Commentary on the Old Testament Volume 2-4

CHAP. I.

IN the days of Ahasuerus, who reigned from India to Ethiopia, over 127 Provinces. Which of the Persian Kings Ahasuerus was, is not agreed amongst Expositors, For some, as Lyra saith, hold that he was the eighth from Cyrus, the next unto Darius Nothus. But this he confuteth, by reckoning the years which passed before that time, viz. in Cyrus his reign 12, in Cambyses 8, Darius Histaspis 36, Xerxes 20, Artaxerxes 40, Darius secundus, two months, Sogdianus 7, Darius Nothus 19, being altogether 135 before which Mordecai was borne, viz. before the Babylonish captivity, which lasted 70 years, as he proveth by the 11 Chapter of Ester, being Apocryphal, and also Ester 2. 6. which is Canonical, where it is said, that he came into captivity with Jeconiah, and if so, then he must be much above 200 years old at the beginning of Ahasuerus his reign, and yet live and come to honor long after, which cannot be. Therefore some hold him to have been Artaxerxes, as Josephus, but neither will the time permit this, seeing too many years passed from the captivity hitherto, viz. 156. He therefore subscribeth to R. Solomon, who saith that he was the next King to Cyrus, but even thus also the years will not agree, because from the captivity to that time were 82 years, and some years must needs be yielded to have been on his back at the time of the captivity, and some after the beginning of this Kings reign, and so he could not be less when he was first promoted to honor by Ahasuerus then 90 years old, an age too great for such affairs, as were after this managed by him. Moreover, that Ahasuerus, otherwise called Cambyses, who reigned next after Cyrus, never had any love to the people of God, neither would he permit the Jews to proceed in building the Temple, whereas this Ahasuerus having a Jew to his Queen, and Mordec as his Uncle in so much honor, would not doubtless hinder them in a work which they so greatly desired to do. Funccius therefore holdeth that he was Darius Histaspis, as hath been already shown, upon Ezra 6. 14. But then we must not admit that Mordecai had a being in the time of the Babylonish captivity, according to Ester. 11. except it were in the loins of his father, as some say, whereunto also some light is given, Ezra 2. 2. In some others but only, that he was one of them that came out of it with Zerubbabel, according to Ezra 2. 2. As for his name differing, it was common for those Kings to be called by divers names, as appeareth in his predecessor Artaxerxes, who was also called Ahasuerus. And to place this King next after Cyrus but one, will better agree with Merdecai's age, fit to govern under the King, as he did, Chap. 10. 2. then if we take Artaxerxes, the next after Xerxes to be the King Ahasuerus here meant. For so accounting Mordecai but 20 at the time of his return out of captivity, he must needs be 94 at the least, when this King began to reign, although we reckon but 18 to Cyrus and Cambyses, for add these unto his age of 20 at his return, and thereunto the years of Darius his reign 36, and of Xerxes 20, and they altogether make 94. But allowing Darius Histaspis to be this Ahasuerus, his years will very well agree, he being by this account at that time, not much above 40. But however, Funccius be herein backed by Carian, Buntingus, Samerius, &c, and by a concurrence of the times, the circumstance of the feast, the largeness of his Dominion, &c. all agreeing to this Darius, yet some except against it, averring, Artaxerxes Longimanus to be the man. Because Herodotus who hath accurately written the story of this Darius, and enumerated all his wives being five, yet he writeth nothing of Vashts, or any wife put away, or of Hester or Haman in his time. 2 Because the names Artaxerxes and Ahashueresh, are promiscuously used to set forth one and the same man, but not of Darius. But because stronger objections lie against this opinion, as first, That some Provinces were fallen from the Persian Kings in the days of Xerxes, so that he could not be said to reign over 127 Provinces. Secondly, he was so much occupied in war, and so long with the Grecians and Egyptians, &c. that he had no leisure to attend to feasting so many days together by his third year. 3 As was said before, the age of Mordecai not agreeing, I hold rather to Funccius, affirming Darius Histaspis to be the man, although Herodotus omitteth this History in his time, for so he doth also in the time of Artaxerxes: and for Josephus, he in many places of his History erreth so much, as that his relation touching this is but of uncertain credit. And for the exception taken to the name, it is of no moment, seeing all those Kings had divers names, whereas some will have Darius Nothus and Ochus to be understood by Ahasuerus, because Ezra maketh no mention of Ester, touching whom he would not certainly have been silent, if this history of her had happened in his time: this is of too little moment to weigh against the time, much less agreeing then to Artaxerxes Longimanus, besides that no memorable thing was done by him for the Jews, as was by this Ahasuerus. Junius differing from both these, will have Xerxes to be the man, because that he in the second year of his reign, having brought Egypt to his obedience, might well now for joy thereof, make this great feast: and for Darius Histaspis he saith, that Herodotus reckoning up the Provinces that he reigned over, numbereth not so many. But seeing Xerxes had no more then Darius left him, this makes as well against him, as against his father.

And thus much for the decision of the question about this King, now to proceed to his royal feasting.

When Ahasuerus sat upon his throne in the Palace of Shushan, in the third year of his reign he made a feast to all his Princes, &c, That in the Metropolitan City of the Persian Kings, the vulgar Latin to express this hath it, Shushan was the beginning of his Kingdom, that is, saith Lyra, the chief City. And he is said now in his third year to have sitten upon his Throne, because he was now established therein, and he made this royal feast to win the more love amongst his Princes, by whose free election he had attained that Kingdom, as was shown before, and that his glory and wealth appearing herein, might make them all the more willingly to live in subjection to him, so royal and munificent a Prince. The time of this feast was wonderfully long, viz. 180 days and when the time of the feast was ended, he invited all the people of Shushan both great and small, to a feast of seven days, in the entrance of the Kings garden, in Hebrew it is, In the fulfilling of these days: For whereas it may seem, according to the common reading, When these days were fulfilled, that another time of 7 days feasting is hereby set forth, for the Citizens of Shushan, and so many Expositors gather: The words in the Original may well admit of another meaning, according to some, viz. that the feast time for the Princes yet continuing, upon the seven last days of those 180 the inhabitants of Shushan were invited, and because it was not fit for such a miscellany company of the common sort to be feasted in the Kings Palace, together with the Princes and greatest men of the Kingdom, they were entertained without, but in most costly Tents and pleasant places, that is, in the Kings garden, affording all manner of delights. And then the words may be expounded thus, when the time of this long continuing feast was now expiring, viz. in the last seven days thereof, he made a feast for all the inhabitants of the City, the Princes feast also continuing still. And that it must needs be thus understood, is shown, ver. 11, where the King is said to send for the Queen, to show her beauty to the Princes and people at the end of these seven days, wherefore the Princes coutinued still feasting with him when this was done. But of all Expositors, Lyra seemeth to me to err most about these times of feasting, in that he saith, that this feast was in preparing 180 days, but the feasting was not till after these days expired, at which time both Princes and people were feasted together seven days. Because there is a plain distinction made of the time and of the persons feasted, the first Princes, &c. 180 days, then of the Citizens seven days.

The place where this feast was kept, is said to have been hanged with tapestry, white, green, and red, supported by pillars of marble, by strings of silk, and ringles of ivory. There were also beds of gold and silver for the guests to sit and eat upon, after the old manner, and the pavement was of Smarage and Marble of divers colors. And they drank in cups of gold, no man being compelled, but everyone drinking what he pleased, and they had of the best wine. And it is said, the Kings Commandment was that none should be urged to drink more then he pleased, that is, saith Josephus, according to the custom of the Persians, who at other festival times compelled men to drink, but now the King forbad and provided that that custom might not be followed. And Lyra well declaimeth against it, as most uncivil and unseemly, and brought up first by Barbarians in [Note.] Normandy, who came and depopulated that Country.

And whilst the King was feasting with the men, the Queen feasted the women in the Kings Palace, and at the end of the seven days, the King being merry with wine, sent to have Queen Vashts brought unto him, &c. But she refusing to come by the advice of his seven Counselors, the chief Princes of Persia and Media, she was put away, and a decree made that every man should rule in his own house, and this was published in all Provinces in their own tongue. Here Lyra excuseth this Queen from contempt, holding that she did it out of modesty, which forbad the wives of Persian Princes to be seen of any other men but their own husbands, so likewise Josephus, who excepteth also those of their family, yet Memuchan took it for a comtempt, as it seemeth, and the King likewise, and therefore put her away.

Now whereas the seven Princes are described by this, that they saw the Kings face, it is commonly expounded, that they conversed familiarly with him, and were daily in his company. Of the seven Counselors of the Persian Kings, see also Ezra 7. 14. And thus a feast celebrated a long time with great pleasure, ended in bitterness, for which some condemn this Council as most unjust, both because the law and custom of the Persians, to preserve modesty in great women, was not regarded, and a greater punishment was inflicted, then this refusal was worthy of, especially seeing sometime the showing of a man's wife that hath been very beautiful, hath caused destruction to the husband, as to Candaules the Lydian. But although this was foolishly done, and unjustly in respect of men, yet God had doubtless an hand in it, both to turn the excessive pleasure in this long vainglorious feast into pain, and to cause it to bring forth such an unpleasing effect, and to make way thus for Esters preferment, and consequently for the preservation of his people Israel, as is hereafter declared.

For the mystical signification, Rabanus and others doubt not, but that under this History, the mystery of Christ and his Church is set forth, by Ahasuerus Christ's reigning far and wide, by Vashti the Jewish Synagogue, by Ester, the Church of the Gentiles, by Haman, the Devil, and by Mordecas, Paul and the other Apostles. More particularly, Ahasuerus making a great feast in his third year, setteth forth Christ in the third age of the world, making a spiritual feast by preaching the glad tidings of salvation to all the primitive believers, who as his Princes came thereunto, but towards the end of this feasting time, all, both great and small, inhabiting this royal City, that is, the Church, shall be feasted, when all enemies of the Church shall be destroyed. For unto a feast is the preaching of the Gospel compared, Mat. 22. and it should not seem strange that an Heathen King should be made a Type of Christ, seeing Cyrus also was one, and Solomon, that fell so foully, and Samson: For the Type lieth not in the evil which was in any of them, but in some rare and excellent thing in them, as in this King munificence excelled and bounty towards all. The best wine of which the guests drank, and the bowles of gold, wherein set forth the greatest refreshing which is to the soul by the Gospel, and the riches of faith wherein it cometh: The hangings so delightful and costly, and the beds and pavements so precious, the beauty of the Church through the whiteness of charity, the greenness of faith that never fadeth, and the red of the blood of Martyrs, and the firm foundation of the Church, and how the faithful sit here in heavenly places, as in beds of gold. Whereas no man was compelled to drink, this shown, that none are against their wills made Christians, but if thou wilt enter into life, saith Christ, goesen, &c. they only that would, sold their possessions, &c.

The Queen sent for but refusing to come, did set forth the Church of the Jews, which was therefore put away, as she by the advice of Memuchan, the last of the seven Counselors. For so the Jews were put away, as it were from being a people, when Paul, the last of the Apostles was made the mouth to pronounce, From henceforth we leave you, and go to the Gentiles, and being now no longer a people, they are no spouse to the great King Christ Jesus, as Hos. 2.

CHAP. II.

WHen the anger of the King was pacified, he called to mind Vashti, &c. That is, saith Josephus, being grieved when he thought upon her beauty, and the great love which he formerly bare unto her, and upon the slight occasion that he had taken to put her away, she haply refusing to come only in modesty, not out of contempt. For the decree he could not reverse, neither durst he for fear of the Princes that would not endure it so to be done, but would thereupon have been ready to rebel against him, to the endangering of his Crown, especially, he being not of the Royal blood. But when his servants about him perceived his trouble, and the perplexity of his mind about this thing, they to remove it devised to make a pleasing proposition to him of another most beautiful woman, in whom he might most delight, by him to be chosen out of all the fairest virgins in all his Dominions, whom he might make his Queen instead of Vashti. The King hearing this immediately agreed to it, and it was done accordingly. Now amongst others that were gathered together to the Kings Palace, Ester was one, being Mordecai his Uncles daughter, a very beautiful virgin, and under the government of Mordecai her kinsman, who after the death of her father and mother, adopted her for his daughter, whereas the vulgar Latin hath it, his brothers daughter, Sallianus and Serrar: themselves confess it to be an errout, supposing one word to be left out, viz. patris, seeing it should have been his fathers brothers daughter, as it is in the Greek. The family of which Mordecai came, was the same of which Saul came, viz. of Kish, of the tribe of Benjamin. But whereas it is said that he was carried captive by Nebuchadnezzar, when Jeconiah King of Judah was carried away to Babylon, this as was partly touched before, is to be understood in his fathers loins, because he must needs be then unborn, seeing the captivity lasted 70 years, and if he in person had been then carried captive, and had been but seven years old, he was by the third year of Darius Histaspis here called Ahasuerus, 98 years old at the least, and so 102 by that time Ester went into the King, for it was in the seventh year of his reign, verse. 16. which passed the age of man in those times.

Or it that Artaxerxes who is callled by Ezra Ahasuerus be the King here meant, he must be above 90, which is as unprobable. Here he is also said to have been of Shushan, but brought first into Babylon, whereupon Josephus saith, that he dwelt in Babylon, when Ester was taken for the King but then for the love of her he removed to Shushan. But here it is said, that he was then in Shushan. Wherefore it seemeth, that although he was brought in his fathers loins to Babylon yet his dwelling was now in this City. The Virgins gathered together, of whom Ester was one, are said to be many, and by Josephus 400, which is not improbable, the Provinces out of which, being 127, and they were under the hand of Hege, keeper of the women. In whose eyes, because she seemed good, and obtained grace with him; he speedily gave her her purifying and her parts, &c. The vulgar Latin hath it, and the King commanded the Eunuch to give her, &c. which Lyra, Pelican, &c, following, apply therefore not to Hege, but to the King, as if these words, She found grace in his sight, had been spoken of the King, whereas indeed she came not yet into his sight, but as it is said, verse. 15. all that saw her praised her, so here, Hege was taken with her favor and beauty at her first coming, and did for his part all that he could to show how well he conceived of her above all the rest, preferring her also to the chief place in the women's house to abide in, till she was prepared to go in to the King. The parts given her were, for diet, ornament, and purifying. Now the acceptation which she found beyond other Virgins with him, with all others that saw her, and finally with the King, was by a secret providence of God, ruling in all hearts, and making her more amiable, that she might being thus advanced become an happy instrument to deliver his people from the danger of destruction plotted against them by wicked Haman.

But she shown not her kindred, for Mordecai had charged her not to do it, because, saith Lyra, the Jews were captives and servant, and therefore if she had been known to be a Jew, it was likely that she should have been rejected. If it shall seem strange that she should be taken in without questioning about her kindred, it is to be supposed, that dwelling in Shushan she was thought to have been a Persian, as others commonly were who dwelt in that City, and therefore no question was hereabout moved, and the rather because her exceeding beauty was such, that none had a desire any way to hinder, but to further her advancement to the Kings society, and also working in this matter, so as that they could do no otherwise. And yet had her kindred been known, it was a royal race of which she came, for Mordecai and she were of the same family with King Saul.

