Female Scripture Biography Volume I Part 19

Mordecai, having detected a conspiracy against the king, mentioned it to Esther, who named it to her royal consort; by which means the traitors were soon brought to execution. This circ.u.mstance rendered the faithful Jew known to his sovereign. It was attended, indeed, by no immediate recompense; but he felt a satisfaction in having done his duty, incomparably more grateful to an unambitious mind.

The danger to which the great king of Persia was exposed by the machinations of his domestics, shows the counterbalancing disadvantages which attach even to the most prosperous condition of human life; the conduct of Mordecai, on this occasion, teaches the allegiance we all owe both to our lawful king, and to the Sovereign of the universe; and the circ.u.mstances of the whole transaction, though for the present otherwise unnoticed, being "written in the book of the Chronicles before the king,"

reminds us of the "Lamb's book of life," that faithful register of the pious services of his people, which, if not in this life, shall be fully requitted in another.

Great princes often act capriciously, and advance to the highest stations those whose personal insignificance or baseness must otherwise have rendered them contemptible. Thus Ahasuerus promoted Haman, the Agagite, to the place of his prime minister; who received that homage from the mult.i.tude, which persons of rank and eminent station usually secure in all countries, but which is peculiarly exacted under arbitrary governments.

The flattering incense of the king's servants was accepted by Haman as a fragrant offering, while his vanity feasted itself most luxuriously upon popular admiration.

But, in proportion to a man's eagerness after honour, will be his sensibility to the slightest affront, and his readiness to interpret, in the worst sense, even unintentional neglect. It will not appear surprising to those who are acquainted with the heart of man, that this new favourite should have felt even more pain from the disrespect of one individual, than pleasure from the reverence of ten thousand others: and this, not because of any extraordinary importance which the dissentient had acquired, but simply on account of the extreme susceptibility to applause which the dignity and the pride of Haman had superinduced.

Mordecai, in fact, refused to pay that homage to the prime minister which the king commanded; and he persisted in his refusal, notwithstanding the remonstrances of the king's servants, who "spake daily unto him." The known loyalty of Mordecai renders it certain that this determination did not proceed from any disesteem of the king; his character is an equal pledge that it did not originate in envy, or any ridiculous pique: it must have been a conscientious scruple, and the probability is, that the king required for his favourite a _religious_ homage, similar to what the Persian monarchs were accustomed to claim for themselves. The minister was, besides, an Agagite, and therefore, probably, of the race of Amalek, a people against which Jehovah had proclaimed a perpetual and exterminating war. If these were his motives, he is rather to be extolled for his heroism, than censured for his temerity. A man of G.o.d should persevere in his duty at all hazards, unseduced by the flatteries, and unawed by the threats of mankind. He must contend against spiritual wickedness, oppose internal l.u.s.t, and resist external temptation. He must brave alike caresses and sneers; the importunity of the timid, and the insistance of the powerful; so, however reproached by men, he will be honoured by G.o.d.

The officers of the king, at length, resolved to inform his favourite of this determined omission to pay him reverence. Haman became incensed, and his rage burned with destructive violence. Having been told that Mordecai was a Jew, he instantly vowed to revenge his mortification, not only by punishing the individual, but by destroying the nation: and as the Persian monarchy, at this period, included Judea, had not Providence signally interposed, few if any could have escaped. How cruel is wrath, how outrageous anger! Thousands are devoted to death for an individual's conduct, who were utterly incapable of partic.i.p.ating in it, and who had never even heard the name of their offending countryman! Supposed guilt and unquestioned innocence were doomed alike to perish in one indiscriminate ma.s.sacre! O let us daily pray for that "wisdom which is from above, which is first pure, then _peaceable, gentle, and easy to be entreated, full of mercy_, and good fruits!"

With a view of discovering the will of the G.o.ds, according to the common practice of Pagan antiquity, Haman ordered the lot to be cast, which was supposed to discriminate between lucky and unlucky days, little aware that "the whole _disposing_ thereof is of the Lord."

His address to the king was artful and insinuating. Instead of stating the real cause of his desire for the extermination of the Jews, he touches only upon what the principles of policy might seem to dictate; and induces Ahasuerus to accede to his sanguinary proposal, by lending him his ring to use at his own discretion. Thus the weakness of favouritism combines with the wickedness of pride, to destroy a people whose name was scarcely known to their prince, and whose crime was not even attempted to be proved by their malignant accuser.

