, as we call at this Day the Great Esquire of the Kings Body, he was the Principal Sollicitor for the Liberty of the Iews, that then were held Slaves throughout all the Dominions of Ptolomy; for he made the first request for them, and obtained it. And for this cause he was sent Ambassadour with Andrea, Prince of the Guards belonging to the King, unto Hierusalem, to deal with the High-Priest Eleazar; who sent to the King Ptolomeus six Doctors of every Tribe to go on with the Translation and Version of the Holy Books of Moses.

He writ diligently his Voyage, where he shews openly, how and by what course those seventy two Interpreters behaved themselves in the said Books. Iustin. dialog. cum Tryphone. Irenaeus Lib. 3. Cap. 25. Clemen. Alexander. lib. 1. stro. Epiphanius de mens. & ponditibus. Euseb. preparat. lib. 8. chap. 1. Some have been of Opinion, that they Translated all the Bible: but it is more likely to many that Hieron. in questionibus Hebraicis in chap. 5. Ezechielis, & in cap. 2. Michiae. Iosephi praefat. in Antiquit. & lib. 12. Antiquit. chap. 13. Philo. de vita Mosis. lib. 2.they Translated but the five Books, that is Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, which they call the Pentateuck, which is the Law of Moses: for Aristeus speaks but of the Law of Moses, and it is not likely that they touched the Books Historical, nor the Prophets; for if it had been so, Aristeus would not have been silent thereof.

Moreover, that which they Translated, was finished in the space of seventy two dayes, which is about two Months and a half, and that's a Time too small, and therefore impossible to Translate all the Old Testament. Nevertheless, I am not ignorant, that there was a turning of other Books of the Bible, that go by the name of the seventy two Interpreters. But I am perswaded that they were not then done in Egypt, unless that after they were returned to Hierusalem, they Translated the rest of the Holy Books: although both in that and other Opinions, I submit me to the deliberation of the Church, from which I will not stray. But however, this Translation was manifestly Miraculous: which is sufficiently shewed, by that our Lord Jesus Christ and his Apostles, in Allegations of the Law, use the Version of these seventy two Interpreters. I have spoken these few Words of Aristeus, to the end the Reader shall not think that this is that Aristeus Proconensis, that could be invisible when he listed, making folks believe that he could dye and rise again when he would, of whom speaks Suidas, Herodotus, Pliny, and Plutarch in the Life of Romulus.

3. Of Eleazer the High-Priest of the Jews.

ELeazar, of whom Aristeus makes mention, was brother of Simon surnamed the Just: He, after the decease of his Brother Simon, in the year of the reign of Ptolomy Ptolomeus Lagus. first of that Name 35. was made chief of the Synagogue of the Iews, by reason that Onias, Son of Simon his Brother, was uncapable of succeeding in his Father's Place, as being under age: This Eleazar therefore received the Honour, that in his Time the Holy Translation of the Law was made by the seventy two Doctors, that he se • t to Ptolomeus, second of that Name, King of Egypt, as Aristeus hath left by Writing.

4. Of Demetrius Phalerius.

DEmetrius Phalerius was an Athenian Orator and Philosopher, as Cicero notes in the first Book of his Offices, calling him a subtil and sharp Disputant, and in the rest, an Orator little vehement. He had been Disciple of Theophrastus, he was a man of such Knowledge, and excellent Carriage, that foreign Kings had him in Admiration, and drew him to their Service, even Cassander King of Macedon. And for this Reputation the Athenians gave him the Principality of the City and Commonweal, in which he was Ten years in great Prosperity: But some of the Citizens, having conceived Malice against him, chased and threw him out of his Estate, and then he was honourably received of King Ptolomy, of whom we speak, where he was Master of the Library Royal; the Athenians having formerly raised to him 360 Statues of Marble, in despight cast them to the Earth, and judged him to death as a Traytor; of which Demetrius being advertised, said, At Virtutem non everterunt. Diog. Laert. in vit. Demet. The Athenians have thrown down my Statues, but they cannot over-turn my Vertue, for which they first erected those Statues. He was wont to say, that Diog. Laert. ibid. Eloquence was as necessary in a Common-weal, as a Sword in the Wars. He dyed by the biting of an Aspick, and was buried in the Region of Busina, near to Diospolis.

The History of Aristeus, Ambassadour of King Ptolomaeus Philadelphus, treating of his Voyage unto Jerusalem: and the first Translation of the Holy Bible, by the Seventy two Elders. Written in Greek 1900 years since.
Aristeus to his Brother Philocrates.

WEll knowing your Natural and good inclination (Philocrates) to have always had in great esteem the knowledge of all things, and that you have been desirous, and even greedy to understand the occurrences and passages of good Exploits: I have deliberated to frame to you in Writing, a matter not only excellent in it self, but well deserving to be known; which unto us is hapned, being sent of late to Eleazar, Excellence of this History. H. Priest of the Iews.

But because these things shall be more easie to you, I shall first declare the Causes for which we were sent; and then I shall come to the Progress of the Matter, so as I shall shape my Discourse to Your understanding, and that the most truly I possibly can, as well • or the dignity of the Subject, as to delight your Mind, desirous of all good Knowledges, assuring my self that man hath in him nothing more excellent and laudable, than incessantly to desire Learning, either by means of Histories, or by the Objects of things themselves, or by the course and Experience of Affairs. For the Spir • t of Man, though Rude and un • urnished, is greatly adorned and embellished, when from the beginning it delighteth to Taste and Relish those most nourishing, fair, worthy, and excellent things that may conduct him by an infallible course, to follow Piety and right Reason.

We therefore searching with great curiosity into the Knowledge of Divine things, could not arrive at them; as not understanding the Divine Law without being interpreted and rendred into our familiar tongue, for which cause we undertook to go Ambassadour to one only Person, who amongst his fellow Citizens and others, for frankness and great worth was in the most esteem; and who only did great Honour and Profit to the Citizens, he conversed with, but also to all other Iews, of what other place, or whence soever.

Being then well in • ormed, that they had the Divine Law written in Hebrew Characters, in skins of Parchment, we were joyful to accept this charge given us by the King; as also for that the Colonies of the Captive Iews here desired the same above all things of the world, who had been hither led by the Kings Father, that had reduced into his Obedience the City of Ierusalem, and all the Countrey adjacent.

But since we are faln to make mention of that matter, it will not be impertinent to give you light into the whole Discourse, that thereby you may take your measures better, knowing well that it will be more advisable carefully to inform you how to address your self to the service of God Reverently, than to travel in the search of Humane Laws or Actions, be they never so just. Which Inclination you have sufficiently manifested, since from an Isle so far remote, you are come to this Country to see those things that may serve to the cultivating of your Mind, without Regard to any place whatsoever.

I have therefore here reduced to Writing: First, what hath seemed to me worthy of Memory, touching the Nation of the Iews, as I have in some measure understood from the Learned and Wise Priests of Egypt: to the end that by this means I might aid and encrease by some means Your knowledge: For we ought to have in Remembrance what good we have received from othes; and particularly to shew all gratitude to those who relate to us: And principally You, who have knowledge of Vertue, deriving from your Brother, not only Resemblance, Proximity of Blood, and Lineage, but those those Principles that excite you with the same impetuosity of Courage, to attain the Honour, Glory, and Beauty of Vertue; assuring my self that neither the admiration of Gold, or Riches, nor the appearance of any things more precious, conduce to any thing but vain-glory; neither will they yield you any such fruit as we may gather from Knowledge, Education, and consideration of good Discipline.

For the rest, to the end it may not seem that we make shew of ostentation in being prolix in this Preface, we will return to our purpose, from whence we have wandered.

Demetrius Phalerius, Master of the Kings Library, after the best care he could, giving order to purchase Books from all Parts of the World: And employing for that purpose, great numbers of Persons, as Factors, dispersed in many places, who had in charge to buy and transcribe them; they so doing, and that with Diligence, the design of the King was accomplished and executed, at least in the best manner that was possible.

For the King asking him, in our Presence, how many thousand Volumes he had collected for his Library; he answered, for the present he had no more than two hundred thousand, and he hoped e're long to have to the number of 500000. But Sir (said he) I have understood that the Laws of the Iews deserve to be Copied and Translated, and to have place in your Library: And what hinders it, answered the King, that they be not? have you not all things to serve you convenient for that purpose? Demetrius Answered, that it was necessary that those Laws should be Translated and Interpreted: because the Iews had in use a Character peculiar to their Language, far different from the Aegyptians, adjusting and accommodating their Letters to the Tone of the Voice, and that they were much deceived, who held they spake the Syrian Tongue: for their manner of Speech was far distant. To which the King replied, that he would write to the High Priest of the Iews, to the end that all might be obtained which was requisite, to bring this matter to an issue, as Demetrius required.

Then it came to my mind, that a fair opportunity presented for the freedom of all the Iews which his Father Ptolomaeus Lagus had led Captive from Iudea into Egypt. For whose enlargement he had often entreated Sosibius the Tarentine, and Andrea Captain of the Guard to the Kings Body. For these two Commanding in the Army, had reduced to obedience all that were in Syria and Phenicia, filling all those Regions with fear and terrour: and then were the Iews some of them led Prioners, others disposed in manner of Colonies, in such numbers, as there were brought into Aegypt to the number of 100000 men, of whom were chosen well near 30000 effective, who were established as the Guard of the Province.

True it is, before that time, many had been sent with the Persians and other Companies that were commanded against the K. of Aethiopia under the leading of Psammiticke: but those that were there, were not of so great number as those which were led away only by Ptolomeus Lagus. For (as we have said) he train'd to Arms all those whom Age or Ability shew'd to be proper, and all the rest of the People, as well Children, as Old men and Women, he made use of for Colonies, determining with himself, that if at any time his men of War grew insolent, because none could surpass them in course or necessity of War, he had means to check their presumption, by such as might be drawn from these Colonies.

Now then seeking an occasion to bring about the Liberty of these poor men (as I have formerly said) and having found my opportunity, I opened my desire to the King, proposing after this manner.

The Proposition of Aristeus to King Ptolomeus Philadelphus, for the delivery of the Jews.

IT is nothing strange, my Gracious Lord and Soveraign, if many times it happen, that those very Affairs which we manage, thwart and run counter to our Proceedings: for all the Nations of the Iews have one and the same Law, which we desire to be ours, not only Copied, but also Translated into the Greek Tongue. How then expect you to succeed in this Affair, when the greatest part of them are here in your Kingdom kept Prisoners? unless it may please Your August and Generous Spirit to request their Holy Books, after you have restored to free Liberty those who live here in great calamity and pressure, having before all things Regard to that God who makes your Kingdom flourish, and hath crowned You with great prosperity: which is the same God that hath given them that Sacred Law which we desire to have. For they worship that God who hath Made and Created all things, and is the very same, whose wonderful Works all Mankind see and admire, though some not so clearly as others; for (Sir) We and others Call him Iupiter, and not without reason, for it hath so seemed good to our Ancestors, because by him are Procreated and live all Creatures: the same also they esteem the Directer and and Governour of the Universe. And although he holds all Mortals in Subjection, nevertheless he neither frustrates nor disappoints the Prayers and Vows of those, who illuminated with Spiritual Light, implore his aid.

We then ought humbly to desi • e that he would incline our hearts to such good resolutions, as to do good, and that freely to every one, and especially to deliver and free those that indure Slavery and Bondage: for that since Mankind is the Work and Creation of God, who hath power to turn the heart and bend it which way it pleaseth him. We many times after different Methods desire it would please him to lead us to a Perfection of Goodness, as the principal Ruler of all Hearts and Spirits.

By this acknowledgment, I conceive great hopes to consummate this Affair, principally, because I know God to be favourable to those that pray for things Reasonable and Equitable. For when men set themselves wholly to seek and accomplish what hath a tendency to Justice and Perfection of Goodness, God the Lord of all things conducts and addresseth their Actions and Affections to blessed & happy Effects and Ends.

The King, then as something gained, with a contented Countenance said to Andrea, How many are there of the Iews detained Captive? He answered in few words, more than 100000; It is a small Request then said the King, Aristeus requires of us, Sosibius and some others then there present answered, It is a thing (Sir) worthy Your Grandeur and Generosity, to make an agreeable Present to God by their Deliverance, in testification of your Thanks and Acknowledgement, and since the Governour of Heaven and Earth hath raised you to a greater Height than all your Predecessors, it is but just that you make thus a greater & more solemn Expression of your Thanks.

The King then disposed to Banquetting and pastimes in a full Feast, and Assembly of his Nobles, commanded that the Iews should be all search'd out, and that every man of them should be redeemed for the summ of 20 Drachms by pole,A Drachma is 3 shillings • sixpence, that is, 3 Pound 1 d. 10. shillings the head. and to confirm the same, that his Edicts should be issued, and that herein all the dispatch and readiness should be expressed that was possible. And so it seemed that God accomplished and brought to pass our desires, for he pleased to put it into the heart of the King to set at Liberty, not only those that by the Army of the King his Father were led Captive into Aegypt, but also all others that before or since, had been carried Prisoners into Aegypt, by what means soever: the summ then of those that were freed,The Talent is 600 French Crovvns. amounted to 400 Talents.

Moreover, I hold it not beside my purpose to send you the Copy and Tenour of the Edict, whereby you may understand the greatness of the Attempt, and the frankness and gracious Inclinations of the King, who hath been moved by the Goodness of God for the Salvation of Many.

The Edict of King Ptolomeus Philadelphus, for the delivery of the Jews.

WE Will and Command all those that took up Arms under our deceased Father, through the Countrey of Syria, and Phaenicia, entring the Land of Iudea, and there taking the Iews and leading them Prisoners, having imposed them their Tasks and Employments in Town and Country, that they shall deliver and restore them to full Liberty: Moreover, we Will that all the Iews that either before or since have been taken and led away, in what fashion or manner soever, shall be delivered frank and free, for the ransome we have set, that is to say, twenty drachms for every head; which summ, the men of War shall receive from the Fond of the Staple and Stores of Victuals • and the rest shall be received 〈1 page duplicate〉 〈1 page duplicate〉 from the Allowance of the Kings Table, or be Reserved: For we are duely informed that those Iews were appointed and led away Prisoners against the Will of our deceased Father, and against right Reason: And that by the boldness and insolence of the Men of War, they were carried into Aegypt, and their Countrey wasted and laid desolate; when it was sufficient to have the men of War of the said Countrey under their power, and all the Province reduced to obedience.

Intending then to do and render Right to every one Universally, and especially to those who receive injury from the unjust Power of others. Moreover, to search diligently and particularly into all things that concern Right and Equity, and to prefer Piety and Religion before all things. Our Will and Pleasure is, that all Iews whatsoever, being bond and Slaves within this Realm, in what part soever they be found, be it in the Colonies or elsewhere, or be it in whatsoever manner they were brought into our Kingdom, shall be Delivered, Enfranchised, and set at Liberty; for we are pleased it shall be so Done.

And to the end that no Person shall be interessed, or rec • ive dammage, we Command that three days after the Publication of this present Edict, every one whom it doth concern, shall bring before us their Requests, containing the number of heads that every one hath set at Liberty. For so it pleaseth us to have it, for the profit of Us, and our Kingdom.

Declaring further, that the Goods of those who are not obedient to this our Edict, shall be forfeited and Confiscate: And we give liberty to whosoever will, to accuse and inform against their Contumacy or Contempt of our Will and Pleasure.

This Edict being written, compleated, and brought to the King, to know if his pleasure were it should be Published in this manner, or that he would Correct, and so Approve it. When he perceived that these words, viz. And those that before and since had been led prisoners, were wanting, he inserted them out of his Goodness and Bounty. He then made the of money presently to be doubled to his Treasurer and Officers of his Finances.

Which Distribution was dispatched in the space of seven days. And there was defrayed well near six hundred and sixty thousand Talents; for there were found a great number of Children with their mothers, who were all set at Liberty, and for every head of theirs, was payed by the Kings Command, twenty Drachms: Which was discharged by the King, to his great Content and Satisfaction.

After all was done, he commanded Demetrius, by course of estate, to deliver him the number of the Hebrew Volumes. For with these Kings it is in use to comprise all things in Edicts, and to signifie nothing, be it never so small a business, without Writing; as well for greater State and Ceremony, as also that Belief may more certainly be given thereto.

