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mies could find "no occasion of fault against him, except his integrity in keeping the law of his GOD;' which course he pursued in the face of death, and in opposition to the royal mandate. From this example, let us learn to resist the temptations of the world, to live in obedience to God, and in a constant habit of communion with him by faith and prayer. This will procure us more honour than the approbation of princes; for it will gain us the Divine favour, and secure us an "inheritance, incorruptible, undefiled, and that fadeth not away."

ESTHER AND MORDECAI.

Flourished about Anno Mundi 3544.

IN the story of Esther, we are presented with a beautiful illustration of this great truth, that though the Almighty may for a season permit the wicked to triumph, he will eventually turn their wickedness upon their own heads, and deliver the righteous out of all their troubles.

The Jews were scattered as captives throughout Persia, in the reign of Artaxerxes Longimanus, who is supposed to have been the king Ahasuerus, mentioned in this part of Scripture.

This monarch gave a sumptuous entertainment in his palace at Shushan to his princes and nobles, which lasted one hundred and eighty days. To increase the festivity, he sent for his queen Vashti to grace the banquet by her presence. This mandate she refused to obey; which so provoked the king, that he consulted with his company what steps he should adopt to punish the insult. The pliant courtiers, who saw that it would be more acceptable to inflame than allay his resentment, proposed a divorce. Their advice was taken, and, Vashti being discarded, Esther was elevated to the high station of queen of Persia.

Esther was an orphan Jewess, left to the care of her cousin Mordecai, by whom she was religiously brought up, and whose kindness she returned by the most dutiful attention, "doing nothing but by his commandment."

If this election proved of importance to the Jewish nation, it was no less advantageous to the king; for, at the time of the nuptial feast, Mordecai discovered a design which had been formed against the life of the monarch by two discontented courtiers. Mordecai, however, was not anxious to obtain any distinction for himself, through his connexion with the queen. On the contrary, by his advice, she concealed the knowledge of her kindred from her consort. For this conduct a very sufficient reason may be assigned. The debased condition of the Jews might have prejudiced the mind of the king against his new partner, on being made acquainted with her relation to that despised people. Another cause for this silence, perhaps, was this: as Haman the prime minister of Persia, was a descendant of the Amalekites, his influence upon the mind of his master might have proved prejudicial to the queen and her friends.

So great, indeed, was the ascendancy which this Haman had over the king, that he not only obtained the government of the empire, but by a royal edict all persons were commanded to do him homage.

We are not told whether this act included any thing like idolatrous respect; but some scruple of a conscientious kind operated upon Mordecai, and he omitted to pay the required reverence.

The station of Mordecai was at the gate of the palace, and his neglect was of course the sooner noticed by the rest of the attendants, who, to ingratiate themselves with the minister, informed him of the behaviour of this captive Jew. Haman was filled with wrath; but instead of punishing the offender, he meditated at once the extirpation of the Jewish race. Being as superstitious as he was san

guinary, Haman had recourse to divination, to determine on the fittest time and means for putting his design into execution. This delayed the scheme, and afforded an opportunity for its defeat. After wearying himself with various devices, Haman ventured to propose a massacre of the Jews to the king, alleging that they were dangerous to the state. To recommend his proposal, he made an offer of enriching the royal treasury by the spoils which would be obtained. The king was not to be swayed by mercenary motives; and, thinking that Haman acted from the principles of loyalty, he consented to the measure, and gave him a grant of the plunder.

The weak conduct of the monarch in yielding his consent without thoroughly inquiring into the character of the devoted people, deserves the deepest reprobation. A truly generous mind would, on the suggestion of so dreadful an act, have looked upon the man who recommended it with jealousy, if not with abhorrence; but such was the predominance of this wicked minister over the king, that he obtained without difficulty an inhuman edict, which doomed thousands of men, women, and children, to death, because one of their people had neglected to pay him reverence. After signing this intrument, the king and Haman made themselves merry with wine; but while mirth and intemperance reigned in the palace, consternation prevailed among the Jews. Mordecai was filled with sorrow, and covered himself with sackcloth and ashes; which being reported to the queen, she sent a messenger to him with change of apparel, and to inquire into the reason of his grief. Her concern was not less than his, when the messenger brought an account of the intended massacre. But though she was anxic us to exert her interest in behalf of her friends, there was an alarming impediment which appeared to prevent the possibility of success. By the laws of Persia it was death for any one, even the royal consort, to enter into the king's

presence uncalled by him, unless he should gra... ciously extend his royal sceptre to the intruder. Of this circumstance Esther gave Mordecai information; but he replied, that no fears for herself ought to hinder her from mediating in behalf of her nation; and he observed, that her advancement was ordered by Providence for this purpose, that she should be the instrument of saving the people of God. This brought the queen to a resolution of making an offering of herself in the cause of her countrymen. But she would not undertake it without religious preparation. She put on sackcloth and fasted three days, and her example was followed by all the Jews in Shushan.

When the days of fasting were ended, the queen ventured into the presence of the king, who instantly extended towards her the sceptre of peace. By a transition not improper, may we not consider this beautiful incident as representing the King of Glory and his redeemed church? Banished from his presence by sin, it would have been death for man to approach the celestial mansion unless the golden sceptre of mercy extended from the throne. The doom of endless misery was pronounced upon us through the machinations of Satan, our infernal adversary; but a mediator devoted himself in our stead, and interposed between us and destruction. The Head of the Church hath appeared for us in the presence of the Divine Majesty; grace was poured into his lips, he prevailed for the wretched captives; therefore the sounds of joy, instead of lamentation, have risen from their dwellings, and the destroyer hath fallen into his own pit.

The king, surprised at the appearance of Esther, and thinking that something extraordinary must have been the occasion of it, anticipated any petition she might have to present, by freely offering whatever she should ask. Not thinking it prudent to urge her request immediately, she only solicited the company of the king and Haman at a banquet

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