For the manner of purifying the Virgins which were prepared for the King, it was six months with oil of myrrh, the virtue whereof, saith Lyra, was to mundifie the flesh, and six months with sweet spices, to make her flesh to smell sweet. And good reason, saith Pelican, that it should be thus done, and that she should be fed also with a finer diet, because in those Countries women's bodies, without means first used, were not haply so delicate, and some others of a meaner condition might have had to do with them before. This being done, it was long yet before Esters time came to go in to the King, for she went not till the tenth month, in the seventh year of his reign, which was the fourth year after the putting away of Vashti. It seemeth then that of these Virgins, some were brought into the women's house to Hege before others, who having been, many of them, with the King before her, yet the King took no such liking to any one, as to make her Queen as her, verse. 17. it is said, that he did to her. And this is said by Josephus, to have been done in the 12 month, that is, two months after the time of her firstcomming in unto him, but the Greek translation makes her coming in to him to be in the 12 month.

If it be demanded here, Was Ester so godly a woman brought in to the King as an whore? or how happened it, that she consented to such a marriage, seeing [Quest.] the Jews might not marry with heathen Idolators.

All the Virgins which came in to the King were his concubines, that is, wives [Answ.] of an inferior rank, which piety in a good woman did not abhor from in those times, when Kings commonly had both wives and concubines. And for her consenting to marry with an Heathen, 1 He was none of the Nations prohibited. 2 He was not merely Heathen, but was endued with some knowledge of the true God, whether he were Darius Histaspis, or Artaxerxes Longimanus, as their Histories in Ezra and Nehemiah do declare. 3 There was hope that she might be a means to further him in piety, and not be corrupted by him, seeing it may be noted indeed, that men have been corrupted by marrying idolatrous wives, but women never by such husbands, although it is true, that they are both alike forbidden, and Ester 14. she confessed that she delighted not in this worldly glory, and accompanying an uncircumcised man and a stranger, but was unto it necessitated. Therefore when she went in to the King, she asked nothing of Hege to set her forth the more, but took only what he would have her, showing that she took no pleasure herein, whereas other Virgins were very curious, to give him all the content that they could, and therefore would have all things that they could think upon to adorn them, yet she had more grace in the eyes of all that saw her, because she was of her self very beautiful and withal modest, and of the best composed behavior, and meek and silent, which are the greatest ornaments of a woman, the Lord working also in the Kings heart, that he could make none other his Queen but her.

When Ahasuerus took Ester to wife, and made her his Queen, he for the greater glory of this his marriage, and the gracing of Ester, made another royal feast to all his Princes and servants, and gave rest to all Provinces and gifts, &c. of what continuance this feast was, it is not here said, but Josephus reports it to be an whole month. The rest which he gave, saith Lyra, is expounded by some to have been from labor, by others, from paying Tribute for a year, or half a year, which is the more probable, because to cease long from work would have been no benefit, but rather an hindrance to the common people, that lived upon their labor. It seemeth to me, because it is added, And he gave gifts magnifically, that with these gifts he caused them in all his Provinces to make merry at this time, which that they might do, they kept an Otium, and rested for that time. Junius renders it, dedit immunitatem, the Septuagint remissionem, others, tribucorum cessationem, but the Hebrew word is rest, implying rest as at Festivals. The word rendered gifts, is in Hebrew a gift, expounded by Junius, of some great gift given unto Ester, after the Persian manner, by others of the revenues of some City given unto her as a dowry. But because the giving of nothing to her is expressed here, I rather hold with some others, that although it be a gift in the singular number, yet the word is not to be so restrained, but that under it, all the gifts which he bountifully gave to every Province are to be understood. Wherefore the meaning is, he gave a gift to each Province, according to the magnificence of a King, seeing to cause them to rest and keep Holy days for joy of this marriage had been nothing, unless his bounty had been also extended towards them to bear them out herein.

But whilst the Virgins were gathered the second time, and Mordecai sat at the Kings gate. Here Lyra, because he could not see why otherwise there should be a second gathering together of the Virgins, saith, that the King was offended with Estar, because that asking her of her kindred she would not declare it, in so much that he caused a gathering together of more fair Virgins to be made, pretending, for this contempt, to make another Queen, and therefore it is said, verse. 20. that Ester shown not her kindred, &c. But Junius renders it, â gynicaoregis ad sua se singulae reciperent, as if nothing else were meant, but their returning from the Court to their own homes: but for this purpose certainly it would not have been said, that they were gathered together the second time, but rather, when they were dismissed. Vatablus conceiving that as Virgins were gathered together for the Kings second marriage, so they had been for his first with Vashti, and therefore it is of this said, as done the second time, when that conspiracy against the King happened, which is related, verse. 21. But because Ester was at the time thereof Queen, and this second gathering together, when she was but yet in election, it cannot be so understood. But it is rather to be held, that the history of the conspiracy, verse. 21. doth nothing appertain to this time, when the Virgins were gathered together, neither is that congregating of them spoken of to intimate so much, but only the constancy of Ester in obeying Mordecai that had brought her up, not only at the first taking of her into the Court, but also the third year of her being there, till she came to be Queen and after, so that Mordecai as unknown in what relation he stood to the Queen, sat yet as an ordinary man at the Kings gate. Thus Sallianus both confuting Vatablus and confirming his own. But against this maketh, verse. 21. where it is said, in those days, plainly showing this to have been the time spoken of, whilst the Virgins being gathered together for this second marriage, and Ester amongst them, Mordecai sat at the Kings gate. It is therefore more probable, according to Vatablus that here is a description of the time when the conspiracy was made, yet it is not said that Virgins were congregated the second time, implying that it was so done once before, for that is uncertain, but when the King was to take a Queen unto him the second time, and so it is as if it had been said, when the Virgins were gathered, viz. the second time that the King would take him a wife, he had put away Vashti the first, and now again Mordecai his sitting there, and Ester not bewraying her kindred, is repeated to make way to this relation of a conspiracy that happened before the marriage, but was hitherto omitted, whereas it hath been objected, that Ester was Queen, and she went and told the King, when Mordecai had disclosed it to her, this makes nothing against it, because it may well be thus understood. Mordecai knowing of this conspiracy, when Ester was yet a Virgin, but upon the top of her marriage, told her of it so soon as she was accepted of by the King, and she forthwith told it to the King. For that of Lyra, because it is without ground, I pass it over.

In those days two of the Courtiers Bigthan and Theresh of the keepers of the Kings door were wroth, &c. The word here rendered by Junius, liminis, of the threshould, whereby we may understand the door may better, saith Lyra, be understood of the housholdstuffe, for the word signifieth both, and if they were keepers of the housholdstuffe, they might more easily come to kill the King, than if they were Porters. I follow the common reading, and if they kept his chamber door, who knoweth not, but that no suspicion being had of them, they might easily come at the King: and it is the more probable that they were Porters, because Mordecai sitting at the Kings gate, most probably, by the acquaintance which he attained to with them, came to the knowledge of their conspiracy. And it is not to be doubted but that they kept their bloody intention secret, communicating of it only between themselves. What was the cause of this their conspiracy is not said, but some think because he rejected Vashti, some, because Haman being a Macedonian moved them unto it, that the King being taken away, the Kingdom might be translated to the Macedonians: and some, that the preferment of Mordecai was by them envied. Of which three the second seemeth to be confirmed, because Chap. 12. 6. it is said, that Haman sought the destruction of Mordecai for his bewraying of these two conspirators. But neither was Haman a Macedonian, but an Amalekite, neither was this the cause of his spleen against Mordecai, but because he would not for reverence rise up unto him, so that the adjections to Ester thus plainly contradicting the authonticall History, plainly show the ignorance of him that made them. And for the last, Mordecai his preferment could not be the matter of provocation to these two, because it was not till after this, seeing he yet fate at the Kings gate, and the first beginning of his promotion was the recounting of his discovering this treason for which they were executed. There can then be no other reason imagined, but the putting away of Vashti, and the preparing for another marriage. At this therefore they haply took indignation, and would have killed him, but Mordecai beingfull of hope, that Ester should be Queen, that he together with her might come into favor at the Court, learning this treason out discovered it. For the means of his coming to the knowledge hereof, Jesephus saith, that one Pharnabazus a Jew, that served one of these men, perceiving it, certified Mordecai of it. But R. Solomon that they spake of it between themselves in the Tharsian tongue, not thinking that Mordecai, who sat by, understood them, yet he not being ignorant of that tongue perceived it, and told the Queen, and she the King, and so they were both, when it was found true, hanged, and this was entered into the Kings Annals by Mordecai his name. Howsoever Mordecai came to the knowledge of it, there was certainly a divine providence in it, that thus a foundation might be laid to his future preferment for the common good of the Jews, being then the Church and people of God. For the mystery of these things, many Virgins gathered together, and put under the hand of Hege, prefigured many Churches of the Gentiles under the hands of faithful Ministers, amongst whom one Ester, that is, hidden, or Edessa, that is, obtaining mercy, is chiefly beloved, to show that amongst the faithful, called together for Christ out of all Countries, there is a select company most gracious in his eyes, viz. which his Ministers are best pleased with, and therefore are most intent to give her, even without asking, all ornaments of instruction that may best set her forth to this King, and she is finally crowned, and great joy and feasting and rest is at this coronation in heaven amongst the holy Angels, and this is at the end of the world, when there shall be a perpetual Sabbath. And all this comes not from merit, but because she obtaineth mercy, for of grace we are saved. And to come in acceptably to Christ, prepared she must be with sweet ointment and spices to take away all offensive corruption, which is, when she is sanctified by the spirit, and that completely. The rest of them that are called together, when they have received the faith, go into another house, that is go astray by sin, so as that unless they be called home to Christ in particular by serious repentance, they never come into the Kings company anymore, and these are a great number to one that stands, for which it stands us in hand, if we would be the best beloved, to be most godly, for thus the soul becomes exceeding fair, and if we have wickedly erred, to endeavor by earnest prayer and repentance, that we may come in again. The conspirators against the King, set forth Heretics, who conspire to kill Christ in the hearts of the faithful, by corrupting the faith, but the vigilant Pastor set forth by Mordecai, finds it out, and so preventeth this mischief, the true faith being upheld, and they hang in hell for it, but Mordecai his fidelity is put upon record, when a book of remembrance is written, and his promotion shall follow after, when to him that had the Talents and used them well, it shall be said, well done good servant, thou hast been faithful in little, &c.

CHAP. III.

HEre is the History of Haman, of Agag • posterity, who had been King of the Amalekites, the most deadly enemies of the Jews, and being for this destroyed without partiality by Saul, both young and old, males and females, there was now an inveterate hatred in such, as chanced to escape them, against all the Jewish Nation, which made Haman so readily to take occasion against them for Mordecai his sake, as here followeth. Whereas Chap. 15. Lyra saith, that Haman is called a Mecedonian, and troubleth himself about reconciling it, this labor may well be saved, seeing he is neither so called there, but Chap. 16. 10. and if he were, it is not the only error of those adjections bewraying the ignorance of him, that wrote them, as hath been partly touched before. Pelican assenteth not to this, that Haman was an Amalekite, although descended of Agag, because there might be a man of another Nation of the same name, but for so much as divers Nations have diversity of names, and seldom is a name peculiar to a man of one Nation, given to one of another, although in the same Nation oftentimes it is, and he guesseth not at any other Nation of which he he might be, and the Amalekites of all Nations hated the Jews most, I shall still hold according to the common opinion, that he was an Amalekite. Unless it may be thought according to some, that he was by the fathers side a Macedonian, by the mothers a Persian, being descended anciently of the Amalekites, and by place an Agagite: for Sulpitius saith, that he was a Persian, and of Agag he is said hereto come. But why did the King so highly exalt him above all others? Ans. Some imagine reasons, but truly no reasons can be given, but that which the King himself mentioneth, Chap. 13. 3. that he excelled all other men in wisdom and fidelity, so Joseph was advanced by Pharaoh, and Daniel by Darius, and Ieeho • ah by Evilmerodah, although not for the same, but a divers reason, 2 King. 24. Whereas in this exalration it is said, that all the Kings servants bowed their knees unto him, and worshipped him, for so the King had commanded, but Mordecai alone refused so to do, for he said that he was a Jew. It may be demanded what this worship was, seeing that of bowing the knee hath been commonly used amongst the Jews to great and honorable persons, as of Jaacob to Esau, seven times together, of David to Saul, Nathan to David, and of the Egyptians and Josephs brethren to him. And Isaac in blessing Jaacob saith, Let thy mothers son bow unto thee. Ans. It was not civil but divine, for so the Persian Kings who would themselves be worshipped as God's, most probably would have the same honor given to him, whom they pleased to advance, as thear second, and this is the cause alleged by Mordecai himself of his refusal, Chap. 13. 12. and according to this those words of Mordecai, Verse 4. are to be construed, He told them that he was a Jew, that is, when he worshipped not Haman as they did, that they might herein rest satisfied, seeing it was commonly known that the Jews by their Laws might not worship any other, but the Lord their God, Deut. 6. 13. as it is rendered, Matth. 4. Pallican contrariwise holdeth, that he might have adored him, as men commonly did the King but because he thought this would be an humouring of him in his pride, he refused, God singularly stirring him up thus to ve • that proud Prince, that he might not have his ambitious desire fulfilled, but he crossed in his proud way to hinder his joy therein, and to make it seem to him as nothing, and to make way to the magnifying of his power and his people, when upon occasion hereof their destruction was sought and they were so mightily delivered. And if it be thus taken then, it is no example always to be imitated by others, and that must not be true, Chap. 13. 12. neither must his telling them, that he was a Jew be taken, as having reference to God's Laws but only as preparatory to the History following of Haman's attempts against the Jews, when he knew this, and so no reason can well be rendered, why he told them of what Nation he was, I adhere threfore to the first. And if it be said, divine honor should also have been denied to the King, which how can it be conceived, that others as worthy men as Mordecai did not give, as Nehemiah, Ezra, and Zerubbabel, seeing they had accefle to the Kings of their times, and access none might have without such adoration? Ans. It is most probable, that those Kings being favorers of those Jews; dispensed with them, for their Religions sake, and so might Mordecai, and probably was afterwards dispensed with by the King when he was advanced by him. But seeing the knee is bowed to Kings and other great persons in doing them civil honor, what more was required to be done to Haman, if the adoration required to be done to him were divine? Ans. There was doubtless no more done unto him or to the King himself, but yet it is said to be divine and unlawful, because it was done in aknowledgment of some excellency super-human, yea, divine in them, as the pride of their hearts put them on to require. Lyra to the same effect having argued much about bowing the knees to men concludeth it to be lawful, and that the sin is only in the intention, when it is to honor man as a god. And for the like reason bowing the knee before an Image representatively, a god is unlawful and abominable, [Note.] because all worship done to that, which is set up merely in relation to God is divine and so unlawful and abominable: so that here is no place for civil worship, or 〈 in non-Latin alphabet 〉 , but only for 〈 in non-Latin alphabet 〉 , or divine. Some Hebrews say, that Haman's apparel had Images upon it, which they worshipped that worshipped him, and some that man may be bowed unto with one knee, but not with both, that being too much honor, and peculiar to God only. Some that he had an Image hanging about his neck, and some that Mordecai looked at him as an Amalekite against whom the Jews must always be, by God's express command, Exod. 17. and if so, then a Jew could not give honor to them.