Therefore to the end you may, as it were, have all before your Eyes, • will here insert the Tenour and Copy of the Request made to the King, by Demetrius, and the Epistles which were sent for those that were franchis'd; so as you may see the number, and of what Quality they were; and according to the Trades and Professions by which they were distinguisht, and how they were Registred and inrolled. The Copy of Demetrius his Request to the King, was this.

The Request of Demetrius Phalerius to the King Ptolomeus Philadelphus.

GReat Sir, Since it hath pleased you to give me Command to search in all places for all manner of Books, to replenish and adorn your Library: I have thought it fit and necessary that we procure and get the Books of the Iewish Laws, and some others, that we are yet wanting and unfurnish'd of, and because the said Books of the Iews are Written in Hebrew Characters, peculiar and best known to the Iews alone, and therefore not yet fallen into your Royal hands, nevertheless, that they may be gained and ranked amongst your other Volumes, partly for the Wisdom contained therein; partly for their Sublimity and Divine height of matter, of which Poets and Historians make often mention, as very profitable to instruct to good manners, to form and address the Republick into the fairest shape of Government, by reason of the Dignity of men therein mentioned, the Dignity of matters therein treated; as Scripsit librum de Judaeis, teste Suida. Hecateus Abderita plainly testifieth.

These things seriously considered, (Great King) it would do well, may it please you to write to Ierusalem, and to the High Priest there, that he would send you Six men of every Tribe or Line, and that they be such as are of good Parts and Quality, of venerable Age, best acquainted and Vers'd in their own Law, that being all able Translators, they may with Judgment choicely select and cull that course of Expression which may be of a piece and Harmoniously agreeing amongst themselves. And this done (great Sir) shall hope you may accomplish a course worthy of so excellent a Design, and at last suiting well with with your Desire.

The King having read this Request ordered Letters should be drawn and sent to Eleazar the High Preist, about this matter: In which were signified to him the Deliverance o • the Iews from their Captivity • With the Letter, he ordained also to be made ready Cups, Vessels, an • a Table of pure Gold, with fifty Ta • lents of Gold, and seventy of Sil • ver, for Oblations there to be offered with many precious Jewels and stone • of very great value: Command • ing the Gold-smiths to finish thes • things with all speed, and the mone • in Talents for the Oblations to b • raised forthwith. And because yo • shall at large understand the King alacrity in this Affair, I send yo • here the Copy of the Letter th • King Writ, whereof the Tenour i • as followeth.

King Ptolomeus Philadelphus to Eleazer, High Priest of the Jews.

COnsidering the great Multitude of Iews inhabiting within our Territories, (of whom some have been led from Ierusalem in the times when the Persians had the Power, and others followed our deceased most honourable Lord and Father, being joyned with him, whereof many were received into his pay and ranked as his Souldiers, and Military Men: the most faithful and trusty of which were established in the strongest Forts for Garrisons, by that means to curb the insolences of the Aegyptians.) We since being come to the Crown, and having singular Inclinations to exercise Liberality and Munificence towards all Persons, and particularly to the Citizens, have infranchised and set at Liberty more than a hundred thousand, ordaining that out of our Money a just ransome should be payed to all those that held them Prisoners, valuing every head at a certain rate, as desiring to govern with Reason, and to restore them to Peace and tranquillity, whom the Impetuosity, Cruelty, and Disorder of War hath disturb'd and diverted from Right and Equity. In which we think to have done a good and pious act and a work grateful to the great God for all the great favours received of his hands, making him this Offering, for having signalized above all the world this our Kingdom with a most flourishing Peace, Tranquillity, and eminent Renown.

And such others as have been Slaves and Bondmen in our Army, we have appointed Souldiers in our Militia, and those that have been found more worthy for their Faith and Fidelity, we have made Commanders, and preferred them to our Court.

Further, because it is our desire they and all others of their Nation, spread and scattered throughout the Universe, may be thankful for our favours: we have resolved to cause your Law Written in Hebrew Letters, to be Translated into the Greek Language; and that our Royal Library be adorned therewith, as it is with other Books: you will do well then as a thing very agreeable to us, and answering our Design and Intention, if you elect out of every Tribe or Line of your Nation, six of the most Aged Persons, and such as shall be found of the best Breeding and Sufficience, and of greatest Authority in the Service of the Law, and that have the best Style in Writing to make this Translation: for so will the Truth thereof be better and more easily gathered, if the Set of Interpreters be men of mature Judgement, and well exercised in the Law: well weighing that to effect well and worthily such an Interpretation and Translation: it is needful there should be Pains, curious Study and Reflection, which may be found in the endeavours of Many who are more sharp, more subtile, and more discerning than One alone.

Moreover, we judge that by the accomplishing so great a work, there will redound to us great Honour and Glory.

For this cause therefore we have sent unto you, Andrea, Captain of the Guard, and Aristeus, men of Honourable place in our Court, who have Commission on our part to present you with Jewels for your sacrifices, and an Hundred Talents of Silver for other uses.

Herein you will give us great content and pleasure, and express a courtesie resenting Amity, if you have need of any thing, to require it for we will not fail to furnish and accommodate you therewith immediately.

To which Epistle Eleazar answered as follows.

Eleazar, the High Priest, to King Ptolomeus Philadelphus, our most illustrious Friend.

IF you are well (Sir) and the Queen Arsinoe, and my Lady your Sister, and my Lords, your Children, God be praised; for health is a thing to be desired, and acknowledged as due unto him, who is Giver thereof: As for us, we are in good prosperity, praised be the Giver.

We have received your Letters, which brought us great Content, by reason of your Counsel, Enterprise, and Design; as also for the love and good will you bear us.

Having received them, we made a great Assembly of the People, to whom in a long Discourse, we have made known your Liberality towards our Nation, and exposed to view your Presents and Oblations, to the end they should understand your holy Affection and Piety towards our God.

Shewing publickly the twenty Vessels and Viols of Gold, the thirty of Silver, which you have sent, the five cups of Gold, with the Table of proportion, and the hundred Talents of Silver, to be employed for the Victims and other uses requisite to the Priests: Which Jewels were to us presented by Andrea one of your Princes, and Aristeus: Persons truly worthy of note, both for external beauty, and excellency of Behaviour and condition, as also rare Knowledge; briefly, Lords worthy in all things of your Conversation and Justice, by whom we have been fully informed of your will and intention, agreeing with the Tenour of your Letters.

Wherefore we will wholly set our selves to endeavour to accomplish your desire: For although it be a difficult thing to bring well to perfect effect, yet for the Times to come it will be an Argument of our great Confederation and Amity: For you have obliged our Citizens with a great, and as it were, an in inestimable Beneficence. Whereupon we have offered to God the Sacrifice of Thanksgiving for you, your Sister Children, and Friends; and the whole multitude of people hath prayed to God for your Prosperity, and that it will please him to address your affection in all your Acts; and that God the Ruler of all things, will make your Realm to flourish, and increase in Peace and Glory: And that the Translation of the Sacred Law, may redound unto your Profit and Advantage.

After these Sacrifices were accomplished, all the People being together; we chose Persons of better Rank, and men of Honour and of good Life and Report, being Six of every Tribe or Line, which we have sent to you, with the Holy Law, which was left us, by the Inspired Writer Moses. Be it your pleasure (Sir) to return them us, after the Translation of the Books shall be compleated.

These are the Names of those that were chosen from all the Lines and Tribes of the Jews to go to Aegypt, to make the first Translation of the Holy Bible, or Law of Moses. JOsephus, Ezechias, Zacharias, Ioannes, Ezechias, Heliseus. Iudas, Simon, Somoelus. Adeus, Mathias, Eschemias. Nehemias, Iosephus, Theodosius, Baseas, Ornias, Dacis, Ionathas, Auxeus, Heliseus, Annanias, Chebrias, Sacheus, Iasacus, Iacobus, Iesus, Cabateus, Simon, Leuis. Iudas, Iosephus, Simon, Zacharias, Somelus, Selemias. Sabbatens, Iason, Iesus, Theodotus, Ioannes, Ionathas. Theodosius, Iason, Iesus, Theodotus, Ioannes, Ionathas. Theophilus, Abrahamus, Arsamus, Iason, Endemias, Danielus. Hieremias, Eleazarus, Zacharias, Baneas, Helisius, Datheus. Samuel, Iosephus, Iudas, Ioathes, Chabel, Desitheus. Isaelus, Ioannes, Theodosius, Arsamenus, Abiethas, Ezecelus.

Such was the Answer to the Letters of the King.

NOw I will declare to you the most succinctly I can possible, the beauty and workmanship of the things we found in Ierusalem, being with Eleazar; and those also which were sent to him: for all was wrought with singular Art, and of most exquisite beauty; the King being therein so careful and intent to per • orm abundantly all that was necessary for finishing so extraordinary Work, that of his own proper motion he went and came, visiting every one of the Master-workmen and Goldsmiths, whom he kept so close to their business, that he permitted them no idle time for Sport or Debauches.
Of the Presents sent unto Eleazer, Chief Priest of the Jews, by King Ptolomeus Philadelphus.
And first of the Table of Gold.

IT behoveth then, that first we describe the Table, for it was a work of admirable lustre. The King desiring to shew therein a Master-piece of Work: wherefore he demanded the measure and dimension of the Table which was in the Temple of Ierusalem, and the ornaments of the same. When he knew the measure, he asked if they would receive a greater. And being answered by some of the Priests and others; if there where no let, a greater might have place there.

The King then replyed, that h • intended to give one five times bigger than that was there, provided that might not be inconvenient for the Priests, by its disproportionable quantity. Further, consideration ought not only to be had of the Receit and Capacity of the Place, but also of its Accommodation to the Sacrifices thereon to be prepared, and that he was not without consideration, that the Iews had not made that which they then had in their Temple of so small size for penury and want of Gold: for when it was made, they abounded in all Wealth and Riches: but that it seemed to him they had so proportioned it from some reason of a perfect Dimension.

Therefore his Opinion was, that the Present would not be well and duly formed, if the Table he intended to make, were Longer or Higher than the Other. Therefore forecasting in his Thoughts, which were clear and ready to weigh every thing with good judgement: he gave it in charge to the Goldsmiths that were most ingenious, and of best capacity, to finish and accomplish the Business, engraven and adorned with all possible Variety: commanding that those who wrought in the Borders, Raisings, Floweries, Wrappings, Entortilations, and such like; should amuse themselves only for Beautifying and Decoration: and what was to be plain, should answer to the Measure and Dimension, and that in all these things they should be exquisitely Careful.

This Table was two Cubits large, and a Cubit and a half in height, nor are you to think it was covered with Plates of Gold superficially, • or it was made all of solid, massie, pure, and fine Gold; round about it was a Crown of twelve fingers large, wrapped with Barrs of Gold and other pretty Works in fair passages, in manner of little threds, and enterlaced with little cords retiring to the Canetils, a work very shining, and polished of the three sides, for the Table was made in a Triangular form, and on every side wrought of the same fashion: so that on what side soever one stood it appeared to be but one Frontispiece and one Face. For if you came to behold it on one side, the plain of the Table by the Crown with which it was bordered, discovered to your eyes a most resplendant Beauty very admirable, and the outward work with the Rays and Splendour of the two Squares so dazled the eyes, that one could scarce behold it; for the Table as we have said, was Triangular, and shewed with one and the same Front and Superficies on which side soever you turned.

It was also inchased with precious Stones fastned by Golden Buttons tyed with Loops, and these Stones were wrought so naturally within one another, that they shewed a String and Wreathing of such Subtilty, that to any ones thinking it was not possible to be imitated. And those Stones were supported and stayed by Buckles and Clasps of Gold for more firmness, and the Joints and Connextures of Squares made with so great Art, knit and interwoven one within another, to keep sure and joyn all the work, that in beholding them the Art was scarce discernable.

Moreover, in the great Compass of the Crown that environed the Table by the aspect above, there was a row of Stones in fashion of little Ovals that were riveted, and lockt together, and filed with little wreaths of Gold which raised the lustre: and these Oval Stones were thick set the one with the other; and the whole Table was as it were encircled with this thread of Ovals. A little above this Chain of wreathed Stones the Master Goldsmiths had laboured a Girdle of Flowers, and Clusters of all Fruits, interlaced and following together so well, that by their eminent risings amongst the Bosses of the encircling Crown, you might see Grapes clustered together; Ears of Corn, Dates, Apples, Olives, Roses, and many such like; amongst which many Precious stones set and wrought in Gold in their Colour and Form, in their true and natural Resemblance; representing those Fruits with admirable Art. And with this Adornment the Cornishes and Frontispiece of the Table were enriched all round; and so was this Work of Fruits corresponding with the Oval Stones abovesaid.

To all these Decorations are joined other burnished Works, cut in Sculpture; and in part with wreaths and Verges of Gold, beautifying all the Circuit of the Table: So that from the two parts which presented themselves to the sight, with the Beauty of the Crown to the place where stood the feet of the Table, one might see a like Beauty, and curiosity of folding; still full of lustre which part soever of the Table were turned.

They made the Plate of all the Table solid and massie, of the thickness of four fingers: to the end that they might more firmly and fixtly bind in the feet and tressles to support it strongly.

These feet were fastned to the Crown without being perceived how, and were firmly joined with Buckles and Clasps: in such manner that the Table might be supported and well fixt which way soever the Table were turned, and yet still shining to the eye. In the Superficies hereof was represented in a fair work the Floud of Meander, running with its circuits, returns, and windings; in the Channel of which, one might see a Splendour of precious Stones, representing its rowling waves, which Wreath was of Carbuncles, Emeralds, Agats, and all other sorts of Precious Stones, sparkling with their native Lustre.

Near to this Floud there was an interlaced Work as a Wreath of Hair, (a thing admirable to behold) sh • wing in its aspect a Geometrick Figure, made of Cristal and Amber, and this Figure was a Solid Square, whereof all the Squares were equal, and the Angles of the four sides oblique. In this polished Figure was shewed the forms of the Beholders, as in a fair Mirrour. For the rest, the Ingenious hand of the Master workmen had made the feet of the Table like Flower-de-luces, of which the Flowers turning shell-like backwards, sustained the Table; the said Flower-de-luces thick with leaves, sprouting up as from within: the foot was sustained and stayed in this manner.

There was a Stone of a Carbuncle, of which the length was twelve fingers; having the form of a Rock made in a Precipice, and had about eight fingers in breadth: and upon this stone was born up all the burthen and weight of the Tressle. Upon this rises up a Lyre or Herbstring, which twining about the enclosure of a Vine, embraced it even to the top, the Grapes hanging about on every side: In this Table were four feet alike in disposition and proportion of workmanship, and of all four was one self-same perspective: and so well were these things accomplished and perfected, with admirable Skill and Contrivance, of men Inventive and Ingenious; that not only the aspect of things true was made as it were false and delusory to the eyes, but also one might hear the leaves rattle by stirring of a little wind moving them one against another: so were all things laboured even as it were to the Life and Nature, every thing shaping a lively Image of what it was designed to represent.

Moreover, the Tressles of the Table were contrived moveable, and to be removed on all sides; wherein there was a Secret of Workmanship which could not be seen or perceived for the Greatness of the Work: and by the means of certain Clasps, all was to be removed together although no one could perceive either Crevis, Joint, or Rivet: For the Table was no more than a Cubit and a half big in all, yet thereupon, was great Expence bestowed, and many Talents employed.

For after the King had resolved not to exceed the Measure and Size of that which was in Ierusalem, all that he determined to lay out upon one much greater, was employed, and much more, in the Decoration of this: Thus all was done with great Skill and Design, and was very admirable and extraordinary, according to the Kings wish.

Of the Vessels, Cups, and Viols of Gold.

THe two Cups from the foot to the middle, were cut all in a scaly work; and betwixt every two Scales, riveted with Precious Stones, the radiant shine whereof, cast such a reflection to the Eyes, that it wounded the sight with a Glory. The Tower of these Cups was girt with a Sculpture of the Flood of Meander, of the height of a Cubit; all incompassed and interlaced with variety of Stones, of inestimable beauty and value. Near the Flood, there was a tress of hairs of Gold, with tufts joined together from the Bowl above to the bottom, being spread in clear ways like a net of Thred: In the middle parts whereof were to be seen many Precious Stones, disposed in the form and figure of a Scutchion, amongst which there was only a Space or Interval of four fingers; whose Splendour made the Grace of the Work more agreeable to the Eye: upon the lips and border of the Cups there was a Crown interlaced with Flower-de-Luces, bunches of Grapes, intermixt one with another, and wreathed like Cordage, and so running round: These Cups thus wrought with most rich Workmanship, held more than two Mettrets.

