Part 1 (2/2)
Yes, my young friends, affectionately and solemnly would I urge you to begin early to curb your pa.s.sions, and to study sweetness of disposition. It will soon become to you perfectly natural, and thus you will lay the foundation for a virtuous and tranquil old age. But, asks the youth, shall I live longer for subduing my pa.s.sions and doing good, for seeking peace and pursuing it? Certainly. Our text teaches this; so does philosophy, and the scriptures generally. Jesus Christ says, ”Blessed are the _meek_, for they shall inherit the earth.” That is, they shall long enjoy it. ”Blessed are the peace-makers for they shall be called the children of G.o.d.” The fifth Commandment says, ”Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy G.o.d giveth thee.” By honoring our parents, we are to understand a filial and submissive obedience to their precepts by not departing from that way in which with many exhortations, prayers and tears, they sought to train us up. In this case, honoring them would of course require us to walk in the paths of virtue and temperance, and to live an honest, quiet and peaceable life which would ensure the promise, and give us many days.
Not only do the scriptures promise long life to the peaceable, temperate and meek, but they on the other hand just as solemnly declare that ”the wicked shall not live out half their days.” This pa.s.sage has occasioned much dispute among religious denominations; one affirming that every man's time is appointed in the counsels of heaven by the decree of G.o.d, who ”declares the end from the beginning;” and another affirming that _it is not_, for the above pa.s.sage teaches that the life of man may be shortened. But there is no occasion for dispute on this point, for they are both right, as we have seen in the course of our remarks. This pa.s.sage is but the counterpart of our text. It is the decree of G.o.d that the wicked, the abandoned shall not reach the extreme of human life, because they indulge in those very crimes, which, in the const.i.tution of things, must inevitably carry them to an early tomb. Of the truth of this we see thousands of instances in the world. And G.o.d has decreed that the meek, the peaceable shall reach the extreme of life, because they pitch upon that happy course of conduct which naturally leads to it. All that we are to understand by his _decree_, is that he has inseparably connected the _end_ with the _means_ by so const.i.tuting our natures, and so ordering his providence that _sin, dissipation, anger,_ and _revenge_ shall not only destroy happiness, but shorten life, so certain as men pursue such a wretched course. And that the opposite course of conduct shall not only communicate happiness, but protract life so certain as they engage in it.
Here then, my young friends, you may readily perceive how G.o.d punishes vice and rewards virtue. He does not do it by any abstract law, or arbitrary mode of procedure, but lie has in infinite wisdom interwoven, the whole in the very const.i.tution of our natures, so that the wicked cannot go unpunished, nor the righteous unrewarded. To teach that man can indulge in vice, and yet escape its punishment by future repentance, is not only dangerous to the morals of society, but is a direct impeachment of the divine administration, as it must in such case, be defective. And to teach that men may live righteously and G.o.dly and yet go unrewarded, is equally dangerous to the morals of the community, as it is but discouraging them from engaging in a virtuous course of conduct. To teach that men are to be rewarded in a future world for their _goodness_ here, is but in substance saying that virtue is attended with mental misery, and so far as it fails of rewarding its possessor _here_, the balance is to be made up _hereafter_. And to teach that men are to be punished in a future state for their _badness_ here, is but in substance saying, that vice is attended with some mental joys, and so far as it fails of punis.h.i.+ng its possessor _here_, the balance is to be made up _hereafter_.
It is readily granted that the righteous may suffer. But we ought ever to make a plain distinction between afflictions and punishments, for the Bible does this. It is impossible in the nature of things that punishment can exist except in connexion with guilt. Paul and Silas were cast into prison and fastened in the stocks, on account of their religion. But nothing could disturb their mental peace--their heaven-born repose. They joyfully sung psalms, and lifted up their voices in prayer to G.o.d in the calm enjoyment of a pure unsullied conscience.
They suffered afflictions that were, under the government of G.o.d, to work out for their good. There were no doubt others in that prison justly suffering for their crimes. To them it was punishment. Because the _former_ were suffering _affliction_, the _latter, punishment_.
The scriptures say, ”Great peace have they that love thy law; and nothing shall offend them.” ”There is no peace, saith my G.o.d, to the wicked;” and he who says there _is_, contradicts Jehovah.
If you would, my young friends, avoid punishment, avoid sin. If you would be happy, and enjoy a long and tranquil life, follow carefully the directions of our text; for rest a.s.sured that a contrary course of conduct will not only involve you in misery and wretchedness, but bring you to a premature grave. Let us then take warning, and not become our own executioners. Let us make the most of life we may, and not turn our present existence, which is one of heaven's choicest blessings, into a curse. Let us do good in our day and generation, and render ourselves blessings to mankind, by living soberly, righteously and peaceably in the world? Let us do justly, love mercy, and walk humbly with G.o.d--visit the widow and the fatherless in their affliction, and keep ourselves unspotted from the world.
