Esther, the queen, upon a general intimation of the trouble Mordecai was in, was << exceedingly grieved.' Mordecai's grief was ber's, such a respect did she still retain for him; and the Jews' danger was her distress, for though a queen, she forgat not her relation to them. Let not the greatest think it below them to "grieve for the affliction of Joseph," though they themselves be "anointed with the chief ointments," Amos vi. 6. Esther sent change of raiment to Mordecai, the "oil of joy for mourning, and the garments of praise for the spirit of heaviness;" but because he would make her sensible of the greatness of his grief, and consequently of the cause of it, he received it not," but was as one that refused to be comforted.

Ver. 14. "And who knoweth, whether thou art come to the kingdom for such a time as this."]-Observe the steadiness of Mordecai's faith in the depths of trouble and tribulation, that God will surely bring about the deliverance of his people. A christian may have faith to believe that God will appear for his deliverance, even when he does not know the way or means that God will use for his help. The confidence of the christian in the power of God engages him to use the most likely means in hopes of deliverance thereby. If the means fail that the christian expected a blessing by, yet the foundation of the christian's faith does not fail, for he will bring forth other means to fulfil bis promise.

Ver. 16. "And so will I go in unto the king, which is not according to the law and if I perish, I perish."]Esther's case is a lively figure of the danger and resolution of an awakened sinner; for as Esther knew that it was contrary to the law to go in unto the king, and that it would be death to her except the king held out the sceptre to her; so the awakened soul knows that it is contrary to the law to expect mercy, relief, or pardon; for that demands purity of nature, spirituality, and perfection in thought, word, and deed; and therefore it accuses and condemns; on which account the awakened soul knows, that, unless the sceptre of mercy is held forth to him, it cannot live; and though there is no hope by the law, yet, with Esther, it will venture to Christ upon a peradventure of mercy. The language of the soul is, Lord, my soul is in distress for sin, in danger of perishing, and there is no hope for me by the law, for I have broke it both in heart and life; it curses me, it condemns me, and I am afraid that there is no promise or word of grace for me; yet, Lord, I come to thee,

"if I perish, I perish :" I can but perish, where can I fiec, but, Lord, to thee for mercy?'

A soul that is through grace resolved to perish at Christ's feet for mercy shall never be lost; for it is salva tion's ground, not perishing ground; and the Holy Spirit never brings a soul to Christ's feet to be lost for want of mercy.

CHAPTER V.

The last news we had of Haman left him in his cups, chap. iii. 15. Our last news of queen Esther left her in tears, fasting and praying. Now this chapter brings in, (1.) Esther in her joys; smiled upon by the king, and honoured with his company at her banquet of wine, ver. 1—8. (2.) Haman upon the fret, because he had not Mordecai's knee, and with great indignation setting up a gallows for him, ver. 9-14. Thus "they that sow in tears shall reap in joy, but the triumphing of the wicked is short."

VER. 3. "Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee, to the half of the kingdom."]-The king encouraged queen Esther's request; so far was he from counting her an offender, that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for, would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleaseth towards us. Esther feared she should perish, but is promised she shall have what she asks for, though it were "the half of the kingdom." God in his providence often prevents the fears, and out-does the hopes of his people, especially when they venture in his cause. We may from this story infer, as our Saviour doth from the parable of the unjust judge, an encouragement to "pray always to our God, and not faint," · Luke xviii. 6, 7, 8. Hear what this king saith, "What is thy petition, and what is thy request? it shall be granted thee;" and "shall not God" hear and answer the prayers of "his own elect, that cry day and night to him?" Esther came to a proud imperious man, we come to the God of love and grace: she was not called, we are; the Spirit saith come, and the bride saith come. She had a law against her, we have a promise, many a promise, in favour

say,

of us, "Ask, and it shall be given you." She had no friend to introduce her, or intercede for her, but on the contrary, he that was then the king's favourite, was her enemy. But we have an advocate with the Father, in whom he is well pleased. "Let us therefore come boldly to the throne of grace."

CHAPTER VI.

It is a very surprising scene that opens in this chapter: Haman, when he hoped to be Mordecai's judge, was made his page, to his great confusion and mortification; and thus way was made for the defeat of Haman's plot, and the deliverance of the Jews. (1.) The providence of God recommends Mordecai in the night to the king's favour, ver. 1-3. (2.) Haman who came to incense the king against him, is employed as an instrument of the king's favour to him, ver. 4-11. (3) From this his friends read him his doom, which is executed in the next chapter, ver. 12, 13, 14. And now it appears, that Esther's intercession for her people was happily adjourned.