But the Tankards of Silver were yet adorned and decorated with much more Beauty, in full work and polish: for within they were so resplendant, that one might see all things more to the life than in a Mirrour. And it is not possible to tell how the figures of all things were represented to the life, by the Polish and sparkling brightness of them, which were so radiant and shining, that if you set one of the Silver Cups by one of the Gold, then one of the Silver, and so one of Gold; and so followed this method, they made an admirable shew, and impossible to be long lookt on; for they cast such a lightning from one side to another, with rays penetrating one anothers lustre, that it even dazled and reverberated the point of the Sight, so that no soul was long able to behold them: For if you turned your Eyes to a Cup of Gold, they were so encountred with the order and splendour of the works variety, and with the force of the light and flaming, which would so strike the point of the sight, that you could hardly hold them from twinkling, so as you would be forced to turn them elsewhere, or not too steadily to behold their lightning: And if you lookt upon one of Silver, a greater effusion of Light was shed abroad: So that your eyes seized with dimness, you were not able to discern throughly the the structure and art.

For the Vessels and Viols of Gold, they were wrought with such design, that the middles were adorned with clusters of Grapes, the Verges and Lips with bunches and encirclings of leaves of Myrrh and Olives, wreath'd together in fashion of a Crown, about all the mouth parts, and all set with Precious Stones, agreeing with the spaces and convenience of the distances: So as, I assure you, the Master-workmen, had expressed their Art in imbellishing and adorning every thing, with an ambitious desire to grace the Design, and to exalt the Magnificence of the King: So that in all the Treasures, nor in all the Cabinets, nor what other thing soever, was not to be found any thing so rich, so fair, or so precious, as were these Royal Works.

For the King, who had a tender regard of his Honour, there had employed all care and diligence, and prodigally lavished his magnificence. For of his own accord he came often to visit the Works, conversing and mingling his advice with the Master-Goldsmiths, making them change, now this, now that, according to his Liking.

Likewise he forbad them expresly, to stir from their business, till all were finished and compleated according to his mind, so that all was perfected with great Art in a most extraordinary manner, as well for a testimony of his illustrious Excellence and Degree, as also for the Dignity of the High Priest, who was of so honourable a Character, for whom these things were intended.

Of great Value was the multitude of Stones, of which some were so Rare, as that they are scarce known, yet being of marvellous Greatness, they amounted to the Number of five thousand: And yet for all that, the Art was of greater value than the Stones: And all being valued together, it plainly appeared that both Precious Stones and curious Workmanship exceeded five times the Gold therein employed, both in Beauty and Value. In fine, I hope what I have already Written, may yield you some delight in knowing these rare and curious things, and the true love and ingenious goodness of the King therein.

Now that which follows, will set forth the Discourse of our Journey to Eleazar: And because you may at large understand all Circumstances, I will describe to you first the Province, or City of Ierusalem, and then the Country round it.

Of the City of Hierusalem, and the Country round it.

WHen we arrived near to Hierusalem, we discovered the Town, scituate on the Mountain, in the midst of the Province of Iudea, opening thereby a farr extended Prospect to the View. On the top of the Hill is scituate the Temple, of a most graceful Figure, and Aspect, and very fair to the Eye:

About the same is a Girdle of three tire of Walls raised to the height of seventy Cubits, and of convenient thickness in Proportion to the height, which encompass all the Temple with an excellent Beauty and magnificent Work: The sight of the Gates, the knitting and evenness of the Stones, the Frontispieces and Buttresses, the faces of the Portals represent a beauty with great lustre and excellency of Workman ship, and one might • lainly see, that in all this structure there was a rich abundance of all things, and that no expence had been wanting.

Without the the Temple, there was a Veil by which the Temple was closed; round this Veil was hanged Travers from the magnificence of the Portals, yielding a very pleasing Spectacle; and principally then, when a little Wind rose from the Pa • ement, and entring within the Veil, ran from low to high, making undulations and billows like Waves, and moving delightfully with Gales following one another, reciprocally and successive blowing.

Within the Temple there was an Altar accompanied with a Chimney very properly and conveniently built, accomodate to the place for the Victimes there to be offered. The Stairs to ascend thither were fair and evenl • disposed, agreeable to the Mag •• cence of the Pla • e, both for comel •• ss, as •• for the ease of the Priests, who were invested with Garments of Linnen very delicate and soft. The fore-part of the Temple looking to the East, turns the back of it to the West, and the spaces thereof are adjusted with exact proportion, in all dimension and shew a Beauty very excellent, and Work of good Grace •

The Floor is paved with Stones, the Receptacles of the Waters which issue in great Quantity for the use of washing the Victimes after they have slain them, are hid in convenient Places; for in their Festival Daies, many thousands of Victims are offered, by means whereof is furnished out so great a Quantity of Water, that one would judge there issued commonly a considerable Spring. But this is a thing yet more admirable, and almost incredible: the greatness of the Conveyances of these Waters which are under Ground in the Temple, and stretch five Furlongs in Circuit. And to conduct these Waters into their Receptacles, there are Pipes of Lead closed within the Walls, drawing in all parts under the pavement of the Temple, by which the Waters void themselves after the Beasts are washt: likewise many Spouts and openings near to the foot of the Altar, which are unkown to all, but only those who serve the Sacrifices: and by these too the Blood of the Offerings in like manner is cleansed and carried off.

We guessed the great quantity of Waters there shed by this means. The Iews having led us to walk out of the Town more than a League long, they shewed us a place, where we might hear the report of the Waters that ran under the Earth, which seemed to me to be such, as when one voids water by whole Tuns.

Of the Priests.

BUT all that is past was as nothing in respect of the Worth, Honesty, and Silence of the Priests and their Services. For without any difficulty they compose themselves to their Business, every one according to his Degree and Charge, without staying for Orders: Some kindling the Wood, others the Oyl, some • ring the Wheat • flour; others the Aromatick Odours, others the Flesh; every one shewing his Obedience with • n admirable Dexterity. For taking • he Calves by the Thighs, though • hey weighed more than two Talents, • hey lifted them on high, with an admirable speed, and not more hand • omely then easily: in such a sort, as they never fayl'd to fix • hem at first in as good order as they were to continue.

They did the same with the Far • els of Sheep and Goats, for all Offerings, and Victims were to be without spot and fat.

Moreover, there was a place prepared for their Repose, where they all lay, and rose most willingly and diligently, without being called or waked; and so applied themselves to their Business in their Order, one after another: but all with so great Silence, that although they were ordinarily about 700 Levites, without re • kning a great Troop of those that offered the Victims, yet it seemed as if they all had been but One Man • all things were composed with so great Gravity and Reverence to God.

Of the High-Priest Eleazar.

WHat we had of greatest admiration, amongst other things, was, when we saw Eleaza • present himself to the Sacrifices in his Glory and Majesty, cloathed in his Habit and Robes, in Pontificalibus; shining all with the luster of precious Stones for to his Accoutrements hung round little Bells of Gold, yielding a sweet Harmony, amongst which he had also Pomegranats of marvellous Colours, and all distinguished with variety of Flowers. Upon this Vestment he wore a Girdle, which girt him very comely: and the work was of very fair Colours. Beneath his Breast hung what they call the Rational, wherein there was twelve Precious Stones of divers Colours set in Gold, in which were inscrib'd the Names of the Princes of each Tribe which had been the beginning: and all was most resplendent and natural, (almost beyond belief:) his Head was adorned with a Royal Bonnet, upon which was set a Mitre of incomparable Beauty, exalting the Coyf to a majestick State. Beneath the Mitre hung a Plate of Gold upon the fore-head of Eleazar, covering his Eye-brows; wherein was inscrib'd the Name of GOD in the Sacred Letters, a Spectacle in truth full of great Glory, and worthy of such Mystery: for with this Dress the shine and reflexion was of such shew and worthy Dignity, that it might beget an awful Sense and Apprehension in those that beheld him: So as this High Priest represented to the Beholder as it were the figure of a God. In short, every thing being by us contemplated, held our Spirits in a suspence and amazement through their Beauty, for the manner and decoration now of one thing and then another drew our Understandings even by force maturely to consider them.

Of the Fortress or Castle of Hierusalem.

THence we ascended to visit the Fortress: It is scituated near to the Temple in a most fair seat, fortified with many Towers framed of Stones of extream Greatness. And by what we could understand and know it is the Bulwark and Strength of the Temple, to the end that if there hapned any Sedition, or impetuous hostile Invasion, no Body should enter by force within the Cloyster of the Temple which is near: and is defended by the high Walls of this Fortress, scituated in a Place of precipitate steepness, having its Sentinels and Ramparts, with Engins of War.

This place is kept and guarded by a • arrison of lusty young Souldiers vigorous and strong, which are maintained by all the Towers within, and are such as for their merits to their Country, are esteemed of great Reputation: They have no Liberty to go out of the Fortress, except upon Holy-dayes; and then with great Solemnity onely part of them, and to relieve the Guards, and they dare let no Person in; for the Captain of the Plac • there useth such watchful Diligence when he goes forth, and amongst them makes such watch and diligent search, that he cannot be circumvented by any Spy, as it hapned to us; for but two of us could get admitatnce, and that without Arms and by great Intreaties, and only to see the Sacrifices: for he told us, and that with an Oath, that all those who are of this Garison, which are in number five hundred, have sworn to admit, but at most five Persons at a time: Because the conservation and safety of the Temple consists in the keeping of this Fort, which if it should be taken and kept, the Temple had no other Security.

Of the Town.

THe greatness of the Town, by what we could judge, extends in compass some forty Furlongs; A City certainly worthy to be regarded, both for the Beauty of the Walls, and distribution of the Towers. It is distinguished into fair and straight Streets, and those well paved, where there are many little Lanes and Chanels in fit and convenient Places: So that though the City be seated on a Hill, all come up to it, and go down from it with great ease. At the Entries of the Streets, there are cut out steps in form of Scaffolds, which one mounts by Stairs like open Galleries, where the most eminent Persons walk higher than others, that have means to walk by places, which are lower; and these banked wayes (as it were) are in the most principal Streets, to the end that those who bear the holy things, should not be polluted with Filth and Dirt: By which one may judge their Ancestors have wisely and with good reason, chosen such a Place for the seat of the Town; making so fit a choice in all things whatsoever.

Of the Country round Hierusalem, and of the Policy of the P • sants or Country People.

THis Country is spacious and fair, stretching from one side towards Samaria, and the Neighbouring Idumea, which is a plain Country: On the other side, the Coasts are fair and fertile. And it is no marveil if this Region be so abounding and fertile of it self, and plentiful in all good Fruits; being also that it is manured by the industry and great care of the Countrey People: And it is not here, as it is commonly seen about good and fertile Lands, where the Pesants are idle, careless, and for the abounding Pleasures and Voluptuousness of Cities, despise their Labours: And according as we see Youth is taken with Delights and Ideleness, become effeminate and Tender. Which truly hapned to Alexandria, a City rich, Wealthy, and Abounding in all good things: Where the Youth of the Countrey that used to follow Country works, diverting and amusing their Rough Condition with the pleasures and ease of a Delicious Life, forgat their Countrey Business and Labour, and became idle and sloathful.

And for such reasons doubtless, their Iewish Kings ordained that these Peasants should make no stay in the City; and that no one of them should dwell any where but in his Country-farm longer than 20 days; and that unless for urgent, and important reasons, because they should not lose their time. For which reasons it was ordained that all Processes and Controversies of Law suits should be determined in five days, and never depend longer: And for this was Published a Law, and the reason thereof delegated to the Judges and Ministers of every Country, that the Pesants should not sojourn or make abode in the Towns (as is said) because of the Demurs of their Suits, neglecting their Country Business, which might cause damage and loss to the Revenues of their Prince, diminishing his Tributes and Dues, arising from these Labourers.

I am the larger upon this, because we had Advice hereof in Discoursing with Eleazar. The Peasants there • ore are very careful and diligent in their Labours and Menagery, by reason whereof in such a multitude of people, the Region is planted all with Fruit Trees, abounding every where in Corn and all sorts of Grain: The Vineyards cloathed with Vines, nor is it possible to tell the number o • Palm Trees, Olive-Trees, Fig-Trees, besides Pastu • es • or the raising of Cattle, which they breed up in great Numbers. So as they have not only all place, as it were, of choice for this purpose, but also a provident ca • e still to dispose it for the Reception and Entertainment of so great a Number of People; nor have they appointed this course for the Villages, but that thereby they might fully furnish and beautifie their Towns. Besides, there comes abundance of Aromatick Drugs, of Gold, and Precious Stones to them from Arabia. For this Province opens, as it were, a Fair or general Market, to all round about for Traffick and Commerce.

The City is • ull of Tradesmen, having no want of any thing that may be brought by Sea, for it is accommodated by the neighbourhood of the Ports of Ascalon, of Iaffet, of Gaza, and of Acra. Cities founded by their Kings, for this purpose of Accommodation; and those Cities we have named are a great Convenience to this Town, as not be • ng too near nor too remote, so as it is very • asie to have all things nec • ssary in a short time, with assurance of the ways to the Comers and Goers.

The Country is washed throughout by the River Iordan, whose Water never fails: This River having its source from the East, runs no less than sixty thousand Paces: In the best and most fertile Countries on the Banks of this River heretofore inhabited and Conquered those Valiant Troops of Iews, who in their times Conquered the Countrey, and passed this River, being in number more than six hundred Thousand.

This Iordan swells and increaseth in the Summer, and overflows the Neighbouring Fields like the Nyle; covering a great part of the ground, and then falls into another River by Acra, both which empty at once into the Sea. There are many other Streams that bend their course towards Gaza and Azota; that have their turnings and windings through all the whole Province.

The force, strength, and assurance of this Region consists in places inaccessible, and difficult to come at, and so are naturally strong, for all the Country is invironed with Mountains, Rocks, and Precipices cut straight down as it were with a plummet. In other parts, it is inclosed with Rivers, and Currents, so as the Valleys and the Plains are fortified with great Ditches and Trenches. On the other side, the Ways are so narrow and troublesome with Turnings and Windings, to and fro, that with great difficulty those that Travel by Land, come to the great City. They say also they were wont in former times to draw up Metals from the Mountains of the bordering Arabia: But since the time that the Persians had Rule, this search of Metals was left off, the Expence being more than the Advantage, and the labour fruitless; yet they say this excuse was invented by the Inhabitants of those places, to the end that their Lands should not be swallowed up in the hollowness of the Mines, so that the Earth being open, no Passage could be afforded to Strangers in those narrow Ways.

And so much for these things, Brother Philocrates, I have discovered unto thee. Now I will declare what concerns the Law, and its Interpretation and first Translation.

What the Translators of the Holy Law were.

THose that were chosen were very Honest and Vertuous men, excelling in all Knowledge, descenced of Noble Race, and not only well vers'd in their own Iudaick Learning, but also well acquainted and exercised in the Greek Letters; for they were reserved men, and always ready to be employed as Embassadours upon occasion: For which they were, as it were, purposely bred, and as Proper, and Able to Judge of those Things and Courses as the case required: And were those that expounded the Publick Rules, and resolved with great sufficience all difficulties in their own Law: and had marvellous readiness, both for Haranguing and giving Sentence: They were men clearly void of all barbarous Incivility, of good and sweet Condition, and born as it were to follow their proper manner of Living and Estate in a Mediocrity and most commendable Modesty: still striving above all things to exceed all others in Wisdome and good Knowledges, and in these endeavours consisted all their Study, esteeming no search more than how to excel one the other in accessible graciousness, and sweetness of hearing and answering: so that every one of them were esteemed of in their Tribe, as men worthy to have Preheminence and Principality for the Vertue that was in them.

And it is worth the noting in what Honour they held Eleazar, and in what Respect he held them: For besides that he writ to the King to take care for their convenient return, he recommended with a passionate desire, and tender affection these reverent Persons to Andrea; desiring with many Intreaties and Requests that we should with our Credits and Grace with the King, open them a fair Access.

To which we made Answer, that as these things were matters of our special Charge, so we should be careful to Discharge our selves answerably with all due Care, wherefore we desired he would be at ease in that point, for they should therein be absolutely free. I assure you (said he) I am upon this occasion in no little pain, and not without just cause; for I know the King, a Prince so diligent, a Lover of vertuous and worthy Persons, and how industriously he seeks them; that there is no place free from his desires, when he hears where such are, that excel, or are remarkable for Wit or Learning. And I have been informed, that he useth to say what is most true, that in such manner of men dwells and consists the strength and defence of his Kingdom: and especially when he hath near about his person good store of Wise and Just men who have provident Counsel to give him, lest all should miscarry. Which I perceive well by those he hath pleased to send hither.

