Twenty-Four Short Sermons On The Doctrine Of Universal Salvation Part 1

Twenty-Four Short Sermons On The Doctrine Of Universal Salvation.

by John Bovee Dods.

SERMON I

"What man is he that desireth life, and loveth many days that he may see good? Keep thy tongue from evil, and thy lips from speaking guile; depart from evil and do good; seek peace and pursue it." Psalm x.x.xiv:12-14.

Self-preservation and the desire of protracting the momentary span of life is the first principle of our nature, or is at least so intimately interwoven with our const.i.tution as to appear inherent. So powerful is this desire, that in defiance of pain and misery, it seldom quits us to the last moments of our existence. To endeavor to lengthen out our lives is not only desirable, but is a duty enjoined upon us in the scriptures, and is most beautifully and forcibly expressed in our text.

We might here introduce many observations of a philosophical character on _air_ and _climate, meat_ and _drink, motion_ and _rest, sleeping_ and _watching, &c._ and show how sensibly they contribute to health; and we might furnish many examples of long life, but we pa.s.s these, and proceed to notice the affections of the mind upon which our text is grounded.

The due regulation of the pa.s.sions contributes more to health and longevity than climate, or even the observance of any course of diet.

Our Creator has so const.i.tuted our natures, that _duty, health, happiness_ and _longevity_ are inseparably blended in the same cup. To suppress, and finally subdue all the pa.s.sions of malice, anger, envy, jealousy, hatred and revenge, and to exercise (till they become familiar) all the n.o.ble pa.s.sions of tenderness, compa.s.sion, love, hope and joy, is a duty that heaven solemnly enjoins upon us, and in the performance of which our years will be multiplied. But we must guard not only our moral natures from the ravages of the corroding and revengeful pa.s.sions, but also our physical natures by observing the strictest rules of temperance in _eating, drinking, cleanliness_ and _exercise_.

The book of G.o.d commands us to "be temperate in all things." The observance of this duty gives us a firm const.i.tution, robust health, and prepares us to partic.i.p.ate in all the innocent and rational enjoyments of life. Here we may witness the goodness of the Divine Being in uniting our duty, happiness and interest in one; and so firmly are they wedded together, and so absolutely does each depend upon the other that they cannot exist alone. They are alike laid in ruins the moment they are separated. If we trace this idea still further, we witness the same wise arrangement, and the same incomprehensible skill and goodness of the Author of our being in the const.i.tution of our mental natures. In these also he has wholly united our duty, happiness and longevity in one. Jesus says, "Love your enemies; bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, that ye may be the children of your Father in heaven." Paul says--"Let all bitterness and wrath and anger and clamor and evil speaking be put away from you, with all malice, and be ye kind one to another, tender hearted, forgiving one another even as G.o.d for Christ's sake hath forgiven you."

Here then is our duty plainly pointed out. If we will exercise this spirit of benignity to our enemies, subdue all our revengeful pa.s.sions, and indulge a spirit of love and friends.h.i.+p, of meekness and cheerfulness towards our friends and neighbors, we shall not only be happy as our natures can bear, not only revel in all the rational enjoyments this life can impart, but we shall in the common course of providence live to old age. All those, with very few exceptions, who have lived to 80, 90, and 100 years, have been remarked for their equanimity. They were mild spirited, kind, cheerful, and of such a temperament, that neither misfortune, nor any outward circ.u.mstances, that agitated the world, could disturb their heaven-born repose.

Thus we see that the path of duty, enjoined in the sacred scriptures, is not only the path of peace and joy, but conducts to a good old age.

The goodness of the Divine Being is most strikingly exemplified in uniting health and temperance, happiness and longevity, and our duty to our fellow creatures, all in one.

Long life and good days, however, depend more upon the state of our minds than upon almost any other circ.u.mstance. He who lives in fear and trouble arising from any cause whatever; whether from contemplation of endless misery in the future world, or from the apprehension that his earthly prospects will be blasted and his fortune laid in ruins--or if he is continually involved in quarrels, broils and tumults with his neighbors, has but little prospect of living to old age, and certainly no hope of seeing good days. He is in a constant h.e.l.l. Here then we see the beauty and propriety of our text: "What man is he that desireth life and loveth many days that he may see good? Keep thy tongue from evil and thy lips from speaking guile; depart from evil and do good; seek peace and pursue it."

The first _condition_ for a long life is, "keep thy tongue from evil and thy lips from speaking guile." But the question arises, in what sense can the violation of that _condition_ have any effect upon the length of life? The answer is at hand--the slanderer is ever a busy body in other men's matters. He is secretly endeavoring to injure his neighbors. He circulates falsehoods about them from house to house.

One and another hears the reports put into circulation. They call upon the author for an explanation of his conduct. Involved in trouble, arising from fear, guilt and mortification, he tells a thousand falsehoods to clear up one. All this preys upon his inmost vitals, while perhaps with another, whom he has slandered, he is involved in a quarrel, and it terminates in a settled hatred; and a third case becomes an incurable distemper of rancour and revenge. Here is a man who by slander has rendered his existence wretched. He is like the troubled ocean whose waters find no rest.

There is but little hope of his reaching the common age of man.

Instead of seeing good days he is walking in the regions of night and wo. Says the wise man, "where there is no fuel the fire goeth out, so where there is no tattler, strife ceaseth." Yes, "where there is envying and strife, there is confusion and every evil work."

Violent anger excites powerfully the caloric in the human system, boils the blood, and in this state throws it suddenly upon the brain.

