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John appears to have been specially explicit; and here it was that he principally gave offence. It was probably Herod's easily besetting sin, and therefore the most difficult to be abandoned. A man may bear to be reproved for a sin that is only occasional, or somewhat accidental; for a sin, if I may so say, which is not natural to him, or is not characteristic of him; but if you speak of his bosom, beloved, cherished sin-the particular sin of his constitution-the sin to which he is naturally most prone, and which holds dominion over him, he may deem you guilty of an unpardonable misdemeanor. You have touched him where he is most sensitive. Your wounds are as arrows in his most vulnerable part. Thus it was with Herod when John said to him, "It is not lawful for thee to have thy brother's wife." He might perhaps have borne the reproof of all his other sins, and even been willing to break them off. But this could not be given up. Nay, it might not be mentioned with impunity, even by the minister of God.

The case was this-Herod, though married to the daughter of Aretas, an Arabian king, had formed an attachment to Herodias, his brother Philip's wife, and consequently divorced his own wife, and married her. This connection was contrary to the law of God, both because Philip, the husband of Herodias, was still living, and because Herodias, by marriage with Philip, was so nearly related to Herod.

It is highly important to the peace of families and to the purity of society, that the laws of God regulating marriage, be preserved inviolate. And the observance of these laws, as well as of all divine institutions, is more especially incumbent on those whose office and rank give influence to their example. Herod, therefore, occupying the throne of state, was the more justly obnoxious to reproof for his transgression; and John had the intrepidity, in the discharge of ministerial duty, to tell him so.

The offence, according to the divine law, was two-fold: It consisted of adultery and of incest; of the former, inasmuch as Herodias' husband was living; of the latter, as she was by marriage Herod's sister.

This rare, though commendable instance of fidelity, in telling a chief magistrate his sins, incurred relentless persecution. Not only Herod was displeased, but the wrath of Herodias was enkindled. She appears to have been a woman of more depraved character than even Herod. Possessed of vindictive passions, and lost to all the finer feelings so essential to female loveliness, and considering herself impeached by the reproof ad

ministered to Herod, and fearing perhaps, that she might lose the man of her criminal attachment, she aimed her resentment at the speedy destruction of John. His imprisonment, however, was all she could at first ef fect. For Herod, by whom only she could accomplish her purpose, knew that the people reverenced John as a prophet, and consequently might, if he put him to death, make an insurrection. "When he would have put him to death, (says Matthew,) he feared the multitude, because they counted him as a prophet."

But though the king and the queen were restrained from venting their rage at once upon the holy minister; yet Herodias, this second Jezabel, still meditated his destruction. For eighteen long months, while he was suffering in chains and in prison, she cherished the spirit of revenge, in her bosom. We should have thought, that a woman's thirst of vengeance might have been sated, in the course of this period, with the protracted sufferings of the object of her displeasure. But what do I say? The spirit of a woman was not in her. The spirit of the devil had usurped its place. Women, though generally more amiable than men, and much less frequently abandoned to vice, yet, when abandoned, sometimes exhibit the deepest and deadliest depravity.

An opportunity at length occurred, for Herodias to gratify her malice. Herod, on his birth-day, had made a sumptuous entertainment, and assembled "his lords, high captains and chief estates of Galilee."

One of the amusements for the entertainment of the king and his courtiers, in this season of festivity, was dancing. And Salome, the daughter of Herodias and Philip, “came in and danced, and pleased Herod and them that sat with him." So infatuated was the king with her movements, and probably with wine too, that "he said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he swore unto her, whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom."

His promise and oath were in the highest degree rash and wicked, as the sequel will show. Elated with the magnificence of the offer, and with such a compliment to her worthless accomplishment, Salome withdrew to consult her mother, as to the request she should make. The God of nature has implanted the principle that directs a child to the parent for counsel and guidance; and happy are those whose parents avail themselves of this principle to guide them in the ways of wisdom. But more pitiable than orphanage, is the condition of those whom parents encourage in wickedness. What a dread account will those meet at the tribų

nal of God, who, by precept or example, destroy the souls of their offspring!

Herodias, it seems, had given her daughter the fashionable accomplishment of dancing. The choice she will now encourage her to make, in reference to the king's promise, will enable us to judge further of her education. Many objects are before them for selection. Any thing may be demanded, even to the half of the kingdom. And, behold, after mutual counsel between the mother and her daughter, the favorite object is selected. "Give me the head of John the Baptist in a charger." Humanity—nay, I had almost said, barbarity itself, is shocked at the horrid request! But of what atrocity is not human nature capable! This exhibition of depravity shocks us the more, because it occurs in a female-a female too in the bloom of beauty-of youth. With what rapid progress must she have pursued the path of vice to arrive at such a proficiency! But Salome evinced that she was the natural daughter of her profligate mother, born and bred in her likeness.

Herodias was pleased with thus finding an opportunity of accomplishing her malignant purpose on the faithful minister.

