therefore, they told her how he stood without clothed in sackcloth, and heavily distressed. Ignorant as yet of the evil that was purposed against her nation, and supposing that it was some private sorrow that pressed upon the spirit of her friend, Esther sent a change of raiment to him, thus expressing her desire, that whatever the cause of his trouble was, she was anxious that he should be comforted. This was one of the ways in which, in those times and countries, sympathy and affection were manifested. And so we learn that when the prodigal returned, the father said to his servants: " Bring forth the best robe and put it on him, and put a ring on his hand, and shoes on his feet." And it is in allusion to the same custom that the Saviour says: "The Lord hath sent me to appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” It is a very pleasing trait in the character of Esther, that her advancement, and the grandeur and luxury of the palace, had not made her forget the friend of her childhood. His grief touched her heart, and she would have him know this. But his sorrow was too deeply seated to be assuaged even by her kindness. Mordecai refused the raiment which she sent, and persisted in wearing his sackcloth. The rejection of such a present would have been accounted highly offensive in ordinary circumstances, but it only made Esther apprehend that Mordecai's trouble must be of no usual kind. Accordingly she sent the chief officer of her household, to inquire why he so mourned, and refused to be comforted. This

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was probably the very opportunity which Mordecai waited for, as affording some hope that the threatened calamity might be averted. Accordingly he informed the eunuch of the plot of Haman, gave him a copy of the decree to show to Esther, and sent his own urgent request to her, that she should immediately use her influence with the king, to obtain a revocation of the sentence. He did not know, or he had overlooked the difficulty she might have to bring the subject under the notice of the king. That difficulty was very great, and as we shall see afterwards, could not be surmounted without extreme danger to Esther herself. But Mordecai was so intent upon the accomplishment of his object, and the matter was so pressing, that he could not pause to look at difficulties. It seemed to him that Esther had the power to work out at once the deliverance of her countrymen. At all events, there was no other channel open even for the hope of deliverance; and therefore he intimates what must be done, rather in the way of command than of request. "He charged her to go in unto the king, to make supplication unto him, and to make request before him for her people." As we shall see, it was not without pressing his point hard that Mordecai gained it. But ultimately he did gain it, although we must defer the further consideration of the subject to the next lecture. In the meantime, this lesson may be drawn from his conduct,-that a resolute will, when it is exerted for the accomplishment of any purpose, is usually successful in the end. In the pursuit even of worldly good, when a man keeps his eye steadily fixed

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upon some one object, and makes that the point toward which his efforts directly and indirectly tend, he commonly succeeds. There are, indeed, providential interpositions which overthrow the most promising and best laid schemes, and show the insufficiency of human wisdom and power to effect their ends, apart from the blessing of God. But generally, when there is no impious disregard of the order of Providence-a resolute will, combined with activity, sweeps all difficulties out of its path, and succeeds in accomplishing its aims. Some of the greatest movements in worldly affairs are, humanly speaking, to be traced up to this. The triumphs of the Reformation for example, in our own country and in other lands, where it did triumph, while they are really to be ascribed to the overruling providence of God, are instrumentally to be attributed to this, that God raised up and qualified for the work certain men of determined will and unflagging energy, who kept before them the great purpose which they sought to effect, and would be turned aside by no danger or difficulty from working it out. And I would remark, that in things spiritual-in things affecting the eternal salvation of man-resoluteness of will and indomitable energy, are as indispensable as in the pursuit of temporal good. Nothing must be allowed to obscure the great cardinal truth, that salvation is of grace, and that "it is not of him that willeth, nor of him that runneth, but of God who showeth mercy." But still, it is only when men, by the grace of God, set themselves resolutely to contend with their spiritual enemies—when, looking to God for help, they will not be driven from the

path of well-doing by obstacles which they meet with in pursuing it; it is only then that they are treading the course which will terminate in the rewards of a glorious victory.

Now, in conclusion, the parting lesson which I would leave with you, is founded on Mordecai's grief and Esther's sympathy. Gladly would she have removed the sorrow of her friend, and willingly would she have mingled her tears with his, had it been permitted. Her sympathy he could not doubt. But there are griefs deeper than human sympathy can reach; and Mordecai's were beyond Esther's power to assuage them. She could only be helpful by speaking to the king. It was the king alone that could change the sorrow into joy.

You see the application, my friends. The mourners in Zion have the sympathy of their brethren, and that sympathy is sweet. But still it cannot heal the wounds of a spirit that is troubled by the sense of sin, nor of a heart that is sore pierced by God's afflictive dispensation. But the King of Zion can heal these wounds. And He is touched with the feeling of His people's infirmities-He breaketh not the bruised reed: He will heal them. Cast yourselves upon Jesus, ye mourners, with simple-hearted faith, and ask of Him the comfort which ye need, and you will receive the oil of joy for mourning, and the garment of praise for the spirit of heaviness. Amen.

LECTURE VIII.

CHAPTER IV. 10-17.

IN the last discourse, after some remarks in answer to the objection which has been raised against the truthfulness of this book, from the circumstance that so long a period was suffered to elapse between the publication of the decree for destroying the Jews, and the day on which it was to be executed, I adverted to the conduct of the king and Haman, who, reckless of the horror and distress which their cruel design could not fail to produce throughout the empire, sat down to drink. And while they were drowning reflection in debauchery, there were weeping and wailing, sackcloth and ashes, in all the families of the Jews. The history, however, while it indicates the feeling which was awakened and prevailed generally, concentrates our interest upon the conduct of Mordecai. While others were prostrated by the decree which had been issued, and shut themselves up in their own houses as utterly bereft of hope, he rushed forth into the street in his sackcloth, giving vent to his feelings in loud and bitter cries. Hardly knowing whither he went, and yet, as if guided by some unseen hand, he ran to the palace! He was not permitted to enter the gate to occupy his usual