for her kindred; and Christ gave his life that, now within the veil, he might make intercession for his kinsmen after the flesh. (8) Esther succeeded. The king stretched out the golden sceptre. Oh, Esther, thou hast won for ever the gratitude of every Jew. Moses delivered from slavery; thou hast delivered from death! A sword was about to destroy the whole race, and thy fair neck was stretched under to avert the blow! Our Intercessor has equal success. As the wishes of Mordecai were presented by Esther, and she brought back assured safety; so our petitions, poor, babbling cries, are presented by Christ, sprinkled with his own blood, and return to us in showers of blessing.

III. Evil crushed, but not killed. Ahasuerus could only allow Mordecai to invent some contrivance to counteract the evil. To undo the wickedness of Haman seemed impossible, and, to avoid the results of it, the whole empire incurred the risk of civil war. To destroy is always easier than to save; and many a man, who has no hammer for building, has a good torch for burning. As a madman may set on fire a cathedral which a whole generation cannot rebuild, or as a child may tear a painting which only a Raphael could reproduce; so one sin may ruin a soul which only God could save. Partially the effects of sin may be destroyed. The guilty conscience may be set at rest, and the foul heart may be cleansed; the gates of hope may be opened, and those of despair may be shut; but some of the effects endure for ever. A prodigal wastes his estate by intemperance, and it is never restored; a nation is hurried by ambition into unjust war, and is maimed for ever; a suicide takes poison, and has no more opportunity of repentance on earth. The action may be temporary, and the results eternal.

IV. Practical lessons. (a) The folly of infallibility. For either Pope or Kaiser to say, "The thing is settled, and cannot be reconsidered," is to doom the Church or the State to dire disaster. For the imperfect state of man on earth, "live and learn is a suitable motto. But, like the Bourbons, the kings of Persia learnt nothing and forgot nothing. (3) The power of intercession. Our Lord himself takes a precisely parallel case to that of Esther to teach the efficacy of prayer. As she, in the parable, won by her importunity a blessing from the unwilling, much more may we by our pleading secure the mercy of the ever-willing. Esther's earnestness, her humility, and her self-forgetfulness, teach how to draw near to God. (y) The awful nature of sin. The actions that are performed the most thoughtlessly may ruin the soul. As one frosty night when the bloom is on the trees may destroy the hopes of spring, as one fierce gale may dash the gallant ship against the rocks; so one sin may ruin the soul. Sickness does not weaken its hold, and death does not destroy its venom. If once the venom is seated in the soul, there is only one healer, and he Almighty, who can wash away the stain.

SUGGESTIVE COMMENTS ON VERSES 3, 4.

Sin never dies of age. It is as when a young man dies in the full fire and strength of his youth by some vehement distemper; it, as it were, tears and forces and fires his soul out of his body. He that will come and fight it out with his corruption to the last shall find that it will sell its life at a dear rate; it will strive and fight for it, and many a doubtful conflict will pass between that and the soul. It may give a man many a wound, many a foil, and many a disheartening blow; for, believe it, the strong man will fight for his possession.-South.

My friends, the old statement, "whatsoever a man soweth, that shall he also reap," is absolutely true, universally true. The gospel is not its abrogation. It modifies it, gives it a new aspect, in some respects it gives it a new incidence; but be sure of this, that the harvest has to be gathered. If you waste your youth no repentance will send the shadow back upon the dial, or recover the ground lost by idleness, or restore the constitution shattered by dissipation, or give again the resources wasted upon vice, or bring back fleeting opportunities.

MAIN HOMILETICS OF THE PARAGRAPH. VERSES 5, 6.

THE PLEADING OF A GREAT PASSION.

