Rough was Esther's

them by leaps; yea, the very leap itself is the Divine way. path just now, but it was her Divinely-appointed way. 4. That those who take the difficult leap at the call of duty may expect Divine support. This is what Mordecai implies in his reply to Esther's objections, and this is what we shall find that she afterwards experienced. Divine support is given to every faithful worker. Divine support is the guarantee of ultimate success. In our goings we may get battered and bruised; but a Divine hand can heal the bruises, and restore the battered part to soundness. Our very bruises may be our salvation, and contribute to the success of our cause. The cause may rise by and upon the fall of its supporters. It is not every worker who has the good fortune of Esther. She contributed both to the success of her cause, and worked out greater glory for herself. However, that servant is glorious who triumphs in his fall if it secures the success of his cause. Jesus died, that by his death men might have life. The blood of the martyrs is the seed of the Church.

SUGGESTIVE COMMENTS ON VERSES 10-12.

There are two kinds of courage--the mere animal courage, which results from well-strung nerves, and is exerted by impulse rather than by reflection; and the moral courage, which, on a calm calculation of difficulties, and of the path of duty, will face the difficulties and prosecute the path of duty at any hazard, even at the risk of life itself. It will often be found that men are deficient in the latter of these qualities, while they are remarkable for the former. It will be found, for example, that soldiers who will rush fearlessly upon an enemy, braving death without one symptom of alarm, are incapable of submitting to the calm endurance of trouble, and are like others alarmed when they have to meet death quietly after lingering illness. It is courage of the highest and noblest order, then, we say, which braves danger and death upon cool reflection. Such was the courage of the martyrs, and such was the courage of Esther. As a timid female, she drew back at first from the hazardous enterprise to which Mordecai called her; but when she had fully weighed the matter, and perceived the real path of duty, although the danger was not in the least degree diminished, she resolved, in the strength of God, to encounter it.-Davidson.

But why was Esther so afraid of her life if she should make intercession to the king for the life of her people Was it so criminal in the court of Persia to present a supplication to the king?

Or, if it was a crime in others, was it a
crime even in the queen? Yes; it was
universally known, says Esther, and
Mordecai could not well be ignorant of
it, that if any person should venture,
uncalled, to approach the king in the
inner court of his palace, he must be
put to death, unless the king was pleased
graciously to pardon him; nor was the
queen herself excepted from the penalties
of this law. The laws of the Persians
were strange indeed! No man was
allowed in a mourning-habit to enter
into the king's gate; and no man in any
apparel was allowed to come near the
king in the inner court. Did these
kings ever consider for what end they
were elevated above their fellow-men?
Was it not to defend the poor and the
afflicted, and to do judgment and justice
to all their people? How could they do
the duties of princes, if they were inac-
cessible to their people? But if it was
a crime to intrude into the private apart-
ments of the palace, and to disturb
the privacy of the prince, was it one of
those atrocious crimes that can be justly
punished with death? Could no easier
punishment assuage the wrath of a
proud mortal, who wished to make
himself invisible like his Maker? Surely
it may be said of a law that punished
an offence like this with death, that it
was written in blood; and of a govern-
ment which would establish such laws,
that Daniel had too good reason to
represent it by the emblem of a bear.*
* Dan. vii. 5.

Blessed be God, the laws of heaven are not like those of the Persians! Our King who dwells on high is at all times accessible to the afflicted mourner. The poor and the afflicted had ready access to Jesus while he was upon the earth; nor is he less accessible in his state of glory. At all times we may come near to God, even to his throne of grace, that we may obtain mercy, and find grace to help in time of need.

Esther was believed by Mordecai to be a great favourite with the king; and doubtless there was a time when she was very dear to him. But Esther was afraid that this time was past, and questioned whether Mordecai would insist upon the charge he had given her, when he was informed, that for thirty days past she had not been called to go in unto the king. This she considered as a sign that his affection was alienated, and that it was questionable whether the golden sceptre would be held out to her, if she should presume to enter the king's apartment. What reason the king had for this coldness to his virtuous

queen, we know not. This is plain, that it was a providential trial appointed for Esther, by which it would be known whether she had the courage to serve her people and her God at the risk of her life. It was a severe trial of her faith and charity. She felt the force of the discouragement, and expressed her sense of it to Mordecai, that she might receive further directions from him.