And we earnestly profess that we send not these persons to be assisting to him in the Affairs of his Government, but for the Publick Profit and an Universal Good of all his people, in which regard nothing ought to be refused, nothing that we will not indure. For though the form of 〈1 page duplicate〉 〈1 page duplicate〉 Well Living consists in the observation and accomplishment of Moral Precepts and Constitutions: Nevertheless it is better learn'd and taught by the Knowledge and Experience of the things themselves, than in the abstracted nakedness of Words. By this speech and such like, we came to know what great affection Eleazar did bear to these Persons.

Of the Answers made by Eleazar, upon certain points of the Law of Moses.

IT behoveth also we touch briefly the Answers Eleazar made us to our Questions: For knowing the Iews with great nicety esteem the observances and differences of meats and drinks, according to their Law; and that of certain Beasts, they esteem some unclean and infected: We therefore en • uired, saying, since all things are of one and the same Creation, and receive one and the same Substance; whence is it that some are rejected as Infectious, as well to Eat as to Touch; so that, as it should seem, the Law treateth more Magisterially than Rationally.

Eleazar then Answered, you know not (said he) what force and vertue Custome hath as to Well-Living, and what Alterations and Changes she brings in Humane Affairs: See we not that those who converse with the Evil, let themselves loo • e to a course of Corruption in Manners, whereby they become Wretched all their lives after: On the Contrary, those that accustome and habituate themselves with the Wise and Intelligent, although they are yet ignorant, change from good to better, and become happy and fortunate. Which our Law-maker considering, resolving all his Laws into Piety and Justice, he hath not only taught us all we ought to do by Words; but express • d all by Instanc • s, and forbidding us to do Evil, hath set before our Eyes the Causes why God hath created every thing.

First, he hath taught that God is One and All, by the Power of whom all things are Governed and Subsist; and that He is present in all Places; and without Whom, nothing can remain in its Being, be it never so Little; and that Nothing can be hidden from Him, whatsoever men do upon Earth never so Secretly even what men Do and Think within themselves, or what they Plod and Contract one with another, all is to Him notorious and Naked before his Eyes. For He sees the things To Come, as if they were Present: Moreover, he out of his gracious Goodness teacheth us that when any one sets himself to work Evil, he may assure himself it cannot be Hidden, and proposes thus by all the Law, no other thing than to shew the Power and Strength of our good God.

Being then heedful of the begining of these things, he sheweth, that other People who have Opinion that there are many Gods, are themselves more powerful than the Gods they by Folly adore. For they affirm foolishly, that the Images and Resemblances they frame of Stone, or of Wood, are the Representations and Shapes of those who have brought to light by their Inventions some Advantages to the Civil Affairs of Life; and these they Worship, prostrating themselves on their Knees before them. But they are out of their right Wits, and indeed out of themselves; and if one demand of them what are their Inventions? they alledge something produced from Nature, as if it were indeed a thing produced, created, and composed by the fore-said Inventors, although they never contributed thereto, in which they sufficiently manifest their Perverseness and Stupidity. For it is well known, that if there be question of any good Invention, that there may be found at this day Persons more learned, more subtil, and more quick to invent any Art, then they have done, who have been in times past: yet they are not therefore adored as Gods, although the Sage Greeks esteemed such Inventors worthy of Honour. What should I speak of the Egyptians and their Neighbours, who are herein madder than the others, for these have some of them brought in Divine Worship to brute Beasts, others unto Reptiles: out of common Reason, and all Understanding, making Sacrifices to the Living and Dead, immolating to them Victims? Wherefore the Wise and Understanding Law-maker, being instituted of God in the Knowledge of all things, hath hedged us in, and fortified us round as it were with a Trench and Palisado, and distinguished us with a Wall of Iron, to the end, that being innocent in Soul, and pure in Body, we might not mingle our selves in any sort with other Nations, and that rejecting all fond and vain Opinions, we might adore one only GOD, who hath power above all Creatures.

For this, the Priests of the Egyptians, Princes of the People (although they fail in other things) name us Men of GOD, and agree with us in many things: because other People have not this Religion to Adore one only God, according to the Truth as we do: For others give themselves over to Gormandisings and Drunkenness, building upon Shadows, amusing themselves with no other things but Pleasures and Belly-chear. Of which there is no one of us hath so much as thought, but all the course of our Lives is imployed only to the Knowledge of Vertue and Divine Power, to the end we fall not into Sin, nor be polluted by the conversation of such People in any manner whatever.

He hath also defended and armed us on all sides with Purity and Honesty, not only in our Meat and Drink, but also in what we handle, touch, see, and hear; for he hath reduced and brought all things before our natural Reason, for as all things have their Being from one Power, so with a most profound Judgment hath he appointed which we are to use, and from which we are to abstain. I will alledge you one or two for Example, to the end, that if you take heed to the Words and plain Speech, you cannot think that Moses hath taken such Pains to ordain his Laws, because of Rats, Weasels, and such like things.

For it is necessary you understand, that he hath very well and wisely ordered all things to the Honesty of Living, having regard to Purity and Cleanliness, and to the correction and amendment of Manners. And as for Birds, and flying Fowls, he hath permitted us to eat ordinarily of such as are tame, and are different from others in Neatness and Cleanliness, and that live upon Grain and Seeds, such as are Pidgeons, Turtles, Peacocks, Partridge, Geese, and the like. And such as he hath forbidden us to eat, they are wild, ravenous; living upon Flesh and Carrion, of proud Natures, inclined to Rapine and Prey, and such as by force set upon others, and seek not their living, but to the damage, hurt, and injury of the other Poultry who are gentle and tame; but those fierce ones not only seize upon those of their own Kind, but also upon Lambs, Kidds, and even upon Men yet living, or half dead.

Our Law-maker therefore, noting this by way of Similitude, and by a borrowed way of Translation, taken from the Nature of such Fowls, hath pronounc'd them unclean and infectious, as being willing to reduce and bring all things to the consideration of Purity and Cleanliness of the Soul; to the end that every one being admonished by ordinary and domestick Examples, may understand how it behoveth to use Equity and Justice • and that it is not granted to Man, b • he never so strong, powerful, proud • bold, and audacious soever, to ravis • by force that of another, nor to d • injury to any Person, but that it i • convenient, he should order the cours • of his Life in imitation of the Fow • I have spoken of, who live by Grain • leading a tame and tractable Life • And that it is not lawful to vex an • trouble any Person of our own Kind • nor ravage his Goods by force, as d • those Beasts he hath prohibited us t • eat; and not to use Violence in an • case which is figured by the Natur • of Beasts, not wholly void of Sense • You understand then the Reason wh • he hath forbidden us the Use of th • said things, that is to say, because o • the Inclination and Nature of ever • Beast.

You may therefore now well con • ceive how our Law-giver Moses hat • been careful in all things to corre •• our Manners, and establish them b • the things to which we are accustomed, and therefore to regard the Nature of brute Beasts: for where he hath Licensed us eating the Flesh of four-footed Beasts, who have two, and the Hoofs cloven; the Import is, that we ought to direct our Operations to Justice and Bounty. By this cloven Hoof figuring to us, the Distribution of Rewards and Punishments. For which cause we are cleft and divided from other Nations: to the end we be not polluted with Sin by their Conversation and Company. For many People of the Gentiles are sullied with Impiety by mixture of one with another, and not only suffer the Provinces and Cities to be spotted, infected, and dishonoured with Sins against Nature, but are fouly stain'd with the unclean blood of Child-bearing Women, having no shame or regret to commit Incest with their own Daughters, from which things we are wholly Alienated.

Moreover, where he hath noted to us the sign of this Forking, he hath also advised us to be recollected by the same Figure, in the same Animals;Reasons for the Iews choice and diversity in Meats. for he hath added further, that they should be such as chew the Cud: By which he manifestly admonisheth us to have this Rumination in Memory, and in the Course of our Life: for what signifieth the chewing of the Cud, but that we ought still to have in our Minds a continual revolving of our Lives and Actions, and so by a frequent Meditation, the Duties, to which we are obliged, and what we owe to all. Even as the Life of the Body is ever in our Thoughts; so as our Spirit is nourished in bringing to mind her Employments. And for this cause, he saith in the Scripture, Have GOD still in thy Memory and Thought, who hath done for thee such great and wonderful things If this thou truly considerest, thou shalt find it great and admirable indeed.

For first, thou shalt behold the Architecture of the Body, the Distribution, and Transfusion of the Elements, the Connexion and Ligatures of the Members; a thing truly worthy of Admiration: But it will be more admirable, If thou hast regard to the Sense, which is given to every Member: if thou weighest the Actions of the Understanding; if thou considerest the invisible Movements, and how in each of them there shines a Vigour, and Vivacity of Spirit, from whence have proceeded the Inventions of Arts almost innumerable.

Wherefore, not without cause, Moses commanded us to have in constant Consideration, that all Things have been established and made Examples by the Divine Power and Providence; for so hath he finished and counterpoised every Thing, agreeing with its time and place: recalling always to Mind the consideration of GOD the Lord, Ruler and Creator of the whole Universe.

And if we will begin with what concerns Eating and Drinking; hath he not well and prudently commanded, that we should give Praises and Thanks to GOD when we sit at Table? In which he hath not permitted us to Devise or Discourse of any thing in the World that should make us forget, or efface in our Memories, the Power and Providence of GOD.

Wherefore he hath appointed that we engrave upon the Doors and Portals of our Houses such Inscriptions as should excite us to Thanksgiving, still to refresh our Memories with the Thoughts of God, and his Goodness to us, by a most evident sign, that all our Endeavours ought always to be, to mind us of Sincerity and Equity, and that each Thought ought always to represent GOD before our Eyes.

Also he hath appointed, that not only when we Sit at Table,Order of Meats. but when we Rise, we should praise the Works of God, not only in Word, but also with a grave and composed Countenance: reducing to Mind the perpetual Motion of the Heavens, and that this alternative and successive Nature is Divine, and incomprehensible to Man. Thus to you is expounded the Reason of the forking of the Cloven-foot, its Import, as also of the Chewing of the Cud, which you inquir'd after: assuring you, that there is nothing ordained which is superfluous or improper for the forming of the Mind, but by this Figurative Manner and Use, he hath accommodated all things according to Truth.

Also the said Law-giver, by a like Figure, hath admonished us from falling into Injustice and Sin, by the hearing or too much relying upon our Eloquence, Prattle and Jesting, which we may learn in the consideration of vile Beasts: for the Weasels are of a filthy Complexion: as also Rats, and such like Creatures, which he hath forbidden us to handle or touch. For Rats, they make all things foul, infectious, and hurtful: and are not only pernicious to eat, but wholly unprofitable to Man in all things. And Weasels are a sort of Vermine which are yet fouler, more infectious, and the most filthy and impure of all those we speak of. For they conceive by the Ear, and bring forth their young by the Throat, which is a thing detestable in Men, in what they hear and report, receiving by the Ear any cursed Folly, to utter and be delivered of the same by the Tongue and Report, and to exasperate the same by Words odious and bitter. Of which oft times there arises cause of great Inconvenience, and that which of it self is nauseous and loathsom, they improve and amplify with an elaborate wicked Invention by all means possible.

Wherefore your King, as we have heard,Calumniators, false Reporters, or Spies. Some Copies call them Emplanists. justly causes such Men to be punished capitally. I think (said I then) that by such you mean the Emphanists: for the King punisheth those without Hope or Mercy, by Process, with Tortures and Sufferings, and even with an ignominious Death. They are the same, (said Eleazar) for their Idleness and Negligence brings nothing to Men but Mischief, and most dangerous Ruine and Destruction.

And likewise our Law commands to do no wrong or injury to any Person either by Word or Deed. See then how I advertise you in short, and shew you that all our Demeanours by the Law, are directed to Justice and Equity: and that our holy Scriptures allow not any thing that in Appearance is evil, nor ought to be done impertinently and with Choler: But we are commanded that in all our Lives we demean our selves towards all Men, in all our Conversations and Deportments, justly and graciously, as having always in Mind God for the great Judge of Secrets.

Now to whom could it seem otherwise, but that Eleazar had well and pertinently spoken of those filthy Vermin, Reptiles, and of other Creatures also; manifesting thereby very properly, that all the Letter of the Law tended to no other end then Justice, and to shape and fashion well the Manners and Dispositions of Men.

Further, he delivered himself concerning the Oblations of Calves, of Sheep, and of Goats, raising thereupon a fair Discourse: shewing, that it was their custom to select such Beasts from the Folds and Herds, as were Tractable and Tame, to make them their Offerings to God: never offering Sacrifice with wild or hurtful Beasts: because those that made these Oblations, and offered them should not entertain Savage Thoughts, or be elated with intractable P • ide, but instructed by the Gentle and Innocent Nature of the Victims, and that they should learn from such Instances, to become Humble and Patient, and in their Sacrificing to have their Minds erect, as raised to God the Creator of all things.

Hitherto, Philocrates, I have framed to you, by writing these memorable things, considering the itch you have to learn and to know, which I have done, to the end, that by this little you may understand the Majesty of the Law, the Causes and Natural Considerations that are therein contained, and now I will return from whence we have Digressed.

The Return of the Ambassadors to Alexandria, with the Doctors of the Jews; and how the King adored the Holy Law seven times, with Tears in his Eyes.

ELEAZAR then, after the Sacrifices were performed, as was customary, having chosen the Persons as is before specified, to send unto the King, he sent him also many rich Presents, which indeed were very splendid. When therefore we had tken leave, and parted from him very friendly, with his Salutation of Peace, and were returned to Alexandria, our arrival was forthwith made known to the King. And soon after Andrea and my self entred into the Kings Hall, and making most humble Reverence, we presented to his Majesty the Letters of Eleazar. Then the King, overjoyed that the Event of this Voyage had succeeded so well, having obtained the Persons much to be wisht for, made the Croud of those that attended on their Petitions and Suits, to quit the Place; and commanded, that the Iewish Doctors should immediately have notice to attend, which was sooner than they expected. For the Custom of the Country is, when any Ambassadors arrive upon any Business they are sent about, it is not permited them to be presented to the King, unless they are Ambassadors from Kings, or from very Honourable States and Republicks, nor without great difficulty to have Audience, till thirty dayes after their Arrival, and sometimes longer, as the King is pleased to make a Difference, with regard to the Degree of those that sent them.

But the King, having cleared the Place of those he judged not necessary to this Entertainment; continued in the Hall, expecting till the Doctors were presented to make their Obeysance.

Who being introduced, did their Duties in delivering the Presents sent the King from Eleazar. Likewise they Presented him with divers Skins of Parchment, exceeding fine, smooth, and delicate, bound up with a Binding very rare and uncommon.

In which Skins was the Divine Law of Moses in Letters of Gold, The delivery of the Holy Law, or Sacred Books of Moses, in Hebrew Characters to King Ptolomy. and in the Hebrew Language, a thing very curious to behold.

Upon their presenting them to the King, sitting in his Chair of State, the King presently turned towards them, taking notice of them all one after another; and then required of them the Volumes of the Law: Then they unfolded the Rouls wrapt up in these Skins of Parchment or Vellam aforesaid. Which the King seriously beholding, remained as one transported a pretty space. After which, he adored the Holy Law seven times, saying these Words: We give you Thanks, my Masters, and much more him that sent you hither, and the High God above all, of whom these are the Sacred Words.

Then the said Doctors, and all those who were attending the King, let fall great Expressions of Joy with Acclamation, and there fell Tears of Joy from the Kings Eyes; as we see many times, that exceeding Transports will draw Tears from the Eyes, especially in Excesses of a more sublime and intellectual Nature.

Then the King required the Skins and Volumes of the Law should be folded up again; which done, he saluted the Doctors, saying; Reason requires, grave Sirs, that first we pay you Honour and Regard, in as much as We were the Occasion of your coming hither, for which cause we give you our Hand with this Assurance, that this very Day shall be to us the Day, that all the Days of our Life we will hold Great and Memorable, and shall be solemnized every Year with Feasting; in perpetual Memory of your Visit, as also of our Victory which we obtained this day against Antigonus at Sea, wherefore it is our Will, that this very Day you solace your selves in Feasting with us.