SERMON III
”And they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat gra.s.s as oxen, and seven times shall pa.s.s over thee until thou know that the Most High ruleth in the kingdom of, men, and giveth it to whomsoever he will.” Daniel iv:32.
That reason, as well as revelation, teaches an overruling providence, very few deny. There must exist in nature an omnipotent and benevolent Being to keep all her works in harmony--to touch the most secret and subtle springs of the vast machinery of the universe--to regulate seed time and harvest, summer and winter, day and night; and to throw the enrapturing charms of countless variety not only over the landscape, but over all that we behold in the heavens above, or in the earth beneath. Globes roll in the paths a.s.signed them, and by some unseen hand are wisely kept from interfering in their orbits, and disturbing each other's motions. These facts demonstrate the existence of an omniscient, omnipotent, and Benevolent Being; and every event, transpiring in the government of the world, proclaims an omnipresent Jehovah.
He not only works in the majesty of the lightning, and in the grandeur of the storm regulating and directing the whole in its sublime career, but he notices the fall of a sparrow, and numbers the very hairs of our head. Events, the most trivial in their nature, are the objects of his notice, as well as those of the most momentous character. Were not this the case, universal disorder and ruin would soon find their way into his works, break the chain of events, and reduce all, that we now admire, from its present harmony and glory, down to its general confusion and chaos. This conclusion is unavoidable, because some of the greatest events that have transpired in the world, owe their existence to something of a very trivial nature.
If G.o.d did not, in the general government of the world, direct also _small events_, then he could not be the author of those great events which flow from them. On this principle there might transpire countless events of the greatest magnitude without the direction and superintendance of Deity. The admission of _this_ is but practical Atheism. It is acknowledging a G.o.d in words, but in works denying him.
It alike makes _chance_ the governor of the world to those who acknowledge such a G.o.d, as to those who wholly deny his existence.
In our text a presiding Deity is solemnly recognized by the prophet Daniel, and his supremacy over the affairs of men is throughout the whole chapter most strikingly set forth before the a.s.syrian king. He had dreamed a dream which none of the wise men of Babylon were able to interpret. Daniel was called to him; who after making known to that proud monarch his destiny involved in that dream, expostulates with him on his conduct. He did not threaten him with endless punishment in tile immortal world, but informed him that there was a G.o.d that ruled the heavens, and presided over the affairs of men; and exhorted him to forsake his iniquities. This is his language: ”And whereas they commanded to leave the stump of the tree roots, thy kingdom shall be sure unto thee, after thou shalt have known that the heavens do rule.
Wherefore, O king! Let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. All this came upon the king Nebuchadnezzar. At the end of twelve months, he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of my kingdom, by the might of my power and for the honor of my majesty?
While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar! To thee it is spoken; the kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field; they shall make thee to eat gra.s.s as oxen, and seven times shall pa.s.s over thee, until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.”
Nebuchadnezzar was the Son of Nabopola.s.ser, and the second king of a.s.syria. He was Regent with his father in the Empire 607 years before the birth of our Lord, and the next year, he raised a powerful army, marched against Jerusalem, and took Jehoiakim, king of Judah, prisoner. While making preparations to carry him and his subjects into captivity, in Babylon, Jehoiakim solemnly promised submission, and begged the privilege of holding his throne under the sceptre of Nebuchadnezzar. This favor was granted, and he was permitted to remain at Jerusalem. Three years after this, he made an unsuccessful attempt to throw off the a.s.syrian yoke and regain his former independence.
This brought on the general captivity of the Jewish nation, which lasted 70 years.
Nebuchadnezzar extended his conquests till he subjugated the Ethiopians, Arabians, Idumeans, Philistines, Syrians, Persians, Medes, a.s.syrians, and nearly all Asia to his sceptre. These splendid conquests, and being now king of kings, lifted up his heart with pride, that he caused a golden image to be reared on the plains of Dura. He issued a royal edict, and commanded the princes and rulers of all these nations as well as their princ.i.p.al subjects to a.s.semble; and being a.s.sembled, he commanded them to fall down and wors.h.i.+p his golden G.o.d. Daniel's companions refused to do this, and were cast into the fiery furnace.
From this circ.u.mstance he was brought to acknowledge a Supreme Being, and even issued a decree that any one who spoke amiss against the G.o.d of Shadrach, Meshach and Abednego should be cut in pieces. But as he was gazing upon the ma.s.sy walls of Babylon--a work of gigantic achievement; as he was surveying, from the height of his palace, the hanging gardens and lofty towers, (an aerial world!) as he was admiring his own magnificence, by the sentence of that G.o.d whom he had glorified, he was driven from men, and in the Hebrew style of expression, is said to have eaten gra.s.s like oxen. By this we are to understand that he was suddenly seized with a disease called by the Greeks lycanthropy, and which is known among physicians at the present day by the name of hypochondria. It is a species of madness that causes persons to run into the fields and streets in the night, and sometimes to suppose themselves to have the heads of oxen, horses, dogs, or fancy themselves to be like some other animal, and doomed to fare like them. And some have imagined themselves to be made of gla.s.s.
