(_c_) Do you believe the Bible? Then depend upon it, _h.e.l.l will be intense and unutterable woe_. It is vain to talk of all the expressions about it being only figures of speech. The pit, the prison, the worm, the fire, the thirst, the blackness, the darkness, the weeping, the gnashing of teeth, the second death,--all these may be figures of speech if you please. But Bible figures mean something, beyond all question, and here they mean something which man's mind can never fully conceive.

The miseries of mind and conscience are far worse than those of the body. The whole extent of h.e.l.l, the present suffering, the bitter recollection of the past, the hopeless prospect of the future, will never be thoroughly known except by those who go there.

(_d_) Do you believe the Bible? Then depend upon it, _h.e.l.l is eternal_.

It must be eternal, or words have no meaning at all. For ever and ever--everlasting--unquenchable--never-dying,--all these are expressions used about h.e.l.l, and expressions that cannot be explained away. It must be eternal, or the very foundations of heaven are cast down. If h.e.l.l has an end, heaven has an end too. They both stand or fall together.--It must be eternal, or else every doctrine of the Gospel is undermined. If a man may escape h.e.l.l at length without faith in Christ, or sanctification of the Spirit, sin is no longer an infinite evil, and there was no such great need for Christ making an atonement. And where is there warrant for saying that h.e.l.l can ever change a heart, or make it fit for heaven?--It must be eternal, or h.e.l.l would cease to be h.e.l.l altogether. Give a man hope, and he will bear anything. Grant a hope of deliverance, however distant, and h.e.l.l is but a drop of water. Ah, these are solemn things! Well said old Caryl: "FOR EVER is the most solemn saying in the Bible." Alas, for that day which will have no to-morrow,--that day when men shall seek death and not find it, and shall desire to die, but death shall flee from them! Who shall dwell with devouring fire? Who shall dwell with everlasting burnings? (Rev.

ix. 6; Isa. x.x.xiii. 14.)

(_e_) Do you believe the Bible? Then depend upon it, _h.e.l.l is a subject that ought not to be kept back_. It is striking to observe the many texts about it in Scripture. It is striking to observe that none say so much about it as our Lord Jesus Christ, that gracious and merciful Saviour; and the apostle John, whose heart seems full of love. Truly it may well be doubted whether we ministers speak of it as much as we ought. I cannot forget the words of a dying hearer of Mr. Newton's: "Sir, you often told me of Christ and salvation: why did you not oftener remind me of h.e.l.l and danger?"

Let others hold their peace about h.e.l.l if they will;--I dare not do so.

I see it plainly in Scripture, and I must speak of it. I fear that thousands are on that broad way that leads to it, and I would fain arouse them to a sense of the peril before them. What would you say of the man who saw his neighbour's house in danger of being burned down, and never raised the cry of "Fire"? What ought to be said of us as ministers, if we call ourselves watchmen for souls, and yet see the fires of h.e.l.l raging in the distance, and never give the alarm? Call it bad taste, if you like, to speak of h.e.l.l. Call it charity to make things pleasant, and speak smoothly, and soothe men with a constant lullaby of peace. From such notions of taste and charity may I ever be delivered!

My notion of charity is to warn men plainly of danger. My notion of taste in the ministerial office is to declare all the counsel of G.o.d. If I never spoke of h.e.l.l, I should think I had kept back something that was profitable, and should look on myself as an accomplice of the devil.

I beseech every reader of this paper, in all tender affection, to beware of false views of the subject on which I have been dwelling. Beware of new and strange doctrines about h.e.l.l and the eternity of punishment.

Beware of manufacturing a G.o.d of your own,--a G.o.d who is all mercy, but not just,--a G.o.d who is all love, but not holy,--a G.o.d who has a heaven for everybody, but a h.e.l.l for none,--a G.o.d who can allow good and bad to be side by side in time, but will make no distinction between good and bad in eternity. Such a G.o.d is an idol of your own, as really as Jupiter or Moloch,--as true an idol as any snake or crocodile in an Egyptian temple,--as true an idol as was ever moulded out of bra.s.s or clay. The hands of your own fancy and sentimentality have made him. He is not the G.o.d of the Bible, and besides the G.o.d of the Bible there is no G.o.d at all. Your heaven would be no heaven at all. A heaven containing all sorts of characters indiscriminately would be miserable discord indeed.