Forthwith he required the Princes should be invited: Amongst whom he did me the Honour to make me to be seated. Moreover, he caused to be exposed to view, all the rich Furniture, wherewith the Pallace Royal was, upon great Festivals, used to be decked; Likewise he commanded they should fit up Lodgings near to the Castle, in the most splendid Manner they could; And in like manner the King ordered, that the Feasts should be set out in the most Sumptuous and Magnificent Fashion that was possible. And then the King enjoyned Nicanor, his chief Physitian, to bid Dorothea Controuler of the House, (as from the Will and Pleasure of his Majesty,) that he should, and that with all Diligence, deliver out all things necessary for every one of the Doctors, as well for their Accommodation, as for the Furniture of their Lodgings, and that without fail, as from the Ordinance and Command of the King, which was forthwith accomplished with great dispatch by many Hands, Conformable to the usage of great Cities, when they prepare to make great Feasts and publick Banquetting, whenas there are selected Officers that are appointed to furnish every one according to his Post and Station: Such were the Appointments of the King,Nature of good Officers and Subjects. who was not wanting to assist in Person, and his People, to speak Truth, were such as spared for no Labour or Pains to execute his Orders; for with all Alacrity and Cheerfulness they provided whatever was necessary and requisite, putting in execution what the King required, with glad and chearful Hearts. Thus was the Kings Will exactly and freely comply'd with, in this and all other Regards whatever.

For Dorothea was very Franck and Bountiful, and very Industrious in his Charge and Employment, which was principally to have a due regard to the accommodating these great and venerable Men, not employing what had been formerly Allotted to such Uses, but fresh and valuable Stuffs, sparing nothing that was in his Power.

He assigned every one of them his Couch of Ease, besides his Bed, with fair Carpets, as the King had commanded. Moreover, the King required the half of them should be placed and seated at the Table, so as that they might front his Person, and the other half distributed on each side his Chair of State • Omitting nothing which any way might do them Honour, or contribute to their utmost Content and Satisfaction.

After the Seats of the Table were duly fixed and proportioned for each; the Kings command to Dorothea was, that all those who came from Iudea, should have Victuals distributed, and such as they Affect, after the Usage of their Country, and Appointment of their Law; Nevertheless, that they should want for no Plenty or Variety; as also for performing their Oblations, Vows, and Sacrifices, according to the Custom of their Nation.

After all these Ceremonies, the King besought one of them, named Eleazar, the most Aged of all those that came with us, to make his Orisons. Who, as he was very Venerable, being then risen from his Seat • began in this manner.

The Prayer of Eleazar.

God Almighty fill thee, O King, with all Goodness, and give Grace to thy Wife, and to thy Children, and that thy plenty may be Permanent, without Alteration or Change, all the course of thy Life, and theirs.

Hardly had he ended this Prayer; but there followed a Noise and Acclamation of Joy, with a pleasant Murmur and Applause, that lasted a pretty while.

All things being thus disposed and prepared for Jollity, all the Company betook themselves to make good Chear, and those who waited on the Table, repaired readily to their several Posts, which the Controuler had given them in Charge. Amongst those who served at the Table,The Custom of Egypt was so. were the Children of the King, and all the most considerable Peers and Lords.

The Answers of the Jewish Elders, to the Questions propounded by King Ptolomeus Philadelphus.

WHen the time came, and a fit Opportunity offered for Discourse, the King, by certain Pauses, began to ask them one by one in order, several Questions, as they were marshall'd at his Table according to Seniority: To him therefore that was set uppermost, he made this Question.

First Question.

How he should conserve his Kingdom entire and safe to the end?

The Resolution.

AFter the Doctor had a little studied, he answered, You shall (great King) dispose the Estate of your Kingdom well and wisely, if in all, and by all, you propose to your self the Example of the Benignity and Indulgence of God for your Imitation; using Patience and Gentleness; raising to Honour those that are Worthy, and bringing down the haughty and ambitious proud Spirits to Repentance, and a true Sense of themselves, by giving them due Example of Humanity, Affability, and fairness of Access. To the other.

Second Question.

How he might bring all things justly to a fair Issue?

The Resolution.

IF in all things (answered he, great King) you have your Eyes open, and Thoughts fixt upon your Actions, watching over your self in all things, you will do nothing that will not be well done; and if you consider, that a true Sense of our selves and right Reason, is no other than the Gift of God, of whom we always ought to have the Fear before our Eyes, and present to all our Operations, for that is the means never to go astray. To the other.

Third Question.

How he should have Friends agreeable to him?

The Resolution.

IF they know (Great King) that you have no Thoughts but what are employed upon that which is just and profitable, and conducing to the publick Good; and that you are excited to it by considering how God supplies the Wants of Mankind, providing Sustenance for the Necessities of the Body, and for the Necessities of Life, bodily Health, and other Gifts and Abilities.

Fourth Question.

How he should acquire and conserve a solid Reputation in expediting of Affairs, in doing Publick Iustice, and punishing Offenders?

The Resolution.

IF you carry your self as Reason and Equity requires, indifferent to every ones Right; and if you proceed not against Malefactors according to your uncontroulable Power, or with Partiality; You may get Knowledge in this Point if you bear in Mind the Providence and wise Disposal of God, who granteth the Requests and Petitions of those are worthy; and to the Malefactors and Vicious, he shews them, that he denies nothing but what is hurtful, and which appears such by their own Experience, or by the Admonitions and Terrors of Dreams: also he punisheth not the Sins of Men neither in proportion to their great Demerits, nor to his Almighty Power, but rather courts their Amendment, sweetly winning them by mild and gentle Methods. To the other.

Fifth Question.

What he should do to be invincible in War?

The Resolution.

IF you put not your Trust in your warlike Preparations, nor in your own Strength; but if you call upon God inces • antly to assist you in nothing but what is just, then will he direct and conduct your Counsels and Forces. To the other.

Sixth Question.

By what means he may make himself formidable to his Enemies?

The Resolution.

IF you be provided of good Artillery, and well disciplin'd, and have due regard to your Stores and Provisions; nevertheless that you keep not your Eye wholly on your Preparations, but raise it above them to God, who pulls back his Arm before he stretches it out, and then exerts it to our greater Dread and Amazement. To the other.

Seventh Question.

What thing may be to him most advantageous and best in this Life?

The Resolution.

THat is, Great King, to have a constant Apprehension that God is the Sovereign Ruler of all Men; for we have not the Power of our selves to address our Counsels to worthy Ends; but it is God who ruleth over all things, that conducts and crowns with Perfection the Events of Humane Affairs. To the other.

Eight Question.

By what means he might keep his Treasure without Diminution, and leave it un-impaired to his Children?

The Resolution.

IF incessantly you pray to God (great King) that he will give you good Advice and good Understanding in what you are continually negotiating; and that you command your Children not to boast themselves, or grow proud either of Riches or Honour; but that they acknowledge and perswade themselves that God hath bestowed all that they have, and what they enjoy is from his free Gift and Bounty; and that for their part, they possess nothing which proceedeth from themselves. To the other.

Ninth Question.

By what means he may bear patiently good and evil Fortune.

The Resolution.

IF you consider with your self (Great King) that all Mankind are created of God, subject to this Lot, to be afflicted with great Misfortunes in the Beginning, and after to arrive at Prosperity, and so to share good and ill Fortune alternatively. For there is no man in this World that is not subject to such Variety, or is priviledg'd from it. But it is requisite you pray to God that he will be pleased of his free Goodness to reduce your Kingdom to Tranquillity.

The King then approving this Reason, said, that they had answered all well and pertinently. But after (said he) I have made one Demand yet more, I will leave questioning, because we may return to our Rejoycing, passing the rest of this day in Jollity; and six days hence we will bethink our selves of such Questions as we intermit at present. And so he put forth this Question to an other.

Tenth Question.

What is the end of Magnanimity?

The Resolution.

IT is to be content when there happens cross Accidents af •• r you have provided good Counsel to ar • rive at the end of your Affairs • for God giveth good Success to Negotiations that are conducted by good and proper Councel.

This Answer was receiv'd with Acclamations and Applauses by • ll the Assistants. And the King tu • ning himself towards the Philosoph • r • which were there in some number •

I am (said he) of Opinion, th •• these Men are excellently skill'd in Vertue, and that they have great Experience in all things, being they have so readily and pertinently, upon the sudden, answered to such high Questions, still founding their Speeches always in God.

Then a Philosopher named Menedemus Eretriensis, answered the King in this Manner: Truly Sir, considering that Man is a Divine Work, which one may know by the Fabrick of the whole World; it is a thing well-beseeming and reasonably fitting, that we begin with God, and resolve into him all the force of our Discourse. The King approving his Speech, all the Company betook them to make chear and to Jollity: and so the Feast lasted till Night with great Mirth and Recreation.

Upon the morrow the Tables were disposed in the same order, and the Banquet continued. And when occasion to make Interrogatories was presented, the King began to address his Countenance to those, who in the Rank of Answering, were next to those that the former day had been questioned, beginning at the Eleventh, succeeding Ten precedent.

Eleventh Question.

What is the means to Rule well, and Govern a Kingdom happily?

The Resolution.

THat is, first to rule your self well, and not suffer your self to be transported through self-Opinion by means of the Affluence of worldly Riches and Honour; and not to aim at any thing by Oppression, or against Right, through an imperious Annoyance: which if you consider duely (Great King) and weigh well in your Mind, esteeming all things as they justly are; you will reckon all that you possess as if it were nothing. Think also that God is full of all Goodness, and stands not in need of any thing: Which Thought you ought to fix deep in your Mind as firmly as your Humane Spirit can contain it; and not too passionately to covet over-flowing Abundance of worldly Greatness and Riches, as thinking thereby to Reign better. To the other.

Twelfth Question.

How he ought to make choice of the best things?

The Resolution.

IF you have regard always to what is Just and Equitable; and if you esteem things unjust and wicked to be other than Privation of Life: for God hath ordained great and abundant Goodness for just Men. To the other.

Thirteenth Question.

How I may avoid the Vneasiness that many times proceeds from Dreams?

The Resolution.

YOU ask me, Great King, a most nice Question; for such things as discompose the Mind are out of Rule, since we are sometimes led by our Senses, arising either from what hath past, or from the Objects presenting themselves to our view. Whence many times we fancy in our Dreams, we are sailing upon the Sea, or are passing over Rivers; many times that we fly aloft with Wings, soaring from place to place, and such like things as are ridiculous even to waking Thoughts. Moreover, things to which we have great Appetite and Desire, disturb our Fantasie in Dreams.

Wherefore, Great King, I am of Opinion, that with all your Might, in all you say and do, your Intention should be purely addressed to Piety and Holiness, to the end, that persevering in that manner, you may be guided and fortified on all sides with Vertue, and so shew your self impenetrable to all Sensuality. And on the other side, that you never take by force from another what to him belongs of Right; because the things wherein we most engage and employ our selves waking, commonly appear in Phantomes to us again in our Dreams, ins1nuated into our Fansies by the Appetites and Inclinations we had to them: but when you level all your Affections, Operations, and Affairs at the Mark of Virtue and Honesty, then sleeping and waking you will be at ease. To the other.

Fourteenth Question.

By what means he should do nothing indecently?

The Resolution.

IF in all things you consider what appertains to your Degree, and what is in your Power; to the end there fall not from you any thing unbecoming your Royal Dignity, either in Word or Deed: you must also bear in mind, that all your Subjects are discoursing still of you, judging all your Steps, and censuring your Courses. Further, consider how you are exposed to Flatterers, who dive into your very Thoughts upon every Change of your Countenance and Carriage, from which they will make use for their own ends: but in this, Great King, you may well understand how to demean your self, not submitting your Ear to any Person that may charm you with his Syren Flattery, or disguise the Truth by Dissimulation; since God hath endowed you with great Affability of Behaviour, accompanied with Gravity and Dispatch.

The King then received this Answer with great Joy and Applause, and gave all the Company leave to seek their Repose, to prepare themselves for meeting at the Feast the day following, which was ordered as the former. They being met, and the time presenting it self for Discourse, as before, the King made this Question to the first of those that had not yet spoken.

Fifteenth Question.

What thing is most difficult for a King?

The Resolution.

THat is, to Command Himself, and not to permit himself to be prevailed upon by any exorbitant Appetites or Passions: for all Men have a certain Bent of Inclination by which they many times permit themselves to be led according as their Genius leads them, some to Banquets and Riot, others to Pastimes and Pleasures, wherein the greatest part of the Multitude are immerc'd: But Kings should have their Thoughts more elevated, as being excited by great Honour and Glory to frame their Actions to Conquests, and design the taking of Cities and reducing of Nations. Nevertheless, it is very commendable to keep a mea • , and to conserve carefully what God hath and shall give you, and not so much to affect what is out of reason or unworthy the high Glory of your Place. To the other.

Sixteenth Question.

What means he hath to avoid the Envy of Any?

The Resolution.

IF before all things you bear in mind, that Riches, Honour, and Greatness, are the Gifts of God to Kings, of which no Person hath true right to dispose. Wherefore, if any aim to partake of this glorious Prerogative to be un-envied, he will never obtain his end, for it is the gift of God alone. To the other.

Seventeenth Question.

What he ought to do to oblige his Enemies?

The Resolution.

IF you become gracious and favourable towards all bountiful Persons, without particular Respect of any: likewise in what you receive from others, not to shew your self ingrateful to the Services and good Offices you have received from them, for that is a sign of the Grace of God. To the other.

Eighteenth Question.

How he may continue in Glory and Honour?

The Resolution.

IF towards others, and above all others, you excell in Bounty and Magnificence, accompanying the same with a good Grace, never will Glory and Honour abandon you: and it behoveth you still to pray to God that such Vertues may perpetually assist you. To the other.

Nineteenth Question.

To what Persons he should dispence Honour?

The Resolution.

THey commonly judge (Great King) that we ought to dispense Honour where we especially love: but for my part I am of Opinion, that we ought to dispence all we can to the Envious, and to be gracious and bountiful to them, according to the utmost of our Power: to the end, that by such means they may be induced and won to do what is good and profitable; in which Choice of our Favours, we must implore the Aid of God, who inspireth the Understanding, to the end he may accomplish in us this Perfection. To the other.

Twentieth Question.

What Persons he ought to gratifie?

The Resolution.

FAther and Mother (Great King) before all Persons: for God hath annexed a great Commandment to the Duty we owe to our Father and Mother; allowing after but a second place to Friends, whom he hath stiled proportionable in Nature. Further, I esteem it (Great King) no small Happiness, that you engage all the World to love you. To the other.

One and twentieth Question.

What is more worthy than Beauty?

The Resolution.

THat is Piety, for that is a Beauty excelling all other, and its Force consisteth in Charity, which is a Gift of God, which you have, and with it you will inherit all Vertue and all that is good. To the other.

Two and twentieth Question.

By what means o • e may recover Greatdess and Glory once lost.

The Resolution.

THat is (Great King) if you are full of Benignity, Affability, and gracious to all the World (which are things charming and attracting the Love of the People,) it is hard if you lose your Greatness. On the other side, great Preparations for War give great Assurance: but those who fall into such Accidents, it is necessary that they abstain from what occasioned them to fall into such Inconveniences: and thenceforward they acquire Friends by giving themselves to the Exercise of Justice and Equity; for good Works are the Gifts of God. To the other.

Three and twentieth Question.

How he may live without Anxiety?

The Resolution.

IF you wrong no Man, and relieve every one, doing Justice to all the World: for from so doing we reap such pleasant Fruits as we shall always live pleasantly. Nevertheless, we ought to crave of God, that what Accidents happen contrary to Expectation, bring us no Damage, as Death, Sicknesses, and such like Inconveniences, which can do you no harm if you are full of Piety. To the other.

Four and Twentieth Question.

What thing in this World is worthy the greatest Honour?

The Resolution.

THat is, to serve God; not so much with Sacrifices or Oblations, as with a pure Heart and a sincere Conscience, and to conform your self to the Obedience of a simple and active Faith. Which if you do (Great King) it will firmly imprint this Truth in your Heart, That all you have done, and shall do hereafter, will be evident and appear to all the World.

After this past, the King, with a loud Voice, saluted them all, ascribing to them great Praise, as did also the Assistants; especially the Philosophers, who were there present, and not without Cause: For these Persons were of great Authority in all their Speeches, laying the Foundations of their Answers and Opinions alwayes in God. This done, the King returned to Feasting and Meriment.