Haman taking this refusal of Mordecai for a contempt of him, soon set his thoughts a work to plot the destruction of him and all the Jews. But that he might attempt this with the better success, he first caused Lots to be cast before him in the first month, the month Nisan, the 12 year of Ahasuerus his Reign, and thence forward from month to month unto the twelfth called Adar, that is, from March to February, so that he was plotting this mischief above ten months together, and to find out a good day, promising success to move the King about it, and to prevail herein, and it seemeth, that he found the 13 day of Adar out as the best for this bloody execution. A Lot in the Persian tongue is called Phur, in Hebrew Gorall. Pagninus derives it yet from 〈 in non-Latin alphabet 〉 an Hebrew word signifying to break or bruise, for which a Wine-press is so called, and consequently the vessel, wherein Lots were cast, and Metonym: the Lot itself. Wherefore the vulgar Latin hath it Lots, in Hebrew Phur, and superstitious men were much addicted hereunto, thinking thereby to be directed in choosing the best time for any enterprize, although by the example of Haman it appeareth to be plain. He most probably wrote the names of the twelve months of the year in several papers, and put them together in a vessel stirring them together, and then one blindfolded pulled one out, having before prayed to the gods, that the month which first came out, might be the month for this execution, and the month Adar, which was the last was drawn, and the same it seemeth, being done from month to month, that month still coming out, at the last, when that month came, he by the like means found out what day of the month he should send out to have it done, and lighted upon the 13 day thereof. And herein his discretion is backed by Expositors, in that he labored to find out a good day for his end, but never considered that the King might deny him his request. But I see no cause, why we may not take his lot casting to be for both, viz. to move the King with success and to destroy the Jews, seeing he both moved and prevailed, and sent out about the execution, doing all upon the same day. But it is worth the noting, that [Note.] when this cruel tyrant thirsted so much after the blood of the innocent Jews, he could not yet find a time according to his own way to shed it, till almost a year after, so did the divine providence moderate even in his lots, and Ester had been wife now to the King five years to confirm his love towards her the more, and Mordecai was so little ambitions, that he would not have her yet to discover her people, and his relation unto her, that he might have come to a better place then to sit at the Kings gate amongst the common sort.

Haman having by lot found out a fit day, immediately moved the King against the Jews, saying, that they were a people that had singular new rites by themselves, that is, circumcision, adoration towards Jerusalem, and divers washings, and abstinence from some meats as unclean, and that they contemned the Kings commands, as this of bowing to Haman, whereby it might be gathered how stubborn they would be if they should be tried in other things. And he saith, that they were dispersed in all parts of his Dominions, intimating that they might easily be destroyed by the people in every place where they lived, wherefore he besought him, that a decree might be sent out under his Signet, for the destroying of them, all their spoils being given to those that did the execution. And lest the damage which should hereby come to the King should make him averse from this motion, seeing a great tribute was hereby paid by the Jews, he offered to pay into the Kings treasury 10000 talents of silver in lieu thereof.

The King was no sooner desired, but without examining the truth of his allegations, he granted him liberty to do what he would to them, so wise and faithful did he count him to be, and that he might have authority to do so, he gave him his Signet, wherewith he immediately sealed letters written in to all parts in the Kings name, commanding this execution to be done upon men and women, young and old, upon the 13 day of the month Adar, that is, in the year following, because it required a long time before it could come to the knowledge of those that dwelt in remote parts, for Ephesus situated in the farthest parts of Asia, as Herodotus saith, was a journey of three months and seven days, and India as far from thence, and Egypt likewise all under the Persian King at this time, so that a years liberty was taken to send, and for the Jews enemies to prepare for their destruction, that they might be strong enough, and sufficiently armed against them, and the day of the month held now to be a fatal day for them kept for this enterprize without varying from it, lest if it should have been attempted upon any other day, it should not have succeeded. Thus it seemeth that when Haman sought out a fit day by lot, he intended it both to move the King, and to send out order for the execution and to have the said execution done. And thus a great doubt, which I see most Expositors to pass over in silence, may be resolved, viz. how the destruction of the Jews could be the same day in all parts that letters were wrote about it, and after this three days could be spent in fasting before it, and letters written two months after, viz. in the third month, time enough to prevent it, as they were, Chap. 8. 9. for betwixt the 13 day of the month Adar, in the 12 year of Ahasuerus, to the 13 of Adar in his 13 year, there was time enough for all these things.

Things being thus ordered, the King and Hamon were merry and feasted, but the poor Jews in Shushan were full of perplexity, for there the Kings decree was first hanged up publicly that all might see it.

By Haman thus exalted signifying iniquity we may understand mystically Nero, the first persecuting Roman Emperor, and such persecutors as succeeded him, who being most highly advanced, would have divine honor done unto them and to their Idols, but Mordecai, that to the Christian refusing to do it in Rome, by and by persecution was stirred up against all Christian people in all places, which made them full of sorrow, although when they came to suffering for the truth, they were joyful and patient, or if we understand the Pope by Haman it will better agree, for the Emperor advanced him as this great King did Haman, and he must by all be acknowledged Christ's Vicar general and adored. But the reformers refusing so to do are destined to destruction, the Emperor being stirred up against them, first in Babylon, then in Germany, yet God preserved them, many of their enemies being destroyed by their hands.

CHAP. IV.

MOrdecai seeing what was done, rent his garments for sorrow, after the manner of those times, and put on sackcloth for more humiliation, and cried out against the injustice of this edict before the Court gate, but in he might not enter, nor any man in so base an habit. Pelican saith, least the King seeing and hearing him might be moved with compassion to poor men in such distress. The news of this was soon brought to Queen Ester by her maids and Eunuchs, for she was kept in a closer place then they, not having the liberty of going abroad, as others had, because the Persians that were of highest quality, used so to keep in their wives, and if they went forth at any time, they were carried in a close chariot, so as that none could see them. When she heard it, she sent to Mordecai to take away his sackcloth, and to put better apparel upon him, that he might come into the Court again, and he refusing to take it, she sent Atach her servant to him, to know the cause of his thus doing. And when he had declared it, he sent him back again unto her with a copy of the decree, and to require her to make intercession to the King for her people. She sent a reply that this she could not do, till she were called unto him, which she had not been now in 30 days, for otherwise to enter in to him was death, unless he reached out his golden Scepter in token that he would have one to come in. Which provision was made for reverence to the King and his greatness, and the more to secure his person from treacherous attempts. Lyra thinketh that it was now only so provided least any showing the King of the pitiful plaints of the Jews, he should reverse the decree, and so he takes it as a policy of Haman. And for the Queens being so long from him, it is to be conceived, that he had many more wives and concubines, with whom he would company also at times, for his greater pleasure in variety of women.

Mordecai not resting in this reply, sent to her again, not to frame any excuse, but to do it, if not, he puts her in mind, that God had other ways to save his people, but she with all her fathers house, must look by his just judgment to perish, if she would not adventure her self in this case of so great necessity to speak for them, being the elect people of God, to whom so many gracious promises were made. He seemeth also for this her reply, to charge her with a neglect of all her brethren the Jews, as if she cared not though they all were destroyed, so that she might escape, in these words, Think not that thou only shalt be preserved in the Kings house. Wherefore now he would not have her to conceal her kindred any longer, but to disclose of what stock she came, that for her sake all the Jews might fare the better.

The Queen hearing this, to show how dear her people the Jews were unto her, sent to Mordecai again to gather the Jews together, to fast and pray three days together night and day, promising that she and her maids would do likewise, and after this, she would go in to the King, though with the danger of her life. In extremity of danger, the holy woman steeth to fasting and prayer, before she would adventure her self, teaching us when we are to go about any weighty work of life and death, to prepare unto it likewise. And it is to be noted, that she is the author of this counsel to Mordecai, who was as her father, when as he [Note.] ought rather to have first advised to this course. But sometime the woman directs the man, as also Saraah did Abraham, and he obeyed her voice, and so did Mordecai Ester, as God pleaseth to employ either to put on the other to do for the best. Here Lyra, although it be expressly said, eat nothing, neither drink in three days, saith, that they did not certainly refrain from all food so long a time, for in this there had been no discretion, but so little once in a day, as was counted nothing towards a good meal, as Ethic. l. 2. And because, Chap. 5. 1. Ester is said upon the third day to have gone in unto the King, some think that three days are to be understood synech-dochically, for two, and part of the third. How Ester in this time prayed, and how Mordecai, see in the adjections to Ester, Chap. 13, 14. which are in the Septuagint Xisti, inserted into Chap. 4. Junius renders it, The third day being complete or ended, but in Hebrew it is upon the third day.

Mystically, Mordecai his mourning, setteth forth the sorrow of faithful Pastors for the flock, in the times of persecution, when both they and the people pray earnestly one for another, as Mordecai and Ester did, and Paul for the Ephesians, and willed them to pray for him. And Mordecai crieth at the Court gate, when the Pastor prayeth earnestly in God's house, whereas Lyra would have Ester to represent the Church triumphant, and gathereth by Mordecai his seeking to her to petition the King, that we should seek to the Saints in heaven, and pray that in their praying for us they may prevail, it is altogether from the scope of this place, unless we will strain Histories to Allegories contrary to Scripture, seeing Isaiah rejects praying to any departed, and restrains it to God alone.

CHAP. V.

QUeen Ester being prepared by fasting and prayer, now adorneth her self royally, to put the more grace upon her, and to incline the Kings affection unto her, and so goeth into the inner Court, next to the place where the Kings Throne was right against the door, so that he might see such as came in, and if he pleased call any unto him, otherwise not one might presume to enter upon pain of death, and he used to call by holding out his golden Scepter towards the party called. To Ester therefore, so soon as he saw her, he held out this Scepter, and she drew near and kissed it for reverence to the King, so that Esters devotion was not without effect: for God being hereby inclined to pity his people ready to perish, inclined the Kings heart towards her so soon as he saw her, which is expressly said, Chap. 15. The Queen in her royal apparel went with two maids through all the doors of the inner Court, leaning upon the one, and her train being born up by the other, but then seeing the King in his glory, looking with a terrible countenance she fainted, and her color changed, this the King seeing, God suddenly changed his mind to mildness, and descending from the Throne, embraced her and kissed her, &c. thus also Josephus, but the Hebrew Text saith no more, but that he reached out his golden Scepter to her, and spake to her comfortably, asking what her Petition was, and promised to grant it to the half of his Kingdom. She then desired that he and Haman would come to a Banket which she had prepared that day. And herein she did wisely, because she knew that the King delighted in feasting and banquets, and therefore she hoped by this means so to win him, that her request should be granted the more easily when he should be merry with wine. Moreover, Haman was not then present, and so it was no fit time to open her request and others haply were present, who she was unwilling should hear it. But the Eunuchs were by and by sent to hasten Haman to this feast, and so both the King and he came. But whether it were to a dinner or a supper some question, they that are for a dinner urge the time that was after it the same day, for Haman to go home and to consult with his friends about Mordecas, and to provide a gallows for him the same day: Josephus saith, it was to a supper, but it is more probable that it was neither, but a banket in the afternoon, as the manner is at this day, and after it Haman might well do all those things. The King being merry with wine asketh her; what her Petition was, making a large promise as before. She again being by this second offer further confirmed, yet wisely deferreth to open it, till the next day partly, that Haman's fall might be the greater, from such singular favors wherein he seemed to be both with the King and Queen, as none other Prince was, to the extraordinary rejoicing of his heart, to be put to such an ignominious death, to the terror of all such enemies of the Jews as he was. And it is not to be doubted, but that a singular providence of God wrought herein, that the exaltation of Mordecai might intervene, as here followeth: for this could not but be taken by the Queen as bonum omen in respect of the Jews cause which she had in hand, seeing he was a Jew, and the most of all others spighted by Haman, and dearest to her, so that she might the next day with more assurance proceed to her Petition.

Haman by this second invitement, was cast into a fools paradise, for he went home most joyfully and told his wife and his friends of his surpassing glory, so as that the other Princes of the Empire might well envy him, but not one of them come near him. But the more proud he grew upon this, the more irrespective was Mordecai of him, for now he would not only not bow the knee, but not rise up unto him from the place where he sat, because he knew that he machinated the destruction both of him and his people. At this Haman was so vexed, that he had not so much joy of all his honor, as grief and disquiet in his mind therefore, so that all seemed nothing to him. Such is the misery of men in worldly [Note.] honor, which showeth that it is not worthy the desiring, for such bitterness is often mixed with it, by means even of the poorest and most abject, that there is no true pleasure in it, and it is also most uncertain, and soon turned into the greatest dishonor, as is proved by this present example.

His wife and other friends being made privy to this his grief, advised him to cause presently a gallows to be made 50 cubits high, that Mordecai might the next day be hanged upon it, and this was prepared accordingly. So Haman was let go on in his malice, till it came to the highest, and Mordecai let come even to the pits brink, so that there was but one might betwixt him and a shameful death, and then opportunely God struck in by his providence and saved him, [Note.] and confounded the other, as the six and seventh Chapters showeth: and thus let every godly person comfort himself against the practices of the malicious, when yet he seeth not how he may possibly escape, for God seeth, and let the proud and malicious fear, that when all things succeed according to their hearts desire, for the effecting of their malicious ends, the mischief which they plot against others, shall fall upon their own pates suddenly.

The gallows was made so high, saith Lyra to put Mordecai to the more shame, when he should be hanged upon it to be seen by the more all about.

Mystically, the Queens inviting the King to a banket, prefigured the Churches communicating with the King of Kings in the Lord's Supper, unto which Haman also coming prefigured Julian the Apostate, who was at the first a Christian, but he had a false heart towards Christians who are the people of God, and persecuted them all, in particular, his spleen was most against Basilius a Bishop, that would not obey his sacrilegious commands, in so much as that he threatened at his return from fighting against the Persians to destroy his City and people, but God by cutting him off first prevented it.

CHAP. VI.

