nor 1111 round the world's family; for there are in hearts exceedingly varions degreos of susceptibility, und these by themselves are sure to govern largely the exuct amount of whut cun be called happiness or joy. All that is necesAary to the one largest, purest, most loving heart in the whole circle is, that all others be blessed und huppy at the same time, and according to the full measure of their capacity. But a joy that is not general, that is exposed to overhearing the sounds of complain- ing, or the sighs of those who mourn alone, or the echoes of the outcry of pain, is deeply felt to be imperfect. II. A JOY FULL OF MUTUAL KINDNESS. Quite independently of the differences in human life that show one man rich and possessing all things, and another poor :tnd needy, there are differences within a far less range of compass, and yet innumerabfo. These do not show the extremes of condition ; and by Divine wisdom they do make the room for all the play of sympathy, for all the works of mutual, kindness. These save hearts from stagnation, and make the healthful ripples and movement after movement of life, stirring the affections within. Were all this at an end, the dead level of human life and feeling would be appalling indeed. The joy that doe9 not find this room for mutual service, for" readiness to good works," for interchange of the offices of affection and friendship, if general, would nevertheless be selfish to the last degree. How happy that short reign of community of goods in the early apostolic history, when all " of them that believed were of one heart and one soul : neither said any of them that e.ught of the things which he possessed was his own ; but they had all things common." And that would be inferior to the conscious pleasure of a constant exchange of the tokens of sympathy and of the deeds of kindness. In the joy that should shut out the prizes of mutual service it would be felt that there was something wanting. III. A JOY FULL OF CHARITABLE KINDNESS. There can be no doubt that the kind- ness of charity is in reality an easier exercise and a less rare grace than that of a perfect mutual kindness. Yet we know the special honour put upon poverty both by the life and the lip of Jesus. And we know the abounding promises that his word makes to those who pity and give to the poor. There is indeed a certain subtle danger that may lurk in the perpetual exercise of charitable kindness. The giver can almost always reckon on the exaltation of position which belongs to the patron. He may be injured by what underlies the beautiful and ever-welcome words of the regretful Job: "When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me." Nevertheless, men little need at present to be warned of the danger; they seldom come near enough to this temptation. And, meantime, must not the joy that knows not the spirit of charity to the poor fatally want? There must be something different from vacant want indeed, bad as that should be. That joy must feel itself "a guilty thing." But now in this typical joy of God's suddenly-rescued people in th~ days of Esther all these elements were present. The people had all been in one danger, bad all enjoyed one deliverance, and they all experience one general pervading joy. Common suffering while it lasts draws us near to one another by a proverb; it is rather the index of cowardice of heart. But when the return of common mercy finds us drawing near to one another in the works of practical fellowship, and showing compassion to the poor in the works of charity, then a happiness is kindled of the best that earth knows. The companions in danger and in rescue are found still companions in prosperity. In woe and in weal they have learned to be one. The common escape from danger quickens a sincere com- passion. And this history cannot be judged to fall short of portraying the one danger of the whole race of mankind, the one rescue open to them, and the one united life of joy, of love, of charity that Christians ought to live here on eartb.-B.
Vera. 21, 27, 28, 31.-The religi01I, of national gratitude. Mordecai and EsthPr were not the people to receive great blessings and then o.t once to forget them. We not unfrequently see those who have had hair-breadth escapes from the worst of calamities recover in a moment their previous light and jaunty spirits. They seem insensible to the risk which had so imperilled them, and certainly are not grateful fur the mercy which had rescued them. They do not return either to give thanks to man or glory to God. It is for otherwise now with Mordecai, with Esther, and, at their 168 THE BOOK OF ESTHER. [OJI:. IX, 1-82.