The decree was at length issued, and letters were despatched into every province of the empire, "to destroy, to kill, and to cause to perish, all Jews both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey." After this inhuman proceeding, "the king and Haman sat down to drink; but the city Shushan was perplexed."

It is an outrage upon public decency, which even modern times and civilized nations have unhappily witnessed, to see princes dissipating their days in festivity, and enfeebling their reason by excess, riot, and intoxication, when the calamitous circ.u.mstances of their country have demanded a serious investigation, a sympathizing regard, and a prompt relief; but still more lamentable is it to observe such conspirators against the lives of mankind as Haman and Ahasuerus, sitting down to indulge in merriment, while Persia was bathed in tears, and innumerable of her inhabitants written for execution. Was not one governor then to be found, to return an answer similar to that which the king of France, in a later age received, who had commanded the ma.s.sacre of the Huguenots? "In my district," said one of his virtuous lieutenants, "your majesty has many brave soldiers, but no butchers!"--This was a people, however, ignorant as the haughty favourite of Ahasuerus was of the fact, that no human power could annihilate--a people under the immediate protection of the eternal G.o.d--a people respecting whom important prophecies were yet unaccomplished--a people of whom it is affirmed, Jehovah "kept him as the apple of his eye."

Mordecai was no uninterested spectator of these transactions; but went about the city, and approached even to the king's gate, attired in sack-cloth, and uttering cries of grief and lamentation. Esther, who was no less accessary to sorrow in the palace than in the cottage, being informed of this circ.u.mstance, sent him a change of raiment, that she might enjoy a conversation to which he could not be introduced in the habiliments of mourning. Alas! though the _signs_ of affliction may be interdicted, the unwelcome visitant herself will intrude even into the most splendid residences and most elevated conditions! Mordecai refused the dress, not out of disrespect to the queen, but to express his poignant anguish, and to incite her to deeper sympathy. Esther immediately despatched her attendant, one of the king's chamberlains, to inquire into the cause of his distress; and this faithful messenger soon hastens back to detail all the proceedings which had been adopted in reference to the Jews, with a request from Mordecai, that "she should go in unto the king, to make supplication unto him, and to make request before him for her people."

This was a dangerous requisition. She, therefore, sent back her attendant to Mordecai, to remind him that it was a matter of universal notoriety, whoever, man or woman, should venture into the royal presence without being called, must suffer death, unless the "golden sceptre" were held out as an intimation of mercy; and that she questioned the probability of this in case of her intrusion, since her not having been sent for during thirty days past seemed to indicate some alienation.

It must be confessed, there is less of the heroine and the martyr in this reply than we could wish to have witnessed; but, on the one hand, we may observe that a similar blemish disfigured the early conduct of Moses: and on the other, as some extenuation, that she does not _refuse_ to comply with Mordecai's suggestion; but merely referred to the danger awaiting such a proceeding, in order perhaps to induce him, if possible, to contrive some safer and no less effectual expedient. The love of life is a principle of human nature implanted by our Creator for the purpose of self-preservation, a principle which, in ordinary cases, cannot be violated without guilt; and, on no occasion, can be dispensed with but from some imperious necessity. He who gave life, however, has a right to reclaim it; and that sacrifice which it would be a vice to make to our own pa.s.sion, becomes a virtuous and pious offering when yielded to divine requirements.

Mordecai sent another message to Esther, at once spirited, pointed, and effectual. It was a moment that demanded instantaneous action; and if the timorous queen cherished apprehensions on her own account, he showed her that she was even more likely to suffer by an ignominious retreat than a bold advance. He reminded her of her Jewish extraction, and the consequent danger to herself in the arrangement to exterminate all that hated race.

For though the prime minister probably would not have lifted his hand against the queen; and though her connexion with his master, who married her from affection as great as we can imagine a sensual and despotic prince capable of cherishing, seemed to promise security; yet there could be no absolute dependence, and the favourite of to-day might be discarded to-morrow. He added to this other and weighty considerations--"If thou altogether boldest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed; and who knoweth whether thou art come to the kingdom for such a time as this?"--_q.d_. 'Thy timidity may prevent thy becoming the means of rescuing the people of G.o.d; nevertheless, they shall a.s.suredly escape--his resources are inexhaustible--his chosen nation shall not be annihilated--and he will not only perform the work without thy instrumentality, but inflict an awful but merited chastis.e.m.e.nt for thy misconduct. After all, I have better antic.i.p.ations--perhaps thy wonderful advancement to the crown was intended by him who sometimes conceals his plans of mercy in clouds of mystery, for the very purpose of accomplishing the deliverance of Israel at this critical emergency.'