VER. 11. "Thus shall it be done unto the man whom the king delighteth to honour."]-Observe, how infinite wisdom overrules the designs of the enemies of the church of Christ, for their own shame, and his people's exaltation, honour, and comfort; and Mordecai's exaltation may be figurative of the great honour God puts upon his people. Rev. i. 6.

CHAPTER VII.

We are now to attend the second banquet to which the king and Haman were invited; and there, (1) Esther presents her petition to the king for her life, and the life of her people, ver, 1-4. (2.) She plainly tells the king that Haman was the man who designed her ruin, and the ruin of all her friends, ver. 5, 6. (3.) The king thereupon gave orders for the hanging of Haman upon the gallows that he had prepared for Mordecai, which was done accordingly, ver. 7-10. and thus, by the destruction of the plotter, a good step was taken towards defeating of the plot.

VER. 3. "Let my life be given me at my petition, and my people at my request."]-Queen Esther's life was in great danger, which is often the case of the church of God;

but she was heard and answered in her desire; it was figura. tive of the Lord's hearing and answering their request.

Ver. 10. "So they hanged Haman on the gallows that he had prepared for Mordecai."]-The king gives orders that he should be hanged upon his own gallows, which was done accordingly, and he was not so much as asked what he had to say, why this judgment should not be passed upon him, and execution awarded. The sentence is short," Hang him thereon," and the execution speedy, "So they hanged Haman on the gallows." See here, first, pride brought down. He that expected every one to do him reverence is now made an ignominious spectacle to the world, and himself sacrificed to justice, who disdained that less than a whole nation should be sacrificed to his revenge. God resists the proud, and those whom he resists will find him irresistible. Secondly, persecution punished. Haman was upon many accounts a wicked man, but his enmity to God's church was his most provoking crime; and for that the God to whom vengeance belongs here reckons with him, and though his plot was defeated, gives him " according to the wickedness of his endeavours," Psalm xxviii. 4. Thirdly, mischief returned upon the person himself that contrived it; "he is fallen into the ditch which he made: the wicked is snared in the work of his owu hands," Psalm vii. 15, 16.-ix. 15, 16. Haman was justly hanged on the same gallows which he had unjustly prepared for Mordecai. If he had not set up that gallows, perhaps the king would not have thought of ordering him to be hanged; but if he rear a gallows for the "man whom the king delights to honour,' the humour is very natural, that he should be ordered to try it himself, and see how it fits him, see how he likes it. The enemies of God's church have often been thus taken in their own craftiness. In the morning Haman was designing himself for the robes, and Mordecai for the gallows, but the fables are by providence turned; Mordecai has the crown, Haman the cross. "The Lord is known by such judgments which he executeth." See Prov. xi. 8. xxi. 18.

CHAPTER VIII,

We left the plotter hanging, and are now to see what becomes of his plot. (1.) His plot was to raise an estate for liiniself, and all his estate being

confiscated for treason is given to Esther and Mordecai, ver. 1, 2. 2. His plot was to ruin the Jews; and as to that, (1.) Esther earnestly intercedes for the reversing of the ediet against them, ver. 3-6. (2.) It is in effect done by another edict here published, impowering the Jews to stand up in their own defence against their enemies, ver. 7-14. (3.) This occasions great joy to the Jews, and all their friends, ver. 15-17.

VER. 16, 17. "The Jews had joy and gladness, a feast, and a good day."]-Note, the wonderful appearance of God for his people: the Jews, that a while ago were under a dark cloud, dejected and disgraced, now had "light and gladness, joy and honour, a feast, and a good day;" if they had not been threatened and in distress, they had not had occasion for this extraordinary joy. Therefore God's people are made to "sow in tears," sometimes that they may

reap in so much the more joy." The suddenness and strangeness of the turn of affairs in their favour, added much to their joy; they were "like them that dream; then was their mouth filled with laughter," Psalm cxxvi. 1, 2.

One good effect of this deliverance was, that "many of the people of the land," that were through grace considerate, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves in the issue, that their numbers are greatly increased, and many added to the church. Observe, when "the Jews had joy and gladness, then many of the people of the land became Jews;" the holy cheerfulness of those that profess religion, is a great ornament to their profession, and will invite and encourage others. The reason here given why so many became Jews at this time, is, because the fear of the Jews fell upon them." When they observed how wonderful divine providence had owned them, and wrought for them in this critical juncture. First, they thought them great, and those happy that were among them, and therefore they came over to them, as was foretold, Zech. viii. 23. "We will go with you; for we have heard, we have seen, that God is with you: the shield of your help, and the sword of your excellency," Deut. xxxiii. 29. When the church prospers, and is smiled upon, many will come into it, that will be shy of it when it is in trouble. Secondly, they thought them formidable, and those miserable that were against them. They plainly saw in Haman's fate, that if any offered injury to the Jews, it was at their peril, and therefore for their own