All these are inferior considerations which do not avail to determine duty and do not go deep enough to const.i.tute the real foundation of our obligation. They are considerations which can scarcely be shut out, and should be taken in determining the weight of our obligation, in shaping the selection of our duties, in stimulating the zeal and sedulousness with which we do what we know to be right.

To a consideration of some of these secondary reasons for energy in the work of missions I ask your attention. The verse which I have selected for my text is spoken by Mordecai to Esther, when urging her to her perilous patriotism. It singularly blends the statesman and the believer. He sees that if she selfishly refuses to identify herself with her people, in their calamity, the wave that sweeps them away will not be stayed outside her royal dwelling; he knows too much of courts to think that she can stand against that burst of popular fury should it break out. But he looks on as a devout man believing G.o.d's promises, and seeing past all instruments; he warns her that 'deliverance and enlargement shall arise.' He is no fatalist; he believes in man's work, therefore he urges her to let herself be the instrument by which G.o.d's work shall be done. He is no atheist; he believes in G.o.d's sovereign power and unchangeable faithfulness, therefore he looks without dismay to the possibility of her failure.

He knows that if she is idle, all the evil will come on her head, who has been unfaithful, and that in spite of that G.o.d's faithfulness shall not be made of none effect. He believes that she has been raised to her position for G.o.d's sake, for her brethren's sake, not her own.

'Who knoweth whether thou art come to the kingdom for such a time as this?' There speaks the devout statesman, the court-experienced believer. He has seen favourites tended and tossed aside, viziers powerful and beheaded, kings half deified and deserted in their utmost need. Sitting at the gate there, he has seen generations of Hamans go out and in; he has seen the craft, the cruelty, the l.u.s.ts which have been the apparent causes of the puppets' rise and fall, and he has looked beyond it all and believed in a Hand that pulled the wires, in a King of Kings who raiseth up one and setteth down another. So he believes that his Esther has come to the kingdom by G.o.d's appointment, to do G.o.d's work at G.o.d's time. And these convictions keep him calm and stir her.

We may find here a series of considerations having a special bearing on this missionary work. To them I ask your attention.

I. G.o.d gives us our position that we may use it for His cause, for the spread of the Gospel.

In most general terms.

(a) No man has anything for his own sake--no man liveth to himself. We come to the kingdom for others. Here we touch the foundation of all authority; we learn the awful burden of all talents, the dreadful weight of every gift.

(b) No man receives the Gospel for his own sake. We are not non-conductors, but stand all linked hand in hand. We are members of the body that the blood may flow freely through us. For no loftier reason did G.o.d light the candle than that it might give light. We are beacons kindled to transmit, till every sister light flashes back the ray.

(c) We especially have received a position in the world for the conversion of the world. Our national character and position unite that of the Jew in his two stages--we are set to be the 'light of the world,' and we are 'tribes of the wandering foot.' Our history, all, has tended to this function, our local position, our laws, our commerce. We are citizens of a nation which 'as a nest has found the riches' of the peoples. In every land our people dwell.

Think of our colonies. Think that we are brought into contact with heathen, whether we will or not. We cannot help influencing them.

'Through you the name of G.o.d is blasphemed amongst the Gentiles.'

Think of our sailors. Why this position? What is plainer than that all this is in order that the Gospel might be spread? G.o.d has ever let the Gospel follow in the tracks made for it by commercial law.

This object does not exclude others. Our language, our literature, our other rich spiritual treasures, we hold them all that we may impart.

But remember that all these other good things that England has will spread themselves with little effort, people will be glad to get them.

But the Gospel will not be spread so. It must be taken to those who do not want it. It must be held forth with outstretched hands to 'a disobedient and gainsaying people.' It is found of them that seek it not.

Like the Lord we must go to the wanderers, we must find them as they lie panting and thirsty in the wild wilderness. Therefore Christian men must make special earnest efforts or the work will not be done.

They must be as the 'dew that tarrieth not for man, nor waiteth for the sons of men.'

And again, such action does not involve approval of the means by which such a position has become ours. Mordecai knew what vile pa.s.sions had been at work to put Esther there, and did not forget poor Vashti, and we have no need to hide conviction that England's place has often been won by wrong, been kept by violence and fraud, that, as she has strode to empire, her foot has trodden on many a venerable throne unjustly thrown down, and her skirts have been dabbled with 'the blood of poor innocents,' splashed there with her armed hoof. Be it so!--Still!