Mordecai, in this appeal, shines as a "wise reprover;" and it was "upon an obedient ear." He is, moreover, ill.u.s.trious as a man of _faith_. The confident tone he a.s.sumed did not arise merely from that solicitude he felt upon the subject, and which will sometimes inspire a boldness not commonly manifested; but from a knowledge of the prophecies, and a trust in the faithfulness of G.o.d respecting their fulfilment. The lyres of Isaiah, Ezekiel, and Daniel, celebrated in accordant strains the restoration of the Jews from captivity, and the advent of Messiah; and he was persuaded that infinite Wisdom could not be deceived, nor infinite power frustrated. O that in every minute affair of our lives, as well as with regard to every great event of time, we could cherish a similar faith in the providence of the "G.o.d of salvation!"

Observe, in pa.s.sing, that it is reasonable and just to expect services from us proportioned to the situations which we occupy. Favours involve obligations; and whatever influence, talent, or means of any kind we possess, ought to be conscientiously appropriated to the great Bestower.

Every being in the universe has duties arising out of his condition by doing which he glorifies, and by omitting which he displeases, his Creator. Esther was, therefore, responsible for her actions as a queen, as a Jewess, and as one furnished with extraordinary opportunities at a crisis most singular and important, and the remonstrance of Mordecai proved irresistible. With what exultation must he have received this message from her--"Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day. I also, and my maidens, will fast likewise: and so will I go in unto the king, which is not according to the law; and if I perish, I perish!"

These devotional preparations for the experiment about to be hazarded, were not only highly proper in themselves, but expressive of the piety of Esther. Abstinence from food, an ancient practice of the church sanctioned by divine authority, is an evidence of humiliation before G.o.d; and at the same time, adapted to produce it, by inflicting a salutary mortification upon the corporeal appet.i.tes. If carried to excess, it will indeed hinder rather than promote piety; but when adopted on proper occasions, and observed with judicious regulations, it is attended with consequences manifestly beneficial. The queen did not impose a service on others which she was indisposed to practise herself; but sympathizing with the condition of her countrymen, she partic.i.p.ated in their self-denying duties. Let us never forget the promise of eternal mercy, which has consoled the church of G.o.d in her deepest afflictions, and upon which every pilgrim in Zion may depend with unhesitating confidence, "Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me."

[52]

When it is recollected, that the proceeding of Esther, in going in to the king uncalled, was a deliberate violation of a law of the state, and that Vashti had been discarded for an offence of far inferior consideration; we cannot but notice the overruling providence of G.o.d, in giving the queen acceptance in the eyes of Ahasuerus. On the third day she laid aside her mourning dress, and putting on her royal apparel, presented herself in the inner court of the palace, opposite the king's private apartment, where he sat upon his throne. What a moment of suspense and of secret agony! If previous devotion had not, in some measure, tranquillized the agitations of her bosom, and inspired a holy courage, it is scarcely conceivable how a woman could sustain the trial of such an hour. If the sharp conflict had smitten her to the ground, and she had expired upon the spot, we should not, religious considerations apart, have been greatly astonished; but hope in G.o.d, and a composure gained, no doubt, at the mercy-seat, and diffused over her spirit by recent intercourse with heaven, prepared her to hear the mandate of death, or receive the outstretched token of clemency. Her splendid attire--her attractive mien--her beautiful countenance, in which grief, anxiety, and devotion blending their influence, produced a new and interesting character, fixed the king's attention, and reinspired his love; but neither the one nor the other of these, nor all of them in the most happy combination, could have produced the effect, had not the tears, the prayers, the fastings of Israel and of Esther, brought down the blessings from above. How _important_ are means!

how _essential_ is religion!

Behold the golden sceptre! The queen trembles with rapture at the antic.i.p.ated sign--it is held out--she approaches--touches--triumphs--and lives! "Let us come boldly unto the THRONE OF GRACE, that we may obtain mercy, and find grace to help in time of need!"

Instead of rejection and death, Esther soon found herself treated with perfect familiarity, and more than usual kindness. Imagining that some important business had occasioned this visit, the king desired to know it, and promised to gratify the queen "to the half of the kingdom." She thought it prudent, however, at present, to waive the particular request she had to present, simply inviting Ahasuerus and his favourite to a banquet, by which mark of attention she hoped more effectually to confirm his reviving fondness, and thus secure the accomplishment of her ultimate purpose. Her invitation was accepted. He repaired with Haman to the festival, where, being highly delighted with the entertainment, he renewed his protestations in reference to whatever pet.i.tion she might have to present. The wary queen ventured only to request a renewal of the royal visit on the morrow, at which time she a.s.sured him of a full explanation of her wishes.

