of each-Order of the feast-Haman's position-The responsi- matter-The king's mystery-A dark plot-Deep emotion- Reason for Haman's presence-The fears of the favourite- Guilty fears-An angry king-One glance explains all-Con- fidence abused-Vain repentance-The king more exasperated -Courtier friendship-The face covered-The gallows men tioned-Haman's summary execution-How to read the les- sons of Providence-Indications and trials--Providence and the word-Tendencies-Providence and revealed religion- The Bible alone claims, vindicates, and explains a providence -Intricacy of design proves a design more clearly-This book only a page-Hamans and Mordecais still live-Retribution- Delay-Punishment lame--" Murder will out"-His own fruit -The gospel-Sympathy with Esther and the church-Must be Confiscation-" Corruption of blood"-Haman's wealth-Esther's kindred with Mordecai-His advancement-A tried man--A day's wonders-The decree-Enraged enemies-Esther applies again-New fears-New pleadings-A new example-Inter- cessory prayer-Love to the brethren-A test of love to God- Christian hopes-Examined-Growing brighter-Duty not re- laxed-What if Esther had been unfeeling?-Christian solici- tude for others-Evil upon my people-Her faith again re- warded-Infallibility-The great apostasy-New Romish dog- ma-Persian expedient-The realm at war with itself-Wisdom versus consistency-Amalek and Israel-Time to send the new decree-Haste-Edict of Nantes--Dromedaries-Jewish glad- ness-Proselytes-A revival of religion-Missionary efforts- The great Divine plan-The Jewish dispensation intermediate to two others—Judea in the midst-Jewish dispersion-Pre- An eventful day-Two edicts-Civil war-Legalized violence- --Jews moderate; only defensive-Religious bigotry-Five madness of sinful men-A greater wonder among ourselves— The day of conflict an emblem-Battle going on now-Victory The hereditary war-Its issue-Israel's true strength-Jewish Thanksgiving day-Gifts to the poor-The feast Purim ; still observed-Its curious ceremonies-Authority of the appoint- ment-Important principle-Holidays-New moons and Sab- baths-Paul-The weekly Sabbath not a Jewish ordinance in the Decalogue-The tenor of Scripture-Christian usage- If Paul argued against the Sabbath, why with so little ef- fect?-No New Testament authority for appointing solemn days-Historical evidences-Methods of transmitting: Tradi- tion-Written books-Monuments-Bunker Hill--Another method-The fourth of July and the Declaration of Independ- ence-Evidence is stronger, the longer time elapses, and the wider spread-Impossible to counterfeit-Permanent proof- So Purim and the book of Esther-Irrefragable evidence-A river in the ocean-Effects on Europe-Led to the discovery of America-A more remarkable river in time; distinct in course; vast in volume; and of immense influence; never lost among others-A branch stream bearing blessings to the race-This historical argument applicable to these institutions in the church-The Passover-Purim-The Lord's supper-Chain of historical proof most complete-Mordecai's prosperity-Curios- ity craves more-Concluding reflections--Value of the Old Tes- tament-Finger of God in providence-Parts disjointed; yet ESTHER AND HER TIMES. LECTURE I. THE DIVORCE OF VASHTI. THE Book of Esther is one of unknown authorship among the tracts composing the sacred volume. Even the age, to which we are to refer the events here recorded, cannot be unquestionably determined. We may believe that it was written by the man who here bears the name of Mordecai; and even if we are mistaken in this conjecture, it is a matter of little importance. For the argument to sustain the authenticity of any portion of the sacred volume, may be independent of the writer's name, except when that name is expressly given; and there are several books in the Bible whose authors' names are not given in the books themselves. It is sufficient to name Judges, Kings, Chronicles, and the Epistle to the Hebrews. The position of this book in the sacred canon and its inspired authority have sometimes been questioned, but we think without good reason. Its name is omitted in some of the catalogues, made by the early fathers, of the sacred books; and it is a very common and certainly a very striking objection to a book claiming inspired authority, that in the genuine and Hebrew chapters of the Book of Esther, the name of God is not mentioned from one end to the other. But these objections, merely negative in themselves, are of small weight against the more numerous and sterling proofs, which establish its right to a place in the sacred volume. The Book of Esther is contained in the Hebrew Bibles; it has ever been received by the Jews; and as it was beyond question contained in their canon when our Lord Jesus Christ was upon earth; and as, though he charged them with corrupt doctrines, he never charged them with corrupting the Scriptures themselves, we may justly argue that he set the seal of his approval upon the Scriptures as they possessed them. This he did without qualification or exception. (See John v. 39.) Besides, the later Jews regard the Book of Esther as ranking in veneration next to the Pentateuch; they yet observe with peculiar interest the feast of Purim, of which mention is made in this book alone, and which was established to commemorate the deliverance that this book records; and this feast affords strong confirmatory proof of the history here given. To all which we may add, that though a few of the earlier catalogues omit the name of this book, it was generally received; it is mentioned in the catalogues of Jerome, Augustine, the Third Council of Carthage Canon XLVII, and the Council of Laodicea Canon LX: and the striking and oft repeated remark of the pious Matthew Henry is well worthy of being remembered, "If the name of God is not in it, his finger is." There are nearly seven chapters added to this book in the Latin Vulgate and in the English Douay version as used by the Church of Rome; but, for good and valid reasons, they are esteemed apocryphal, and of no authority whatever. In his edition of the Vulgate, Jerome expressly notes where these begin; and declares truly that they are not found in the Hebrew at all. This is acknowledged in the margin of the Douay; while it is there added, without the slightest foundation, "that the Seventytwo Interpreters translated them out of the Hebrew, or added them by inspiration of the Holy Ghost." The doubtfulness of tone used in the very assertion furnishes its sufficient answer, and proves it to be a mere conjecture. In the absence of all proof of the authenticity of these chapters, we may easily sum up these valid reasons for their rejection. They are not found in the Hebrew; the Jews have never received them; they not only differ in style and sentiment from the earlier chapters, but they are greatly inferior; the very first spurious verse mentions the name of God, and these chapters often repeat it—in striking contrast with the chapters in the Hebrew, where, as already noticed, this name |