IN the night before the second feasting day in the morning, whereof Mordecai should have been hanged, God would not give Ahasuerus any sleep. Wherefore as a means to bring him into a sleep he would have the Annals read unto him, wherein the notable things happening in every Kings reign were set down, and it was read to that which was recorded touching Mordecai, Chap. 2. 23. and this specially, as tending to the comfort of his faithful servant, God would have read and marked by the King at this time, not suffering any sleep to come upon him till the morning. And having asked and heard, that nothing had been done to Mordecai in way of recompense for that his good service, he studied a while with himself, what he should do for him. Then Haman coming into the inner Court, the King calls for him, and after some consultation about the honor to be done to him, whom the King would honor, he straitly charged him to do it to Mordecai. And he having done it, with an heavy heart went home, sorrowing and ashamed, which is shown in saying, with his head covered. And then both his Counselors and wife and all could read his destiny, that if Mordecai, before whom he had begun to fall, were a Jew, he should by his means be brought to utter ruin.

Touching Mordecai not hitherto rewarded, Lyra saith, that he was upon that occasion brought into the Court to wait for a reward, but it being now six years since, he had none. But this is contrary to the Text, Chap. 2. where it is said, that he sat at the Kings gate, before that he discovered the treason against the King, wherefore it is not to be thought that he waited there that he might be rewarded, but to be near unto the Queen, that he might hear of her, and she of him, and have directions from him from time to time, what to do for the best, and that his exaltation came unexpectedly.

The time of the night wearing away, and the day coming on, whilst it was read unto him, and he talked with those about him touching Mordecai, Haman cometh to the Court early, but to no good for himself, according to the proverb, Early up and never the nearer. At that instant, saith Josephus, the King asked his servants attending about him, what time of day it was, and they telling him that it was day light, he bad one see, which of his Counselors was come, for he thought long to advise with him about the rewarding of Mordecai: for as the same Author also saith, in reading some notable acts done by some others, had been recited before, and how each one was rewarded, but touching Mordecai, nothing was recorded to have been done for him, which made the King to ask about it, And in that the Courtiers about him answered nothing, but plainly, he had no reward, whereby the King might bethink himself of some way of remuneration. It may well be noted, as a singular providence of God, seeing Courtiers commonly envy the preferment of one another, as thinking it prejudicial [Note.] to their own, that none spake a word against him, as a Jew, and most undutiful to Prince Haman, so contrary to the Kings charge, which might have been a bar to him, to keep him from preferment.

To the King asking about his Counselors, it was answered, that Haman was come, and therefore when he had commanded him to be called in, he asked, what should be done to the man whom the King would honor. He answered, that he should be clad with royal robes, he should have the Crown set upon his head, and ride upon the Kings own horse, &c. thinking nothing less, then that the King would honor Mordecai, his enemy, yea, presuming, that this should be done to himself, as being in greatest favor. But now it falling out contrary, and the King giving him so great a charge to do it presently to Mordecai, without failing in anything, he was so stricken, that without replying a word, he went and did as the King had commanded. But as Josephus hath it, when he came to Mordecai clad in sackcloth, with a purple robe, Crown, and the Kings horse, bidding him to put off his sackcloth, and to put on that robe and Crown, he thinking that he mocked him, answered with indignation, Thou most wicked man, doest thou thus insult over the miserable, but when he had told him that indeed it was the Kings pleasure that it should thus be done to him, he put them on, and being mounted upon the horse, he rod through the City, Haman proclaiming before him, Thus shall it be done to the man whom the King will honor. And it was the highest honor indeed that could be done to a man in this world, who was a subject, as Haman knew well enough, and therefore his ambition carried him on unto it, although in his seeking it, he miserably failed. Hereby saith Lyra, he shown, that he aspired after the Kingdom, because none else but the King, can have the Kings Crown put upon his head. Wherefore the King also, in answering to the things by him propounded, said, take the robe and the horse, as thou hast said, but of the Crown he makes no mention, it being hereby intimated, that he would honor no man so, no more then in setting him in his Throne, whereas, Chap. 8. 15. it is said, that Mordecai come forth wearing a Crown of gold, that was another which a Prince might wear, but not the Kngs Crown.

Haman having done to Mordecai as the King commanded, he returned to the Kings gate, but Haman with his head covered to his own house, as being now ashamed to look anybody in the face. For he had done that which vexed him extremely, yet durst he do no otherwise, in such a we had those great Kings, the greatest of their subjects. What Mordecai did with his royal robes and horse after this it is not said, but only that he returned to his old place, and as some think, to his old habit again, but it is rather probable, that he now left that off, being full of hope, that as God had heard his Prayers to bring him out of danger, and to high honor, so he should now be able to help his brethren the Jews out of theirs also. For the ornaments and the Kings horse no doubt, but that he which brought them for Mordecai his use, took order to have them restored again. Haman being come home so full of shame, found little comfortthere, for his friends and wife hearing what had been done, said, that if Mordecas before whom he had begun to fall, were of the blood of the Jews, he should fall yet more before him. We need not here with the Hebrew gloss, cited by Lyra, devise this as a reason, why they said so, viz. because they had read in the History of the Jews, which they had in the Persian tongue, that God promised Abraham, that his seed should be as the stars of heaven, and another time said, that they should be as the dust of the earth, so that they hence gathered, that when they were not brought to nothing as the dust, they should be most highly exalted as the stars, for any man in reason could not but conjecture so much as they said, all the premises considered, and haply they spake herein by an instinct of the Spirit, as Balaam had done for his greater terror, before he came actually to suffer the greatest extremity, unless with some we shall imagine, these his friends to have been Wizards, with whom he used to consult, and into whose mouth the devil put this answer, for this is not improbable, seeing some such were before used by him to cast lots to find out a lucky day.

Whilst they were thus talking, the Eunuchs came and hastened Haman to Esters feast, in Hebrew, They hastened to make him go, which implieth, that he delayed, and would gladly have been excused, as fearing now that it would be a fatal feast to him.

Mystically, Ahasuerus his not sleeping, prefigured the Lord's not sleeping any longer, as now he may seem to do, because he raiseth not up himself yet to reward the righteous, and to punish all the wicked. But the time shall come when he will not sleep thus, but a wake and remember the fidelity of the righteous, and honor them with robes and crowns of glory, making them to ride upon the heavens, as a most royal horse, and that publicly in the view of the world, and then every Haman, that is, wicked man, shall be put to confusion forever.

CHAP. VII.

THe King and Haman being come the second day to Esters feast, he asked again what her petition was. Then she declareth that it was for her life, and the life of her people, being ready otherwise all to perish, and that was by the cruel Decree sent out in the Kings name by Haman into all parts of the Empire, seeing all the Jews were thereby to be destroyed, without excepting any, and so the Queen her self was also in danger, for so much as she was a Jew.

Then she amplifieth her Petition, by saying, that if they had been sold for servants and hand-maids she would have been silent, because the enemy meditated nothing to the damage of the King, the vulgar Latin, but now he is our enemy, whose cruelty redounds to the King, the meaning is, that she and her people would have patiently endured any abasement, if the Decree sent out had been to no other end, but that they should have been made bond slaves, money coming into the Kings coffers for them, that so he might not have been put to loss, as he must needs be by their dectruction, whereby so many thousand of his subjects must perish at once, and so much Tribute which was now yearly received from these be extinguished, and he must lose his dear wife, and faithful subject Mordecai, by whose care he had once been preserved. But now if they were thus taken away, what could be expected next but the loss of his own life and Kingdom also, by this enemies treachery, that he might attain unto it. So that Esters petition when she came to utter it, could not but greatly affect the King, to stir up his wrath against him that attempted this, whatsoever, and how dear soever unto him he was. And according to this exposition, the King declareth the foulness of Haman's attempt, in his letters written to reverse the former, Chap. 16. 11, 12, 13, 14. that he thought thus to destroy Mordecai that saved him, and therefore was most dear unto him, and his beloved and innocent Queen, and to take his life away also, and to translate his Kingdom to the Macedonians, according to his styling of him, Haman the Macedonian, Ver. 10.

R. Solomon yet expounds this otherwise, as Lyra showeth, but rejects it, viz. he meditated nothing which stood with the profit of the King, but against it, because if the Jews had been appointed by him to be sold, much treasure would have thus come in to the King, or if they had been made to work as servants for him, great profit might hence have redounded to him, as did sometimes to Pharaoh, when by such means he had diverse strong Cities built him, but by the utter destruction of them none at all.

The King hearing the Queens complaint, inquired with all earnestness who this was, she answered, wicked Haman, he was presently confounded, and was no more able to look either King or Queen in the face.

And because the King could not endure to look upon him anymore, as is most probable he went out into the garden in a great chafe, but by and by he returning again, and finding Haman upon the bed where the Queen fate, laying hold upon her with suppliant hands to move her to mercy, his wrath being now so great that he constured all things to the worst, he challenged him for going about to force her, and immediately his face was covered, as some say, the manner was, when the King of Persia was most highly offended, that he would not look upon such a man anymore, but would have him counted unworthy to look upon him, his face was covered, and this was a certain forerunner of being put to a shameful death.

The King then being told of the Gallows prepared by him for Mordecai, commanded that he should be hanged thereon, that is, not unto death only, but being fixed to it with nails, to abide there to his greater ignominy, to express which, the Septuagint renders it, let him be crucified, and so the curse of Darius, Ezra 6. 11. Let the timber of his house be taken, and lot him be hanged by crucifying upon it, was in Haman fulfilled now, and soon after in his sons, see also what the King saith of crucifying him, Chap. 8. 7.

When the Queen petitioned against Haman, she knew nothing of this Gallows, but it is to be noted, how that for the greater confusion of the wicked, when [Note.] the time of their judgment cometh for one horrible sin, God will have more brought to light, that they may the more condignly be destroyed. For this did not a little aggravate his sin, which was brought to light by an Eunuch standing by, that he had prepared to hang up Mordecai to the reproach of the King, to whom he had shown so great fidelity to the saving of his life, and that at the time when the King would consult what honor to do unto him therefore. And upon this followed another, as it was taken, his attempting the oppression of the Queen, and that in the Kings own house, before his face.

Mysticallly; by Haman's coming with the King to the feast, we may understand the wicked communicating with the Lord in the Eucharist, but it is to their own judgment and damnation. Haman's petitioning to the Queen upbraided, as an oppression of her, shown that the petitions of the wicked suing for mercy at the last day, shall be so far from prevailing, as that they shall be taken for oppressions, the great Judge being hereby provoked to wrath the more.

CHAP. VIII.

IN that day Ahasuerus gave to Ester the house of Haman, as being forfeited to him by his heinous crimes, that is, all his estate, as it is commonly understood, Josephus saith, all his substance, and she set Mordecai over it, and when she had made known that he was her uncles son, to the King, he would have him enter in to stand before him, as one of his most honorable Counselors, yea, and preferred him to be the chief of them all, as he had done Haman, in token whereof he committed his Ring, wherewith his letters used to be sealed, unto him, as he had formerly done to Haman, but now had caused it to be taken away again for the great wickedness which he found in him, and so Mordecai that sat before at the Kings gate, as one of his Guard, as some think, was suddenly advanced to be Keeper of the Kings Seal, that is, Lord Chancellourof all the Empire, and so the second to the King, and chief Ruler over the Queens estate. Thus light sometimes breaks out of darkness, the highest honor succeedeth the greatest [Note.] debasement and misery, for the comfort and confirmation of all God's faithful servants, with whom it shall be done likewise in the end, whereof not only Mordecai, but also, Joseph, Job, David, &c. have been made examples unto us.

Haman being now hanged, and Mordecai advanced, Ester falling down before the King with tears, he reached out his golden Scepter again unto her, and then she petitioned, that the Letters written by Haman might be reversed, by other Letters sealed with the Kings Seal, that her people the Jews in all parts of the Empire, might thus be delivered out of danger, which was immediately granted, and so Letters were written, that the former Letters sent out by the device of wicked Haman should not stand, and because, as Pelican saith, it might be supposed, that some being most infest enemies of the Jews, would notwithstanding these, bear themselves upon the former, and so rise in Arms to destroy the Jews at the day appointed, authority was by these letters given unto the Jews, to assemble together and uniting their forces to destroy such enemies. For it could not be, but that they being a peculiar people, divers from all others, must needs have much hatred amongst Idolaters, that gaped after an opportunity of destroying them and their Religion, when they dwelt in other Kingdoms, as well as they had in times past, when they abode yet in their own.

And these Letters of reverse were written in the third month called Sinan, the 23 day, and so sent abroad with all speed throughout the Empire in their several languages, that all might understand them: so that from the writing of the former Letters unto the time of the writing of these had passed two months and ten days, wherein Haman triumphed and the Jews mourned, but now contrariwise, Haman being cut off, his wife, children, friends and all that in their hearts consented to his wicked plot mourned, and the Jews rejoiced. If it be here demanded, why the sending out of these Letters was so long deferred? It may be conceived, that after the power obtained, and Mordecai his exaltation, no more haste was made, because there was time enough before the day appointed in the first Letters for execution, viz. nine months.

But how could this new Decree be safely published now, seeing the enemies of the Jews were many, and it might be feared, that upon the hearing of it they might prevent that day, and rise up against the Jews and kill them up before.

Sol. I will not answer to this with some, that either they were immediately upon the coming out of these Letters, taken and put by the Magistrates in safe custody against that day, or that these Letters went secretly into every place, none knowing of them, but the Jews and Magistrates in every place. For ver. 11. it is said, that they should destroy all their enemies that invaded them upon that day, wherefore they were not before in hold neither could they, because they were not known till that time. And Vers. 17. Many of the people of the Land turned Jews, because the fear of the Jews was upon them, therefore they knew what Decree was sent out against the Jews enemies. The true answer then is, that God, by whose power this was brought about, wrought in their hearts, that they durst not stir till the day appointed, and the means whereby he thus contamed them, was the Kings authority, whereby one day was set, which they durst not transgress for fear of the King, beyond whose decrees not one durst gee, see ver. 8. and because the Jewish Nation was so magnified in Mordecai, they feared to do anything against it, and because the Magistrates also everywhere took their part, Chap. 9. 2, 3. But yet it is to be thought, that many who were blinded with malice against the Jews, cared not for taking notice of these last Letters, and that they who went out with them were not so much directed to give all men notice, as the Jews in particular and their well willers, whom it most concerned to know it. But how can it be justified, that without any legal proceeding so many should be slain by their fellow subjects of the same Kingdom, and that not only men, but their wives and children, as verse. 11. amongst whom some doubtless were innocent? Sol. For slaying them without proceeding by Law, it was but as natural reason bids any man to do, when the supreme power especially giveth leave, Vim vi repellere, to kill him, that would kill him. And for wives and children, seeing God's hand was both in the motion, making for this, and executing the judgment. The justice thereof is not to be questioned, but he is to be looked at, that formerly would have all destroyed both male and female in Canaan, and destroyed them together in Egypt by his stupendous judgments.