There is an appearance of undue timidity in this procrastination; and yet, if we were better informed of her secret motives, we might perhaps award her the praise of wisdom. The partiality of the king for Haman might render her doubtful of success in the contest with that favourite; and she might think it necessary to excite both the curiosity and the affection of the king still more, in order that he might not, through being startled at the magnitude of her demand, instantaneously refuse it. Extremes are dangerous. It would be well for us always to avoid both dilatoriness and precipitancy in our conduct; in order to which we should implore, with habitual fervency, the "wisdom from above."

Whatever were the views of Esther, the designs of G.o.d were secretly maturing. Haman retired to his own house, full of mortification at the continued neglect of Mordecai, which disturbed him even when every external good seemed to concur in promoting his enjoyment. He called his friends together, expatiated upon all his possessions and glory, noticing with peculiar emphasis the favour of Esther in admitting him as the sole companion of his sovereign and queen at the day's festivity, to a repet.i.tion of which he had the honour of being invited on the morrow; "yet," he added, displaying at once the festering wound of his heart, "yet all this availeth nothing, so long as I see Mordecai the Jew sitting at the king's gate."

Never, surely, was a more complete exposure of the insufficiency of worldly glory to const.i.tute happiness, and never a more impressive exhibition of the littleness of vanity. What an insignificant disappointment is sufficient to mar the comfort of him who depends upon creatures! The merest feather may be turned into a weapon of hostility, and destroy his peace; and whatever he may possess or acquire, he must necessarily he as remote from true felicity as at the first step of his pursuit, since something will always he wanting to _complete_ his bliss, and the phantom of _ideal_ good will continue to dance before his eyes.

Zeresh, the wife of Haman, advised him to have a gallows made of fifty cubits in height, upon which he should instigate the king to hang Mordecai. To this advice, in which all his friends concurred, he listened, and gave immediate orders for the construction of this instrument of death.

What is to be done--what can be _attempted_ by Esther or by Mordecai, in this critical emergency? Neither of them were, indeed, aware of the murderous determination. The queen had delayed her pet.i.tion till the succeeding day, at the intended banquet; but malevolence was hastening to frustrate her designs, without her knowledge, and previously to her intercession. Could she ever pardon herself for this delay, when Mordecai is suspended? Could she recall the past hours of festivity, in which so favourable an opportunity seemed to present itself for urging her supplication to the king?--

"Stand still and see the salvation of G.o.d!" He who "sitteth upon the circle of the earth," is about to fulfil his own purposes, which no human projects can frustrate, and no apprehension of contingencies need hasten.

"On that night could not the king sleep." But little did he know the true cause of this unusual wakefulness, or suspect that G.o.d was about to render it subservient to accomplish his divine intentions. "And he commanded to bring the book of records of the chronicles; and they were read before the king." But why did not a prince like this, addicted to pleasure, seek a diversion of his restlessness, by calling in the aid of music, rather than that of history? It seems more natural, that, he should wish for temporary amus.e.m.e.nt, rather than sold instruction. What more soothing than the "concord of sweet sounds?" True; but that Providence which kept him awake, influenced him to the choice of this extraordinary expedient. "And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus." But how came this particular circ.u.mstance in his personal history, to be selected on this occasion? The Persian records contained events of astonishing magnitude, and romantic interest. They told of mighty exploits, and splendid conquests!--Again we discern that divine superintendence, by which Ahasuerus was _led_ to a circ.u.mstance of his own time, in which that very individual was named, whose life was now in imminent danger, and upon whom depends so many of the incidents of this story. The king inquired, whether the fidelity of Mordecai had been properly rewarded! To which his servants replied, "There is nothing done for him." The cares of empire are so multifarious and complicated, that we ought to make considerable allowances for those omissions in princes, which would be utterly inexcusable in others; yet it does appear surprising, that so signal a service as that which Mordecai had rendered in the discovery of a dangerous conspiracy against the throne, should have been totally unrequited. Happily for Christians, they serve a Master who cannot forget even "a cup of cold water, given in the name of a disciple"

to one of his "little ones!"

