without an unvarying propensity to sin. The occasions for the development of Pharaoh's hardness of heart were altogether different from those that surrounded Solomon when his heart departed from the fear of the Lord. The point of trial with Joseph was altogether different from that of Daniel; but both were sorely tried, and both conquered. And if, in Nebuchadnezzar's court, it was a great crime not to worship a golden image, it was not a less offense, in the Persian court, to pray with open windows toward Jerusalem, or, in Ahasuerus' court, to refuse to render homage to his minister of State.

Haman's proposition, which please read in Esther iii: 8, 15, contained truth enough to make it plausible, and error enough to make it cruel, and enough personally agreeable to the king to make it popular with him. It was true that the Jews were dispersed among the people, in all the provinces of the Persian empire, and in this scattering abroad was fulfilled the divine threatening contained in their own holy books, from Moses to Jeremiah, that such a calamity should befal them, if they did not keep their covenant with JEHOVAH. And it was true that their laws were diverse from those of all other people. They were the only true theists on earth. All other nations were polytheists and idolaters. Nor was any other nation under the same kind of political rule, nor governed by the LORD in the same way.

But observe the cunning malice of his address to the king. He does not say, there is an old Jew that has offended me, and, through me, offered an affront to your sacred majesty; therefore, let me execute ven

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No, not a word of this sort. He feared to show his real character for rancour to the king, or courtiers. He professes to have no personal motives, but to be moved altogether by a desire for the public good. There is "a people scattered," says he, as if they were of no consequence to the king's empire. They have no fixed home. Scattered abroad, and dispersed, say you, you son of Amalek? It is true;

but is their dispersion their fault, or their misfortune? Their fathers sinned, and for their sins their God had sent the Assyrians and Chaldeans to chastise them, by laying waste their country and cities, and carrying them away captives. Are the children to be responsible for the sins of their parents and ancestors? A certain people-as if he meant to say, nobody knows who they are-whence they came- —a fugitive, vagabond, Gipsy race-a curse to the kingdom. It was thus, under false and malicious representations, by false pleas, that he obtained his murderous decree. But if he scrupled not to kill them, it is not strange that he considered it no sin to tell lies on them, though slander is the worst kind of murder.

But Haman's scorn is exceedingly haughty. His anger is so fierce and excessive that he says within himself, "It is not enough to take the blood of Mordecai. This were a mere vulgar, plebeian revenge for such a lord as I. My fury shall fly higher. His whole nation shall perish for this insult. The blood of all the Jews is not more than enough to blot it out." And as all the Hebrews then in the world were probably within the limits of the Persian empire, it seemed to be within his power to hold all their heads in one

hand, while with the other he might, by one stroke, cut all their throats. He was of the Nero school, who is said to have wished that all the Christians had but one neck, that by a single blow he might make an end of them. In his rage, it was nothing to Haman that the punishment is to far outrun the offense-that thousands of the innocent were to be included in this sweeping execution-thousands upon thousands that knew neither him nor Mordecai were to be slaughtered before or without knowing the cause at all. He hesitated not to imbrue his hands in blood which he could not help knowing was altogether innocent.

Neither keep they the king's laws. But, Haman, where is the proof of this? When and where were the Jews seditious under their Persian rulers? In all these provinces, is there a single Hebrew that has failed in obedience to the king, unless it be this personal enemy of yours? Out of all the millions in his empire, has the king any subjects so true as these Hebrews? For all the rest obey through fear; they only obey from conscience, or from a religious principle, for their laws teach them to obey and pray for their sovereigns, and "adjudge to hell all that are rebellious." There is not a syllable in proof that the Israelites in Persia were unprofitable subjects or troublesome to the government. It is true, as Tacitus says, and as we know from other sources also, that the Jews, though scattered, yet as a people, hold their religious rites distinct from all the world besides. It was a part of their religion and polity, and the design of God, that they should keep themselves separate from the heathen. But there is not a syllable of proof that the Jews were disobedient

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to the laws of the king of Persia, nor that they were unprofitable subjects. The contrary is proven by Haman's proposition to pay ten thousand talents to the king's treasuries. It is as if he had said the government derives a revenue from these people, but if the king will allow me to destroy them all, I will make up that loss out of my own property.

And in the conduct of Mordecai, remember what service he has done, and the principle upon which he is constrained to refuse. Ahasuerus had not now been on his throne but for his loyalty. Nor is it really the intention of the Persian Court to require a Jew to violate his conscience in matters of religion. It is your own malice that excites to this fearful revenge.

"It is not for the king's profit to suffer them." It is, then, a question of profit or loss, not of right and justice. Never was there a scheme of villainy that was not gilded over with the plausible pretense of public utility. Nothing under heaven has made so many fools and so many heartless villains as supposed profit. The greatest good to the greatest number is indeed desirable, but such an object was never yet reached by a disregard of justice and right. Expediency is a fallacy. It is never allowed us to try the experiment of doing evil that good may come. This is the Devil's "elabo

rate lie."

How did it turn out in the case before us? The king is to get ten thousand talents for this execution. But instead of that his only profit was the blood and mangled bodies of thousands of his faithful subjects. Ah, cruel Haman! Are these the tender mercies of the wicked? Are these the profits of sin? What

carcasses.

"if thou couldst have swum in a whole sea of Jewish blood, if thou couldst have raised mountains of their What if thou couldst have made all Persia thy shambles, who would have given thee one farthing for all those piles of flesh, for all those streams of blood?"-Hall. Thus we see that Haman's proposition for the destruction of the Jews is backed with three arguments: First. They are so scattered, that their entire destruction will not depopulate any part of the empire-killed everywhere, they will be missed nowhere. Secondly. By their destruction, the empire would be consolidated and become more homogeneous. They were a people not assimilated. Thirdly. The king's treasure should be enriched with ten thousand talents. Ahasuerus was to lock up all the Jews in his chest, and Haman's chemistry was to convert them all into silver. But has it not always been thus? In what age or country has any one sought to wound the state, who did not first kiss it, pretending that he was seeking above all the public good? He loves Cæsar not less, but Rome more, and himself most of all. dear sovereign people," how the demagogue loves them, and how he hugs them to death, all for mere love; or while kissing them, perchance, either betrays them, or steals all the loaves and fishes! Americans, you have only two creatures on earth to fear, religious fanatics and political demagogues. The people are right, and are honest and may be trusted; but fanatical priests, and clergymen and demagogues, you must watch with more than Argus' eyes, and with "eternal vigilance."

"The

As we find Haman assisted in his plans for a speedy