John Bovee Dods - Twenty Four Short Sermons On The Doctrine Of Universal Salvation

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TWENTY-FOUR SHORT SERMONS ON THE DOCTRINE OF UNIVERSAL SALVATION

By John Bovee Dods Pastor of the First Universalist Society, in
Taunton, Massachusetts.

Boston: Printed By G. W. Bazin....Trumpet Office 1832.

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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
xxxiv: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 constitution 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 pass these,
and proceed to notice the affections of the mind upon which our text
is grounded.

The due regulation of the passions contributes more to health and
longevity than climate, or even the observance of any course of diet.
Our Creator has so constituted our natures, that _duty, health,
happiness_ and _longevity_ are inseparably blended in the same cup. To
suppress, and finally subdue all the passions of malice, anger, envy,
jealousy, hatred and revenge, and to exercise (till they become
familiar) all the noble passions of tenderness, compassion, 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 passions, but also our physical natures by observing the
strictest rules of temperance in _eating, drinking, cleanliness_ and
_exercise_.

The book of God commands us to "be temperate in all things." The
observance of this duty gives us a firm constitution, robust health,
and prepares us to participate 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
constitution 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 God 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
passions, and indulge a spirit of love and friendship, 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 circumstances,
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 circumstance. 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 hell. 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-balls 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 passions, 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 hitherto 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
xxxiv: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 passions of our nature; and that constant fear, grief
and melancholy are also destructive to the human constitution, and
withering to the dearest joys of life. We have shown that violent
anger, revenge and most of the malignant passions 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 ships, 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 hell. 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, destitute of
christianity.

It is a painful fact that the religion of the present day is too much
accommodated to the fashions 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 God, 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 passions, 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 passions 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 God." The fifth Commandment says,
"Honor thy father and thy mother, that thy days may be long upon the
land which the Lord thy God 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
passage 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 God, who "declares the end from the beginning;" and
another affirming that _it is not_, for the above passage 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 passage is but the counterpart of our text. It is
the decree of God that the wicked, the abandoned shall not reach the
extreme of human life, because they indulge in those very crimes,
which, in the constitution of things, must inevitably carry them to an
early tomb. Of the truth of this we see thousands of instances in the
world. And God 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 constituting 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 God 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 constitution 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 godly 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 punishing
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 God in the calm enjoyment of a pure unsullied conscience.
They suffered afflictions that were, under the government of God, 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 God, 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 assured 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 God--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 grass as
oxen, and seven times shall pass 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 assigned 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 God 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 God in words, but in works denying him.
It alike makes _chance_ the governor of the world to those who
acknowledge such a God, 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 Assyrian 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 God 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 grass as oxen, and seven times shall pass 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 Nabopolasser, and the second king of
Assyria. 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 Assyrian 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,
Assyrians, 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 principal subjects to assemble; and
being assembled, he commanded them to fall down and worship his golden
god. Daniel's companions refused to do this, and were cast into the
fiery furnace.

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