The powerful shock propels it instantly to the exterior surface, and torrent-like contracts it back again in redoubled fury upon the brain, and leaves the countenance pale and ghastly. It deranges in a great measure the mind, and unfits it for useful action. It darts its electric fire of vengeance along the optic nerve, expands the retina, and gives to every object a magnified and false appearance, while the very eye-b.a.l.l.s by a wild and savage glare proclaim the dreadful storm that is raging within, and pouring the poisonous streams of premature death through all the healthful channels of existence! It suddenly braces the nervous system, and then on the opposite extreme leaves it depressed and weakened. It gradually brings on rheumatic complaints, and lays the whole system open to the most formidable and painful disorders that afflict the human race. It cannot have escaped medical observation that fevers and consumptions are much more frequent among persons who are very irritable and exercise little or no rule over their pa.s.sions, than among those who are of a mild temperament, either naturally, or from early restraint and education.

There is a connexion between the mind and the body so subtle that it has. .h.i.therto eluded the eagle-eye of Physiology, and will perhaps remain inscrutible forever to human comprehension. But that this connexion exists is fully demonstrated by medical experience, and observation. Many bodily disorders derange the mind, and have in many instances totally destroyed it. So on the other hand diseases of the mind effect the body in return, and _grief, despair_ and _melancholy_ have so preyed upon the vitals as to emaciate the body, and bring it to the grave. It is not uncommon that consumptions are brought on by _trouble_ of mind, by _guilt_, and by _melancholy_ and _grief_. And many instances have occurred, where persons in excessive violent anger have dropped down dead. What is so dreadful, when carried to extreme, must be very injurious to health, and long life, when indulged frequently and even moderately.

There being then such an intimate connexion between the mind and body, and so many thousands of ways in which one alternately acts upon, and effects the other, and brings millions to an untimely grave, we see at once the propriety of not only guarding our health by temperance in eating and drinking, but more particularly by avoiding troubles of a mental character. These are generally brought upon individuals, families and neighborhoods, by the bad use of the tongue. Would you live long that you may see good days? Then keep thy tongue from evil, and thy lips from speaking guile, seek peace and pursue it. Avoid every species of iniquity that would have a tendency to blast your own or the peace of others. Avoid it as you would the poisonous exhalations of the Bohon Upas, and fly it as you would the dreadful Samiel of the Arabian desert.

SERMON II

"What man is he that desireth life and loveth many days that he may see good? Keep thy tongue from evil, and thy lips from speaking guile; depart from evil and do good, seek peace and pursue it." Psalm x.x.xiv:12-14.

We have shown in our last number that the truth of this text is based upon philosophy, and verified by experience and observation: that nothing is more destructive to health and longevity than to indulge in the revengeful pa.s.sions of our nature; and that constant fear, grief and melancholy are also destructive to the human const.i.tution, and withering to the dearest joys of life. We have shown that violent anger, revenge and most of the malignant pa.s.sions originate from the bad use of the tongue; and that if we would live long and see good, we must give heed to our ways by following the injunctions of the text.

We now propose a further discussion of this subject, addressed particularly to the young.

A single spark of fire has often wrapped a city in conflagration.

Great effects not unfrequently flow from small causes. The apostle James says, see chap. iii--"Behold also the s.h.i.+ps, which though they be so great, and are driven of fierce winds, yet they are turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member and boasteth great things. Behold how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity; so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, and is set on fire of h.e.l.l. For every kind of beasts and of birds, and of serpents, and of things in the sea is tamed, and hath been tamed of mankind. But the tongue can no man tame; it is an unruly member full of deadly poison." The apostle, in the above quotation, has reference to those who have so long indulged in evil speaking that it has become, as it were, an incurable habit. If any man makes a practice of slandering his neighbors, and disturbing the peace of the community, it is immaterial to what church he may belong, or what os-tentatious professions he may make, he is, notwithstanding all this, dest.i.tute of christianity.

It is a painful fact that the religion of the present day is too much accommodated to the fas.h.i.+ons and customs of the world. Let a man, for instance, use profane language, or get intoxicated, and he will readily be suspended from the communion of the church. But let him slander his neighbors, and little or no notice is taken of his conduct. And let him slander other denominations; and it becomes, as it were, a virtue; whereas the fact is that the latter, according to the book of G.o.d, is much the greatest crime. It is therefore wise to lay, in early youth, a foundation for a tranquil, virtuous and long life.

Thus you see my young friends that virtue and happiness, temperance, prosperity and longevity are inseparably connected by the Author of our being, who has made them to depend in a great measure upon our conduct. You have also seen that sin and misery, intemperance in body, and also intemperance in mind, such as evil speaking, violent anger, commotions, griefs and troubles, and a premature grave, are likewise inseparably and wisely connected.

And now, my young friends, which will you choose? If you love life and desire to see many days, let me exhort you to choose the _former_, and to drink freely out of that golden cup in which every earthly joy of unbroken felicity is mingled by the unerring hand of divine mercy; and let me warn you to reject the _latter_, for in it are mingled the bitter drugs of misery. Be temperate in eating and drinking. Be temperate in all your pursuits in life, and in all your desires. Be temperate in your conduct; and (as an able writer observes) pitch upon that course of life which is the most excellent, and habit will soon render it the most delightful. Avoid not only every word and action that may lead to discord and contention, but, as our text says, depart from evil and _do good_, seek peace, and pursue it. Let us do good to all our fellow creatures, and endeavor to overcome their hatred with love, and their evil with good.

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."