would be the object of its secret respect. But on this point we cannot enlarge at present.

"When the

We turn now from Mordecai to Haman. all-influential man of power saw the Jew in the king's gate, that he stood not up nor moved for him, he was full of indignation against Mordecai." He had come out from the banquet, we are told, joyful and with a glad heart. And no wonder; for the honour which had been conferred upon him, of being invited to such an entertainment, was higher than usually fell to the lot of the most exalted subject. He seemed now to be secure in the possession of his dignities and influence, when he stood so high in the favour both of the king and of the queen. Visions of still greater grandeur and wealth than he had yet attained floated before his mind; and as he passed along, receiving the profound homage of the servile crowd of attendants, who knelt as he approached, and shaded their eyes, as if it had been presumptuous to look upon the face of so great a man, he was the more puffed up with a sense of his own preeminence. But all at once he comes to the spot where Mordecai sits, and here his triumph ends. The Jew takes no more notice of him than if he were the humblest officer about the court, excepting that there is in his countenance an expression of contempt, and perhaps of dislike. This scorn is like a dagger in Haman's heart. All the feelings of self-gratulation which he had so pleasingly cherished, and the visions of yet higher honour which he was to attain, are at once dissipated, and he retires to his house, with the mingled passions

198

MISERY OF THE UNGODLY.

of anger, and hatred, and revenge burning in his bosom. It is remarkable, and it is profitable to notice, how completely worldly men lie at the mercy of very trifling incidents for the preservation of their comfort and happiness. A circumstance in itself of no importance, falling out unexpectedly, will have the effect of disturbing and deranging the whole train of their enjoyments. A little matter, which you would think scarcely worth their notice, is poison in the cup of their pleasures, and converts their satisfaction into exquisite misery. Haman's case finds many parallels. We have referred to the subject before: we may allude to it again. From the banquet and the gay assembly, from which it might have been supposed that all vexation, and care, and trouble would be excluded, the votaries of fashion frequently depart with such bitterness of spirit, as to make them the objects rather of pity than of envy. A supposed slight, a contemptuous glance, a suspicious whisper, a preference shown to some other party over them by those whose favour and patronage are regarded as of consequence, will throw a deep cloud of disquietude and discontent over the minds of those lovers of vanity, which distresses them more than many of the real ills of life would do. In this way it is that the proud, and vain, and frivolous are partly punished, even in this life, for their sin and folly. They carry about in their own breast the materials which, by a just retribution, turn their sweetest enjoyments into gall and wormwood. This point, however, will come to be more fully spoken of afterwards, when we consider the remainder of the chapter.

In the meantime, the chief lesson which is evidently deducible from the verse before us is founded upon the contrast between the two individuals mentioned in it— Mordecai and Haman;-between the servant of God and the wicked enemy of God's people. Mordecai occupied the subordinate place; and not only so, but he was, with all his countrymen, doomed to death in consequence of the royal edict. He had done good service to the king, even to the preservation of his life, but for that service he had received no reward. If he had been of morbid temper, he would have been dissatisfied on this account; and more especially, with the prospect before him of the coming evil, he would have been unfitted for all his ordinary duties. Only three days before he was running about in sackcloth-wailing, and refusing to be comforted. But now he is in his ordinary dress, and in his usual place, as calm and composed as if all his affairs had been most prosperous, and with as independent and manly a spirit, and as unabashed countenance as if he had had nothing to dread. We may truly say of him, then, that in the midst of his trials he was happy. There, again, is Haman, who is the next man to the king, and who really possesses more power, because he can mould the king to his purposes. Rank, wealth, and honour are his, sufficient, it might be thought, to satisfy the most ambitious mind. Thousands bow before him,-his will is law,-the lives and destinies of millions are in his hand, he can rule everything but his own spirit. Here, however, he is a slave -a slave to fiendish passions. And in consequence of

this, because Mordecai the Jew would not do him reverence, he is frantic with rage. He forgets all the real benefits he enjoys by reason of the slight put upon him by this one man. It needs no argument to prove which of these two persons is truly the greater character, and which of them is most entitled to our respect. But how, it may be asked, came Mordecai to be able to bear with such equanimity the pressure of real trouble, while his enemy was all discomposed by an imaginary wrong, or by that which, if it was a real injury, he could so well afford to overlook? The answer to this question is easily given. Mordecai's heart and mind were under the influence of the word of God. He had committed to Him the whole issue of that affair in which all the Jews were so deeply interested. He could thus look forward with good hope to a happy deliverance from danger, through the interposition of the God of Abraham, who had told His people that He was the shield and the reward of all who trusted in Him. Mordecai, therefore, possessed his soul in patience, assured that some outlet would be found from the threatened danger. Haman, on the other hand, was destitute of all fear of God, and unaccustomed to lay any restraint upon his passions, except when self-interest prompted him so to do. His success in life had only stimulated the evil principles of his nature, and rendered him haughty, imperious and revengeful, where he had power to gratify his dispositions. He was therefore capable of any villany, and incapable of enjoying the blessings of his condition, as all must be who are strangers to self-govern

ment.

PASSION CONCEALED.

201

So that upon the whole, when we contrast the two men, we would rather cast in our lot with Mordecai than Haman. To the despised Jew belonged true greatness and true happiness, because he was influenced by the fear of God.

But we must proceed now to consider verses 10–13: "Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to-morrow am I invited unto her also with the king. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.

'Haman refrained himself." It is a circumstance not unworthy of notice, that even those persons who are habitually self-willed, and destitute of the power of selfgovernment, can nevertheless, when occasion requires it, exercise a wonderful control over both their speech and their passions. Thus, for example, a man who is addicted to the sin of profane swearing, will be found to put such guard upon his words in the presence of a superior who detests that sin, that not one oath will escape from his lips. A man who has no command of his temper at ordinary times, will appear smooth and unruffled in his intercourse with those on whom he is

N