The Pulpit Commentary — Esther — Section 39

senate, or cabi~et. If any body of counsellom could lay just claim to it, then the safety of a perfect w1Bdom and truth would be the necessary result. Nothing could resist its power. This condition, however, being impossible, we must resort to the alternative aBsumption, viz., that the counsellors are-2. All free. In this case the conflict of opinion and aim must ultimately bring to the light what is just and good It is the prin_cip_le of free discussio~ that governs the pr_?ceedings of our modem parliaments. PreJud1ce and corrupt motive may find a place m the doings of such parliaments 1 but through the cont:oversi~s wh_ich aria~ truth gndu~lly emerges into power, and so oner or later shapes itself mto 1rrevers1ble laws. Circumstances, however may elicit ~dvice which _is o~posed to t~e better knowledge or free judgment of th~se who give 1t. A despotic kmg, or an mfatuated people, may destroy counsel, or force it away from the lines of truth. "What to do ·with Vashti?" was the proposition of the king to his ·wise men. From the advice which was given and accepted we learn- I. SOME OF THE 1dARKS OF GOOD COUNSEL. 1. It does not flatter. The words of Memu.~an _were :1:ramed t? please the king .. They _were ~ery artful in their flattery. Vashti s sm agamst the kmg was expanded mto a sm agamst all the husbands in the empire. Her punishment would confer a benefit on both " princes and people " in all the provinces. A soothing and solace to the king's wounded vanity I The desire to please and the desire to be pleased are both enemies to good counsel. 2. It is above fear. As the fear of disgrace or suffering is the greatest trial to honesty of counsel, so the conquering of such a fear, in circu.m!ltances that seemed to justify it, is its greatest triumph. Here Memucan and bis companions failed. They knew the anger that burned in the king's heart, and their advice showed an anxiety to avert the effects of that anger from themselves. They valued their heads more than their virtue. Under fear, wisdom was willing to assume the guise of cunning. To get good counsel it is better to win confidence than to inspire fear. Fear is always false ; Jove only is true. 3. It is unselfish. Whenever counsel is given, whether with or without asking, it should be entirely in the interest of those to whom it is given. Any underlying element of selfish thought is weakening, if not vitiating. It is clear that Memucan and his fellow wisdom-mongers had much regard to their own position in the advice which they gave. 4. It is just. It takes into view the interests of those whose character or position may be affected by it. Unfair or one-sided judgments are opposed to it. In Vashti's case the counsel given assumed that she had been guilty of conduct that deserved the severest punishment, without so much as noticing the circumstances which led to it and which may have justified or palliated it. It was assumed that the queen had been disobedient, bad set a bad example, and had injured not only the king, but the whole empire. Nothing was said of the folly of the king's command. Nothing was allowed for the womanly feelings that were out- raged by it. Injustice in counsel deprives it of the quality of goodness or true wisdom. 5. It is reasonable. Any counsel which violates common sense, or bears a ludicrous aspect, is unworthy to be given or followed. Such counsel can only be offered to men who are known to lack a reasonable mind, or come from men who are i;wayed rather by policy than by principle. The advice given about Vashti is so foolish in its form as to suggest that the "wise men" were befooling their king. II. How DIFFICULT IT IS FOB THE GREAT TO GET GOOD COUNSEL I To secure that advice shall be founded on truth, they must-1. Be known to desire the truth. For the most part, a man po~sessing power will only receive counsel that is fasbi~ned _to suit his character and W1Shes. If he loves and seeks the truth, those who advise him will speak the truth. A wise and truthful counsel will grow up around him. But if he lives falsely and hates to be disturbed in his false living, the counsel that is given him will he after hie liking. 2. Be able to discern the truth. Good instincts will not protect a weak _man from the impositions of plausible c~mning._ ~ de~ire to learn and to do what is nght may be defeated by a want of capacity to d1stingu1sh be~ween competing counsels. Thie power of discernment, with res~ect to the quality _of advice, greatly varies in men. Some possess it as a natural gift; some only ~cquir_e t after long experience; many never get hold of it; all have n_eed to cultivate 1t with earnest care. It is a great power in the practical conduct of life. 3. ~e resolute to learn the truth. For kings and other great people to get good counsel, 1t must be known that they will only listen to counsel that is good. A desire for the truth, and OH, J. 10-22.] THE BOOK OF ES1"HER. 37