their foes. But the issue was for them. In the great battle all the friends of Christ shall be crowned with victory, and every foe shall perish. Sinful men contend, not simply against the church, but against the Head of the church; not alone against truth, but against the God of truth. The conflict is vain; the apparent success delusive. "Hast thou an arm like God?" And vain and delusive is every excuse. It is vain to say you are not fighting against him; vain to indulge in frivolous excuses. The only course of true wisdom and safety is to cast away every rebellious thought; to draw near to God; to receive the teachings of his word; to accept the offers of his salvation. You cannot too much admire the riches of that forgiving mercy which so long forbears with the sinful sons of men; and which continues to offer terms of pardon even to the rebellious. But forget not that thousands have presumed too far upon the Divine forbearance; and have delayed the period of their submission to the Almighty king until no terms of submission would be accepted. If the holy Scriptures lay great stress upon our accepting the just terms of the gospel, they insist with no less urgency that men should consider and embrace the right time of the Lord's mercy.

If the Jews were a terror to their foes in the day of their defence, who shall stand when GOD riseth. up to judgment?

LECTURE XII.

THE FEAST PURIM.

THE great day of conflict was now past. If we are right in supposing that, besides the sons of Haman, many of those slain in the battle were Amalekites, this is their last appearance upon the page of history; and with the last effort of the Agagite, closed a long struggle with the church of God. Here then was fulfilled a prophecy uttered many centuries before by the lips of Balaam, “And when he looked on Amalek, he took up his parable and said, Amalek was the first of the nations, but his latter end shall be that he perish for ever." Num. xxiv. 20. We have long previously remarked that the first battle fought by the children of Israel after leaving Egypt, was with Amalek, Exod. xvii. 8; and as the book of Esther closes the historical records of the old Testament, we may look back upon the warfare with deep interest. For Amalek is a scriptural type of our spiritual foes; and there is a lesson for us where our true strength lies. Amalek was no despicable foe; and had

Israel stood alone, the tide of victory might have been adverse. Look back to the first battle fought by Joshua, that great Israelitish leader; and while you recall the doubtful strife, gaze up to the neighbouring hill top, where Moses holds up his heavy hands to heaven, and where Aaron and Hur prevent the prevalence of Amalek. Look back to David, greatly distressed while he pursues Amalek, and read there also, "David encouraged himself in the Lord his God." 1 Sam. xxx. 6. Remember, too,

that this last strife which ends with the sword of Mordecai, began with Esther's prayer and fasting. The strength of Zion against Zion's foes is not Zion's strong right arm; but the cry of her prophets, and her kings, and her feeble women in the ear of Zion's King.

After such a victory, it was becoming that the Jews should rejoice. The deliverance was great; it was effected by the evident blessing of their cov enant God; and they rejoiced in it the more, as a triumph over that foe, whom God had commanded them to smite. And here we have a scriptural model, after which we might properly fashion our Thanksgiving days: "days of feasting and joy, and of sending portions one to another, and gifts to the poor." And surely gifts to the poor are especially becoming, when the very object of the thanksgiving is God's providential bounty.

But the Jewish people were not content with rejoicing over their victory at that time. Haman's

lucky day was set apart from that time even down to the present, as a day whose anniversary should be celebrated; showing thus their sense of the greatness of the victory, and their gratitude to Him who granted it. This feast is still observed by the scattered Jewish people. On the thirteenth day of the month Adar, which corresponds to February or March in our reckoning, they observe a fast in remembrance of the fast of Esther, when she went before the king. In the evening of the fourteenth, and on the morning of the fifteenth day of the month, there is a service in the synagogue; and they commemorate the happy deliverance recorded in the book of Esther. The Chazan, or Reader, reads and explains the entire book of Esther, which is written on vellum and rolled up like the Pentateuch; and this book has the honour of being written upon a separate roll, and is called Megillah or the volume. When the reader has opened the book, he pronounces three prayers, giving thanks to God for the great deliverance here recorded. Every time that, in reading the book, he pronounces the name of Haman, the Jews stamp with their feet, and cry out, "Let the memory of the wicked perish;" and the little children, with wooden hammers provided for the occasion, strike loudly on the walls or seats. They also read from the book of Exodus that passage which records the first battle fought by their ancestors with the Amalekites. It is regarded as a festival of great joy, and even of mer

riment; the Jews send presents to each other; and the time is spent in gayety and cheerfulness. They even think it allowable to indulge largely in wine in memory of Esther's banquet. The imperfection of the Jewish Calendar sometimes requires an intercalary month. This is always the month Adar, called by way of distinction Ve-Adar or Second Adar. This occurred every two or three years; and the fourteenth day of the first Adar was called the Little Purim; but none of the ceremonies of this feast were observed upon it.

It is most likely that many of the ceremonies of this feast have been gradually changed and increased since its first establishment. But the appointment of the feast itself dates back to the days of Mordecai and Esther; and we think there are some important and profitable thoughts naturally suggested by its appointment.

The first question is, By what authority was the feast established? Was it of human or Divine appointment?

In reference to this question, we have no direct proof. The feast seems to have been established instrumentally through Esther and Mordecai; but we have no direct declaration that they were divinely authorized to make the appointment. The record is made in a book of Canonical Authority; so ever received by the Jews; so received in the time of Christ and by our Lord himself. In this volume no disapproval is shown of the appointment;