To whatever difficult duty we are called, we may lay our account with trials. If thou desirest to serve the Lord, look for temptation. But remember, that "the man is blessed who endureth temptation; for when he is tried, he shall receive of the Lord the crown of life which he hath promised to them that love him." Those who have held on in the path of duty, under sore temptation, shall at last "stand before the throne of God with white robes, and palms in their hands." "But the fearful and unbelieving shall have their portion in the lake of fire burning with brimstone, which is the second death." -Lawson.

MAIN HOMILETICS OF THE PARAGRAPH. VERSES 13, 14.

A HUMAN VOICE SPEAKS DIVINE LESSONS FOR HUMAN LIVES.

God has not left himself without witness in the material creation. Through all time he has been, and is still, speaking to the children of men by the visible things of the lower world, which he hath made. On all hands we may find testimonies to his power, his wisdom, and even in some measure to his goodness. A clearer witness he gives of himself in revelation. By its aid we learn to read aright the lessons of nature. By its teachings we are taught truths nature could not teach. There the voices of patriarch, of prophet, of apostle, and of the Great Teacher, speak to us Divine lessons. But there we find other voices speaking in an undertone, but none the less inculcating Divine lessons, and laying down the true rules for noble living. Mordecai is not to be numbered amongst either the patriarchs, the prophets, or the apostles, still his voice is morally significant. Esther, on the first hearing of Mordecai's answer, might only hear the voice of a man ; but afterwards she evidently heard in that voice a Divine tone. Whatever she did or did not discern in the voice of Mordecai it is for us to hear it speaking to us Divine lessons. If we rightly judge that Mordecai was a Divine agent, then we shall rightly conclude that an important utterance like the one contained in this solemn declaration is not to be allowed to fall to the ground as meaningless. And perhaps it may be well to observe, that if we were in a proper frame of mind, if we were more receptive of Divine impressions, many voices that are now allowed to pass away as unimportant would become to us as true Divine utterances. What are the Divine lessons which this human voice speaks, not only to Esther but to every true soul?

I. That great advantages are conferred for a Divine purpose. By far too

large a majority of men and of women receive the advantages of talents, of position, of influence, and of wealth, with unreflecting minds as well as unthankful hearts. Like the lower animals, they receive blessings without thinking that they ought to be turned to good account. They forget that privilege implies responsibility; that talents are given that they may be put to Divine uses. That receiving is in order to giving. This is the law of nature. This is the law of morals. This is the law for individuals, for communities, for nations, and for Churches. Esther had conferred upon her the great worldly advantage of being made queen in the mightiest empire of the then known world; and Mordecai would show her that such an advantage was not without its Divine purpose. She had come to the kingdom for such a time as that—a time of trouble and perplexity to her people, a time when she might use the advantages of her position for the people's deliverance. And have we not all conferred upon us great advantages? Some are blessed with advantages of an earthly nature. Most are blessed with the advantage of hearing the sweet sound of the gospel. Many are blessed with the advantage of being members of the Church which is the bride of Heaven's Eternal King. Here is an advantage, if we could only rightly see it, before which the advantage of Esther in being made the queen of Ahasuerus pales its splendours. If Mordecai could see that Esther's advantages were conferred for a Divine purpose, what would he say, what shall we conclude, with reference to our advantages? Now these advantages are only rightly considered as they are viewed in the light of Divine purposes. What shall I say of my money? Is it given merely for the purpose of selfaggrandisement? Shall I not use it as the wise steward, feeling that it is the Lord's property? What shall I say of my talents? Are they given merely that I may become famous amongst men? Shall I not feel that they are to be employed for the good of men and for the glory of God? What shall I say of the gospel by which I am saved? Am I merely to try and keep it to myself? Am I not saved myself that I may help to save others? Thus to look at all our blessings in the light of a Divine benevolent purpose, is the way to bring about a more intense appreciation of those blessings, as well as to ennoble and glorify our lives. This is the true light which can enlighten the murky days of our earthly existence. The most brilliant-most brilliant from an earthly point of view-of earthly lives can be made more brilliant by causing them consciously and intentionally to subserve and to promote Divine purposes. And the poorest of earthly lives may be lifted out of the darkness of their poverty by being consecrated to the great end of glorifying God our Maker. This is the light which cheered the patriarchs in their long pilgrimages, which sustained the prophets in their trying careers, which supported the apostles in their self-denying labours, and which made radiant the dark pathway of the martyrs. And this is a light which, by Divine grace, can turn for every man the gloom of earth into the glad lightsomeness of heaven.

