with death. The wish of Ahaeuerue was thwarted by a woman, and that woman his wife. He was not accustomed to meet with opposition or resistance to his will, and could ill brook hie consort's disobedience. Circumstances heightened his anger. He had boasted of his wife's beaut:, and complaisance, and now, in the presence of his lords, to whom he had boasted, hie vaunt was proved empty and vain. II. THE UNREASONABLENESS AND FOLLY OF THE KING'S ANGER. A monitor might have put to him the question, "Doest thou well to be angry? " If he had not been intoxicated with pride, as well as with wine, he would have blamed himself instead of his spouse, the queen. How much indefensible, unreasonable, and ridiculous anger there is in human society I How often the wrathful would do well to transfer their indignation from others to themselves I "Be ye angry, and sin not ; let not the sun go down upon your wrath I " In those occupying high and prominent and influential positions, anger is very unseemly. Here was a man bearing rule over 127 provinces, and yet unable to rule his own spirit I III. THE RESULTS OF THE KING'S ANGER, 1. It was tempered by counsel. Ahasuerus did not act at once under the impulse of his burning indignation and resentment. This was good. But he should have taken counsel of his own heart, and not of flatterers who ministered to his passions. 2. It led him to part with his wife, and to proclaim his own folly in a public, imperial decree. The man who lashed the sea, who cruelly slew the eldest son of Pythius, who dishonoured the corpse of the brave Leonidas, was just the man to act as here described. It is true that the k.ing's anger was overruled by Providence for good ; but this is no palliation of his serious offence. We have in this narrative a warning against yielding to the impulses of capricious anger. There is a time to be angry ; but we may well suspect ourselves when we are under the influence of vehement feeling of this kind. " Watch and pray, that ye enter not into temptation I " " Consider him that endured such contradiction of sinners against himself." Christ left. us "an example, who when he was reviled, reviled not again; when he suffered, he threatened not." "Blessed are the meek." " Forgive one another, even as God, for Christ's sake, bath forgiven you I " Ver. 13.-Wise men. Wisdom is the skill which some men possess of devising means to secure any end that is aimed at. It is what Aristotle termed an intellectual virtue. There is no position in life where wisdom is not useful. And in the highest positions, in Church and in State, it is a quality which is justly held in very high esteem. Counsellors of kings and ministers of state need a large measure of prac- tical wisdom. The same may be said of pastors of Christian Churches, and of officers of Christian societies and organisations of all kinds. I. THE FOUNDATION OF WISDOM IS NATURAL SAGACITY. It is sometimes said of men that they are "born fools," and it is certain that some are by nature more endowed than others with insight into character, and with fertility of devices and resources. A cunning man is seldom wise, for he usually overreaches himself, and awakens distrust in the minds of his acquaintances. II. WISDOM IS NURTURED BY THE HABIT OF DELIBERATION. It is proverbial that hasty men are unwise ; they will not allow themselves time to see more than one side of a subject. To weigh with calmness and impartiality the possible plans of action is conducive to a wise decision. III. WISDOM IS STRENGTHENED BY KNOWLEDGE: AND STUDY. Not every well-informed and learned man is wise; but few men are wise whose knowledge is scanty, anrl whose experience is contracted. Two kinds of knowledge are referred to in this passage. 1. Historical knowledge, or knowledge of the tin1es. To study the history of nations and of the affairs of state is a good preparation for the life of a politician, a states- man ('llide some excellent remarks in Bossuet's 'Lectures on Universal History,' addressed to the Dauphin of France). 2. Legal knowledge. The counsellors of the king of Persia are said to have known law and judgment, obviously very essential to men in their position. IV. THE POSSESSION OF WISDOM IS A MOST RESPONSIBLE TRUST. Like other good things, it may be used, and it mny be abused. There is a great danger lest the coun- sellors of kings should give advice fitted to please rather than to profit. It is well, Uierefore, that all such ahotlld reI11ember that they are themselves accowitable to th• C 2 20 THE BOOK OF ESTHER. [CH, I, 10-22.
Lord and Judge of all. If wisdom be employed to secure merely selfish ends, or to flatter the ambitious and the vain, it will prove in every way a curse. _Lessons:-1. Let the truly wise, who use their wisdom to good purpose, be regarded with g~neral honour ~nd esteem. 2. Let tl?ose who are consulted by others because of their repute for wisdom seek grace to give good counsel, as in the sig·ht of the Lord. 3. Let the young seek to acquire practical wisdom, and let them remember that "the fear of the Lord is the beginning of wisdom, and to depart from evil is understanding."