communion, preserved in their integrity, “ as once delivered to the saints,” are our divine vouchers also, intelligible to all, that we are an integral part of that holy fellowship-of the same spiritual family with the Jews in the days of Estherchildren of Abraham in common with them-heirs also of the promises—the people of God.

So far then it appears we are personally interested in Mordecai's expostulation. To bring it completely home to us, our respective times and circumstances with reference to our own portion of the Catholic Church, must also correspond; and though, on first glancing upon the case, this obvious discrepancy presents itself, that no overt act of hatred so revolting to humanity has been perpetrated, as the promulging a decree of extermi. nation against our whole communion, yet the spiritual wickedness, constituting the very gall of bitterness in this sanguinary proscription, may still be abroad amongst us, and in active operation, compassing the same ends, with a refined malignity, by circumvention and intrigue.

The times of Julian are precisely those characterized in this position; for that apostate from Christianity, in the course he adopted towards the church, studiously abstained from open and direct persecution. He affected, with reference to religion, that specious impartiality, which leaves to every man full power of judging for himself what faith and worship he shall-adhere to; but, under this mask of moderation, he withdrew from the Christians, and their spiritual rulers, the privileges that had been granted to them—he shut up the schools in which they exclusively taught philosophy and the liberal arts, turning the whole empire into a college of infidelity-he encouraged the sectaries who brought dishonour upon the Gospel by their divisions—and, whilst reviling the Mosaic history, and ridiculing the Jewish law, he distinguished the Jews by special marks of his indulgence a

This was his insidious policy as ecclesiastical history sets it out. The statement is most remarkable with reference to our own Church, in the times in which we live: for terms could not be chosen more accurately descriptive, even in their minutest details, of the spoliations and restraints now under legislative deliberation, for its future discountenance, and intended, if it be possible, to be passed into laws. And if, upon comparing this sapping system with Haman's projected carnage, a question can be raised as to its essential identity with that tyrannous decree, either in the spirit

WS.

a See Mosheim's Ecclesiastical History, vol. i, p. 329. Van Mildert's Boyle's Lectures, p. 166. See also Appendix to ditto, p. 27, for the terms of sarcasm in which Julian issues his orders for the confiscation of the whole property of the Church of Edessa.

which suggested it, or in the issue, the subtle contriver's own testimony, will set that question at rest; for Julian made it no secret, that the motive by which he was actuated was hatred to the Gospel; and that the policy he pursued was adopted upon a conviction both of the insufficiency of violence to effect its extirpation; and that the dexterous management of undermining expedients under the semblance of clemency, would accomplish that impious design“. But the same EYE, whose watchfulness over Israel was its security against Haman's conspirings, was still expanded with unslumbering vigilance upon the Church : and as, in the former instance, the reckless persecutor was taken in his own snare, and perished suddenly by his own contrivings, so, in the latter, was the treacherous dealer, with almost equal un. preparedness for such an event, made a betrayer to himself; for he rashly embroiled himself in a war, which he as imprudently conducted, and the lance of a Persian soldier cut him short in his career, when he had lived just long enough to develop all the crafty wiliness that he imagined 6.

The time then in which it has pleased God to cast our lot, is precisely such a time as that which the text refers to. It is one of those seasons “ of trouble, rebuke, and blasphemy,” which, many a

a See Van Mildert's Boyle's Lectures, p. 167.
Mosheim's Ecclesiastical History, vol. i, p. 330.

certainty of death-needs only a distinct statement to be displayed in all its force. For it being the law of the Medes and Persians that the King himself could make no alteration in a decree which he had once established, the royal authority could not have interposed to exempt her from its operation; and, as Mordecai laid it before her, she could no more have escaped in the King's house, than the rest of her devoted people in the provinces.

But, if there was not in the King himself any power of reversal, to what purpose was Esther's going in unto him, and making her supplication ? Here Mordecai's faith inspired him with confidence, and furnished the strong reason he proceeded to urge in furtherance of his remonstrance. It was his uncompromising steadfastness in the covenant of his God, and persevering disdain of all temporizing compliances, that had revived in Haman's heart, with aggravated bitterness, the hereditary enmity of his progenitors, and brought the whole house of Israel to this fearful crisis. It was God, therefore, that was challenged by the intended massacre; and that too in the attributes of which he is most jealous, his honour and his fidelity; and it would have been a failure in Mordecai, in the faith he had hitherto so heroically maintained, had he for one moment doubted of the divine protection.

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Although, therefore, the decree was gone forth, and the day fixed for exterminating his devoted race by a general carnage, he sent word to Esther, in terms of the fullest assurance that language could convey, that “ enlargement and deliverance should arise to the Jews,” and that if she “ altogether held her peace," and so forfeited her privilege of being God's instrument in procuring it, it “ should arise from another place, but she and her father's house should be destroyed.” And he brought home to her own experiences this undaunted and most impressive communication, by putting her upon pondering in her heart the disposals of Providence, so legible in her inheritance of the throne of glory, and in the several incidents by which it was brought to pass ; and upon bethinking herself what were God's purposes in her elevation, and whether it was not " for such a time as this, that she was come to the kingdom.”

In a member of any other nation of the earth, at the period in question, to have thus cast scorn upon its enemies' machinations, and pre-assured it of its own security, would have been in the highest degree presumptuous. But in a Jew it was an act of religion—the ordinary exercise of his faith—for to his nation, as St. Paul states, it “ pertained the adoption” to be God's peculiar people, and, together with that high prerogative,