II. That God requires that such advantages should be faithfully used for the promotion of his purposes. Mordecai's voice to Esther was a Divine summons. It was God's call, telling her to make use of the advantages of her position for the deliverance of the oppressed. It seemed to say, Thou hast been raised to a high position for the good of others. This is a great crisis in the history of providential movements, and thou hast come to the kingdom by Divine appointment. And here learn one of the lessons of God's providential dealings for the support of our faith—that in times of great trial God has his delivering agents in prepared readiness. Esther was ready when Haman's plot was culminating. David was ready when Goliath threatened the armies of Israel. Elijah was ready when the prophets of Baal were triumphing. The true prophets were ready when the need was great. Jesus was ready when the fulness of the time was come. Stephen was ready when a martyr was required, and Saul was to be converted. Peter was ready when the gospel was to be given to the Gentiles. Paul was ready when argumentative skill was demanded. Luther was ready when Romanism was rife

with darkest heresy. The 2000 confessors were ready when a protesting testimony was to be delivered. Whitefield and Wesley were ready when religion in this land was declining. And we may still believe that God has his agents ready. This is our consolation, and this is also to stimulate to greater energy. Advantages are to be faithfully used for the promotion of Divine purposes. Is it objected that we do not know what are the purposes of God? It may be replied that we shall not fail in serving Divine purposes if we sincerely seek to promote his glory. Our efforts may be blundering and imperfect, yet if sincere our imperfect doings will be wrought into, and made to form an important part of, the great Divine plan. Upward, then, O Church of the living God, to a faithful discharge of thy duties! Let all talents, all advantages, all opportunities, and all seasonable occasions be quickly seized and ardently employed in the noblest cause. Let the Mordecais at the gates and the Esthers in the palaces co-operate, for a great crisis has been reached. And who knows but that a great crisis has been reached in our own country's history? Are we ready? Whether that be so or not, in this world of sin there is always much work to do. It may be again objected that we have no great advantages, no specialty either of talents or of position. Mordecai had no position, but he was a most important instrument in Divine providence, because he was faithful. Esther at first seemed to plead that she could do nothing. It may be, that, like Esther, we can do a great deal more than we at first imagine. Yea, like Esther, we may be able to do that very thing which God requires to be done. And this should be our great encouragement to still more faithful and ardent endeavour-that God does not demand from any that which they are not able to give. God condemns, not because there is only one talent for that might be to condemn his own appointment-but because the one talent has not produced any interest. He does not require the impossible. A Samson's strength is not expected from an infant's weakness. The hesitating Isaac asks, "Where is the lamb for a burnt-offering? The child's question was natural and innocent. It required Abraham's faith to say: "My son, God will provide himself a lamb for the burnt-offering." God deals with the child Isaac according to one method, and with the patriarch Abraham according to another. Divine methods are methods of justice guided by wisdom, and tempered by mercy. There is one power of the sun, and another very feeble of the glow-worm. There is the majesty of the cedar-trees, and the weakness of the grass-blade. One star differeth from another star in glory. And one man differeth from another in talents, in organization, in wealth, in favourable circumstances and surroundings. There are differences of administration; but the same spirit worketh all and in all. The Infinite Ruler only requires that we reach out and up to the measure of our ability. To Hatach is one service appointed; to Mordecai another; and to Esther another. The voice of exhortation is: Art thou but a bruised reed ?-put on thy strength. Art thou but as a smoking taper ?—shine as brightly as thou canst, and the little spark will grow into a goodly flame, and send out its light far and wide. Hast thou but one talent ?-put it out to usury, and at the Lord's coming he shall receive his own with interest. Hast thou but two mites ?-cast them both into the treasury of the Lord, and thou shalt enrich the ages.