Then Mordecai went forth attyred with silks, and a Crown of gold, and great joy was in the City, that is, amongst the Jews, verse. 16. and likewise in every Province, Vers. 17. they that for fear turned Jews, did it by turning to their Religion, and becoming Proselytes.

Mystically, Haman's house is given to Ester, when Christians possess those Countries which the Gentiles formerly possessed, and Mordecai cometh to stand in the presence of the King, when faithful souls departing hence, attain places in the Kingdom of heaven. Mordecai is set over Esters house, when the righteous are exalted in the Church, and Ester falleth down before the King, when the faithful pray importunately for the deliverance of her brethren out of danger in time of persecution, as prayers were made by the Church for Peter when he was in Prison. Mordecai cometh forth in glorious apparel, when the Governors of the Church shine in virtue, and at the exaltation of such, all the people of God rejoice.

CHAP. IX.

THe thirteenth day of the month Adar being come, the Jews did execution upon their enemies in all parts, neither durst any of them resist, seeing the very Rulers in every place honored the Jews, and so did not hinder but further them herein, through that a we in which they stood of Mordecai, who was so great and so famous. Wherefore, whilst thousands of their enemies were destroyed by their hands, not one of them perished.

The number of them which were slain in Shushan only were 500 besides the ten sons of Haman here named. But seeing it is said, Chap. 16. 18. that Heman and all his family was hanged, when the second Decree for the Jews went out: How could they be slain now? Some labor to reconcile it by saying, that all the rest were then hanged, both sons, and daughters, and wife, but these ten were kept in prison to be now executed, but how good a recorcilement this is, let the Reader judge, all his family was hanged, and yet ten sons of his, who, most probably were the greatest part, not, and the rest hanged, without any order before taken, but these not, till Ester had desired it in particular, after their death, ver. 13. The truth is, that this and other errors, occurring in those Chapters added evince, that they were not written by the inspiration of the Spirit, but by some inconsiderate man, that had not such a care to write only the truth, and therefore neither they nor any other Apochryphalls are sufficient for to ground our faith upon.

It is further here recorded, as a thing worth the noting, that when the Jews had slain their enemies, they laid not their hands upon the prey, as they were allowed to do, Chap. 8. 11. But they refrained, lest it should be thought, that they slew them not out of zeal for God's glory (that his power might be magnified, who appeared hereby able to bring it thus about, that the day appointed for their destruction, was turned into a day of their destroying their enemies in so great numbers) but out of a greedy desire of enriching themselves with their spoils. Thus Lyra, but whereas he also addeth, and lest the King should be offended, if they should have taken the spoils to themselves, that ought to have gone into the Kings Treasury, as confiscated goods, it standeth not with reason, since there could be no danger of such offense taking, considering his free grant made unto them, and the like may be said to that other reason yielded by Junius, because they remembered the Law, that children shall not bear the iniquity of their fathers, for this is in case that the destroying of them be not particularly enjoined, as in the case of Achan, the Canaanites, and in this present case, Chap. 8. 11.

This destruction being made of the Jews enemies, upon the 13 day of the month Adar, the number of them that were slain in Shushan was indeed brought to the King, then he telling his Queen Ester, that 500 men, had been slain that day in Shushan only, and also Haman's ten sons, asked her, what she desired more, then she petitioned that the Jews might do the next day as they had done that day, and that Haman's son, might be hanged up, which was done accordingly, and so there fell in the City of Shushan 300 more upon the 14 day. Haman's ten sons most probably were of the same malicious spirit against the Jews with their wicked father, and were counselors also of evil things against them, and therefore the Queen would have the same disgrace done unto them after they were dead. The Hebrews, as Lyra hath it, in their Cedar Olam, say, that that Haman's sons were thus used, because they were of the counsel of the Samaritans, who hindered the building of the Temple in the days of Cyrus his son, whom they will have to be this Ahasuerus, because he is thus called, Ester 4. but because he reigned only eight or nine years, and we have already heard in this book, of the 13 year of this King, that is, a manifest error. They were not then hanged up for such counsel giving, but because their father had been the most notorious enemy of the Jews, to make the punishment of his family above all others the most notable. But was not this a most bloody mind in Ester, to desire that another day should be spent in killing and slaying? Sol. Haply she was informed that many remained still of the Jews enemies in that City, who would yet seek to be revenged for the first days bloodshed, and had spoken some threatening words to that effect, wherefore that the work of destroying their enemies might not be left imperfect, she petitioned thus the second time. Moreover, as Pelican saith, man is not so much to be looked at herein, as God whose judgments are always just, though sometimes secret. He moved both the King to make a second offer to Ester, and her to request this, for the greater confusion of the Jews wicked enemies, in the place, where by the instigation of Haman and his sons, they had most probably carried themselves most insolently against them.

The slaughter made in Shushan in two days being thus distinctly recorded, the History now proceedeth to show, that in other parts of the Empire there were slain 75000, but no prey taken in any place, and that all upon one day, viz. the 13 of Adar, and so upon the 14, they in those parts kept a day of feasting and rejoicing, but they in Shushan upon the 15 day, because they were busied in slaying their enemies both upon the 13 and 14 days.

The festival being once voluntarily kept by all the Jews in all parts, Mordecai wrote it, and other things contained in this History, in a book, and sent it to the Jews dispersed everywhere, enjoining them to keep the 14 and 15 of the month Adar from year to year, perpetually as days of feasting and rejoicing, that the miraculous deliverance which God had wrought for them might never be forgotten. And hereupon Expositors generally gather, that Mordecai wrote this book of Ester, and not she, although it be called by her name, for it is thus called, only, because she is the chief subject of this book.

According to Mordecai his writing, the Jews bound themselves and their children forever to keep the feast of Purim from year to year, and also all that were of their Religion. But because no mention is here made of any thanksgiving that should then be used, or commemoration made of the deliyerance by reading this History, or exhortation to trust in God in all times of straits, from the experience at this time had of his goodness, but only of feasting and joy. Pelican thinketh, that from hence to the end, what is written, came from the pen of some other man, who was not guided by the Spirit of God, but wrote after the manner of men. But to hold thus, touching any part of Canonical Scripture, is of dangerous consequence, seeing by the like reason, when any passage misliketh us, we may say, this came not from the Spirit of God, and so all shall be made subject to men's cavils. And we have a more sure word to trust unto, which saith, That all Scripture is of divine inspiration, and the exception taken to this is very weak, for even feasts ordained by God, are many of them not set forth with such circumstances of reading and exhortation as he speaketh of, it being presumed that at all such times the piety in God's people will stir them to these things, as where unto they are obliged, upon all opportunities offered.

After the writing sent by Mordecai, a second Epistle for further confirmation was also sent both by Ester and Mordecai, and this was done, as the Hebrew Chronicle saith, a year after the first, and hereby they were required, not only to keep a festival, but before it always upon the 13 day, a fast with weeping and crying, as they had done before their deliverance. And this seemeth not to be without ground in this second Epistle, because ver. 30, 31. it is said, that the Jews took upon them to keep the Purim days with joy, and to observe and keep fastings and crying before them, and that this might never be forgotten, it was written in a book, verse. 32. Yet in the days of the Maccabees, the 13 used before to fasting, was turned upon a new occasion into a day of feasting also. And some write, that in times long after, the Jews used upon the days of Purim, when this History was read, to make noises with voices and knockings, as being moved with great indignation at the hearing of Haman's attempts, and then to take up a cross, representing that whereupon Human was hanged, and after they had some time carried it about, to burn it. And not much unlike unto this, had they a custom since the crucifying of our Lord, to carry about and burn a cross in despite of him and his Christians, as may begathered by the Decree of Arcadius, and Honorius Emperors. Let the Governors of Provinces forbid the Jews using to carry about a cross, and burning it in remembrance of Haman's punishment, to the contempt of Christ and Christians, so to do anymore, or to mingle anything of ours with their rites, or else they shall not be permitted as hitherto they have been.

Mystically, by the execution done upon the Jews enemies, understand the destruction of all the wicked at the last day, for which there shall be perpetual joy and gladness in heaven, as is further expresed, Revel. 19.

CHAP. X.

AFter this Ahasuerus laid a Tribute upon the Country and Isles of the Sea. This is thought generally by Expositors, to have been done to make preparation against Greece, the parts whereof having a long time held peace one with another, began now to be formidable to the Persian King. But the Jews, as Junius conjectureth, were free from this tribute, because Herodotus writing of it saith, that a Country near unto Arabia was exempt herefrom.

As for Mordecai, as his preferment was great so he continued in it, being always dear to the King, and highly esteemed of amongst the Jews, as he was well worthy, for his constant endeavoring to procure good to all his seed, that is, to all his Nation.

The six Chapters added were made, as Lyra thinketh, by Josephus, or some other cloquent man, who could easily devise both the form of a Decree, first against the Jews, and then for them, and with more words set forth the history of the manner of Esters going in to the King, feigning many things of his own, as also Jerome speaketh. To leave them therefore, as also the other Books of Ezra or Esaras, we may conclude this Book with the mystery in Mordecai and Ester. 1 In his refusing to worship Haman, was preflgured, Christ's refusing to worship the Devil. 2 Mordecai discovered the two Eunuchs, who probably were set on by Haman that he might get the Empire, and so they were hanged, but Haman still survived to increase his malice, in like manner, Christ by his Doctrine discovered the machinations of the world and the flesh against his Kingdom, so that they cannot destroy it, but are mortified to all the truly godly, the Devil yet, as Haman surviving, to practice against it. 3 Mordecai was honored by his most deadly enemy, so Christ by the Devil, when he cried out, I know thee who thou art, &c. 4 Mordecai was advanced, and Haman put down, when he labored to hang Mordecai, so the Devil that was honored formerly in Idols with divine honor, as Haman with kingly, after he had conspired the death of Christ by crucifying, soon fell with his Idolatry by virtue of the Gospel, and was made contemptible to all men, and Christ became in all places honorable. 5 Mordecai receiveth the Kings Scale, and power to reverse Haman's Letters, by writing others instead thereof, so Christ put out the hand-writing that was against his people, and fastened it to his cross. 6 Mordecai was arrayed in shining silks, and with a Crown of gold, so Christ his garments shone upon the Mount, and he was crowned as the great Kings son, when the voice came from heaven saying, This is my beloved son. 7 Mordecai instituted a feast in remembrance of this deliverance, so Christ, the holy Communion.

Now touching Ester, that which the Jesuits apply in her to the Virgin Mary, may well be applied to the Church, as being in the Church most true, but in the Virgin Mary, suppositious, only without all ground for the most part. 1 Ester obeyed Mordecai as her father, so the Church Christ even after so high an exaltation to be wife unto the great King of heaven. 2 Ester was chosen of God to confound Haman, and to succor the poor Jews ready to perish, so the Church by prayer. 3 A great Feast was made at the marriage of Ester, and tributes were remitted, so at the conversion of the Gentiles, there was a great Feast of joy, all men's sins who were true believers, being forgiven them. 4 The King loved Ester so, that he bid her ask what she would, once, twice, thrice, so Christ loveth his Church, that he biddeth, Ask and ye shall have, 2 Seek and ye shall find, 3 Knock and it shall be opened to you. 5 Ester obtained such favor with the King, that when he was terrible to all others, yet he courteously received her approaching, so God being terrible to the Jews, and to all the wicked in his judgments, yet to the Church of the godly he is kind and meek. 6 Ester wrote together with Mordecai, to stir up to praise God, and keep a remembrance of his goodness, so the Church seconds the charge given to all God's people, always to remember the passions of Christ, by celebrating the most holy Feast of the Eucharist forever.

A CONTINUATION OF THE HISTORY, From Anno 40 of ARTAXERXES, in which NEHEMIAH endeth, until the coming of CHRIST JESUS.

NOthing is by any Historian recorded, touching the affairs of the Jews after Nehemiah, till the time of Joannes, the son of Judas, the son of Eliasib the High-priest, who, saith Josephus, had a brother called Jesus, to whom Bagoses, the General of all the Persian forces, being a friend promised to give him the Highpriesthood. Hereupon Jesus carried himself insolently against his brother in the Temple, provoking him so far, that he fell upon him and slew him in the Temple. Bagoses hearing of this was wrath, and going to the Temple upbraided the High-priest by this bloody fact committed in the very Temple, from the like unto which even Heathens abhorred, and therefore when they would have put him back from entering the Temple, lest it should thus be defiled, he proceeded saying, it is not as much defiled by a body murdered and lying in it, as by my entrance? And by way of penalty he laid upon the Jews 50 drams to be paid every year for seven years, before they offered their daily sacrifices. For the reckoning of the time to this I find nothing in Josephus, but Fanccius having given to Eliasib the High-priest, that was in the time of Nehemiah, Chap. 13, 4. 41 years puts Iojadah for High-priest next unto him, instead of Judas, as Josephus calls him, giving unto him 25 years, and after him to this his son Johannes 24 years, reckoning this horrible murder to have been committed, Anno 16 of his pontificality. And the next Duke after Nehemiah over Judah Joanna Ben Resa, 53 years, beginning Anno 33 of Eliasib, then Hircanus, 31, beginning Anno 21 of Johannes the High-priest.

Within this time Artaxerxes yet reigning over the Persians, contentions a rose amongst the Grecians, whereupon a long war of 27 years followed, called the Peloponesian war. There had been indeed peace amongst them 15 years, but now great strife arose betwixt the two chief Cities of Greece, Athens and Lacedemonia. The first occasion whereof according to Thucydides was a conflict between the Thebans and the Boetians the friends of the Athenians. For the Thebans entering into Plataea a City of Boetia, took it easily, although they were but 300 by yielding, because the Plataeans thought that they had been many more, against whom, coming upon them on the sudden, they were unable to stand. But in the night, finding out that they were but few, they set upon them both men and women, and killing many, took 180 prisoners. Then other Thebans coming to rescue their fellows, took many of the Plataeans prisoners, and then agreed with the men of Plataea to exchange them for theirs, the Plataeans fraudulently consented, but would have theirs delivered first, promising; without delay, to deliver to the Thebans theirs, which they did indeed, but first having slain them all most perfidiously. Of this complaint being made to the Lacedemonians, they prepared to be revenged, setting out a strong power under Archidamus their General and King. But he first sent an Ambassador to Athens, the Athenians would not admit of him, nor hear him, unless the forces brought into their confines were first withdrawn again. Then Pericles the Captain of the Athenians being glad of this opportunity, persuaded them to war against the Lacedemonians, bringing those things which they had in the fields into the City, and therefore defending themselves by land, and in the mean season to send out 100 ships against the Lacedemonians to Peloponesus. And to move them the more, he put them in mind of their great power and wealth. And this he did that he might not be called to an account for 8000 talents of the common treasure committed to his custody, whereof he had wasted much. And according to his advice a Navy was sent out, even when Archidamus was wasting their corn fields in their sight, at which the Soldiers in the City had great indignation, that they might not go out to fight with them. But the Lacedemonians hearing of the great Navy sent out, returned at the end of the Summer to defend their own, Then a great pestilence began amongst the Athenians, destroying many of them, whereby they were much weakened, and Pericles made the more unable with his Navy to invade the Peloponesians. And here Thucydides noteth, that when he was setting forth with this Navy the Sun had a great eclipse, at which the Governor of the ship in which Pericles was, being stricken into a fear, he casting his coat before his face said that there was no more difference betwixt that which darkened the Sun and his face, but that it was greater. But he proved it by experience to be ominous when so many of his men were destroyed by this pestilence. For he was hereby compelled with the remainder of them to return to Athens, being able to do nothing by this expedition. Then the Athenians were incensed against him, as author of their miseries, and putting him from his office, they laid a fine of many talents upon him, and sent Ambassadors to the Lacedemonians for peace, but they would not now consent to any peace, wherefore they sought again to Pericles, as being thought the ablest and wisest Captain that they had, and he with much persuasion used by Alcibiades his friend consented to their request. Then Phormio was sent out to Peloponesus with 20 ships, but the Plague raging amongst his men, he returned again, when he had lost above 1000 of them, and so two years ended, since the beginning of this war.