'Thou makest the wrath of man to praise Thee.' Still--'we are debtors both to the Greek and barbarian,' and all the more debtors because of ills inflicted. G.o.d has laid on us a solemn responsibility. Over all the dust of base intrigues, and the smoke of b.l.o.o.d.y battles, and the hubbub of busy commerce, His hand has been working, and though we have been sinful, He has given us a place and a power, mighty and awful. We have received these not for our own glory, not that we should boast of our dominion, not that we should gather tribute of gain and glory from subject peoples, not even that we should carry to them the great though lesser blessings of language, united order, peaceful commerce, sway over brute nature, but that we should give them what will make them men--Christ.

We have a work to do, an awful work. To us all as Christians, to us especially as citizens of this land and members of this race, to us and to our brethren across the Atlantic the message comes, by our history, our manners, etc., as plainly as if it were written in every wave that beats around our coast. 'Ye are my witnesses, saith the Lord.'

II. G.o.d lays upon us special missionary work by the special characteristics of the times.

'Such a time as this!' Was there ever such a time?

Look at the condition of heathenism. It is everywhere tottering. 'The idols are on the beasts, Bel boweth down.' The grim G.o.ds sit half famished already. There is a crack in every temple wall.

Mahommedanism, Buddhism, Brahminism--they are none of them progressive. They are none of them vital. Think how only the Gospel outleaps s.p.a.ce and time. How all these systems are of time and devoured by it, as Saturn eats his own children. They are of the things that can be shaken, and their being shaken makes more certain the remaining of the things that cannot be shaken.

Look at the fields open. India, China, j.a.pan, Africa, in a word, 'The field is the world' in a degree in which it never was before. 'Such a time'--a time of seething, and we can determine the cosmos; a plastic time, and we can mould it; it is a deluge, push the ark boldly out and ransom some.

III. If we neglect the voice of G.o.d's providence, harm comes on us.

The gifts unimproved are apt to be lost. One knows not all the conditions on which England holds her sway, nor do we fathom the strange way in which spiritual characteristics are inwrought with material interests. But we believe in a providential government of the world, and of this we may be very sure, that all advantages not used for G.o.d are held by a very precarious tenure.

The fact is that selfishness is the ruin of any people. When you have a 'Christian' nation not using their position for G.o.d's glory, they are using it for their own sakes; and that indicates a state of mind which will lead to numberless other evils in their relation to men, many of which have a direct tendency to rob them of their advantages.

For instance, a selfish nation will never hold conquests with a firm grasp. If we do not bind subject peoples to us by benefits, we shall repel them by hatreds. Think of India and its lessons, or of South Africa and its. We have seen the tide of material prosperity ebb away from many a nation and land, and I for my part believe in the Hand of G.o.d in history, and believe that the tide follows the motions of the heavens.

The history of the Jewish people is not an exception to the laws of G.o.d's government of the world, but a specimen of it. They who were made a hearth in which the embers of divine truth were kept in a dark world, when they began to think that they had the truth in order that they might be different from other people, and forgot that they were different from others in order that they might first preserve and then impart the truth to all, lost the light and heat of it, stiffened into formal hypocrisy and malice and all uncharitableness, and then the Roman sword smote their national life in twain.

Whatever is not used for G.o.d becomes a snare first, then injures the possessors, and tends to destroy the possessors. The march of Providence goes on. Its purposes will be effected. Whatever stands in the way will be mowed remorselessly down, if need be. Helps that have become hindrances will go. The kingdoms of this world will have to fall; and if we are not helping and hasting the coming of the Lord we shall be destroyed by the brightness of His coming. The chariot rolls on. For men and for nations there is only the choice of yoking themselves to the car, and finding themselves borne along rather than bearing it, and partaking the triumph, or of being crushed beneath its awful wheels as they bound along their certain road, bearing Him who rides 'forth prosperously because of truth and meekness and righteousness.'

IV. Though we be unfaithful, G.o.d's purpose of mercy to the world shall be accomplished.

'Deliverance and enlargement shall arise from another place.' So it is certain that G.o.d from eternity has willed that all flesh should see His salvation. He loves the heathen better than we do. Christ has died not for our sins only, but for the sins of the whole world. G.o.d hath made of one blood all nations of men. The race is one in its need. The race is one in its goal. The Gospel is fit for all men. The Gospel is preached to all men. The Gospel shall yet be received by a world, and from every corner of a believing earth will rise one roll of praise to one Father, and the race shall be one in its hopes, one in its Lord, one in faith, one in baptism, one in one G.o.d and Father of us all.