Early the ensuing morning, Haman hastened to the palace, for the purpose of obtaining the royal consent to his malignant preparations. Now he was about to rid himself at a stroke of the disdainful Jew that refused him homage; and antic.i.p.ated the hour when he should witness his enemy on the gallows, so soon and so eagerly prepared! It was, indeed, a strange coincidence. Ahasuerus is as anxious to see his minister, as Haman to be introduced to the apartment of his king. Each has a great object in view, for which the other's concurrence is desired--each too is solicitous respecting the disposal of the same individual, and each ignorant of the other's wishes and projects.

After the usual salutations, the king entreated, the opinion of his favourite minister with regard to the best mode of expressing his attachment to one whom he "delighted to honour." Haman concluded that his royal master, of course, alluded to _him_, since he well knew no other shared so largely in the royal confidence; and thinking to gratify the vanity of his little soul, he proposed that the favourite alluded to should be, for once, clothed in the royal apparel and crown, carried through the city upon the horse which was appropriated to the king, attended by one of the first princes of the empire, and have proclamation made before him, "Thus shall it be done to the man whom the king delighteth to honour." Approving of this mode of testifying the regard he wished to express, extraordinary as it was, Ahasuerus instantly commanded its punctual execution. "Make haste, and take the apparel and the horse, as thou hast said, and do even so to"--whom? to my favourite Haman?--No--insufferable mortification;--"to _Mordecai the Jew_!"

Behold Haman again in his house, "mourning and having his head covered, and expatiating upon the misery of his situation." His wise men and his wife agree, that if Mordecai be of the seed of the Jews, all his contrivances to ruin him would prove ineffectual; so fully aware were even the heathen of the peculiar interposition of Providence, in former times, on behalf of that scattered people.

In the midst of their consultations, the king's chamberlain came to attend Haman to the banquet prepared by Esther. He goes--but rather like a man led to execution, than one invited to a festival. But he must conceal his chagrin, and a.s.sume the smile of gayety.

Having partook of the feast, Ahasuerus requires of Esther the fulfilment of her promise, in the explanation of her wishes. He a.s.sures her with reiterated protestations, that her pet.i.tion shall certainly be granted, "even to the half of the kingdom." How was he astonished, when she entreated for her own life, and that of her people! It had never entered into the mind of the king, that such a request was necessary. Is it possible that he hears aright? Ignorant that he had really prost.i.tuted, his authority to sanction the destruction of the queen as a Jewess, he looks at her and Haman with wild confusion, while she proceeds in a strain of firm, dignified, and eloquent statement: "For we are sold, I and my people, to be destroyed, to be slain, and to perish; but if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage."

Who can paint the terrors that gathered, at this moment in the countenance of Haman, or the indignant frown of Ahasuerus, when he thundered forth--"Who is he? and where is he that durst presume in his heart to do so? The hour of detection was come. Detestable conspirator, thou shall not escape! Truth shall, at length, come from her concealment, and wither at a touch thy unmerited and unenviable distinctions!" Esther said, "_The adversary and enemy is this wicked Haman_."--"The word was loath to come forth, but it strikes home at last. Never till now did Haman hear his true t.i.tle. Before, some had styled him n.o.ble, others great; some magnificent, and some perhaps virtuous; only Esther gave him his own, 'wicked Haman.'

Ill-deserving greatness doth in vain promise to itself a perpetuity of applause." Bp. Hall.

Overwhelmed with astonishment and indignation, the king hastily withdrew from the banquet into the palace-garden: while the offender, who was too well acquainted with the countenance of his master not to perceive that "there was evil determined against him," writhing in all the agonies of despair, produced by a consciousness of guilt, and a dread of merited punishment, implored the queen to intercede for his safety. He who was profuse of the lives of others, with a consistency which is characteristic of villany and despotism cannot endure the thought of forfeiting his own, but betrays a cowardice proportioned to his recent insolence. The king returning at the moment in a state of the utmost exasperation, imputed the worst motives to his suppliant att.i.tude, and allowed his servants to rush forward and cover Haman's face, as a person under sentence of death. The miserable criminal had, probably, many flatterers in the days of his greatness, but his adversity shows that he had no friends. Every one is eager to accelerate his destruction. Harbonah, especially, a chamberlain, proposed his being executed on the gallows of fifty cubits in height, which he had prepared for Mordecai; to which the king immediately a.s.sented. In this manner did Providence take the cunning persecutor in his own snare, and vindicate the cause of his oppressed people. Let the enemies of religion tremble, while the children of G.o.d are joyful in their King. The arrows which malignity shoots at the church of Christ shall either be broken against her walls, and fall pointless to the earth; or rebounding on the foe that ventures upon the attack, shall pierce his own heart.