The account given of this woman and her daughter is so humiliating to their sex, and so degrading to human nature, that we anxiously look round for something in the case that may soften the dark shades of the picture. But nothing of the kind can be found. There is no alleviating circumstance. Had John, by any undue severity, or indiscretion, given even a pretext for impeachment, there would have been some apology for the persecution. But he had only said, affectionately and honestly, yet clearly and distinctly, what he could not forbear to say, without official connivance at iniquity in high places; and there was not even the form of a charge against him. Had the demand for his murder proceeded from the paroxysm or phrenzy of sudden and momentary rage, it were better. But no; the fiendlike passion for many a long month has brooded in the dark recesses of a guilty bosom, holding its steady and determined inquisition for blood; and now, when the opportunity occurs, can unblushingly come forth and make the demand, on an occasion of social entertainment, even in the presence of all the nobility of the kingdom! Ah! if there was any virtue; if there was any humanity; if there was any sense of propriety, in the court of Herod, we cannot envy him the honor that his ill-gotten wife and her dancing daughter gained him on this occasion. It has often been remarked that unlawful marriages are seldom prosperous; that they are generally followed by the visible frowns of heaven.

She,

whom Herod unlawfully married, and unlawfully retained, was the occa sion of more serious evil to him than the loss of his crown. But what was the success of Salome's request for the head of the Baptist? And how was Herod affected by it? Ah! we cannot but wonder that the whole palace was not filled with indignation at the monstrous proposal. The bare tolerance for a moment of such a request, and that from a female, in whom we expect to find every thing that is mild, benevolent, and amiable, argues the general depravity of the age and the gross profligacy of the court. "The king was exceeding sorry; yet for his oath's sake, and for their sakes who sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought; and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother!""

Such was the closing scene of this brutal tragedy.

Of the dreadful end of Herod and some of his associates in crime, we have not time to speak. Before closing this discourse, however, permit me to suggest several practical reflections.

1. Learn from the case of Herod, THE DANGER OF INDULGING IN ANY KNOWN SIN, either of omission or commission. We often meet with individuals whose manner of life has been much reformed under the preaching of the word, but to whom we are still constrained to say, as our Lord did to the young man in the gospel, "One thing thou lackest." There is some one beloved sin that they will not forsake, or some one indispensable duty that they will not perform. "The kingdom of God has come nigh unto them;" but there is one barrier in the way; and this may as effectually exclude them as though Alpine obstructions interposed. They are still on the territory of the god of this world. Iniquity still has dominion over them; and "if I regard iniquity in my heart, the Lord will not hear me." Let me ask such, Is it wise-is it not madness-to forego, valuntarily to forego, the ineffable, the everlasting joys of heaven, for the momentary pleasure of a single sin? You have perhaps wondered at the folly of Esau, who for one morsal of meat sold his birthright. But if you sell your soul for a sordid gratification, or neglect its mighty interests, from that fear of man which springs from pride, where is your superior wisdom?

2. This portion of sacred history admonishes parents and children to check the first rising of bad passion. It not only secretly corrodes the bosom where it dwells, but often leads to deeds of horror. Learn, then,

nobly to suppress at once the least angry or resentful feeling. Subdue the monster in its infancy, or you may be unable to master it in the maturity of its growth. Take lessons from the example of the Savior's meekness; and when you have failed in the imitation, go to his cross for pardon, and strength for time to come.

Finally, let parents learn, from the case of Salome, to regard the moral and religious education of their children as infinitely more important than any vain and fashionable accomplishments. Let them remember that their children have souls that they are rational, accountable, and immortal beings; and let them educate them accordingly. Judging from the manner in which many train up their offspring, we might suppose that they had adopted the doctrine of the Sadducees, that "there is no resurrection, neither angel, nor spirit;" that death terminates the existence of man for. ever; and that, therefore, he makes the wisest improvement of life, who devotes it to the pleasures of the world, and says, 'Let us eat and drink, for to-morrow we die.'"

But, what! some will tartly reply, Would you debar them from every innocent amusement! Would you have them assume the gravity of age, and spend the bloom and buoyancy of youth in mopish melancholy? We wish nothing unreasonable. We would not deprive them of a single gratification which God allows, and which is not inconsistent with a greater good. We would debar them from no amusement which does not interfere with their duty to God, and their highest happiness. Yet we would not consent to their conformity to a "world lying in wickedness." We would not consent to their going "with a multitude to do evil." We would not consent to their "walking in the ways of their own hearts, and in the sight of their own eyes;" inasmuch as "for all these things God would bring them into judgment." We would charge them rather "to seek first the kingdom of God and the righteousness thereof,"-to remember that the Savior says, "I love them that love me, and they that seek me early shall find me." If they are the creatures of God, ought they not to serve him? If they may die while young, what duty or interest calls more imperatively, than that they should "remember their Creator in the days of their youth," and prepare to meet him? What is more reasonable than that they should fly from the fire which shall never be quenched? that they should secure, while it is possible, "an inheritance which is incorruptible, undefiled, and that fadeth not away?" Can a parent endure the thought of his children being hurried from their youthful frivolities and worldly pleasures, to the tribunal of God, without having ever seriously thought on the subject? Why then encourage them to go to schools of

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