How clearly do we discern, in this fact, the fulfilment of Daniel's prophecy, wherein he says, that the king of Persia by his strength, through his riches, should stir up all against the realm of Grecia.* We are not told

whether any of the Jews were called upon to serve in this war. Josephus concludes that they were; but his inference has no other support than a doubtful passage of Cherilus, the poet, who celebrated the defeat of Xerxes. It is more probable that they were not obliged to engage in warlike pursuits, because all the promises of God in their restoration included, or implied, the blessings of peace. Xerxes, in his war against the Greeks, gave orders for the demolition of all their temples. This did not proceed from his enmity to that people, but from his hatred to idol worship, which was practised by them. Xerxes was of the sect of the Magians, who abhorred the making of images to repre sent the Deity, whom they worshiped through the medium of fire.

All the Grecian temples are said to have been destroyed at this time, except that of Diana at Ephesus; and thus the general predictions against the idols of the nations were fulfilled. But the idols of Babylon had been more fully particularized, and the destruction of them was more conspicuously executed by Xerxes himself. For after his flight from Greece, he passed through Babylon on his return to Susa, and there caused the temple of Belus, or Bel, to be razed; and destroyed all similar buildings; breaking the idols, and carrying away the treasures he found in them; so that "the carriages were heavy laden" with gold and silver; Daniel xi. 2.

quences frequently result from our most trivial actions, which if not averted by the watchful Providence of God, would prove destructive of our peace, and involve us in misery and ruin. This should excite our thankfulness, not only for those daily mercies which are known and conspicuous, but for the large measure of peace and safety we enjoy, in a world abounding with sorrows and dangers. Esther must have been greatly encouraged by the distinction conferred on her uncle at so critical a moment. His loyalty was now made apparent, and in her appeal to the king, would afford a direct contradiction to the assertion of Haman, that "it was not for the king's profit to suffer the Jews in his dominions." This interposition of God's Providence could hardly be misunderstood; it was so evidently accorded to the united prayers of his people, and so opportunely afforded in the time of their need, that Esther was doubtless emboldened to prefer her suit to the king, in humble confidence that it would be rendered effectual by the King of kings. Haman, on the other hand, saw in this event only a presage of his own ruin, though he knew nothing of the queen's concern in the affair. Impenitent sinners know the Lord only as a God of justice; there fore the changes effected by his Providence frequently alarm their consciences, and fill them with those fears which are emphatically called the terrors of the wicked. The character of this unworthy favourite was so truly despicable, that no one seems to have commiserated his downfall ; for on the first intimation of the king's displeasure, the officers of the palace were ready to impeach him, as wanting in loyal attachment to the person of his royal master, and his having conspired the death of one to whom the king owed so much, was urged in support of

the accusation. It is not indeed unlikely that Haman aspired to the throne: his desire to appear in public with all the insignia of royalty, fully declares his ambition, and he was probably waiting only till his plans were matured, or a suitable occasion offered to declare himself. By the death of Haman the Jews were delivered from their chief enemy; but the decree which had gone forth against them could not be recalled. The king, however, gave unlimited power to Esther and Mordecai to frame another edict, by which the Jews should be allowed to arm in their own defence, to withstand any attempts made by their enemies to destroy them, and to take the life and spoil of all who should assault them by virtue of the former decree, on the thirteenth day of the month Adar. This edict was issued just two months and ten days after that of Haman, and was forwarded with the utmost despatch into the hundred and twenty-seven provinces of the empire, where it caused to the Jews joy and gladness, a feast and a good day; and so fully declared the care of the God of Israel for his people, that many of the heathens, struck by their wonderful preservation, separated themselves from idols, and became worshipers of the true God. The joy of Esther in being the instrument of her people's deliverance, was doubtless very great; and we may be certain, that it was augmented by the advancement of her beloved uncle, who would now have free access to her, and share not only the delightful feelings of her heart on this occasion, but those affectionate attentions which it must have been so painful to her to withhold. Her piety and that of Mordecai are conspicuous throughout the narrative, and the perpetual remembrance enjoined by them of God's merciful protec

tion, affords a proof of the lively gratitude with which they acknowledged it.

The Jews still commemorate this deliverance annually during three days in the month Adar. The 13th they observe as a fast; because that day was fixed on for their destruction: the 14th and 15th they celebrate as a festival; being the days on which they triumphed over their enemies. The fast they call the fast of Esther; the festival is named the feast of Purim. On this occasion the Book of Esther is solemnly read in all their synagogues; and wherever the name of Haman occurs, they express their detestation of his character, by clap ping with their hands, stamping with their feet, and exclaiming, "Let his memory perish."

LETTER XIX.

IN reviewing the Book of Esther, I have deviated from the regular order of time, that I might not interrupt the course of that wonderful narrative. The plot of Haman was defeated in the twelfth year of Artaxerxes; but there are many important events recorded of the Jews at Jerusalem, which took place at an earlier period of his reign. For information respecting these, we must turn to the seventh chapter of the Book of Ezra. How this excellent man obtained from the king all that he requested, or by what means he was introduced to his notice, we are not positively told. He very properly 'ascribes all to the Great First Cause, the hand of the Lord his God upon him; but commentators have inferred that Esther was in some way instrumental to the

favour shown him by Artaxerxes; and there is no reason for rejecting the inference, as she was at that time received into the king's house, and greatly beloved: by him, though not yet raised to the dignity of queen. Ezra had prepared his heart, not only to seek the law of his God, and to do it, but also to teach it in Israel; and the Lord graciously answered the desires of his heart, and disposed the king to empower him fully to proceed in the work he was about to undertake. By the decree of Artaxerxes, Ezra was appointed governor of Judah and Jerusalem; with authority to establish every thing according to the laws of God; and with the power of life and death, to see that those laws were taught and enforced. To all who were willing to embrace this opportunity of returning to the land of Judah, the king gave permission to accompany Ezra; and fourteen hundred and forty-six persons, with their families, took advantage of this permission. The king and his counsellors sent offerings of great value for the service of the God of Israel; and empowered Ezra not only to raise a contribution among the Jews in Babylonia, but to apply to the king's treasurers in Syria and Palestine, for whatever more was needful for the house of God. Artaxerxes seems to have been acquainted with the decrees of Cyrus and Darius; for there is a remarkable similarity to them in that which he enacted. In the latter part of it, he enjoins that whatever was ordered by the God of heaven, should be done diligently; dest there should be wrath against the king and his sons, which plainly indicates that he was not ignorant of the judgments God had inflicted on the princes of other nations. As a farther testimony of his veneration, the king exempted the priests, Levites, and all others