The day following, the Tables were covered in the same manner as before, and all the Lords as before being set at Table, the King taking his Opportunity of Devising, began to interrogate those who followed the others in the foregoing day of answering; and made this Question.

The twenty fifth Question.

I would know if Prudence may be taught?

The Resolution.

PRudence is a certain Dress and Ornament of the Soul, flowing • rom the Divine Power, having this • roperty to embrace what is good, • nd to refuse its contrary.

Six and twentieth Question.

What thing is most advantageous for the Health of the Soul?

The Resolution.

THat is Prudence, which non • can procure or obtain unle • God disposes his Understanding t • receive it. To the other.

Seven and twentieth Question.

How may one sufficiently yield d • thanks to their Father and M •• ther?

The Resolution.

IF you give them no cause of Gri •• in the World, though there scarce any to be found who can 〈◊〉 govern themselves, excepting Go • Father of all Light, do illumina ••• 〈◊〉 Understanding to every Actio • 〈…〉 . To the other •

Eight and twentieth Question.

How he might be made covetous to hear many things?

The Resolution.

IF you consider (Great King) how advantageous and profitable • t is to know every thing Created: • or by that means proportioning and • djusting what you have understood • o the quality of the times present, • ou will have the choice of what • ill be most agreeable and conveni • nt for you, in which you ought •• wayes to pray unto • od, that he • ill be your Succourer; for from • im proceeds all accomplishment of • ood Works. To the other.

Nine and twentieth Question.

• hat he should do not to violate the Laws.

The Resolution.

• F you were perswaded that God hath inspired those who have established the Laws, for the Directi • on and Government of the Lives o • us Mortals: you will well follow th • the other.

Thirtieth Question.

What Advantage may accrue to on • from Parentage.

The Resolution.

GReat King, if we weigh th • Accidents which happen to 〈◊〉 we shall find, when our Parents 〈◊〉 into Adversity, we share with the • therein, and are mutually oppress • and grieved with the greatness • their Sorrow. And if there arrive 〈◊〉 so any Prosperity and happy Fortu •• to them, we are glad, and find th • Content and Satisfaction, in wh ••• we solace our selves. And in truth our Parents are so well advised t •• they can intermingle their Af • a • ami • ably together, and that all thi • between them be so well knit to • ther by the ties of an inviola •• Friendship: there is no place left any desire of a Life more happy, nor is the same capable of any addition save only of Continuance, which you are to beg of God. To the other.

One and thirtieth Q • estion.

How he might be free from all Fear.

The Resolution.

IF your Conscience be clear of all sense of past Guilt, setting God alwayes present before your Eyes, for • he Guide and Conduct of all your Counsels to a good and happy issue. To the other.

Two and thirtieth Question.

How he should be readily assisted with Recollection and a due Presence of Mind at all Times?

The Resolution.

IF you seriously reflect how to the Vicissitudes of Humane Life all the World is exposed, setting often before your Eyes the admirable Revolutions that God hath sent. Ho • some are raised to Riches and Honou • others pressed with Calamities, an • fallen into extream Disgrace. T • the other.

Three and thirtieth Question.

What Course he ought to take and pu •• sue to avoid being immersed in Sen • suality and Idleness.

The Resolution.

THis to you (Great King) wh • have the Rule of a great King • dom, and a multiplicity of Affairs t • manage is feasible. For in the di •• charge of so weighty an Employme •• it is impossible you should have an • Leisure to fix your Imagination u •• on any thing but your Affairs, sin •• they will take up all your Tim • It is convenient therefore, that yo • be alwayes intent upon your Charg • and that you pray to God, to give • ou Grace to omit nothing of what concerns your Employment. To the other.

Four and thirtieth Question.

By what Signes he may know those who would impose upon him?

The Resolution.

IF you consider with your self, what Freedom every one useth in your • ehalf, whether he hath ever used the • ame and so continueth the same fa •• ion still, to court you out of choice: • r whether he gives you Counsel • nly out of course, and that his Con • ersation and manner of Life be the •• me as before: And whether he hath • orgot nothing of what the Duty and • ffection which he owes you doth • equire; Briefly, if his Affections and • ther Fashions of Proceeding are va •• ed; God instruct your Understand • ng to fore-see the Effect.

Then the King commended them all, calling every one by his name, whereat all the Assistants rejoyced • The next day, when the King espied his fit Opportunity in the Feast, he began to Question the rest, as follows.

Five and thirtieth Question.

What is the greatest Neglect in the World.

The Resolution.

IT is to take no account of ou • Children; and not to take due care for their Education, to train them up in Vertue, and to form in them good Manners and Behaviour For in our common Devotions we intreat God not only for our selves but also that it would please him to address our Children to all Goodness, and to impart Wisdom and Science to them; which proceeds also from the Grace of God. To the other.

Six and thirtieth Question.

How he should come to be a Lover of his Countrey?

The Resolution.

IF you perswade your self, that it is a happy thing to live and dye at home, and that Travels bring nothing but Folly to the Poor, and Dishonour to the Rich; since most men are of Opinion that Travellers have been banish'd their Countrey for some Miscarriage, Debt, or Trespass. But you (great King) will easily obtain what you demand in doing well, (as you do) to all the World, for God will give you a happy issue in all your just Affairs and Actions. To the other.

Seven and thirtieth Question.

What Course one ought to take, to live agreeably with his Wife?

The Resolution.

ALthough some kind of Women are nice and troublesom, and through their being Opiniators grow perverse: Being also frail, by reason of the weakness of the Sex, and subject to commit some Faults; yet nevertheless it behoveth us to comply with them, and to use them for our Advantage, not striving with them, nor contradicting them with a froward Spirit; for it is necessary to address our Life to a certain Butt or End, as the Governours and Pilots of Ships do in observing Land-marks, which Steps are all conducted by the Order and Providence of our great God. To the other.

Eight and thirtieth Question.

What Course he should take not to be deceived?

The Resolution.

IF you act in every occasion according to Reason, you will not suffer your self to be lead away by the Insinuations of Detractors; but (as you are indowed with a discerning Spirit) you will put a difference betwixt the Deeds and Sayings of every one. By which means you will be out of danger of being circumvented, accomplishing your desires in every Design which you shall lay with assured Judgment; nevertheless you must imagin, that the skill of ordering every Affair, the carrying it on, and the event of it, is the Work of the Divine Power. To the other.

Nine and Thirtieth Question.

What he should do to avoid being Cholerick.

The Resolution.

IF you consider (Great King) that He on whom the Lives of many depend, is the occasion of a multitude of Deaths; when he executeth his Will with Fury and Passion, and it is a detestable thing to extinguish the Lives of many out of an Affectation of Power: For when Subjects conform themselves to the Will of the Prince, humbly yielding and complying: What Ground hath he to disquiet himself, and to enter into Passion? Moreover, he must remember, that God, who Guideth and Governeth the Universal World, is no way subject to Wrath, nor heated with Passion; whose Example the Prince ought to copy in his benign and gentle Disposition. To the other.

Fortieth Question.

What thing is that which may well be foreseen by due Precaution.

The Resolution.

THat is to measure all things duly by the Line and Balance of right Reason; and to conduct them to their intended End an Issue, and to reject whatever is unprofitable and impertinent, as contrary to right Reason; in such sort, as sounding the Intention in every Proceeding, we come to the head of our Affairs, by good Counsel: But the Divine Vertue renders all Counsel assured and firm; and Yours principally, because you are given to the Exercise of Piety. To the other.

One and fortieth Question.

What is it to play the Philosopher?

The Resolution.

THat is, well and wisely to deliberate and consult all things that present themselves and happen to us; and not to suffer our selves to be swayed by our irregular and fond Appetite, but to despise all Vanities and Follies arising from filthy Lust and sordid Lucre; and to be alwayes ready to the accomplishment of all good Works, by as good and just Measures; which to attain, we ought to implore the Aid of God incessantly. To the other.

Two and thirtieth Question.

What is the Royal Vertue of Hospitality.

The Resolution.

IT is to shew ones self not ingrateful, but bountiful to all the World, repaying with increase the good turns you have received from another; in such sort as you may bear away the prize of Courtesie. For God greatly exalteth the humble, bearing great Favour and love to those that lessen and impoverish themselves liberally to raise the Vertue of others. To the other.

Three and fortieth Question.

What Works are of most duration?

The Resolution.

HE is esteemed to do a lasting Work, who hath brought to pass a weighty Business and worthy of Regard; and when it is such as the Beholders durst not put their hands to it, by reason of the Difficulty and Excellency of the Affair; and that he nevertheless suffers none that have laboured in it to be unrewarded. Not omitting likewise, to feed with such as he hath obliged to engage therein, with all Necessaries. God having regard of all things in this World enriches men with variety of Gifts, allotting to some health of Body, and of Understanding, and many such Goods. Wherefore (Great King) you, in the imitation of God, ought to comfort the Afflicted; and to convert their Calamities into Solace and Repose, as being assured that whatever is done by Justice and Equity, is most permanent and lasting. To the other.

Four and fortieth Question.

What is the Fruit of Wisdom?

The Resolution.

THE Fruit of Wisdom is, when we have committed nothing whereof our Conscience doth knowingly reproach us, and when we have passed the Course of our Lives Sincerely. For by such means (Excellent King) there is bred in our Minds a very great Satisfaction, and an infinite joy, with a pleasant Complacence. For you (Great King) can never want hope in God, conducting your Reign in true Piety and Religion. These Answers heard, all the Assistants expressed signs of great Approbation, crowned with a chearful Applause. Then the King graciously invited them to drink. The Morning after, when all the Company returned to the Table, the King asked the rest in the following manner.

Five and fortieth Question.

What Course he should take never to be elated with Pride?

The Resolution.

YOU will never be swelled nor elated with Pride, if you keep your self in an equality and moderation of Spirit, that is to say, if upon all Occasions you have this Maxim engraven in your Mind, That you who bear rule over Men, are no more then a Man yourself, reflecting also with your self, that God infatuateth the proud and arrogant, and raiseth those who are lowly and humble. To the other.

Six and fortieth Question.

What Counsellors he ought to have about him.

The Resolution.

THey should be your Counsellors (Great King) who have been long exercised and versed in your Affairs, and such as you know bear you great Fidelity and Love; and who know how to conform and suit themselves to your Condition: the Light of God will discover those who are worthy such an Employment. To the other.

Seven and fortieth Question.

What is most Necessary to a King?

The Resolution.

THE love of his Subjects; for by that means he will make a Bond of indissoluble good will: For the rest, God accomplisheth that which one chuseth for the best. To the other.

Eight and fortieth Question.

What is the end of a Speech or Oration in Pleading?

The Resolution.

IT consists, after you have proposed your Intention, in persuading that your cause is good, confuting the Objections of your Adversary, and shewing them to be inconsequent, worthless and impertinent: But the main end is to pursue duly the Point on every Occasion, and not to stray with Locutions; for the true persuasion is a thing addressed from God. To the other.

Nine and fortieth Question.

How he should accommodate himself to divers People in one Kingdom.

The Resolution.

DOing and administring Justice to every one equally; and by so doing you shall Govern and Rule them as you list: for the rest, God inspireth men with Power to discern the right of Kings. To the other.

Fiftieth Question.

In what things are we constrained to be sorrowful?

The Resolution.

IN the Calamities and Adversities of our Friends, and most, when we see that such Calamities are of a long durance, and inevitable; and when they are therewith so attacked, as to cause them to dye: For in such Griefs there is no means how we can take off our Sorrow, (and if there were) there is no possible hope of Remedy, nor any profit to be found against such Accidents, with which all humane kind are so grieved. For to avoid wholly all Mischances, is a business rather for a Divine Power, then a Mortal. To the other.

One and fiftieth Question.

In what thing a man deprives himself of Glory and Honour.

The Resolution.

WHen a man becomes untractable, and inaccessible, by fierceness and Pride: for then Vituperation comes upon him, and privation of Honour follows him: for God, who is the Governour of Glory, gives and takes it away, as seemeth good to him. To the other.

Two and fiftieth Question.

What kind of men he ought most to trust.

The Resolution.

TO those who bear you such love, that neither Fear, nor Avarice, nor Ambition, nor Covetousness, nor hope of Lucre, cannot at all have any Power to divert. Nevertheless, the shew of this Love is not easily to be discerned; and in the same, it is needful to have Observation a long time, for those who are near to a King, aspire to make themselves rich, and spare no means to get, by his Favour, great Profit, and are naturally Traytors. But God conduct (Great King) your Councel, that they may sufficiently shew you who are those that perfectly love you. To the other.

Three and fiftieth Question.

What is that which conserveth a Kingdom?

The Resolution.

THat is, that the King take diligent care, and give order, that those who are in Office, and have charge, commit no undue things to the prejudice of the People: The which you know very well how to perform, for (as it seemeth) God hath given you a Spirit very excellent. To the other.

Four and fiftieth Question.

By what means he might keep Grace and Honour?

The Resolution.

BY Vertue: For she is the accomplishment of all great Works, and trips up the Feet of Vice, as you have long experimented by your excellent Bounty towards all Persons: Which in you is a sign of the Gift of God. To the other.

Five and fiftieth Question.

How in Time of War he might keep himself still in Tranquillity of Spirit?

The Resolution.

IF you propose in your Mind, to give order that your Lieutenants and Captains commit nothing that is Evil; but that they contend by Vertue one with another for the proof of their Vertue, and further, that they have in you a perfect Confidence, that you will have their Domestick Affairs in a singular Respect, if it happen that they lose their Lives for, and in your Service; By this means you shall have no Occasion to be troubled, disposing all prudently by Divine Clemency, which will inspire you to understand all that is good.

King Ptolomy receiving this Answer with great expressions of Joy, with a chearful Countenance entreated them all to drink, shewing extream Content and Satisfaction.

The seventh Day, the Feast was prepared more great and more sumptuous than it had hitherto been; because that many Ambassadours from Cities were arrived there. Then all being set in their Order, the King finding occasion to devise, asked the first of those that had not yet spoken their Advise in this same manner.

Six and fiftieth Question.

How he might be resolved throughly by Reason, and by Arguments?

The Resolution.

IF you weigh well the Propositions which you shall hold, and the Persons which speak, and the Subject whereof they treat: and • hat you often inform your self, and that in divers manners, and by long intervals of time, of the estate of the above said Affairs: For the Bounty of the Spirit is an extraordinary Gift of God, by which one may easily know and discern all things • To the other.

Seven and fiftieth Question.

Wherefore is it that many cannot approach unto Vertue?

The Resolution.

BEcause Nature hath Created al • Humane Creatures subject to incontinence, and prompt to Voluptuousness; from whence Injustic • and Iniquity is ingendred, and Ava • riciousness does greatly abound. Bu • the estate of Vertue whose Nature is fixed on things sublime, casts away all those whom Voluptuousness doth cause to be alienated from her. Fo • she commends before all things, tha • Justice and Magnanimity shall be observed, the which God gives, and is therefore the principal Author. To the other.

Eight and fiftieth Question.

What is that which Kings ought to follow above all things.

The Resolution.

THat is the Laws: To the end that they ruling the lives of • ubjects by just and equitable Acts (as we have heard you do) Great • ing, you shall gain by this means •• mortal Memory, if you follow the • recepts and Commands of the most • igh. To the other.

Nine and Fiftieth Question.

Who are those that one ought to elect for Offices and Magistracies?

The Resolution.

THEY are those that are averse to all things unjust, and •• at are imitators of your Actions: and that being drawn with the sweetness of Vertue, pursue incessantly after good Works, that they may attain to Glory and Honour, to which certainly, O Worthy King still following Vertue, you will a •• tain: For God is he that crowne • with Honour and Glory glorio •• Justice. To the other.

The Sixtieth Question.

What Persons ought one to choose for Captains?

The Resolution.

THose that do most exceed Justice and Magnanimity, a •• yet have more respect to the Lives • Men than to a bloody Victory: F •• God is he from whom all Mort •• receive infinite Goodness, the whi •• you shall excellently imitate, if y •• persist in doing good to your Su •• jects. To the other.

The One and Sixtieth Question.

Who is the Man worthy of Admiration?

The Resolution.

THat is he who doth highly abound in Glory and Greatness, is opulent in Riches, and sublime in Puissance: yet nevertheless yields himself affable and kind, just and equitable to every one, as we have heard, Great King, you do; and the same shall make you admired by every one: For it is God that hath engraven this Sollicitude in your Heart. To the other.

The Two and Sixtieth Question.