Human purposes can

III. That such Divine purposes cannot be frustrated. be thwarted, as we know very well. Man cannot foresee all the contingent circumstances which may form a barrier through which his purposes cannot pass, or which they cannot overleap, and move onward to accomplishment. Man cannot always watch over his purposes from their inception to a triumphant conclusion. Man is not only short-sighted but short-lived. This is one sign of man's greatness and man's littleness-that he can project purposes that may flourish over his tomb. With God, however, purpose and fulfilment are closely connected. The latter is bound up in the former. Our finite minds cannot understand what is meant by purpose of God. There is a future to man, but what future can there be to

the

the Omnipresent? Man looks forward to an object to be accomplished, but does the Infinite One look either before or after? Certainly not, in one sense. This, however, we may most surely learn-that there is not purpose with God in a merely human sense; there can be to him no contingent future; the march of human events must be harmonious with Divine movements, whatever they may be. If then one agent, through that wonderful gift of moral power, refuses to be God's instrument, he can purpose another. If Esther determines to hold her peace, then shall there deliverance arise from another place by another agent. Notice the wonderful manner of Divine operations. If the agent is at first unwilling, then God comes forth and makes such agent willing for the day of his Divine power. Esther at first unwilling, through the natural timidity of her sex, through the sense of her incompetency to do any good, becomes in God's hand sweetly moulded and fitted for the task, so that she becomes heroical in her complete self-abandonment to the promotion of the Divine design. Moses at first says: "Who am I, that I should go unto Pharaoh ?" But Moses afterwards appears a God to Pharaoh; and Aaron his prophet. If we be the Lord's chosen he will prepare us to do his work. And yet further and sadly to be considered if not instructively-if we remain obdurate, if we do not try to read aright Divine purposes, and the meaning of our present position, God can use us against our will. He can force us to take part in the promotion of the benevolent scheme. He could make an unwilling Esther bring enlargement and deliverance to the Jews. How humiliating! To be the bondslave of Divine purposes. To be like a galley-slave compelled to work the oars of the vessel that is to enrich the one we oppose. How glorious, on the other hand, to be a willing servant-a slave, yet free, because the slave of love. Esther's praises are now sung not because she was the queen of Ahasuerus, but because she was the delivering queen of her people, the royal agent to bring about Divine purposes. God's purposes then must be accomplished, either by us, or by some others; either by us willingly, or by us unwillingly; and we have in some measure this awful power of choice. Which way do we decide? Let the response be, “Here am I, O Lord, but a broken vessel; yet mend and prepare, so that I may be a chosen vessel to bear abroad the sweet fragrance of the Saviour's name.'

IV. Those who seek to frustrate Divine purposes shall be injured. Mordecai by the greatness of his faith becomes at once both heroic and prophetic. He is a teaching prophet. He expounds the general principles of Divine operations. His faith is both a production and a producer. It is the product of far-reaching views of the purposes of God. And it begets in his soul still more extended views. It lifts him to the heights of inspiration. He speaks like one inspired. He speaks as one moved by the Holy Ghost. Strong faith is an inspiration. It enables a man to do great things, and to speak noble truths. How strangely marvellous and profound the utterance; "Think not with thyself that thou shalt escape in the king's house, more than all the Jews. If thou altogether holdest thy peace thou and thy father's house shall be destroyed." Think not that thou canst fight against the purposes of God and remain uninjured. The king's palace cannot protect those who wage war with the King of heaven. These may seem hard things to utter. Mordecai may be pronounced an unfeeling man. The doctor is not necessarily an unfeeling man when he probes the wound in order to promote health. The speaker is not necessarily an unfeeling man when he utters hard things in order to prevent injury, and to rouse to healthy action. Mordecai is not unfeeling, for there was a needs be that the whole truth should be spoken. And these things are largely and broadly true. The purposes of God are as the thick bosses of his bucklers, and those who rush against those thick bosses will do so to their own damage. Those who go contrary to the unwritten purposes of God in nature will do so to their own injury. The laws of nature are the expressions of Divine purposes. These laws must be obeyed. All men who are reasonable acknowledge this. They seek to find out these laws, and work in harmony with nature's teachings. Break the natural