In the third year Pericles died, and Archidamus with his Lacedemonians came against Plataea, and besieged it, but not being able to take it, he returned. Towards winter, leaving the Boetians and others to continue the siege. In the mean season Xenophon sent by the Athenians with an Army against the Chalcedonians in Thracia confederates of the Lacedemonians, had no good success, but was compelled when he had lost 400 men and three Captains, to return again to Athens. But the Peloponesians had as ill success in other places.

In the fourth year the Isle Lesbos revolted from the Athenians to the Lacedemonians, and Plataea was left by 200 of her inhabitants, who brake through the Army of their enemies besieging them, and escaped to Athens. In the fifth year they of Mitelene, who had revolted from the Athenians, were brought again into their power, and then many of them were out off, after it had been first determined that they should all have been slain. But the Plataeans about the same time, which still remained besieged, despairing of succor from the Athenians, yielded their City and themselves to the mercy of their enemies, and when they were come into their power, they were severally demanded, what good they had ever done to the Lacedemonians, for which they might be spared, and being not able to say that they had done any, they were all slain, and their women made slaves. A just reward for their treachery against the Thebans, spoken of before, in killing [Note.] their men, and then delivering their dead bodies, after that they had agreed upon an exchange.

In the sixth year of this war, the Pestilence raged again amongst the Athenians, and the Lacedemonians coming out to waste the Atticke fields being of their confederates, were terrified with a great earth quake, and returned under Agis their King, the son of Archidamus. In the seventh year Agis went out again with his Lacedemonians against the Attickes, but hearing within 15 days that a place called Pilus of great consequence, at the further end of Peloponesus was taken by the Athenians and fortified, they returned to Sparta, and from thence went with a Navy to recover Pilus, but there came a Navy of the Athenians thither also, betwixt whom a great battle being fought, the Athenians got the victory. But the Lacedemonians weary of these wars, sued now to the Athenians for peace, and gave 60 ships for Hostages, whilst they sent to Athens about it, yet they prevailed not, and their ships were also kept from them, under a pretence that they had broken the truce. Then the war was again renewed, and Cleon the General of the Athenians, was sent to the Isle Pilus, and after a long battle fought, the Lacedemonians, there being 292, yielded to the Athenians, and were carried away to Athens, at which all men wondered, because they thouht that they would all rather have died in battle then have yielded. Being brought to Athens they were put in chains, neither would the Athenians again deliver them, although they were sought unto, or make any peace with the Lacedemonians.

In the eighth year Xerxes, the son of Artaxerxes succeeded his father in the Persian Kingdom, after he had reigned 40 years. He had many other brothers, but they were all bastards except himself, and amongst them, Secundianus or Sogdianus was one, and Ochus another. The one of these, viz. Sogdianus, being ambitious of the Kingdom, joined an Eunuch, being a great man, called Pharmacias unto him, and they together slew Xerxes being drunken, when he had reigned but 45 days, so Ctesias, who also telleth of a strange thing touching the chariot horses appointed to draw the body of Artaxerxes away to the burial, before the death of his son Xerxes, they would by no means go forward, being tried again and again, but now his body being laid also into the same chariot, they went away with them both together most willingly, so that they stayed as it were, knowing that they had not till then, all their load.

Sogdianus being King after the death of Xerxes, began to exercise his cruelty first against Bagerazus an Eunuch, for he picked a quarrel against him, because his fathers corps was no sooner carried away, and caused him to be overwhelmed with stones therefore. But by this means, he purchased unto himself great hatred, and for the death of his brother Xerxes. Then he sending for his brother Ochus to come unto him, he delayed so to do until that he had gotten a great company about him, the Captain of Sogdianus his horsemen also falling to him, and the President of Egypt, and the President of Armenia. Then coming to Sogdianus, he feared, but Ochus swearing to him, and speaking him fair, he came forth and was taken and cast into ashes, and so died, when he had reigned six months, and 15 days. Of this kind of death they write thus, a Tower 50 cubits high being filled with ashes, by an instrument in it turning round, he that was adjudged to death, was turned into them, and so died, and was buried altogether.

To return to the Athenians, they went this year with 60 ships, and took the Island Cithera, lying near to the Lacedemonians, whereby the Lacedemonians were brought into great straits, having their enemies now on both sides of them, for Cithera was on the one side, and Pilus before spoken of on the other. But after this they attempting somewhat against Sicilia were frustrated by the joining of the Sicilians together in one, who were before divided, so that by this means they were by them put to flight and returned home. The Athenians lifted up with their former victories, thought scorn of this repulse, and punished the Captains that returned, some by fines and some by banishment, as if they had played the cowards, or been bribed to depart. But this their pride was pulled down soon after, when Brasidas a Captain of the Lacedemonians came into Thracia, and many of the parts thereabouts revolted from the Athenians unto him, because he carried himself most justly and equally amongst them. For hereby they were drawn to a desire of the friendship of the Lacedemonians, thinking them all to be like unto this Brasidas, and on the contrary side they feared the Athenians, aspiring to a tyranny. The Boetians also fought by Land against the Athenians, and slew of them 1000 men, and Hippocrates their Captain, and the Corinthians overcame Demosthenes of Athens, killing and taking many of his men.

In this time Ochus having slain Sogdianus, reigned over the Persians 19 years, changing his name to Darius, and so was commonly called Darius Nothus.

In the ninth year of the Peloponesian war a truce was made betwixt the Athenians and Lacedemonians, to continue for one year, but even in that time some Cities revolted from the Athenians to the Lacedemonians, which occasioned much trouble.

In the 10 year a war began again at Amphipolis, Cleon being sent as Captain by the Athenians, and Brasidas by the Lacedemonians, in which after a cruel fight, the victory fell to the Lacedemonians, and yet Brasidas died of his wounds therein received, and Cleon also was slain, and of his Athenians 600, of the Lacedemonians but seven. Brasidas, for the great estimation in which he was had for his virtue, was honourably buried in Amphipolis, and had a monument built for him, by the men of that City, who afterwards prosecuted him as one of the Heroes, with divine honor These two Captains being thus slain, both the Athenians and Lacedemonians were desirous of peace, and concluded a peace for 50 yerres. But because the Corinthians, and some others in Greece were not consenting, they linking themselves with the Argives, were enemies to them both, neither did the Athenians and Lacedemonians hold their peace long, but fell to variance again, and so the war was renewed: and aboot the 17 year of the Peloponesian war translated into Sicily, where the Athenians having long fought unhappily with the Sicilians and Syracusians aided by the Lacedemonians, were brought into great misery, and all their armies were lost in the space of three years, and their treasure wasted, yet repairing their forces again about Anno 21 of the said war they came to fight at Peloponesus again, Anno 22. and then the victory fell first to the Lacedemonians, under the conduct of Hegesandridas, but Alcibiades (who had long lived out of his Country amongst the Persians, for some distaste taken against him) coming at the time of their fight with 20 ships, joined himself with the Athenians, and so the victory was turned to them, and they carried away, according to some 30, according to others 10 ships of their enemies. Alcibiades having obtained so great a victory, went to Tissaphernes Governor of a province under Darius, of whom he had thought to have been had in honor for this exploit, but he causing him to be apprehended, cast him into prison in Sardis. But he soon found means to escape and came to Sestus, where the Athenian navy lay, and there hearing that Pharnabazus and Mindarus a Spartan Captain were come together in Cizicum, he encouraged the Athenians to fight with all courage against them, but he taking 40 ships went before to draw the enemies from their harbor. They seeing no more, immediately came forth with 60 ships, and fought with them till that Alchibiades feigning a flight to draw them further, gave a sign to the rest as he had appointed, and then they coming to him, the Lacedemonians were soon overcome and put to flight. But Alcibiades following them till they came to land, and there fought a cruel battle, till that Mindarus was slain, and he got the City Cizicum and the whole Navy. But he stayed there only 20 days, exacting of the Citizens great sums of money, and so without doing them any further harm he departed. The Lacedemonians being much dejected by this great overthrow, were comforted by Pharnabazus, bidding them not be troubled for the loss of wood, for the King had abundance, of which they might make new ships, and so they did, being also maintained by the Kings treasure in this work, and all the soldiers new coated▪ and pay given them for two months. But in the 24 year Alcibiades, having Thrasylus joined with him went to Abydum, and there fought with Pharnabazus who came with many horse-men in aid of the Lacedemonians, and put them to flight. Anno 25 he went against Chalcedon, and then against, Bizantium, both which was brought under his power. But fighting long against Bizantium in vain, he used this police before that he could prevail, he feigned a losing of the siege by withdrawing his ships, but when he had landed many of his men upon a place convenient to assail the City on the other side, he returned with his ships in the night, in which time his land forces assaulting the City, all the Soldiers within were drawn thither, and in the mean season, they in the ships with scaling ladders ascending the walls had an easy entrance. But they were soon strongly resisted, both by the Citizens and Lacedemonians, being there to aid them, till that Alcibiades had made it to be proclaimed, that he would not hurt any of the Bizantians, but the Lacedemonians only. For hereupon they forbearing to fight more, the Lacedemonians were slain, who still stood to it, all but 500 that took sanctuary, and were carried away to Athens. But in the mean season, the Lacedemonians recovered the Isle Pilus again.

Anno 26, Alcibiades being desirous to return to his Country, from which he had been absent now many years, came to Athens, where he was received with great honor, all the people thronging to see him, and then he was in such esteem that they thought him fit to have all the government of their Armies committed to him, wherefore he went out again within a short time with a navy of 100 ships, and so many men as he desired. But not with that success which he had in times past, for he assayed to win two Cities, departing from either without prevailing. In the mean season Lysander was made General by Sea, for the Lacedemonians, and unto his aid, Cyrus also, the son of Darius came with great store of men and money, yet he durst not go against Alcibiades, lying then at Rhodes, and he at Ephesus, but kept his ships, being 70 in that Haven. Then Alcibiades hearing that Thrasybulus was beyond Helespont, he sailed to him, committing his Navy in the mean season to Antiochus, with a charge not to go out to fight against Lysander till his return. But he out of insolency with a couple of galleyes went by Lysander at Ephesus provoking him to fight. Wherefore he first sent out a few ships against him, but more coming to his aid, more also came in of the Lacedemonians, and so Antiochus was overcome and slain, and 10 of the Athenian ships taken. Wherefore Alcibiades at his return seeing what was done, and conceiving how his credit at Athens would be hereby impared, immediately with those ships which remained sailed to Ephesus, but could not provoke Lysander to fight. The Athenians hearing of their loss, began immediately by the instigation of some of Alcibiades his enemies, to vilify him as much as before they had honored him, and sent to remove him from his Captainship, setting up to other Captains in his stead. But he being moved with indignation hereat, went away, and hired Thracians with his own money, and did great acts for the benefit of all Greece, and took great spoils from the Barbarians. But Lysanders time of Admiralty being expired, the Lacedemonians sent Calicratidas to govern over the Navy in his stead. He although a valiant and good man, and one that prevailed greatly against the Athenians at the first: for he fought against Conon their chief sea Captain, and took many of his ships, driving him to a great straight, where he was besieged by sea and land, and when he having given notice to Athens hereof, 10 ships were forthwith sent to help him, he took them also, yet at length a great navy of above 100 ships being sent by the Athenians to aid Conon, under eight Captains, he incountring with them perished in a cruel fight, wherein 10 Athenian ships were lost, and many more of the Lacedemonians. But those Captains returning to Athens were ill rewarded, for they were punished both in their goods and lives, because they had left some of their fellows behind them, who were wracked and wounded, and some dead, taking no care of their burial, which amongst the Athenians was counted an heinous thing. But indeed as they answered for themselves, they were beaten from them by a tempest, so that they could not. When Calicratidas was dead, Lysander was made General again, Anno, 27. who having provided a mighty Navy, the Athenians also did the like, and came forth under Conon to fight with them. Lysander politikely kept him in the Haven at Ephesus, and would not come forth to fight, although the Athenians by hovering about upon the sea, daily provoked him. But he commanded some of his ships, when they went away, to observe them, which they did four days, and by them Lysander learning, that when they were at their own port, not far distant from him, they used to go on shore to get provision, he commanded that they should observe them again when they went on shore, and then hold up a shield for a sign, which they did, and then he coming in with all his power, they in haste returned to their ships, but in such confusion, and so unprepared through want of oars, that they were soon vanquished, and all lost saving one that escaped to Athens to bring the tidings, and eight with which the Captains remaining, fled into another Country for fear of the Athenians for this loss, if they should come into their hands. There were 3000 taken, and when they were accused to have threatened the Lacedemonians, to cut off the right hands of such as they should take, and to cast some down headlong from an high rock, they were all cut off except one Captain that had been against this cruel motion, and first of all one Captain that had made it, was put to a most cruel death. Lysander then hastened to Athens, being now without ships and Soldiers, besieged them, and at length, forced them to yield, and forever after to come under the Lacedemonians, the government of Greece being in all places altered by Lysander, and so an end was put to the Peloponesian war, and the pride and cruelty of the Athenians, who affected a tyranny over all Greece, was worthily pulled down and punished, and especially their ingratitude to Alcibiades, and tyranicall executing of the Captains before spoken of, whom they ought rather for their great valor and victory to have rewarded, so pride goeth before a fall, and justice sleepeth not forever.

About this time Darius Nothus departing out of this life, appointed his son Artaxerxes to be King, who was afterwards called Artaxerxes Mnemon, for the memorable acts that he did. Cyrus his other son hoping verily, that by means of his mother, he should have been made King, was greatly discontented hereat, and mediated how to kill him: But Artaxerxes having some intelligence of it, apprehended him, but at the entreaty of his mother, with many tears, he was sent away to Lydia, to attend as Governor over the sea affairs. The reason why he expected to have been made King was, because although Artaxerxes were his elder brother, yet he was borne to Darius before that he was King, Cyrus after.

