the feast. Each day there would be fresh arrivals. When one company was feasted, another took up the vacated couches in the festive hall. However prolonged the earthly feast, it must at last terminate. The resources of the hosts are exhausted; the capacities of the guests fail; the viands become corrupt; the banqueting-hall crumbles to ruins; the festivities are rudely interrupted; the songs of gladness give place to cries of sadness. But the feast of Divine love is for all time and for all eternity. The resources of the Omnipotent cannot be exhausted. The word limitation can find no place in the celestial vocabulary.

III. Human infelicity. Earthly feasts too prolonged bring damage to the body, sadness and distress to the spirit. The soul of man cannot find in sensual pleasures its true good. In this book we find that merriment was the direct cause of melancholy. Our greatest earthly joys are too often the sources of our deepest sorrows. Pleasure and pain are closely related, and the one is the parent of the other. The harp hangs upon the willows, and though no hand touch the strings, it gives forth a mournful strain. But Divine joys do not end in tears. The pleasures of heaven are free from all attendant pains. The golden harps give forth no wailing sounds. The feasts of the true Paradise are satisfying; and the deeper we drink of the Divine springs, the more satisfaction do we experience. Therefore saith Divine love, "Feast, O friends; drink, yea, drink abundantly, O beloved."

IV. Human incompleteness. The feast was given in the court of the garden of the king's palace. A very beautiful place, no doubt. We can picture its splendours, both natural and artificial. Its fruits luscious, its flowers beautiful in form and in colour, its aromas sweetly fragrant, and the whole aspect of the scene enchanting; but our best earthly gardens are incomplete. Man makes a beautiful garden, and is said to have made the wilderness smile; but the smile only conceals the silent sigh. There is a gloomy grotto in every earthly garden. The lilies fade, the oaks and lindens and acacias are blasted; the very fragrance becomes offensive. In God's garden the trail of the serpent is not visible, the reproving question is not heard, the marks of defect are nowhere seen. It is perfect and complete; the result of unerring wisdom, the expression of boundless resources.

Here learn-(a) Immoderate pleasure causes sorrow. Jesus was present at a marriage-feast, and not as a reproving spirit. The Divine love spreads a table in the wilderness covered with sweetest viands, while his songsters raise their joyful notes at the feast. But in the bitterness of the recoil from excessive pleasure, we say of laughter, It is madness, and of mirth, What doeth it? (b) "He that is of a merry (or cheerful) heart hath a continual feast." The appetite for more develops with the increase of the supply. Nature requires little, and grace less. Oh that we could reach the Apostle's sublime altitude-"I have learned in whatsoever state I am, therewith to be content."

A FEAST FOR ALL PEOPLE.

This was a glorious feast. But in Isa. xxv. 6, 7 we have a description of one which far surpasses it. It is the promise of a feast made by God, furnished with the very best provision, for all people, and, therefore, a feast in which we have an undoubted interest. That we may see how much better the Lord's feast is than Ahasuerus's feast, let us consider the Lord's feast, and the benefits which result from attending it.

I. The Lord's feast described. In connection with the feast we notice—1. The place where it is made. Ahasuerus made his in the palace garden; God makes his in a mountain (Isa. xxv. 6). That means the Church of God on earth, composed of his penitent, believing, grateful, and obedient subjects. This collective body, or community of God's people, is called by Moses "the mount of the Lord" (Numb. x. 33). (1) The Church of God on earth, like a mountain, is generally conspicuous. It cannot be hid. It is seen by God with gracious

complacency; it is seen by angels with joy, and affectionate care; it is seen by men with avowed contempt; it is seen by devils with envy and malice. They envy the honours of this mountain; they hate its sovereign, and are manifestly opposed to its government. (2) Hence, like a mountain, it is peculiarly exposed to storms -storms of persecution, temptation, opposition. (3) But notwithstanding those hostile assaults, like a mountain, it remains immovably secure. God has promised to watch, to be present with, and to keep it. (4) Like a mountain, it is extensively beneficial. A mountain is a shelter from storms; so is the Church. Do the treasures of heaven drop on the mountains, and break forth in springs for the benefit of man? So the secret of the Lord is with them that fear him. But let us observe—2. The feast itself. This is undoubtedly the gospel feast. It is sometimes called a marriage feast, a great supper, &c. This leads us to observe—3. The provision with which the feast is furnished. "Fat things full of marrow, of wine on the lees well refined." The provisions thus described are such as must be--(1) Carefully selected. (2) Dearly purchased. (3) Supremely excellent and highly gratifying. 4. The guests for whom this feast is promised. "For all people." (1) This implies that all mankind need the blessings of the gospel. (2)-That those blessings are obtainable by all those who come for them.

II. The benefits which result from attendance at this feast. These we find are great and various. As-1. The removal of darkness. 2. Deliverance from sorrow. The Lord will wipe away all tears; all tears of guilty distress, of suffering mortality. 3. Exemption from eternal death.

Application:-1. On coming to this feast, as Christ commands, confidently expect what he promises. 2. When received at this feast, let your whole deportment be answerable to your entertainment. Be humble, thankful, charitable.— Sketches of Sermons. 1838.

SUGGESTIVE COMMENTS ON VERSES 3-5.

Ver. 3. Banquets on so grand a scale, and extending over so great a period, have not been unfrequently provided by the luxurious monarchs of Eastern countries, both in ancient and modern times. The early portion of this festive season, however, seems to have been dedicated to amusement, particularly an exhibition of the magnificence and treasures of the court.-Port. Commentary.