Patriotism is among the noblest and strongest passions of the human heart. This warm and self-forgetting devotion to the claims of our country often very closely resembles the all-reaching love which is produced by Christianity. If, indeed, the Church can boast of martyrs, men who have died rather than deny the truth, every great nation can tell of patriots who chose death rather than the dishonour of their country. In ancient Sparta this passion burned with so hot a flame that mothers rejoiced when their dead but triumphant sons were carried home upon their shields; and a mother was, at least on one great occasion, known to slay her son who had turned coward upon the field of battle. The patriotism of the Jews, being a religious as well as a national sentiment, was peculiarly strong. With the glory of the nation, the success and even the existence of the religion were inextricably involved if Israel were destroyed, the worship of Jehovah ceased from among men; and if David's line were cut off, the world's Redeemer could never appear. Now, if it was the proudest boast of ancient days to be able to say, "I am a Roman citizen;" and if so many of us would not sell for untold wealth our British birthright; how much more noble is it to say, "I am a citizen of heaven." The very dust and stones of Zion should be precious in our sight. No sacrifices can be too great which are made for Christ, and no work can be mean which tends toward the extension of his kingdom. The noblest offices of the world are mean and poor beside the humblest duties of the Church. We cannot refrain from a lofty emotion when we remember the glories of our spiritual temple. The temple of Jerusalem has passed away; but the true Zion, of which that was but a type, is established for ever. Now the whole of Esther's life shows that she was under the influence of both the national and the religious sentiments. But perhaps in all the story, her patriotism never shines so beautifully as in this paragraph. All the grace of a tender woman, all the exquisite tact of a woman deeply in earnest, and all the deep pathos of a woman's heart, are richly displayed.

I. A great passion inspires humility. If it please the king, and if the thing seem right before the king. Pride is effaced in the presence of a lofty emotion. That the thing was in itself right she does not venture to assert, but recognizes the supreme power of the Oriental despot. As a mountain torrent, swollen by the winter rains, sweeps away the feeble dykes which were intended to impede its overwhelming progress; so the lofty passion which inspired her heart made Esther oblivious of her own claims upon the king. Lest she should injure her plea, she does not stop to insist upon absolute right; but asks as a favour what might have been demanded as an act of justice. She was the wise counsellor, and Ahasuerus was the fool; and yet she descends even below his level. Yet if her language was becoming in her lips when she addressed only an earthly monarch, much more is such submission suitable on the lips of a Christian. Possibly many an earnest prayer meets with no Divine "I will" in answer, because what ought to have been asked as a favour is demanded almost as a right. Our ignorance, which knows not what is expedient, our folly, which wishes for injurious comforts, —and our guilt, which takes away all merit from our prayers,—are all arguments for humility. Above all is the example of our Lord, who prayed "Thy will be done."

II. A great passion consecrates personal gifts. "If I be pleasing in his eyes." What treasures of wealth, genius, and affection have been laid on the altar of patriotism! Even for a shilling a day men will be found ready to die rather than submit to the dishonour of their flag. No need to travel back to either Jewish or Roman history for illustrations of the text. The grand valour of the Dutch

in their wars against Spain, or the countless deeds of daring performed on many a desperate field by British troops, show that every generous heart holds the country dearer than the life. Equally wonderful the triumphs of faith! Elliott and Brainard, Martyn and Schwartz, were animated by the same passion for the heavenly that inspired Esther for the earthly kingdom. So the Cobbler of Leicestershire conquered the difficulties of forty dialects in order that, beneath the shadow of ancient temples or high on the slopes of swelling hills, he might preach Christ to the people of India. So Howard, or Wilberforce, or Livingstone were equally inspired by Christ with the grand enthusiasm of humanity.

III. A great passion creates a delicate tact. "Let it be written to reverse the letters devised by Haman." Thus, with all a woman's subtle insight into the heart, she does not remind the king of his share in the iniquity; she only speaks of the sin of Haman. A lower level of patriotism might have reproached the king with his own folly; but in her lofty zeal for her people she avoids all manner of reproach. It will be time enough for reproaches when her petition has failed. If the king will not undo the wrong that he has done, then she will cast in her lot with her kindred, and fling the king's favours back in his face. Meanwhile she builds for him a bridge of gold. Many seem more anxious to reprove the sinner than to remove the sin. Accordingly they are full of invective, and the sinner "turns away in a rage." Those who are pleading for Christ need, along with other noble gifts, a delicate tact. It is easy to make the sinner cry, "What! am I to beg and pray like a beaten child? No! Let Divine vengeance fall. Terror shall not make me afraid." And truly if hell were the only motive of the Gospel there would be some reason in the bitter words. But as Esther pleaded delicately for her people, so the preacher should plead wisely for his Master. Men are oftener to be led than driven; as flies are caught by honey rather than by vinegar.