That grand unity shall certainly come. That true unity and fraternity shall be realised. The blissful wave of the knowledge of the Lord shall cover and hide and flow rejoicingly over all national distinctions. 'In that day Israel shall be the third with Egypt and with a.s.syria, a blessing in the midst of the earth.'

This is as certain as the efficacy of a Saviour's blood can make it, as certain as the universal adaptation and design of a preached Gospel can make it, as certain as the oneness of human nature can make it, as certain as the power of a Comforter who shall convince the world of sin, of righteousness, and judgment can make it, as certain as the misery of man can make it, as certain as the promises of G.o.d who cannot lie can make it, as certain as His faithfulness who hangs the rainbow in the heavens and enters into an everlasting covenant with all the earth can make it.

And this acc.u.mulation of certainties does not depend on the faithfulness of men. In the width of that mighty result the failure of some single agent may be eliminated. Nay, more, though all men failed, G.o.d hath instruments, and will use them Himself, if need were.

Only we may share the triumph and partake of the blessed result.

Decide for yourself, what share you will have in that marvellous day.

Let your work be such as that it shall abide. Stonehenge, cathedrals, temples stand when all else has pa.s.sed away. Work for G.o.d abides and outlasts everything beside, and the smallest service for Him is only made to flash forth light by the glorifying and revealing fires of that awful day which will burn up the wood, the hay, and the stubble, and flow with beautifying brightness and be flashed back with double splendour from 'the gold, the silver, and the precious stones,' the abiding workmanship of devout hearts in that everlasting tabernacle which shall not be taken down, the ransomed souls builded together, ransomed by our preaching, and 'builded up together for a temple of G.o.d by the Spirit.'

THE NET BROKEN

'And Esther spake yet 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. 4.

Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, 5. And said, 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 king's provinces: 6. 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? 7. Then the king Ahasuerus said unto Esther the queen, and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. 8. Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse. 15. And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. 16. The Jews had light, and gladness, and joy, and honour. 17. And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.'--ESTHER viii. 3-8,15-17.

The spirit of this pa.s.sage may perhaps be best caught by taking the three persons appearing in it, and the One who does not appear, but acts unseen through them all.

I. The heroine of the whole book and of this chapter is Esther, one of the sweetest and n.o.blest of the women of Scripture. The orphan girl who had grown up into beauty under the care of her uncle Mordecai, and was lifted suddenly from sheltered obscurity into the 'fierce light that beats upon a throne,' like some flower culled in a shady nook and set in a king's bosom, was true to her childhood's protector and to her people, and kept her sweet, brave gentleness unspoiled by the rapid elevation which ruins so many characters. Her Jewish name of Hada.s.sah ('myrtle') well befits her, for she is clothed with unostentatious beauty, pure and fragrant as the blossoms that brides twine in their hair. But, withal, she has a true woman's courage which is always ready to endure any evil and dare any danger at the bidding of her heart. She took her life in her hand when she sought an audience of Ahasuerus uninvited, and she knew that she did. Nothing in literature is n.o.bler than her quiet words, which measure her danger without shrinking, and front it without heroics: 'If I perish, I perish!'

The danger was not past, though she was queen and beloved; for a despot's love is a shifting sand-bank, which may yield anchorage to-day, and to-morrow may be washed away. So she counted not her life dear unto herself when, for the second time, as in our pa.s.sage, she ventured, uninvited, into the king's presence. The womanly courage that risks life for love's sake is n.o.bler than the soldier's that feels the l.u.s.t of battle maddening him.

Esther's words to the king are full of tact. She begins with what seems to have been the form of address prescribed by custom, for it is used by her in her former requests (chap. v. 8; vii. 3). But she adds a variation of the formula, tinged with more personal reference to the king's feeling towards her, as well as breathing entire submission to his estimate of what was fitting. 'If the thing seem right before the king,' appeals to the sense of justice that lay dormant beneath the monarch's arbitrary will; 'and I be pleasing in his eyes,' drew him by the charm of her beauty. She avoided making the king responsible for the plot, and laid it at the door of the dead and discredited Haman.

It was his device, and since he had fallen, his policy could be reversed without hurting the king's dignity. And then with fine tact, as well as with a burst of genuine feeling, she flings all her personal influence into the scale, and seeks to move the king, not by appeals to his justice or royal duty, but to his love for her, which surely could not bear to see her suffer. One may say that it was a low motive to appeal to, to ask the despot to save a people in order to keep one woman from sorrow; and so it was. It was Ahasuerus's fault that such a reason had more weight with him than n.o.bler ones. It was not Esther's that she used her power over him to carry her point. She used the weapons that she had, and that she knew would be efficacious.

The purpose for which she used them is her justification.