This year also Alcibiades was slain by the Persians, at the instigation of the Lacedemonians their confederates, who thought, that the Athenians would not continue quietly in their obedience as long as he lived. The manner was thus, His house in which he was, as a friend amongst them, was set on fire, he seeing this, woond the coverlet and blankets of his bed together, and having cast them upon the flame, leapt down upon them with his drawn sword in his hand, and so escaped burning, but when none of the Persians were so hardy as to encounter with him, they yet pursued him, fleeing away with their arrows, till that he was wounded and slain. But to return to Cyrus, his brothers levity in dismissing and preferring him, was so far from pacifying his mind, that he might rest content with his estate, that he aspired the more after the Kingdom, and ceased not to plot the destruction of Artaxerxes to this end. But he covered his intention, and only Absalom like, first by his courtesy to every man to win their love, and under divers pretences for the good of the Commonwealth, raised forces in divers places, And at length having by his large offers, drawn to him an Army of 13000 Grecians, he marched with them and 100000 Barbarians towards his brother. But Artaxerxes hearing of his preparations by Tissaphernes a President of his, near to Cyrus (although put out of his authority for Cyrus his sake, to enlarge Cyrus his jurisdiction) he gathered an Army together of 1200000 foot, and 6000 horse, and met with him at a place called Cumaxa beyond Euphrates. Then a bloody battle begun, but the barbarous of the Kings Army, against whom the Grecians fought, were soon by them put to flight, yet the middle battle wherein the King was, stood un-assaulted, which Cyrus perceiving, set upon it with 600 chosen horsemen, having with him Clearchus a Graecian Captain. Now this battle consisted of 6000 horsemen about the King, and before them 600 foot: but Cyrus having soon overcome the footmen, set upon the horsemen, and made them also to flee. Then he would have had Clearchus to have gone with him immediately against the King, but he being very cautelous, lest he and his men should have been by this means environed by the Persians, pursued the horse-men fleeing, but Cyrus pressed on towards the King, and when he came in sight of him, he cried out with aloud voice, This is the man, ran immediately at him, and piercing through his breastplate, wounded him, but another with a spear, wounded Cyrus in the eye, then the King and Cyrus fighting together, and others coming in to the Kings aid, Cyrus was slain, and his head and right hand were presently cut off.

In this battle, saith Diodorus, were slain on Artaxerxes his part, 15000, and on Cyrus his part, 3000, of the Grecians, a few were wounded, but none slain. Herein it appeareth that God is against the treacherous, to bring them to condign punishment, how far so ever they may seem to be from it. For in human reason Artaxerxes was most likely to have been slain, for that he was first pierced by Cyrus his spear through his breastplate, he was also a man of greater courage, and had by his Graecian forces, put his enemies in a great part to flight, and by his own valor, and of a few about him, had broken the greatest strength of the King, and had not Clearchus the Graecian Captain then forsaken him, the King had been undoubtedly slain. But the divine justice wrought against him, when he was even come to the period of his victory, that all brothers and others might fear to be treacherous against their Prince. For no such ever prospered, but when any of their treacherous projects have taken effect, their Kingdom founded in blood never continued; as we may see in Athaliah and divers Kings of Israel, attaining the Diadem by bloodshed. When these Armies came first together to fight, Statica the wife of Artaxerxes, brake out into virulent speeches against Parysatis his mother, because she had delivered Cyrus to breed this great disturbance, but she to be revenged, took a course forthwith to poison her, and effected it in this manner. She caused a knife to be poisoned on the one side only, and herewith having divided a bird, whilst they were at meat together, she eat the one half and gave her the other, and so she presently died. But the fault being laid upon the Eunuchs who attended her, and Ginges a wanton, that was familiar with her they were put to a tormenting death for it, but she escaped. After the battle ended, Parafites exercised horrible cruelty against one Cates, who vaunted that he had slain Cyrus, for she caused him to be tormented 10 days together, and then moulten brass to be put into his ears till he died. Artaxerxes also, put Methridates to as cruel a death, because in his drunkenness he vaunted that he slew Cyrus, which the King thought to be greatly derogatory to him, and would not have any take that honor from himself. For he caused him to be put between two boats, in the one being laid along with his face upward, and the other laid upon him, so as that all his body was covered, saving his head, hands, and feet, which hung out, then meat was given to him, and his eyes picked, and honey and milk poured upon him, whereby swarms of flies were drawn to those parts, lying to the Sun till he died. But because they ceased not daily to feed him, whereby he was long in dying, the excrements coming from him, wherein he lay, bred worms in the mean season, that eat into his body, to the great increase of his torment.

The Grecians having lost Cyrus, were in a great straight, being in an enemies Country, and having no ships to return, and by the way to the sea in continual danger of the Barbarians, yet they took there journey homeward, being led by Clearchus. Tissaphernes being unwilling that such enemies should escape, but not daring to enter battle against them, feigned himself their friend, and sware unto them for their more security, and so with a great Host of men went along with them into the Country of Cyrus, and by the way, Clearchus and the other Captains came to have such a confidence in him, that they feared no danger. They being come therefore together to his City, he permitted four chief Captains, and 20 others, with 200 soldiers, by way of friendship to come in, and brought them to his Court, where the four chief were called in, and the 20 within the gates, where they were forthwith all laid hold upon and slain, and then all the soldiers that were let into the City were destroyed. The other without seeing what was done, through many dangers in a long time, got home into their own Country.

Tissaphernes being now for his good service made the Kings son in Law, had the Lordship over which Cyrus had been, added to his own, whereby he growing very great, required the Jonians, being Grecians, dwelling in Asia, that had been formerly subject to Cyrus, to yield the like obedience to him; but they refused, and sent to the Lacedemonians for help against him. To this they readily yielded, being put on by those their Countrymen who had been with Cyrus, and were now through many dangers returned. For they said, that there was nothing amongst the Persians, but wealth, and pride, and women, and that they were not able to stand against the Grecians.

An Army then was sent out by the Lacedemonians to help the Jonians under Thimbro, but when he satisfied not, because he did no great matters, another Commander was sent in his stead, called Dercillidas, and he called home, and grievously punished for suffering his soldiers to prey upon the Jonians. Dercillidas being a man prudent and active, was much feared by Tissaphernes, and therefore he made his peace with him, and therefore leaving him he went to fight against another President of the Persian Kings, Pharnabazus, and when he also preferred peace with him for eight months, he went amongst the Thracians for that time. And then returning again, he found Tissaphernes and Pharnabazus joined together with a great Army against him, of 20000 foot, and 10000 horsemen, he not having above 7000, yet so sensible was Tissaphernes of the Grecians prowess, since the last battle against Artaxerxes, that he came to Propositions of peace, and then Dercillidas returned to Lacedemonia, to know the mind of his Citizens touching them and Tissaphernes to Artaxerxes, to see whether he would consent: But now Agis, the King of the Lacedemonians being aged, dieth, and a contention arose between Agesilaus his brother, and Leotychides, pretending that he was his son; but it was objected, that he was the son of Alcibiades, and not of Agis. And although he brought many witnesses that Agis acknowledged him for his son upon his death bed, and a Priest came warning the Lacedemonians from the Oracle, not to make a lame man their King, and Agesilaus was lame, yet by the help of Lysander he was made King, and another interpretation made of the Oracle, viz. that one lame in respect of his descent from Hercules, of whom the Lacedaemonian Kings came, should not be made.

Lysander then moved the people to desire that Agesilaus might go against the Persians, which was done accordingly, and so preparation being made, he with Lysander and 30 Counselors, which he took along with him, passed into Asia. Tissaphernes went to meet him, and there were propositions of peace made as before, that the Grecians in Jonia should live according to their own Laws. But about this he agreed first to go and consult with the King, swearing to a truce for a certain time. But he sware deceitfully, for he went to the King only to procure great forces, and then came contrary to his oath to fight against the Grecians. Agesilaus nothing dismayed here at said, that the gods he knew would help him, because although he perceived before the fraud of Tissaphernes, yet he kept his oath, but then would be against Tissaphernes because he was perjured. So a great battle was fought, and although Tissaphernes his Army exceeded in number yet he was overthrown and put to flight, and the Persian King being certified hereof was hereby much incensed against him, and sent and beheaded him. Thus the perjured wretch that had not feared to swear fraudulently twice, once to Clearchus before, and now to Agesilaus, was justly cut off as he was well worthy. In this time, it is also worth the noting, that Lysander bearing himself upon the Kings favor, for his good deserts towards him, grew so ambitious, that he drew all such as had suits to the King, to seek him by his mediation, so that he had far greater companies of men following him, and attending at his house, then the King at his Court, yea, Agesilaus was but as a private person in comparison of him. But the King perceiving it, both denied all suitors that came by him, and granted to such as came without him, and when he was by Lysander challenged therefore, he answered that he dealt so with such only as would be greater then himself, and so Lysander, who would be of greatest authority, and carried it as a King, was not admitted to be so much as a mediator to a King. Much like do the Papists daily to the Virgin Mary in greater multitudes frequenting her shrines then Christ's, so that she seems to be the Queen, but Christ a private person. But let them look to be dealt with, as they that came by Lysander to Agesilaus, that is, to be dismissed without a grant, when such as come without her mediation shall prevail. Tissaphernes being cut off, Tithraustes who succeeded him, sent to Agesilaus willing him to depart, seeing the author of these troubles was now cut off, and the Jonians should now be permitted to live according to their Laws, paying of their accustomed Tribute. He answered, that he could do nothing, until that he had answer about it from Lacedemonia, but in the mean season he agreed to depart into Phrygla for 30 Talents and so did. Then having authority given him over the Sea forces, as well as over the Land, he regarded not to give answer to Tithraustes, but added unto his Land forces 120 ships, over which he set his wives brother. But Tithraustes being moved at this, sent Timocrates a Rhodian with 50 Talents of gold to Thebes, Corinth, and other places in Greece, hereby to provoke the Governors there to fall from the Lacedemonians, which they did accordingly, and the Athenians, though not waged, joined with them also, being in hope by this means to erect their State again, and thus great troubles begun again in Greece. But Agesilaus, in the mean season, prevailed greatly in Phrygia and Paphlagonia, and so coming against the Country of Pharnabazus, the Persian took that also, but he soon came to an agreement with him, and departed out of his Country again, purposing to go on and subdue other Countries of the Persians, but the Lacedemonians being in this time endangered by the Athenians, Thebans, Argives, and Corinthians, to whom also the Spartans joined themselves under their Captain Conon, were enforced to send for Agosilaus to his great grief to return home, to which he immediately prepared, leaving 4000 in Garrisons in the towns which he had taken. But before he could come to Lacedemonia, a cruel battle was fought, an whole day together, betwixt the Lacedemonians and those that revolted from them, the victory falling to the Lacedemonians, there being slain of their enemies 2800, of them 1100.

The news hereof being brought to Agesilaus, and soon after that Conon with the help of Pharnabazus, had gotten a great victory over the Lacedemonians by Sea, he wisely dissembled it, and led on his Army towards his Country, the Sun appearing to him in the way like unto the two horned moon. Then coming to Boetia, they of that Country, and the Lacedemonians with many more joined unto him, and so he went and fought a bloody battle against the Thebans, in which he received many wounds, but put them to flight. Then he dedicated to God the tithe of the spoils which he had taken at Delos, not less worth then 100 talents, and so was carried home by water. But the Lacedemonians went on victoriously by land, from place to place, and Pharnabazus with Conon prevailed everywhere almost by sea. Yet at length Telentias being made Captain by sea, knit the hearts of his soldiers so unto him by his offering to endure any hardship with them, that he thought now he might go upon any desperate attempt. And therefore having but 12 ships, he adventured upon the great Navy of the Athenians upon the sudden, lying at the haven Periaum, the soldiers being for the most part gone ashore for their pleasure, and fearing nothing less, wherefore he took their ships with ease, and having sent them away to Aegina an Island near, he went on and took many more as he met with them, some fishers, and some Merchants laden with wares, and by this means in a short time, he grew so strong, that he did the Athenians much mischief. It was not long therefore after this, before that a peace was made again betwixt the Lacedemonians, Athenians, and their associates, and with the Persians also, because that Artaxerxes had other wars to intend, so that he thought it the best way to be at peace with all the Grecians. But the peace amongst the Grecians lasted not long, for wars again soon followed in divers places, until that the Lacedemonians grew too mighty for them all. But yet neither did they continue long in that case, but the Thebans with their Confederates prevailed mightily against them, and slew many of them under their Captain Epaminondas, neither would a peace be made again in Greece as long as Artaxerxes lived, although the Athenians joining with the Lacedemonians greatly sought it. But the Thebans by Ambassadors to the King, prevailing for a Decree, that the Athenians should not help the Lacedemonians, and that divers other States should separate from them, otherwise he by his unresistible forces would make war upon them, thought to attain to the Empire of all Greece. but they were deceived, those States not being moved by the threats of the King to leave the Lacedemonians, and not long after Artaxerxes Mnemon died, leaving his Kingdom to his son Ochus, who called himself Artaxerxes Ochus, when he had reigned according to some, 40 years, to some 36, and according to some, but 21, whereof 11 with his father Darius Nothus, such diversity is there amongst Historians, about the time of this King. But going by the High-priests and Dukes of the Jews, according to Funccius, he died in the 16 year of Joannes his Highpriesthood, and Artaxerxes Ochus succeeded him, about which time, the said Joannes slew his brother in the Temple, as hath been before declared. Artaxerxes Mnemon is reported to have been a peaceable King, but greatly taken with the love of over many women, for he had 360 concubines, and by them 115 sons, yea he took his own daughter Atossa and Amestris his daughter taken from Tribazus, to whom he had formerly given her in marriage. Ochus having attained the Kingdom, as Justinus saith, by treacherously making away two brothers, that were in his fathers favor before him, lest any of his brothers surviving should trouble his reign, slew them all, sparing no age or sex, and so made war against the Caduceans.

Touching the Graecian affairs, Epaminondas with his Thebans, when they could draw none on the Lacedemonians or Athenians side unto them, desperately set upon Sparta, but Archidamus coming to the rescue of the City, they were forced by a few to retire, although they were many. Then his time being near, that he must leave his Captainship, lest his glory should be eclipsed, which he had formerly gotten, he resolved to fight against Mantinea, where the greatest forces of his enemies were, and so, if he prevailed to do away the dishonor which he had formerly gotten by fighting without success, or else in fighting valiantly to die. Wherefore he with all his forces drew near to that City, and began to intrench his Army, which the enemies seeing, supposed that he would not yet fight against the City, but after the finishing of his trench, and therefore letting their Arms and horses be here and there, they walked carelessly about. Epaminondas therefore when he saw it fall out according to his expectation, suddenly drew out his Forces, went against them and slew many, whilst they were getting their Arms and horses, but at length when he had put them to flight, in pursuing them he was mortally wounded, and being carried to his Tent, when the weapon was drawn out of him, died, rejoicing for the victory, although he in getting it lost his life, and his father Xenophon being nothing daunted, when news was brought him of his death, said, Novi me eum genuisse mortalem.