Alas, for the eternity of such a heaven! there would be little difference between it and h.e.l.l. There is a h.e.l.l! There is a fire for the chaff! Take heed lest you find it out, to your cost, too late.

Beware of being wise above that which is written. Beware of forming fanciful theories of your own, and then trying to make the Bible square in with them. Beware of making selections from your Bible to suit your taste,--refusing, like a spoilt child, whatever you think bitter,--seizing, like a spoilt child, whatever you think sweet. What is all this but taking Jehoiakim's penknife? (Jer. x.x.xvi. 23.) What does it amount to but telling G.o.d, that you, a poor short-lived worm, know what is good for you better than He. It will not do: it will not do. You must take the Bible as it is. You must read it all, and believe it all. You must come to the reading of it in the spirit of a little child. Dare not to say, "I believe this verse, for I like it. I reject that, for I do not like it. I receive this, for I can understand it. I refuse that, for I cannot reconcile it with my views." Nay, but, O man, "who art thou that repliest against G.o.d?" (Rom. ix. 20.) By what right do you talk in this way? Surely it were better to say over every chapter in the Word, "Speak, Lord, for thy servant heareth."--If men would do this, they would never deny h.e.l.l, the chaff, and the fire.

And now, let me say four things in conclusion, and then I have done. I have shown the two great cla.s.ses of mankind, the wheat and the chaff.--I have shown the separation which will one day take place.--I have shown the safety of the Lord's people.--I have shown the fearful portion of the Christless and unbelieving.--I commend these things to the conscience of every reader of this paper, as in the sight of G.o.d.

(1) First of all, settle it down in your mind that the things of which I have been speaking are _all real and true_.

I do believe that many never see the great truths of religion in this light. I firmly believe that many never listen to the things they hear from ministers as realities. They regard it all, like Gallio, as a matter of "names and words," and nothing more; a huge shadow,--a formal part-acting,--a vast sham. The last novel, the latest news from France, India, Australia, Turkey, or New York,--all these are things they realize: they feel interested and excited about them. But as to the Bible, and heaven, and the kingdom of Christ, and the judgment day,--these are subjects that they hear unmoved: they do not really believe them. If Layard had dug up at Nineveh anything damaging the truth and authority of the Old Testament Scriptures, it would not have interfered with their peace for an hour.

If you have unhappily got into this frame of mind, I charge you to cast it off for ever. Whether you mean to hear or forbear, awaken to a thorough conviction that the things I have brought before you are real and true. The wheat, the chaff, the separation, the garner, the fire,--all these are great realities,--as real as the sun in heaven,--as real as the paper which your eyes behold. For my part, I believe in heaven, and I believe in h.e.l.l. I believe in a coming judgment. I believe in a day of sifting. I am not ashamed to say so. I believe them all, and therefore write as I do. Oh, take a friend's advice,--live as if these things were true.

(2) Settle it down in your mind, in the second place, that the things of which I write _concern yourself_. They are your business, your affair, and your concern.

Many, I am satisfied, never look on religion as a matter that concerns themselves. They attend on its outward part, as a decent and proper fashion. They hear sermons. They read religious books. They have their children christened. But all the time they never ask themselves, "What is all this to me?" They sit in our churches like spectators in a theatre or court of law. They read our writings as if they were reading a report of an interesting trial, or of some event far away. But they never say to themselves, "I am the man."

If you have this kind of feeling, depend upon it it will never do. There must be an end of all this if ever you are to be saved. You are the man I write to, whoever you may be who reads this paper. I write not specially to the rich. I write not specially to the poor. I write to everybody who will read, whatever his rank may be. It is on your soul's account that I am pleading, and not another's. You are spoken of in the text that begins this paper. You are this very day either among the "wheat" or among the "chaff." Your portion will one day either be the garner or the fire. Oh, that men were wise, and would lay these things to heart! Oh, that they would not trifle, dally, linger, live on half-and-half Christians, meaning well, but never acting boldly, and at last awake when it is too late!

(3) Settle it down in your mind, in the third place, that if you are willing to be one of the wheat of the earth, _the Lord Jesus Christ is willing to receive you_.