The description of this feast corresponds to the statement of ancient Persian luxury and magnificence which the Greek authors have sent down to us. The vast numbers entertained at their feasts, as well as the long continuance of these feasts, are points noticed by ancient writers.-Kitto.

Such a feast, as that all other feasts were but hunger to it, whether we regard the number of the guests, the largeness of the preparation, or the continuance of time; yet it had an end. But so hath not the feast of a good conscience.-Trapp.

A world of meat; every meal was so

set on as if it should have been the last; yet all this long feast hath an end, and all this glory is shut up in forgetfulness.-Bishop Hall.

Epicurus himself, who placed happiness in pleasure, enjoined temperance as a necessary means of this pleasure. An author of our nation justly observes, that when a great multitude of alluring dishes are set upon a table, a wise man may see palsies, apoplexies, and other grievous or mortal distempers lurking amongst them.-Rev. Geo. Lawson.

It is said of the father of Louis XV., king of France, that when his preceptor one day was speaking of this feast of Ahasuerus, and wondered how the Prince of Persia could find patience for such a long feast, he replied, "That his wonder was how he could defray the expense of it." He was afraid that the provinces would be compelled to observe a fast for it. On another occasion the same prince said, that he did not understand how a king should taste unmingled joy at a feast, unless he could invite all

MAIN HOMILETICS OF THE PARAGRAPH. VERSES 4, 6.

SELF-GLORIFICATION.

We speak of Oriental magnificence and Oriental love of display, and do not sufficiently remember that there is an English love of display. During the last few years wealth has increased in England; and with the increase of wealth there has grown an increase of ease, of luxury, and of display. Class has vied with class. The order of the day has been ruinous extravagance. The consequence

has been disaster and infamy. Pride must have a fall, and the English nation must experience yet further troubles if it does not seek a true reformation of

manners.

I. This monarch was able to make a proud display, and to gratify the Oriental taste for magnificence. The wealth possessed by the Persian monarchs at this period must have been vast, for at the commencement of every year the princes came with their costly presents from the different provinces of the extensive empire. The satrapy of Cilicia furnished a goodly number of horses as its yearly tribute. From another part came a long train of large trays placed on men's heads, on which were shells, stuffs of all sorts, and pearls; then many trays filled with sugar and sweetmeats; and after that many mules laden with fruits. A third sent a string of one hundred camels, and as many mules, together with weapons of war. And so from all the widely extended provinces the gifts came. And even India furnished a tribute, consisting of vessels filled with gold, and of ornaments, and of wild asses which were prized for the purpose of stocking the royal parks. It is not, therefore, astonishing that Ahasuerus was able to give the numerous guests "drink in vessels of gold (the vessels being diverse one from another), and royal wine in abundance." The vastness of his resources may also be still more clearly apprehended from a consideration of the fittings and furniture as thus described :"White stuff variegated with purple hangings, fastened with cords of byssus and purple to silver rings and marble pillars; couches of silver and gold upon a pavement of malachite and marble, and mother-of-pearl, and tortoise-shell." The couches prepared for the guests were covered with cloth woven of gold and silver thread, and were placed upon a tesselated, mosaic-like floor. These imposing white marble pillars were stationary, and formed a permanent part of the palatial residence. How magnificent! Shall we not condone his vanity as he showed the riches of his glorious kingdom, and the honour of his excellent majesty? No wonder that he was exalted with pride. How much to feed the spirit of selfglorification!

II. But this proud display was a contemptible exhibition. For it showed (a) The materialism of his nature. No mention here of moral riches. He showed the riches of his kingdom, but never spoke of the virtue of his people. The external was magnified; the internal was dwarfed. It might be, so far, refined materialism; but in any shape materialism is degrading. (b) The narrowness of his view. Great as was the magnificence of this monarch, greater still, by far, is the Creator's magnificence as seen even in this material universe; and this world is but a small part of his empire. Bring together the treasures and glories of all the palaces and mansions of earth; and, being only a small selection, they but tend to show to the reflective mind the vastness of nature's resources. But all this the monarch's mind did not perceive. Self bounded the range of his vision. He was contracted in his views. (c) The childishness of his spirit. The beautiful simplicity of the child is seen in its display of its possessions; but the ignoble childishness of the monarch is seen in the display of his material riches. The Almighty does not make a parade of the riches of his glorious kingdom; but permits them to speak for themselves. Yea, he seems to conceal his treasures; and all goodly pearls reveal themselves only to diligent seekers.

III. This proud display has a sorrowful aspect. He showed his riches. many days. The display only lasted for days after all. This sorrowful word is written on all our earthly possessions. Days mark the period of our stewardship; for all are stewards. The end of the days, though many, even an hundred and fourscore, will come at last. And then whose shall these things be? Then what account will the poor, elated, flattered monarchs be able to give of their stewardship? Let us then (a) follow the example of the Divine King and not of the human. Let not vain breath be spent in blowing the glorifying trumpet. Pearls will be found. Let our wealth-material, intellectual, or moral-speak for itself.

Let the light of goodness shine out clearly, and then we shall not need to say, See how brightly we illuminate the universe. (6) Let us see the warning word "days" inscribed on all our possessions, on our golden thrones, on our palaces of marble, and over our gardens of delight. This will abate our pride; this will remove the spirit of self-glorification. He that possesses spiritual riches, the gift of Christ Jesus, will find his "days" merge into the bright, unending day of heaven.

SUGGESTIVE COMMENTS ON VERSES 4, 6.