What behoveth him to exercise himself in, when he is at leisure, that he may not thereby be drowned in Sloth?

The Resolution.

IT is necessary, with all imaginable care and diligence to consider the Discourse which offer concerning the form and manner of living: which every one ought constantly to have before his Eyes. Likewise, to bear always in mind, to wha • end, Property, and Vertue, were al • things ordained: Because in the sai • Discourse there is much good an • honest pastime conjoined to the in • crease of Knowledge. For amongst little and vile things, one finds ma • ny times something that may pleas • him to choose and take; for the re •• (Great King) it seems well to u •• God hath in a great measure so fa • voured you, that you will still b • electing all vertuous behaviour an • kindness, by the great honour yo • bear to the study of Wisdom. T • the other.

The Three and Sixtieth Question.

In what things ought Kings most to employ their time?

The Resolution.

IN the knowledge of Histories, and in reading Books, which treat of Affairs, that most often present themselves to him: in which it is needful that • he imploy much time. It beho • eth moreover, that he enquire for those Writings that teach to conserve Kingdoms, and to correct the manners of men: which to accomplish with such diligence as you do, God will give prosperity to your Designs, in which he will grant you • n excellent Glory far above other Kings. To the other.

The Four and Sixtieth Question.

What Persons ought one to invite to Banquets?

The Resolution.

ONe ought to call those which are desirous to learn, and those who often think how the Affairs of a Kingdom ought to pass, and that know how to recount the Lives of Princes: for there is nothing more pleasant, nor more delectable then such Company. For they are those that are well instituted and instructed in the Beauty of Knowledge, and have God in high Reverence. The which thing it seems you do accomplish well (Great King) as one may perceive, in that God hath been pleased to send you Prosperity and Happiness in all your Affairs. To the other.

The five and Sixtieth Question.

Which is most profitable for the People, either to choose over them a King from a private Person, or to obey a King that was Son to a King?

The Resolution.

THE most profitable to the People is that which is most agreeable with Nature: For although that some Kings Sons be sometimes Oppressors of the People, yet those which from private Persons come to be exalted to such Sublimity and Greatness, because they have experienced Poverty, and endured Calamities and laborious Travels of private Persons, they are more cruel then bloody Tyrants, and Rule their Subjects by force and intolerable Violence. Wherefore the Ordinance received and accustomed, and the common fashion of doing, is much more sure, and far better for Government, that it come from the King by Succession, from Father to Son, as it is with you (Worthy and Great King:) for your Greatness and Excellency consisteth not so much in Honours, Glory, and great Domination, as in Clemency and Benignity. The which (by a Gift from God) draweth and attracteth the Hearts of all Persons to love you. The King accepted this Answer with Praise, and turn'd himself towards the last, saying,

The six and sixtieth Question.

What is most profitable to a Kingdom?

The Resolution.

THat is, to hold and maintain th • People in Peace; and to giv • order that Suits and Process of La • should be immediately and withou • delay adjudged definitively; for such things are executed when the Prince hateth the wicked, and sheweth Fa • vour and Kindness to good and ho • nest Men, and such as be vertuous and that he esteems it a great thin • to have saved the Life of one of hi • Subjects: as we have been informed you do (Great King) that abhor • all Murderers, disposing and tem • pering all by Justice: In which yo • adorn to Eternity the Greatness o • your Deeds; God having inspire • you with a Soul free from all foul • ness of Vice, and illustrated the same with most excellent Vertue.

AFter these Answers, there arose a great Noise of Congratulations and Applauses with an excessive joyful Acclamation, and the whole Hall was full of joyful Shouts. The King then commanding silence, and taking his Cup, invited them all to drink: then addressing his Sp • ech to the said Doctors, pronounced these Words in the presence of all the Assembly. I repute this day (my Masters) to be to me most happy by your Presences, for your Answers have • rought to me most great Profit and Instruction for the Government of my self and my Kingdom.

Thus all being ended, he ordained • hat to every one of the Doctors • hould be delivered three Talents of Silver, and by and by gave to every one of them a Page to wait upon • hem at their Table. So with great contentment to every one, the Feast was ended with great Praise of the Kings Liberality; who above all, shew'd a Countenance of receiving the greatest Satisfaction and most joyful content.

I Have been hitherto Philocrates, thus prolix in the recital of the Business, which I have done, for the great esteem I have had of such men, and of their Wisdom: marvelling at the readiness of their Answers, being so pertinent to that which was proposed to them upon the sudden: shewing such Elegance in their Speech, as if these Questions had been long time in premeditation: and that he who proposed them, had thought of them long before he demanded them: and yet their Answers to him were found so agreeable, as if they had long before consulted together about them. Wherefore it is no wonder that they seem admirable, not to me only, but to the Phylosophers also, and to all them that were present, assuring you that such things are more hard to believe than one would imagine, in which I will not wonder, if the Faith of the Readers be vanquished: For my part, what occasion have I to add Dreams or Falsities, seeing that all which I have Written, is to be found in the Registers of the King, where it is held the greatest of Crimes, to find any untruth in the least thing of the World.

I assure you then, that this Recitation is most true, containing the Discourse of all the things as they have passed in verity, without mixture of any Errour; for to this end, that I might best know the truth, I have used this Diligence to search publick Registers, where we may see recited the Banquets and Feasts, together with the Interrogations also of the King; and the Answers which were given him, and all even Word for Word; from whence I have borrowed what I have here Written. For you know it hath been the custom to Register and Inroul all that hath been done and said, every day from the time that the King began to give Audience,It was a Custom to Register what was propounded and answered in the Kings of Egypts Presence. unto the time He went to Bed, without omitting any thing that he did, or was said to his Majesty: A course truly, very profitable and well instituted: For by that means the registred Acts of the precedent day being read, if any thing were omitted in what the King had said or done, there might be Opportunity of amendment.

Therefore, after I had diligently searched the Day Book of the King, I have collected the same for you, here by Writing, as afore-said; Well knowing the extraordinary great desire you have to understand all remarkable Occurrences.

The means used by the 72 Doctors, in their Interpreting, or Translating the Law.

THree dayes after these Feasts and Disputes were ended, Demetrius conducted all these Doctors towards the Sea, into an Isle; and entring upon a Bank, passed a Bridg which led towards the North, where the place designed for this Assembly was, and where they should hold their Conference for their Interpretation of the Law.

It was a House of Pleasant Scituation, and most magnificent, upon the Banks of the Sea, very stately and curiously decked and trimmed: where, above all Conveniencies, there was great silence for the tranquility of the Spirit, and repose of the Understanding. Moreover, there was all things necessary for Life, carefully provided and prepared with great convenience and ease.

In this place Demetrius entreated them they would dispose themselves to the I • terpretation of the Law, in which they began to proceed, disputing, and conferring together of every thing, untill they came all to one general accord and consent, to resolve in a true sence advisedly. The which done, they set down in Writing, that which was by them so composed and reduced into good order, the most learnedly, and the most eloquently that they could, by the Advice and Counsell of all, they put it apart, that the same might afterwards be put into the Hands of Demetrius.

Their Colloquies and Conferences lasted from the Morning untill nine of the Clock, and so rising from these Disputes, they went to take Recreation and Air for their Health, after all things were sumptuously administred unto them. For Dorothea, who had the same in charge, was therein so careful, that there was nothing made ready for the Kings Person, but every day they had as much of the same to every single Person, and he would once the day come to visit them with courtship in his own proper Person, and they sometimes went to salute the King with great Reverence, and so return'd to privacy.

Every Morning it was their Custom to make their Prayers to God, after they had wash'd their Hands in the Sea, as the Iews customarily use Lavations, and then retir'd to their Readings and Interpretations.

I was so bold to ask them why they so washed their Hands before they made their Prayers? to which demand they made this Answer: that this washing of the hands did admonish them to do nothing wickedly, but to devote all their Actions to Piety, and Sanctity: because that all the Works they did with their Hands might be effected according to Justice, Truth, and Cleanness, as we have before said.

To conclude, these Personages being in such Serenity of Air, Beauty of dwelling, Tranquility of Silence, Pleasantness of Repose, and Royal Entertainment, finished the Work undertaken: and, which is a note of Admiration, (they had so expresly ordered it among themselves) and followed it with such care and diligence, that the Interpretation of the Law was fully finished in the space of 72 Dayes. Demetrius then seeing the Translation and Interpretation of the Law was so well and happily brought to an end, used means that the multitude of the Iews, then being in Egypt, might be convocated to the place where the Work was then perfected: to whom he shewed how all things had been done, beginning with all Circumstances of the Enterprize, and all in the presence of the Interpreters. To the King all the Multitude attributed great Praise, and gave infinite thanks, for being the mediate cause of so important a good, and a benefit of such excellency: Likewise they shared a part of the Honour to Demetrius, intreating him to shew them that Favour as to have a Copy for their Princes, for to haue their Advice, and to deliberate upon the Profit or Damage that might arise upon the same.

In this sort was the Law reviewed, re-known, and received in the assembly of the Princes of the Iews, and of the Multitude, and of the Ambassadors of Towns. And upon Proclamation made (the seventy two Doctors being present) that all was well and holily Translated, and done after a most exquisite manner: it was provided that nothing thereof should be changed, and that all things should remain in the same estate without alteration of the least thing or tittle.

As the Translation was thus approved of all, and the Decree made for the ratification of the same; Demetrius commanded that according to their custom, they should make Imprecations and Maledictions against those which should undertake or should presume to add any thing thereto, or to transferr it otherwayes by changing, effacing, or ordering any thing whatsoever it were, unto that which was so perfectly now written. And when all was perfected and accomplished in this manner, he ad • ured the Iews to hold, keep, and preserve it inviolably for ever: the which they promised to do with great Joy and Acclamation.

So Demetrius, finding himself greatly satisfied, especially because he had been a great Conductor of the Work: and that he had given to the King such Content in the happy execution and accomplishment of his charge, and of this his Felicity, made great Complements to the King. Who having after with great Diligence perus'd this Interpretation, and considered the profundity of the Sence of the Lawmaker, which he admired with an astonished regard: he said to Demetrius, How comes it to pass that none of the Poets or Historians have put their Hands to this Law, being it is a thing of so high and perfect Excellency? To which Demetrius answered, that no body never durst touch it, as well for the reverence of the same, as also that God had forbidden it; so as some having presumed to attempt it, have been chastised with Divine Punishment: whereupon they have been constrained to desist from their enterprize: For, as testifieth Theopompus, which, by a recital of himself, saith, that presuming to transferr into his History some Secrets of the Holy Law, he was afflicted more then 30 dayes following with a perturbation of his Understanding: But calling upon God in the Intervals and Cessations of the most vehement fits of this his Malady, it was told him in his sleep, this Punishment was sent him from God, for having presumed to prophane and falsifie things Sacred. So by this Vision he was corrected, repented, and perfectly received his Sences again.

And, said Demetrius, upon mine own knowledge, I affirm, that Theodorus a Tragick Poet, willing to usurp something from this Law, therewith to enrich his Poesie, lost his sight: Nevertheless, advising with himself, and concluding that this his Audaciousness was the cause of his Blindness, prayed to God for many dayes, whereby he came again to Health.

The King, saying that this was wisely spoken, adored the Law: Commanding that the Books of the same should be preserved the most curiously and carefully that might be possible: and advising with the Interpreters, benignely and graciously prayed them, that when they were in Iudea, they would often come and see him.

Finally, he gave order, that they should be honourably returned back and conducted into their Country, promising them, that how oft soever, and when they pleased to return, he would entertain them as his principal Friends: so honouring them with fair Presents according to their Merits, and commanding that all things should be made ready for the dispatch of their return, using towards them all Royal Magnificence; He gave to every one of them three rich Habilliments, and two Talents of Gold, and an excellent Cup of the weight of a Talent. Moreover, Furniture to furnish a Chamber; over and above he sent to Eleazer ten Table-beds or Couches of ease, which had the Feet of Silver, and adorned with all that was necessary to the beautifying of them.

Further, he sent him a Present of thirty Talents of Cilicia, that is to say, ten Robes, whereof the one was of Purple; and a fair Crown of an hundred Tunicks of Crespe, of Viols, of Basins, and two Cups of Gold for the Sacrifices. After, he intreated Eleazar, that when any of the said Doctors should desire rather to return to him, then to remain in Hierusalem, that he would not hinder them by any means, for he protested he made great esteem of wise Mens Company; and that he would spare for nothing to draw them to him. In which he should best employ his Riches, to all imaginable Content and Profit, and not, as some Prodigal Princes do, in vain Trifles that profit nothing.

Behold here, my Philocrates, the Present which I promised you; in which I hope, you will take more Pleasure, than in reading vain, fabulous Narrations, being that you use to whet and sharpen your Understanding in the Contemplation of the most great and Noble Actions: In which you have imployed much time, which hath given me occasion now to write you things worthy and excellent, and the best that I could chuse, because that betwixt us I would kindle a kind Contention and Emulation of amiable Vertue, for the desire to have an intelligence of things more worthy to be observed, and which are the most excellent.

The end of ARISTEUS his History.
Proofs concerning this History.

NOW follow sundry Opinions of divers Authors, Ancient and Modern, concerning this Business and Translation of the Law of Moses. And first, an Extract from the fourth Chapter of the fifth part o • the several Collections of Pietr • Messie, in which there fell (saith he) an admirable and miraculous hap • viz. How the 72 Interpreters being put severally into several Cells, b • the Commission of the King, without possible means to conferr th • one with the other, and that afte • they had made, so separated, ever • one his Traduction, and being brough • all together before the King with all their Traductions, neverthele •• were all found so conformable, tha • there was not one syllable more in the one than in the other: which could not be without the especial Grace and Operation of the Holy Ghost; as saith Saint Augustine, Ireneus, and Tertullian, who saith, he had seen in his Time, and in Alex • ndria, the very Books written by • he Hands of the seventy two Tran • lators, which were in Hebrew and in Greek. As much also saith Iustin the Philosopher, in the Book of his Ad • ertisements, that he made to the Pagans and Gentiles: where he saith, that King Ptolomeus made to be built, without the City of Alexandria, se • enty two Halls, to lodg severally the seventy two Traductors, and there • rovided very honourably for them • ll, of all that to them was necessa •• : In the which place, the said • ranslators remained, without one • eing the other, untill that such •• eir Translations were perfectly •• nished. And he affirmeth also, • o have seen then the Ruins and old Walls of these Buildings, which were kept as Reliques and things Sacred.

And although Saint Hierom and Ruffinus agree not in the number o • the said Chambers, the matter is no • great. Seeing that according to Sain • Augustin, and many other Author • every Translator made his Transla • tion apart, without conference wit • the other, yet all the Traduction • were found conform.

And truly, however, when it i • duely considered, it appears a grea • Mystery, and may be held for a grea • Miracle of this Conformity of Styl • and of Order, to Translate a thing so long and so diverse, although al • the Translators had been togethe • and that they had begun this Wor •• at this time.

For we see that it is enough for tw • men to accord in one only poin • when they are to mix something to • gether.

After the Translation was finis •• ed, the Iews that remained in Egyp • and which had been versed in their Law, recommended to the King this Holy Writing; wherewith the King was right well content. And for certain, according to Iosephus, and Eusebius, King Ptolomy was astonished at the Holy Scriptures, and ravishingly taken with their Mysteries: That he demanded of Demetrius Phalerius (who had the charge of his Library) saying, How comes it • hat Lycurgus, Solon, and other Law • ivers, are so silent of the Law of • he Iews?

To whom Demetrius answered, • aying, (Sir) This Law, as you may • ufficiently see, comes from God, so • hat no Law-giver durst be so har • y to touch it, or take from it any • ract: For even Theopompus was • rucken by the Divine Hand with • erturbation of his Sense, and with • Cardiack Passion, for having a will • o mix the Holy History of the He • rews, by his Inriching it with elo • uent Words, and rhetorical Colours.

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But after returning to God, an • commending himself to his Mercy, 〈◊〉 was revealed to him in a Dream, th • his Disaster came upon him for so a • tempting to embellish, and (as 〈◊〉 thought) to enrich the Sincerity 〈◊〉 the Holy Scriptures with drest Wor • and trim'd Phrases, and to comm •• nicate it so to the Pagans and I •• dels.

It comes also into my thought how Theodorus, a Tragick Poet, su • denly lost his sight, for having tak • one only passage of Holy Writ • Argument of his Tragedy: but ••• penting him of the same, and doi •• Penance for his Forfeit, he re ••• vered his sight as before.