After this great battle, the Greeks in all parts grew weary of war, and inclined to terms of peace, and agreeed to an universal peace, all but Lacedemonia, by reason of the Messenians, whom they would not have left free, seeing they had subdued and held them under now these 20 years. And by this means wars soon began again. At this time also there were great stirs in Persia, for many of his Princes near the sea, revolted from him, and Taches the King of Egypt revolted also, and asking help of the Lacedemonians, they sent unto his aid Agesilaus their King with 1000 men completely armed, and when he came. Taches added to his number, 10000 more, and set forth his son Nectanabus with 80000, which Armies, together with the Princes in Asia that revolted, and their forces, would greatly have endangered the Kingdom of Persia, but that they were soon divided amongst themselves, whereby all their preparations were frustrated. For Orontes to whose leading all the other Princes committed their forces, to regain the Kings favor, apprehended and sent many of them bound to the King, and Reomithres who was set over the Navy, did the like. And when the King of Egypt was gone forth to war, being in Phoenicia, he heard that the man whom he had made Viceroy in his absence, usurped the Kingdom, and sent to his son Nactanabus to come back with his Forces to take his fathers Kingdom, which he immediately did, and then Taches fled to Artaxerxes, and craved pardon for his fault, which was both granted, and he made General of all the Forces to go and fight against his son. He came therefore to Agesilaus, and so together they marched with their Armies towards his son. But he coming forth with 100000 against him, Taches durst not fight but withdrew himself to a City, which yet when Nactanabus besieged, Agesilaus going forth against him, put him to flight, and restored Taches to his Kingdom again, but because he was not made Generalll of all his Forces, he being sought unto by Nactanabus, went to him, and removing Taches again, made him King, being therefore rewarded with 230 Talents of silver, but in his return homeward he died, when he had reigned 41 years.

And now we are come to the fourth year of Artaxerxes Ochus, wherein Philip the son of Amyntas began to reign over Macedonia, it will be necessary, because Alexander the Great came of him, who subdued the Persian Monarchy, and erected the Graecian, to look back to the beginning of this Kingdom, and to show the state thereof in the days of this Philip. Caranus of the stock of Heraclidas was the first that united divers people's into one, calling the whole Region Macedonia, being as, some say, directed thither by the Oracle, with many Grecians, and he reigned 28 years, him Coenus succeeding reigned 12, then Turymas 38, then Perdicas 51, Argeus 38, Philip 30, then Eropus who came to the Kingdom being a child, but there being war then between the Illyrians and Macedonians, in which the Macedonians were put to the worst, they went again into the field carrying their King with them in his cradle, and so fighting the more courageously, gave the Illyrians a great overthrow. Then, as Justinus saith, reigned Amyntas, but Eusebius putteth nine more before him, and this Amyntas was father to Philip. How weak the Kingdom of Macedonia was in his time and before, appeareth in that it was of no fame, but whilst the wars were in Greece, they always sought to join with the strongest side, and when Amyntas was King, by the Illyrians coming against him, he was driven out of his Kingdom, and was without hope of recovering it again, till that he was by the Thessalians and Spartans restored to it again, yet still he was a tributary to the Illyrians, reigning first and last 18 years, and for his fidelity to the Illyrians, he gave them his youngest son Philip for a pledge. Then he dying left four sons, Alexander, Alorites, Perdicas, and Philip, who being given for a pledge, was brought up at Thebes in good literature. Alexander succeeding in the Kingdom, was slain treacherously by Alorites, when he had reigned one year, and Alorites likewise by Perdicas, when he had reigned four; then Perdicas having reigned six years, attempting to shake off the Illyrian yoke, was slain in a cruel battle, and with him 4000 Macedonians. The Kingdom being by this means without a King Philip, by a wonderful providence, escaping from Sparta, came and took the Kingdom upon him. yet at the first rather acting the part of a tutor to the son of Perdicas a child then of a King, till that necessity enforcing it, he being chosen and desired by the people, reigned in Macedonia. But then he was in a very uncertain and dangerous estate by reason of other competitours, as Pausanias a kinsman, who sought the Kingdom by the help of the King of Thracia, and Argeus by help of the Athenians, with these therefore he agreed by gifts and fair promises in part, namely with the Paeonians, abettors of the said Argeus, and when Argeus came, notwithstanding with the Athenians to try the Macedonians whether they would revolt unto him, they refusing, he retired, and being pursued by Philip, many of his men were slain. Philip then sent to Athens, and because he yielded up Amphipolis unto them, of which they were greatly desirous, he easily prevailed with them not to molest him anymore. And as touching Pausanias, he by sending gifts to the King of Thracia, stayed him from coming against him. He was also a man apt to win good will, because he was both of an excellent wit, and well spoken. Having therefore by these his gifts and speeches made unto his Macedonians to encourage them, put them in good comfort and expectation of greater matters to be done by him for the good of that Kingdom, and by the prophesy which then went of the sons of Amyntas, that one of them should greatly enlarge that Kingdom, he first made war upon the Paeonians, taking the opportunity of their Kings death, because they had formerly wasted the fields of the Macedonians, and subdued them, then he went against the Illyrians, the old enemies of his Kingdom, sending first Ambassadors to Bardiles their King requiring him to restore those Cities, which had been formerly taken by the Illyrians from the Macedonians, which when he refused to do, they came together to battle, Philip bringing with him an Army of 10000 foot, and 600 horse. They fought valiantly on both sides, but in the end Philip got the victory, and of the Illyrians there were slain 7000, wherefore the Illyrians were glad to sue for peace, and when they had left all the Macedonian Towns, as was required, it was granted. After this he fought against Amphipolis and wan it, because since his leaving of it, they being under the protection of the Athenians had shown great enmity against him. Then he subdued Pydnah to the Olynthians, that he might enjoy their friendship, and Potidaea also. After that he took Crenidas, which he called after his name Philippi. There he finding mines of gold by building works, brought them to be worth to him above, 1000 Talents per annum, and hereby being greatly enriched, he increased his Army. Then an opportunity offered it self, to draw him with his forces into Thessalia, for Alexander Pheraeus, the Tyrant being slain by his wife and brethren, and his said brethren exercising the like tyranny, the Nobles of the Land called in Philip thither to aid them against these tyrants, wherefore he went and subdued them, and by this means had the Thessalian horsemen, which were the most excellent of all others, to assist him in his wars always after, both he and his son Alexander, when he was dead. And now Philip took to wife Olympiad, the daughter of Neoptolemus King of the Molossians, by whom he had his son Alexander.

In this time there were two things only memorable touching Artaxerxes Ochus the Persian King. 1 There was one Datames a great Prince under him, with whom he had been greatly offended, but he was at length in show reconciled, continuing still desirous to have him taken out of the way, and to this end using many policies, which he still being very wary avoided, at length one Methridates, the son of Ariobazanes undertook to fulfill his desire, so that he would give him his right hand and promise, that whatsoever he should do to this end, he would never punish him for it. This being done, he feigned a defection from the King, and invading the Kings Territories he took Castles, and carrying away great preys, sending part to Datames, as one that greatly desired his friendship. When he had thus done long, Datames believing that he was revolted from the King indeed, esteeming him a true friend, and therefore Methridates sending to him, to desire a meeting with him, to consult how to prosecute the wars begun with greater Forces against the King, he appointed a place and time of meeting, but to that place Methridates went, with one trusty friend before, and hid some swords, and so when they met and had conferred, and were now parted, he returning took a sword, and hiding it under his coat, called back Datames, as if he would speak a word more with him, and then unawares slew him. 2 Great wars being betwixt the Athenians and Rhodians, Chians and other States that revolted from them, Chares was made General over the Athenian forces by sea, being 60 ships, and unto him were soon after joined Iphicrates and Timothy, who brought 60 sails more. Now when these together would have set upon Bizantium, which was one of the revolters, a sudden storm came with such violence, that they were by force hereof beaten far away. Hereupon these two advised not to return to fight against Bizantium again, but Chares would return, and when he could not bring them to agree to him, he wrote to the Athenians so against them, that they were called home, and a mulct of many Talents was laid upon them, and Chares alone was made Captain over all. Wherefore he to ease the Athenians of the charge of the wars what he could, hastened to Pharnabazus, a Prince of the Persians, who had revolted from the King, and now was ready to be set upon by 70000 sent out against him, when his forces were but small, and joining his forces with them obtained a great victory for him, for which he was rewarded with great treasure, that sufficed to pay his whole Army. The Athenians hearing of this were joyful for a time, but the King of Persia was so provoked hereby, that he expostulated with them by his Ambassadors for it, and sent 300 sails to aid the Byzantians, &c. This being heard at Athens, they immediately sought peace with the Byzantians, and Rhodians, and others which had fallen from them, and without much difficulty obtained it.

To return again to Philip of Macedonia, the Illyrians and others whom he had subdued, being vexed that they were thus brought under, now meditated revenge by joining all together against him, to expel him out of his Kingdom, but he hearing of their plot came suddenly upon them, and compelled them to continue in their obedience, then he overcame Methon and Pogas, which last belonged anciently to Macedonia, but in winning Methon he lost one of his eyes, by a shaft shot by one Aster, having written upon it, Aster Philippo telum jaca mortiferum, but Philip returned him another with this inscription, Asterem Philippus captum faciet pensilem: and having won the City he razed it to the ground, but whether he hanged Aster or no, I read not. After this he was desired again to return into Thessalia, because Lycophron, one of the Tyrants by him formerly subdued, had taken the Kingdom again upon him, being aided by Onomarchus with an huge Army, and Phaillus his brother having another Army of 7000. These fighting against Philip overcame him once or twice, whereby he was put in great danger, and compelled to retire to Macedonia. But he having renewed his Army, went again into Thessalia against Lycophron, and Onomarchus being by him desired, returned again to help him, with 20000 foot and 3000 horse of the Phocians, whose Captain he was, but not with his former success. For now Philip prevailed, and put his whole Army to flight, killing 6000, and taking 3000, amongst whom Onomarchus being one, was hanged, through a just judgment, because he was Captain of those that had robbed the Temple of Apollo at Delphi, and taken away the great treasures thereof. For although he were no God, but a Devil, yet because the Grecians generally reverenced him as a God, sacrilege was thus punished in him, and the 3000 taken with him, were for the like cause east into the sea, none of them being spared. But to recite the History of this sacrilege from the beginning.

After the Mantinean battle before spoken of, there was a common Council of twelve people's of Greece assembled to settle the whole country in peace. There the Thebans accused the Lacedemonians for taking a Castle from them in time of truce, and the Phocians for taking away a great tract of dedicated ground, for which they were adjudged to lose their own land to make satisfaction. Phil • meli • a chief man amongst them, being impatient of this great mulct, exhorted his countrymen to take the Temple at Delphi, seeing that was within their bounds, whereby they might be supplied with money enough, to wage Soldiers to defend themselves against all Greece, and when they consented, he imparted it to Archidamus King of the Lacedemonians, desiring his aid, and having obtained of him 15 Talents, and putting to as many of his own, with many of the Phocians, and 1000 hired Soldiers, he went and took that Temple. For this the L • ctians first being angry with him, went against him to battle, but with ill success, wherefore they called the Boetians to their aid, and the Boetians thought to stir up all Grecia, But the Lacedemonians took part with the Phocians, and some also of the Athenians, and when great Forces were raised on both sides, a cruel battle was fought, and Philomelus was put to flight, and so hard pursued, that to avoid taking, he leapt from an high rock and killed himself, thus paying for his sacrilege. Then Onomarchus being made Captain of the same sacrilegious rout for a time prevailed, but at length had his condign punishment also, as hath been shown. But yet the Sacrilegious ceased not to prosecute their begun war, for they made Phaislus, brother to Onomarchus, now their Captain, who converting all the gold and silver in the Temple at Delphi into money, hired great Forces therewith, and went against the Boetians. For he broke up, as Diodorus saith, 100 pavements or bricks of gold, given sometime by Croesus to that Temple, and took 360 golden Vials, a golden Lyon and a Woman, coming altogether to 30 Talents, and of silver gifts, as much as made them up 10000 Talents. So that now by the large stipends proffered, viz. double wages, he drew so many from all parts unto him, that his power far exceeded any that had been raised before. And the Lacedemonians sent also to him 1000, the Athenians 5000, and 400 horse, the Achei 2000, and Lycophron expelled by Philip out of Thessalia came to him with 2000, yet with all this Army he could not prevail, God being against him for his sacrilege, but within a few days, being smitten with tormenting pangs, when he had lain long consuming under them he died in the space of one year after. But this I rather think came upon him from the Devil, God permitting it, seeing both he and his Soldiers had mancipated themselves to his service, being all Idolaters, and an Idol being nothing but a Devil, as Saint Paul teacheth. He being dead, yet this war ended not, but Phapechus was made Commander, being the son of Onomarchus, and because he was very young, one Mnaseas was joined unto him, as a tutor. Against them Philip returning from Thessaly, bent his course, but being hindered by the Athenians at the straits of Thermophile (they fearing that if he were employed in these wars, that they should all be in danger of being brought under by him) he went into Macedonia. But this young Commander seeking rather to enrich himself with the spoils of the Temple, then to prosecute any Wars, was at length found out and put from his Office, and threee others set up in his stead, by whom all the Captains that had an hand in that business were made miserably to perish. Then the Phocians went against the Boetians and Thebans, and they fearing their own strength, sought to Philip of Macedonia forayd, who came with his Army, and gave the Phocians a great overthrow, in so much that whilst they fled, some hither, and some thither, 500 of them fled into the Temple of Apollo, and then there being much straw near, which was fired, the Temple was also therewith burnt, and all that fled into it together. But they which still remained, sent for aid to the Lacedemonians, and obtained it, whereupon Philip was sent for again, and came with a great power of Macedonians and Thessalians. The Phocians then being terrified, sought peace, and thus an end was put to this warte, which had now lasted nine or ten years, Philip referred it to the Boetians and Thebans, upon what conditions peace should be granted to them, and they would have this judged by the general Council of Greece, wherein Philip for his valor had a double voice granted unto him, which the Phocian State was wont to have, and that forever deprived thereof, and of the Temple, and three of their chief Cities were judged to have their walls beaten down, and that they should not possess any Arms or horses anymore, till they had made recompense to that Temple for the harms done to it, and till this were done, pay 60 Talents per annum to that god, and both theirs, and the Arms of their hired Soldiers should be broken in pieces, in detestation of their wickedness.

Whilst these things were in doing in Greece, the King of Egypt, Nectonabus revolted from Artaxerxes Ochus, and by his example the Phoenicians and Cyprians,