At the end of seven years Nebuchadnezzar's understanding returned to him, and he was restored to his throne and glory. He died 562 years before Christ in the 43rd year of his reign.
It is our intention to consider this text in a moral point of view, as applicable to all men of all ages, and in all conditions in life.
While pursuing the various occupations to which our inclination, or fancy may lead, we are too apt to lose sight of that Being who holds our destinies in his hand; and more particularly so in seasons of prosperity, when blest with health and other sublunary enjoyments.
Strange as it may seem, yet it is substantially true, that in proportion as man is successful in the accomplishment of his plans, he becomes arrogant and haughty in his feelings, and instead of acknowledging his dependence on G.o.d, and feeling the bursts of grat.i.tude for the favors and enjoyments heaven scatters in his path, he loses sight of the benign hand that blesses him, and, like the proud a.s.syrian monarch, ascribes all his prosperity to his own plans, and to the effect of his own peculiar management. He surveys the lands he has purchased, the beautiful buildings he has erected, the wealth he has acc.u.mulated, and in view of these achievements of his hand, as he is floating on the full tide of prosperity, he is ready to breathe out in exultation,--”is not this great Babylon which I have built for the house of my kingdom, by the might of my power and for the honor of my majesty.”
When success becomes common, man forgets his dependence on Him who rules in the armies of heaven, and over the affairs of men. It is our duty as intelligent creatures to exercise our reason in viewing things as they really are. He, who will not do this, but goes through life thoughtless, so far resigns the man, and a.s.sumes the brute. Even some, who bear the christian name, proclaim against reason, call her carnal, and prostrate her as it were at the shrine of enthusiasm. They lean upon certain frames and feelings of the animal nature. They are so far driven from men. I say it is our duty as rational intelligences to hold our station in the scale of being, and to exercise our reason in viewing things as they are. We ought candidly and solemnly to weigh the blessings of G.o.d, and consider the relation in which we stand to him as our Creator and Benefactor. Who can tell the value of existence, or number its countless joys? What a wonderful production is man! He has given us the most beautiful symmetry of parts,--has moulded our limbs with accuracy, and freely bestowed these admirable lineaments of form! He has formed the ear for sound, and awakened in its vocal chambers the flowing charms of music, the harmony of rejoicing nature, the dear voices of parents and children, and the sweet whisperings of love and friends.h.i.+p! He has moulded the transparent eye, bedded it in its bony socket, and on its retina painted the universe! He has bid it not only to disclose, all the varied pa.s.sions of the soul, but to roll with softness and affection on the fond companion of our ways, on the countless beauties of nature, and bid it with infinite ease sweep the entire vault of heaven. He has set in motion the warm current of life that rolls through our veins, pouring nourishment, health and animation through all the channels of existence. It is he who throbs the heart, who heaves the lungs, and who bids the ten thousand complicated parts of this organized frame move on. In all this, his goodness is every moment felt, and yet we are thoughtless of these manifestations of his loving kindness. They are so common that we have ceased to prize them.
When sickness and distress come upon us, it is then we learn the value of health and ease, and are often awakened to the reality that the Most High rules.
In view of the trials incident to life, we hear the Psalmist exclaim ”Before I was afflicted I went astray, but now have I kept thy word.”
This seems to be the lamentable condition of man. When rolling in the calm tide of uninterrupted prosperity, and rejoicing in the vigor of health, he forgets there is a G.o.d, or becomes thoughtless that the heavens do rule, and begins, like the king of Babylon, to ascribe all his success to his own power, foresight and management, and is practically an atheist. But however thoughtless men may be, yet there is a G.o.d who governs the world, and will so order and direct his providence, that every one who goes counter to the principles of rect.i.tude is _doomed, inevitably_ doomed, to suffer the consequences.
There is too much practical atheism in the world. By this we mean that there are too many of those who acknowledge a G.o.d in words, that deny him in conduct. Every one, who lives upon the bounties of heaven, who enjoys the sweets of existence, and remains thoughtless of G.o.d, is practically an atheist. As saith Paul, ”They profess that they know G.o.d, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.” He, who goes on in the ways of transgression and multiplies his iniquities, must either believe there is no G.o.d, or else conclude that he does not rule over the affairs of men; and on this ground flatters himself that he shall escape punishment. And not only so, but in opposition to the express declaration of Jehovah, he believes that he shall enjoy a degree of happiness in the indulgence of sin. All such are driven from those rational reflections and moral principles, which virtually const.i.tute the man, and have yet to learn, ”that the heavens do rule.”
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