"How can I endure

IV. A great passion is called up by a great occasion. to see the evil that shall come unto my people?" It is sometimes said as an objection to Christianity that the Bible does not teach the duty of patriotism. But by example it does. The example of our Lord as he wept over the city is a supreme instance. Here is the example of Esther. (a) Patriotism is a noble sentiment. It arises above the natural selfishness that confines affection in narrow limits, and extends to all the nation. It burns more brightly in a small brave nation than in a vast empire; so Athens, Judea, Montenegro were noted for this virtue. It feeds upon the noble traditions of the past, so that the example of a Washington becomes reproductive. It is injured by party faction, so that a nation torn in two by intestine strife is open to the arts of any invader. Often it is altogether destroyed by the vices of a ruler; thus, it is said that the Moors were introduced into Spain, and the English into Ireland, in order that certain nobles might revenge themselves upon their king. But this virtue never shines so brightly as in days of disaster. Motley's History of the Dutch Republic' is a magnificent illustration of this principle. As Macaulay speaks of that stubborn British valour which never shines so brightly as at the close of a long and doubtful day; so true patriotism never flames up so high as when an invader's foot is planted on our shores. Then a patriot may use the language of Pitt-"I would never lay down my arms; never! never! never!" (6) This virtue has corresponding dangers. As humility tends to cowardice, courage to recklessness, liberality to prodigality, so that Aristotle teaches that virtue is always a mean between two extremes; similarly patriotism tends to ostentation, to self-confidence, and injustice. A Roman pardoned any wickedness by which the territory or wealth of Rome was increased; Englishmen condone many a crime because it seems to be for the national advantage. Artifices which would rouse the derision of the whole country if they were to be perpetrated by the French, become sacred as soon as they are practised by statesmen of our own (7) Patriotism will some day be merged in a far wider sentiment. As the farmer

sows two kinds of seed in the same field, and when the one which grows more rapidly has ripened and is cut down, then the other more slowly comes to maturity; so amid the thick growth of family and national affection there is slowly developing a far deeper and nobler passion, which will look forward to the day when, in all the earth, there shall be but one nation, whose king is Christ.

V. A great passion does not overlook family affection. "Or how can I endure to see the destruction of my kindred?" The national sentiment arises first in the family; and as the domestic affections are pure and strong, or corrupt and· weak, will be the growth or decline of the nation. In the great days of Rome divorces were unknown for centuries together; and as the family ties relaxed the whole empire became corrupt. As Moses refused to be called the son of Pharaoh's daughter; so Esther could not separate herself from her people. The vine which hangs its rich clusters of grapes over some stately palace sends its roots far under the ground to perennial springs of water; and so, while Esther adorned the palace with her beauty, she still felt that she grew up out of a despised race of Jews who usually lived far away from the court. Humanly speaking, her whole virtue sprang from her adherence to her people. Distrust the man who treats lightly the claims of family and home. Family affection is essential to the State, is consecrated by Christianity; and here Esther becomes a type of Him who, though exalted to a nobler throne than that of Shushan, still remembers his kinsmen after the flesh.

SUGGESTIVE COMMENTS ON VERSES 5, 6.

1. This petition Esther presents with much affection. She fell down at his feet and besought him with tears every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the Church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's Church and people. Esther, though safe herself, fell down and begged with tears for the deliverance of her people.

2. She expresses it with great submission, and a profound deference to the king, and his wisdom and will. If it please the king, and if I have found favour in his sight. Even then when we have the clearest reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and not to talk like demandants when we are supplicants. There is nothing lost by decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour.

3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my

cern.

people?" Little comfort can I have of my own life if I cannot prevail for theirs as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred that are dear to me? Esther, a queen, owns her poor kindred, and speaks of them with a very tender conNow it was that she mingled her tears with her words, that she wept and made supplication. We read of no tears when she begged for her own life; but now that she is sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. They that are truly concerned for the public would rather die in the ditch than live to see the desolations of the Church of God and the ruin of their country. Tender spirits cannot bear to hear of the ruin of their people and kindred, and therefore dare not omit any opportunity of giving them relief.-M. Henry.

We should have sympathy for the oppressed brethren in the faith (1 Peter iii. 8; Col. iii. 12; Gal. vi. 10). The innocence of the guiltless should be protected (1 Sam. xx. 32). He who has no pity for the pious and innocent when they are in danger is not worthy