HItherto are the Words of P •• tro Messie, by the which 〈◊〉 may see the Diversity of Opinio • that is amongst Authors, concerni •• this Translation of the Law of ••• ses. For my self, it seemeth to 〈◊〉 that Aristeus, which was always p ••• sent, and that had conduced to the affair in part, meriteth that one do him the Honour to give belief to his History, although some Doctors • herein vary.

A short Discourse of the Antiquity and Dignity of the Sacred Books, and Excellency of their inspired Writer, the Prophet Moses. By the English Translator.

AS the true God is the ancient of Dayes and Times; so it pleased him that his perpetual History, contained 〈◊〉 Holy Scriptures, should excell in Anti • uity of Time, all other Histories and • ritings of the World that can be •• und; the Writings of the Pagans, and • ations, being all under these, and long •• ter, and that only of Moses, the Sub •• ct of this former History, contains the • ccount of years justly from the Creation and beginning of the World, even unto the coming of the promised Redeemer. A reckoning (I say) so just and certain, that there is no such to be found.

For to come to the Time wherein the Prophet of God, Moses, the first Writer of Holy Writ, began to write manifestly under the Lord of Heaven and Earth; we may gather, and without prejudice, of all that then could be done; as by a Passage, amongst many other places, we read of in the seventeenth Chapter of the Book of Exodus, where it is said, God Commanded him to write; and that in the same year the People of Israel issued ou • of Egypt, which was from the Creation of the World 2513. Upon which w • may advertise our selves, that the year • are calculated according to Verity of the said Scriptures, by the faithful Servant • of God, which have happily travelled therein.

And therefore we need not rest upo • the Calculation of Histories, Annals, and humane Chronicles, or other Writer • that have not intirely followed Holy Scriptures, who are discordant amongs • themselves, and many times directly opposite to one anothers times.

Therefore, if we diligently search all Antiquities and Writings of men of all Nations, that have any appearance of certain time, wherein those Writings were made, and after confer those times with the things recited and inregistred by the Holy Prophet Moses, and the time wherein he writ them; we shall see manifestly • he Excellency and Antiquity that he is herein above all men: For the Fables and Disguisements of prophane Poets, Greeks and Latines, which all came a long time after Moses: Amongst them (I say) we shall see no other but mani • est Dreams, Lyes; and amongst other things notable, some Corruptions of the Sacred Scriptures, long before Writ • en, of which, they having heard some •• ckling, and received it as from hand to hand, or drawn it from his Writings, • or heard it recounted by the Father to the Son, and they from thei • A • cestors, which were the Children a • d Successors of the three Sons of Noah, who was the second Father of huma •• kind, and restorer of the Nations of all the World, all issuing from his Posterity, after the universal Flood.

His three Sons, (as Holy Scripture hath acquainted us with,) where Shem, Ham, and Iaphet, of whom are descended all the Earth: And this before spoken, is easily and sufficiently discovered in the Writings of the said Pagans, by the proper Names of the said Children of Noah, and of their Successors, which of long time before these Writings and prophane Histories, had been named by Moses.

For the Pagans testifie, that the People had made of these Ancient Fathers • Idols, and Gods: As of Iaphet, Iapetus, they drew Iavan, Ianus, and Ion; and because they were Names held in the Hebrew Letters, or value of them; they accommodated them to their Tongues and Letters, and to make them more easie and glib in their accustomed Pronunciation, came near, but with al • eration.

And if we will go more high, and weigh the old Times of the first Age which preceeded the Flood, as we have it from that only History of Moses in the Holy Bible: We shall easily perceive that the Pagan Poets and Writers have received, even the Ancient Names, and mingled them amongst their Fables and Dreams, and drawn them from the Holy Scriptures.

And so it shall appear plainly, that their false God, Vulcan, is not very hard to unmask, that he was a mortal Man, and one of the Sons of the other Lamech, the prime Bigamist and corrupter of Marriage; who descended of that accursed Race of Cain: And this appears by the faculty of this Vulcan, which was a Smith or forger of Armour: And Moses declares him so, and by his Name too, for he is by him called Thu-vulcain; and every one any thing skill'd in the Hebrew, knows, that if they leave the first Letter, which is servile, and put to form the Name, according to the manner of the Hebrews, it will appear mere Vulcain; for their Letter Beth, B. having not a prick in him, is pronounced as our v Consonant.

And for the name of Vulcain's Wife, by Moses call'd Nehama, which signifieth Fair in their Language, or, as speak the Latines, Venusta: It is a plain course to discover vain Beauty, or their so much celebrated, unchast, and wanton Venus. A goodly Race and fair Family, of that accursed murtherer, Cain.

And here may we see some of the proper Gods and Idols of the poor Pagans, amongst that Anthill of such and other ill stoln Names, unhandsomely fetch'd from the Holy Scriptures, with and by the subtilty of the Devil; to the end that a wicked Troop of execrable Gyants, violent oppressors of men, Thieves, and Adulterous desperates, shaken off, and damned by the Word of God, of whom the first Apostate and Lyer, Sathan, made his counterfeit Gods and Idols; the old Serpent, expert and knowing in all malice, that there was no better way for him to muffle and blind humane Judgement from the knowledge of the true God, at first ingraven in the Souls of men, but by this counterfeit device with Posterity.

But to pass farther in our begun purpose, touching the fabulous Writings of the Pagan Poets, we shall find, that their Discourse, in the best we can of it, is but Corruptions of the Truth, in the Holy Scriptures of God, or things therein revealed; turn'd by them into Dreams, and prophane Narrations: As we may see, in that they writ of the Creation of the World, Ovid. 1. de Meta. Virgil, 6. Aeneid. Virgil Eglog. 4.5. and Government of the same, of the Divine vertue that sustains and interiourly nourisheth all things; of the Consumption of Heaven and Earth with Fire at the last Day, and also of the Restoration of the World, and of all things in such good order, for all so many Confusions proceeding from Sin. All which things they might obtain, and by some dark means draw from the Books of Holy Scripture and Sacred Prophets, translated out of Hebrew into other Languages, or understand something by means of the dispersion of the People of Israel, Iosephus antiq. spread through all the Provinces of the Roman Empire, and through all the Quarters of the World. For the Iews had for the most part leave in all Places to hold their Synagogues, and to have publick Lectures of their Law and Prophets: When these Poets, Act. 18.20. flatterers of men, turn'd all that, spoken of the Person of Christ, the promised Redeemer, and that then was expected; Virgil. Aeneid. falsely to apply them by flattery to their Princes, false Gods and Idols.

But let us leave all those Juglers and Lyers, that durst be so prophanely bold to corrupt the pure Verity of God's Word, and speak we of the Gentiles Writings, how long they came after Moses, and Writ since he: and that even they have given Testimony to him and his Divine Writings, which may at least suffice to convince all Contradictors, that Moses was in Nature, and before them all. We understand, that his reckoning is a perpetual following all the years since the Creation of the World, even unto his time, as it is easie to gather by his Books, and his account of the Years, and Lives of the first Fathers, from Adam, unto the Patriarch Abraham, and after, from his Successors, as from Father to Son, to wit, Isaac, Iacob, Levi, Caath, Amram, and then Aaron, and Moses himself, Children of the said Amram: And that he had express charge to Write to the very last, the year since the Creation of the World, 2513. and of his Life the 80. Year, and hath continued his Holy Stories, even to the year of his Death, and of the World, 2553.

Now since that time • God hath always so provided for the advancement of his Glory, and the edification of his Church, that the perpetual History of her, and the certain account of the years of the World, hath been continued and still put in Writing by his Prophets.

As it is to be seen in the Holy Books that treat of and contain the Government of Ioshua, and the Iudges: then to Samuel, and the Kings of the People, unto the Transmigration into Babylon, and of other Governours, which have succeeded them, after their return from thence.

And finally, the Prophet Daniel hath declared the rest of the time, that is, The 490 years since the said Deliverance of the Jews, and return from Babylon, by the means of Cyrus, Daniel 9. King of Persia, even to the Death and Resurrection of Christ the Redeemer, promised to the Holy Fathers, which is our Lord Iesus, the eternal Son of God, true God, and true Man; who appeared living after his Death and Resurrection to more than five hundred faithful Witnesses at one time, Luk. 24. • 1 Cor. 15. besides his other manifestations, and mounted visibly into Heaven in the year of the World, 3961.

Now if we will lear • h all the Histories of all the Nations of the World, of whom the Writings are arrived to our Age, the most Ancient time of which they make mention shall be of their antient Destruction of Troy by the Greeks. The History whereof hath been written by Dictis of the Isle of Creet, which is the best Testimony they have for the present, and since, by Homer and many others.

And from this Destruction, Diodorus Siculus, renowned amongst the Historians, began his Books; now the same, according with the common Judgment and Calculation of knowing men, comes only to be about 358 years before the building of Rome; the same time then falls to be in the sixteenth year of the Government of Elon, Judge of the People of Israel, Iudges 12. mentioned in the Book of Iudges. And the same was 316 years before the first Olympiade, the reckoning of the Annals of the Greeks: So then the said Destruction of Troy falls to be only under the year of the World 2838. VVhen therefore we shall give consent, that their Writings, the most certain, whose Narrations we may best give Credit unto: Yet the Prophet Moses shall be found much more Ancient then all the Writers of the World, what Nation soever, though they are in great number, and of whom we see yet the old Books in these last times in their proper Tongues.

And that he hath put his hand to the Pen, and began to write his Divine Revelations of the Creation and Conduct of the World even to his time, and his sacred History and Prophesies touching the Church of God shall at least be 325 years before all other Writers, of whom there is any mention or news in the World; that is to say, in the year of the World 2513.

Whereupon we note, even to this present, against all those prophane Mockers that have disgorged that enormous Blasphemy amongst others, that the World is eternal and of it self: which if it were, so as they dream, and that it had no such beginning as is written by Moses, they might find then by all, and in all Languages, many Histories of infinite times, and many Chronicles of many Ages, and of old times that have preceded Moses in the account of years.

But we see that there is no such, and that the holy Bible is found even in the middle amongst all sorts of Enemies that strive to destroy, lose, abolish, burn, and extermine from the World the Books of it, and for all thereto they had so long time, yet nevertheless they never could, nor ever shall. For we see the said Bible yet, in his proper Writing and Language, and of all others of what Nation soever, the most celebrated and renowned: and if they could find any History, which had been written before Moses was born into the World, yet shall it contain their Time and Composition, with more years and ages, as we can gather from the holy Scriptures, even to this present year 1633, since the Nativity of Christ.

The which account of times past from the Creation unto this present year, shall come to amount to 5563 years, but such Histories neither can be found, nor ever were.

But for Moses, and his faithful Writings, even prophane Authors and Histories of the Gentiles themselves, have been, even as it were, divinely constrained to bear Testimony, maugre their Calumnies, Lyes, Dreams, and Disguisings, through and by the invincible force of Truth. And so they have served for Certificates to all Nations of the venerable and well known Antiquity of him and his Holy Writs.

For some of them have noted, and writ thus,Trogus. Justinus. (as a thing notorious of their times) to wit, That in the East parts, and of Syria it self, there had been an Abraham, an Israel, and even a Ioseph, who, say they, was a Son of the said Israel, sold by his Brethren, and led into Egypt.

Then how he was received into the Court, and held very dearly with the King, to whom he foretold the grievous and great Famin; so as without the Divine Counsel by him given, (whereupon the admonished King gathered up and made Reservation of Corn before the time of the said Famin,) Egypt had perished.

And finally, how his Successor Moses, and all his People issued out of Egypt, came to Mount Sinai, how they consecrated the Seventh day for their Sabboth, or resting day: But I will leave this Discourse, though diversified from a spark of Truth, that these Historians have mixed with their own Devices, as prophane; and in which they were poorly advertised and deceived, by the subtilty of Satan, as we may well know by conferring their Writings with the Holy Bible.

And be it that these Scoffers of God and his Holy Word, dare be so bold to say and affirm, that Moses, and his, have suppressed and abolished all Precedent Histories, making their Writings to be before all others, thereby to Authorize them the better; yet we will leave those their Calumnies to the Judgment of any of sound Sense and Understanding: If that could be, or can have any place or shadow of belief amongst men of sound Judgment or reasonable Discourse: For if they will put into mature Consideration, the small means and contemptible Quality in the World of these poor Israelites, but Shepherds and breeders of Cattel; and, which is worse, People exposed to the Oppressions and hard Servitude under their puissant Enemies, and evil disposed Neighbours.

Then who shall make comparison of them with great Kings and People of the Earth, Babylonians, Aegyptians, Syrians, Romans, and other Potentates, who with all their Authority, their Edicts, Forces, and Armies, had never power to abolish the Holy Books, written simply by our poor Shepheards; when they could not conserve their Royal Libraries, favoured of all the World! Truly, this may well put to the blush these wiselings, that shew themselves fools in so speaking, and discoursing without Discourse, and will Judge of things without inquiry.

Now for the Integrity of Moses, for us Christians, we are sufficiently cleared and satisfied by the AuthorityPraise of Moses. of the Holy Spirit of God, who hath given excellent Testimony by all the Scriptures, both in the Old and New Testament, of his Original and Lineage, being descended from the latter Levi, Nephew of the Holy Patriarch Abraham: Also of his miraculous Conservation and Deliverance from Death and Waters; from whence he was drawn forth, and then had that name of Moses in their Language.

Then his Royal Education and Breeding, his Love to his afflicted People, and his Magnanimity to despise humane Greatness, in preferring the just cause and sufferance of Christ, the Redeemer then look'd for, before all the Regal Estate and great Treasure of Aegypt.

Moreover, his sufferance long and bitter, for the defence of Right and Equity, and for the Deliverance of the poor afflicted: His Divine calling to the Charge and Government of his People, his Patience, Gentleness, and Perseverance with such Faithfulness, in the difficult Execution of this weighty Charge, and the singular gift of Prophecy, and of his Divine Miracles so strange and supernatural, that they have been admired and celebrated of all the whole World.

But there is one point above all, very Remarkable, and which is more than sufficient to overcome humane Reason, and to shew the Integrity of Moses; which is, that if he had would, he might easily, and according to the manner of men, have had the Monarchy and Domination for his Children, and their Posterity, upon all the People of Israel: And with the same, the two fertile Kingdoms, reduced under his hand, and Conquered beyond Iordan. Nevertheless, he left his Sons, Gersom and Eliezer, and their Posterity, private men, and of most simple Estate, amongst the other Levites. And the same Children remaining subject to the Sacrificers, Successors of Aaron, and to the Magistrates and Governours of Israel.

More, that he hath himself written and inregistred his own proper Faults; and yet more notable, those of his House; as of his Brother, Sister, and Nephews, and the most remarkable Judgments of God's Chastisements and Punishments of them all.

Of which things, all his People were Witnesses, in number more than six hundred thousand Persons: And if they could have contraried him for any falsity, either for the present, or times to come: If he had been, I say, such as they could have found any brack in his Actions, or in his Writings, or falseness in either his Person, or any of his, in his Life, and his Miracles, in his Writings or End. But on the contrary, all the Hebrews and Iews, which have been since that time, and are now near 3000 years since; and that are dispersed through all the VVorld, who are in so great a number, that if they were re-united into a body of People, and into a State, their multitude should be innumerable, and might astonish the greatest Nation of the whole Universe.

All those, I say, have received from their Ancient Fathers, from their Kings and Princes, and their Sacrificators and Ancestors, from Father to Son, and from hand to hand, and with an admirable consent, even in the middle of so many Confusions and Dissipations, have kept, and yet keep always in their Bibles, the Holy VVritings of Moses, in their proper Letters, and Hebrew Tongue, as Books most True and Veritable, Sacred and Divine: And such so known and acknowledged in all Nations, with the excellent Testimony, Authority and Holiness of them: that Christ himself hath spoken of them, and the Prophets and Apostles also in their VVritings and Alleagtions; I, and the most Ancient Pagans and Strangers, cannot (with sound Sense) but acknowledge them.

And so, Reader, although I have been (as I formerly said) something prolix, yet the Excellency of the Subject, forc'd and bound me to be so tedious herein, to shew, as an illustrious Addition, the worthiness of the Books and Divine Writings, as their Antiquity, Dignity, as also the Excellency of their humane VVriter, from the Dictate of the most High: And being the matter whereof we have formerly treated, I held it not impertinent, though I have dealt too weakly in so worthy a Business, but refer the rest and it, to your charitable Censure.

FINIS.