The advancement of Mordecai was the natural result of Haman's ruin. Esther having fully informed Ahasuerus of her relationship to the much-injured Jew and his nation, she was empowered to bestow upon him the house of the fallen minister. The Jews, however, were not yet exempted from the decree which the wickedness of Haman had inveigled the king to issue against them! so that Esther, not merely solicitous for her personal security or that of her friend and relative, ventured again before the king, "and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews."

The king renewed the testimony of his kindness, by stretching forth the golden sceptre; and the queen addressed him in these words, "If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the kings' provinces: for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?"

The king was ready to concede every thing it was in his power to grant: but as the laws of Persia were irreversible, and he could not rescind an edict already issued in his several provinces, he adopted the plan of putting his ring into the hands of Mordecai and Esther, to seal whatever decree they might think it right to frame in the present emergency.

Accordingly, they gave unlimited permission to the Jews to defend themselves, which it was likely would so plainly evince the royal wishes to nullify his former edict, that few if any would indulge their malice against this people, or endanger their own lives by availing themselves of the first order. Many, however, did so; and even in the royal city five hundred men attacked them, probably some of the partisans of the late minister; but their temerity hurried them on to their own destruction. The ten sons of Haman, were also slain, and at the request of the queen, hung on the gallows.

An annual festival, called _Purim_, [53] was established in commemoration of the deliverances we have recorded, which the Jews continue to observe at this day. It seems to have been appointed by Mordecai and Esther, as a civil, rather than a religious feast; unless it be supposed, that they received some special revelation to authorize such a measure. It is observed in the month _Adar_, which corresponds with our _February_ and _March_.

The interesting history we have been reviewing, is calculated not only to impress those general sentiments of Providence, to which we cannot too often recur, but to awaken in the minds of Christians a pleasing conviction of that minute inspection of their affairs, and that unremitted care for their welfare individually, which G.o.d exercises towards them. Is it possible to imagine a doctrine more elevating than this, or more calculated to produce sensations of reverence, grat.i.tude, and joy? It is not presumptuous, even in a mortal "worm," to believe that his interests engage the attention of the INFINITE BEING; and that to promote them, the immense machinery of moral and natural means is put in motion--the animate and inanimate creation--mortal agents and spiritual beings--events great and small, past and present. _Worm_ as thou art, still the central point in the vast circle of Providence! _Worm_ as thou art, G.o.d has "graven thee upon the palms of his bands, and thou shalt never perish." _Worm_ as thou art, but for thee "the brightness of the Father's glory" had not left his radiant sphere to become incarnate, to endure reproach and execration, and finally to be "brought as a lamb to the slaughter!" To hear _thy_ supplications the King of heaven has erected a _throne of grace_--to vindicate _thy_ character, to condemn _thy_ foes, to perfect _thy_ felicity, he is preparing, and will soon come to sit upon _a throne of judgment!_

Review past dispensations, and gather encouragement for present confidence! "If G.o.d be for us, who can be against us?" Did he not choose _Abraham_, and call him his "friend?" Did he not release _Joseph_ from the pit, and raise him to princely glory? Did he not rescue _Moses_ from the destructive waters, and const.i.tute him the leader of his people Israel? Did he not deliver _David_ from the lion and the bear, from the giant of Philistia, and the royal madman of Israel! Did he not feed _Elijah_--advance _Esther_--promote _Mordecai_--support _Job_--save _Jonah_--rescue _Peter_, and honour _Paul_? Has he not, in all ages, supplied the necessities of his saints--alleviated their sorrows--sweetened their bitter cup--turned death itself into life? Can he not extricate them from all difficulties--preserve them amidst ail temptations--render them invulnerable to all attacks--make them more than conquerors over external misery, internal pollution, and satanic malice?--Can he not eventually elevate them above the reach of all evil, the fear of death, and the possibility of falling? Can he not array them in the robe of light--adorn them with a crown of glory--make them "drink of the rivers of his pleasures"--a.s.sociate them with holy angels, in a state of immaculate purity--stamp immortality on their blessedness, and "wipe away all tears from their eyes?"--HE CAN--HE WILL--"Our Father which art in heaven ...thine is the POWER and the GLORY, forever. Amen!"

End of Volume I.

Footnotes

[1]: Bates.