Esther may well teach her sisters to-day to be brave and gentle, to use their influence over men for high purposes of public good, to be the inspirers of their husbands, lovers, brothers, for all n.o.ble thinking and doing; to make the cause of the oppressed their own, to be the apostles of mercy and the hinderers of wrong, to keep true to their early a.s.sociations if prosperity comes to them, and to cherish sympathy with their nation so deep that they cannot 'endure to see the evil that shall come unto them' without using all their womanly influence to avert it.

II. Ahasuerus plays a sorry part beside Esther. He knows no law but his own will, and that is moved, not by conscience or reason, but by ign.o.ble pa.s.sions and sensual desires. He tosses his subjects' lives as trivial gifts to any who ask for them. Haman's wife knew that he had only to 'speak to the king,' and Mordecai would be hanged; Haman had no difficulty in securing the royal mandate for the murder of all the Jews. Sated with the indulgence of low desires, he let all power slip from his idle hands, and his manhood was rotted away by wallowing in the pigsty of voluptuousness. But he was tenacious of the semblance of authority, and demanded the appearance of abject submission from the 'servants' who were his masters. He yielded to Esther's prayer as lightly as to Haman's plot. Whether the Jews were wiped out or not mattered nothing to him, so long as he had no trouble in the affair.

To shift all responsibility off his own shoulders on to somebody else's was his one aim. He was as untrue to his duty when he gave his signet to Mordecai, and bade him and Esther do as they liked, as when he had given it to Haman. And with all this slothful indifference to his duty, he was sensitive to etiquette, and its cobwebs held him whom the cords of his royal obligations could not hold. It mattered not to him that the edict which he allowed Mordecai to promulgate practically lit the flames of civil war. He had washed his hands of the whole business.

It is a hideous picture of an Eastern despot, and has been said to be unhistorical and unbelievable. But the world has seen many examples of rulers whom the possession of unlimited and irresponsible power has corrupted in like fashion. And others than rulers may take the warning that to live to self is the mother of all sins and crimes; that no man can safely make his own will and his own pa.s.sions his guides; that there is no slavery so abject as that of the man who is tyrannised by his lower nature; that there is a temptation besetting us all to take the advantages and neglect the duties of our position, and that to yield to it is sure to end in moral ruin. We are all kings, even if our kingdom be only our own selves, and we shall rule wisely only if we rule as G.o.d's viceroys, and think more of duty than of delight.

III. Mordecai is a kind of duplicate of Joseph, and embodies valuable lessons. Contented acceptance of obscurity and neglect of his services, faithfulness to his people and his G.o.d in the foul atmosphere of such a court, wise reticence, patient discharge of small duties, undoubting hope when things looked blackest fed by stedfast faith in G.o.d, unchangedness of character and purpose when lifted to supreme dignity, the use of influence and place, not for himself, but for his people,--all these are traits which may be imitated in any life. We should be the same men, whether we sit unnoticed among the lackeys at the gate, or are bearing the brunt of the hatred of powerful foes, or are clothed 'in royal apparel of blue and white, and with a great crown of gold.' These gauds were nothing to Mordecai, and earthly honours should never turn our heads. He valued power because it enabled him to save his brethren, and we should cultivate the same spirit. The political world, with its fierce struggles for personal ends, its often disregard of the public good, and its use of place and power for 'making a pile' or helping relations up, would be much the better for some infusion of the spirit of Mordecai.

IV. But we must not look only at the visible persons and forces. This book of Esther does not say much about G.o.d, but His presence broods over it all, and is the real spring that moves the movers that are seen. It is all a lesson of how G.o.d works out His purposes through men that seem to themselves to be working out theirs. The king's criminal abandonment to l.u.s.t and luxury, Haman's meanly personal pique, Esther's beauty, the fall of the favourite, the long past services of Mordecai, even the king's sleepless night, are all threads in the web, and G.o.d is the weaver. The story raises the whole question of the standing miracle of the co-existence and co-operation of the divine and the human. Man is free and responsible, G.o.d is sovereign and all-pervading. He 'makes the wrath of man to praise Him, and with the remainder thereof He girdeth Himself.' To-day, as then, He is working out His deep designs through men whom He has raised up, though they have not known Him. Amid the clash of contending interests and worldly pa.s.sions His solemn purpose steadily advances to its end, like the irresistible ocean current, which persists through all storms that agitate the surface, and draws them into the drift of its silent trend. Ahasuerus, Haman, Esther, Mordecai, are His instruments, and yet each of them is the doer of his or her deed, and has to answer to Him for it.