I. GOD'S GOOD GIFTS ARE DESPISED BY THE CARNAL AMBITION OF MEN. Lands, cities, palaces, extensive provinces, all fail to satisfy the man in whose breast vulgar ambition dwells. The possessor of the great kingdom of Persia did not conduct himself as a man, but as a silly ram. He was supreme master of these things; but since he did not extract advantage or enjoyment from them, he could not be said to possess them. His one thought was how to acquire more. Instead of cherishing a grateful disposition that God had given him so much, and afforded him such fine opportunities for useful service, his dominant passion was to dispossess others of their dominion. Nor did the fact afflict his soul, that in the career of violence, much innocent blood would be shed, men would be diverted from occupations of husbandry, and misery would be widely sown. The palace in which vain Ambition hatches her plots is no better than a pest-house. And the monarch who is prodigal with human blood is no other than a murderer. Like Satan, the destroyer, "he also goeth about seeking whom he may devour."

II. MILITARY CONQUESTS SOW DEEPLY THE SEEDS OF DEADLY REVENGE. The arbiter of war settles nothing. The victor to-day is the vanquished to-morrow. The memories of the conquered people hold, with a deathless tenacity, purposes of revenge; and if the conqueror himself does not live to see his military fortune reversed, his successors feel the blow with accumulated fury. The ram, with his two unequal horns, pushed westward, northward, and southward, and for a moment was accounted great. But ere tong the goat with one strong horn assailed him with uncontrollable rage, smote him to the ground, and trod him underfoot. The arm of muscular strength soon decays. If a monarch has nothing better to depend upon than an arm of flesh, his glory will soon fade. It is surprising how that, generation after generation, monarchs still rely upon human battalions rather than on the living God. So ingrained in their imperial nature is ambitions pride, that they need to be bruised and pulverized in a mortar before the pride can be extracted.

III. THE MILITARY POWER OF A KINGDOM IS EASILY BROKEN. Very significantly is it said respecting this he-goat, that "when he was strong, the great horn was broken." Alexander, surnamed by flatterers "the Great," was to the kingdom of Macedon merely a horn - a weapon of offence. Can there be a more humiliating statement? If God has given to the inferior animals natural horns, they are intended to serve as defensive weapons. If the animal has any native sagacity, it will reserve its horns for fitting occasions of danger; for if it should rush into needless hostilities, its horns may be broken, and in the hour of peril the animal will become a helpless prey. How often does God snap the horn of human power in the hour of boastful triumph! Herod was drinking the sweet potion of profane flattery, when an angel smote him, and he was eaten up of worms. Nebuchadnezzar was feasting on the pride of his great success, when his reason forsook him, and he was degraded to a place among the cattle. Alexander sat down to weep, because there seemed no further scope for his ambition; but God's shaft of disease pierced him, and left him a corpse.

IV. TRANSIENT SUCCESS MAKES MONARCHS INSOLENT AND PROFANE. If God takes away, he also gives. Where the one strong horn had been broken off, four other horns came up instead. The vital energy which could produce this is the direct gift of God. Whoever is meant by this "little horn," he ought to have learnt, as the very first lesson of his life, that he had been raised up by God to replace one who had been removed by death, But instead of learning lessons of humility and pious trust from the patent scenes of human mortality, men, for the most part, become more presumptuous and profane. No outward events permanently impress the soul. Nothing but the mysterious grace of God can soften and purify man's heart. This "little horn" ventures to assail the very stars of heaven. As high as the stars are above the earth - as bright and as useful - so are God's saints compared with earthly and sensual men. Against these this proud ruler arrays his hostile forces - yea against the Prince of heaven. He corrupts the priesthood, defiles God's sanctuary, interrupts the daily sacrifice. This is a sin of sins - a crime of blackest dye. Herein we see what is the natural effect of military conquest upon the victor himself. It hardens the feelings, stupefies the conscience, makes the man a demon, and hurries him along to the brink of self-destruction.

V. PRESENT TRIUMPHS OVER THE RIGHTEOUS ARE DIVINELY PERMITTED, IN' ORDER TO SECURE HIGHER GOOD. Although the leaders among the Jews were vastly superior to the invading hordes of Antiochus - superior in virtue and morality - nevertheless they were far from perfect. A strange intermingling of good and evil - of light and darkness - appeared in their nature. So great was God's regard for his chosen peep]e, that he made adversity to serve as moral medicine. Military disaster may serve as moral triumph. The armies of proud monarchs God used as his instruments of chastisement. The wicked are his hand - his sword. The victorious army usually boasts that, by their own might, they have conquered. They can see no other result or end than their own fame. But God sees other and remoter results. In this case it was not simply because Syria's army was mightier than the Jewish force, that the former triumphed, and made the daily sacrifice to cease. The real cause was that transgression was found in Israel; and if God's remedy was severe, it was not more severe than needful. Israel was smitten before the Canaanites, because a spirit el mercenary selfishness was found in Achan. The cause of righteousness may be arrested, impeded, dishonoured, if some flagrant sin be found in its leaders. The kingdom of righteousness can only be advanced by righteous methods. It is true that God bad promised to shield his people Israel from their foes, but there was a condition, tacit or expressed, viz. that they should honour his commands. An army is defeated; the temple desecrated; access to God interrupted; because transgression was found in Israel. - D.

1. He should be a King.

2. A Judge.These claims rested on the unity of nature — the "ancient of days " being "brought near " and taking "hold of, the Son of man; thus making both One and this One offering a propitiation — being "out off," but not from Himself. The first claim has been met; Christ is the King! He shall be the Judge Kingship becomes the guarantee of Judgeship. We proceed to proclaim a coming judgment.

I. IT IS THE UNIVERSAL EXPRESSION OF OUR RACE.

1. By personal conscience.

2. By relative necessity.

3. By ideal anticipation.

II. IT IS THE UNIFORM TESTIMONY OF SCRIPTURE. The Bible teaches throughout that "the judgment " will take place. In this testimony we find three grand facts.

1. All the dead are reserved to judgment.

2. All the living are going to judgment

3. All conditions of life will be known at the judgment.

(1)Surroundings.

(2)Character.

(3)Destiny.

III. IT IS THE INVOLVED CULMINATION OF REDEMPTION.

1. It will exhibit the personal glory of our Redeemer's character.

2. It will vindicate the supreme importance of our Redeemer's mission.

3. It will display the impartiality of our Redeemer's administration.

4. It will declare the immunities of our Redeemer's followers.

(Joseph Odell.)