Does any man suppose that Jesus is not willing to see His garner filled?

Do you think He does not desire to bring many sons to glory? Oh, but you little know the depth of His mercy and compa.s.sion, if you can think such a thought! He wept over unbelieving Jerusalem. He mourns over the impenitent and the thoughtless in the present day. He sends you invitations by my mouth this hour. He invites you to hear and live, to forsake the way of the foolish and go in the paths of understanding. "As I live," He says, "I have no pleasure in the death of him that dieth.

Turn ye, turn ye: why will ye die?" (Ezek. xviii. 32.)

Oh, if you never came to Christ for life before, come to Him this very day! Come to Him with the penitent's prayer for mercy and grace. Come to Him without delay. Come to Him while the subject of this paper is still fresh on your mind. Come to Him before another sun rises on the earth, and let the morning find you a new creature.

If you are determined to have the world, and the things of the world,--its pleasures and its rewards,--its follies and its sins;--if you must have your own way, and cannot give up anything for Christ and your soul;--if this be your case, there is but one end before you. I fairly warn you,--I plainly tell you:--You will sooner or later come to the unquenchable fire.

But if any man is willing to be saved, the Lord Jesus Christ stands ready to save him. "Come unto Me," He says, "weary soul, and I will give you rest. Come, guilty and sinful soul, and I will give you free pardon.

Come, lost and ruined soul, and I will give you eternal life." (Matt.

xi. 28.)

Let that pa.s.sage be a word in season. Arise and call upon the Lord. Let the angels of G.o.d rejoice over one more saved soul. Let the courts of heaven hear the good tidings that one more lost sheep is found.

(4) Settle it down in your mind, last of all, that if you have committed your soul to Christ, _Christ will never allow that soul to perish_.

The everlasting arms are round about you. Lean back in them and know your safety. The same hand that was nailed to the cross is holding you.

The same wisdom that framed the heavens and the earth is engaged to maintain your cause. The same power that redeemed the twelve tribes from the house of bondage is on your side. The same love that bore with and carried Israel from Egypt to Canaan is pledged to keep you. Yes! they are well kept whom Christ keeps! Our faith may repose calmly on such a bed as Christ's omnipotence.

Take comfort, doubting believer. Why are you cast down? The love of Jesus is no summer-day fountain: no man ever yet saw its bottom. The compa.s.sion of Jesus is a fire that never yet burned low: the cold, grey ashes of that fire have never yet been seen. Take comfort. In your own heart you may find little cause for rejoicing. But you may always rejoice in the Lord.

You say your faith is so small. But where is it said that none shall be saved except their faith be great? And after all, "Who gave thee any faith at all?" The very fact that you have any faith is a token for good.

You say your sins are so many. But where is the sin, or the heap of sins, that the blood of Jesus cannot wash away? And after all, "Who told thee thou hadst any sins?" That feeling never came from thyself.

Blessed indeed is that mother's child who really knows and feels that he is a sinner.

Take comfort, I say once more, if you have really come to Christ. Take comfort, and know your privileges. Cast every care on Jesus. Tell every want to Jesus. Roll every burden on Jesus: sins,--unbelief,--doubts,--fears,--anxieties,--lay them all on Christ. He loves to see you doing so. He loves to be employed as your High Priest. He loves to be trusted. He loves to see His people ceasing from the vain effort to carry their burdens for themselves.

I commend these things to the notice of every one into whose hands this volume may fall. Only be among Christ's "wheat" now, and then, in the great day of separation, as sure as the Bible is true, you shall be in Christ's "garner" hereafter.

XXI

ETERNITY!

"_The things which are seen are temporal; but the things which are not seen are eternal._"--2 Cor. iv. 18.

A subject stands out on the face of this text which is one of the most solemn and heart-searching in the Bible. That subject is _eternity_.[16]

16: The following pages contain the _substance_ of a sermon which I preached, by invitation, in the nave of Peterborough Cathedral, on the fourth Sunday in Advent, 1877,--the _substance_ and not the precise words. The plain truth is, that the sermon was not intended for publication. It was preached from notes, and was one of those popular addresses which will not bear close reporting. A style of language which satisfies the ear when listened to, will seldom satisfy the mind when read. On receiving a ma.n.u.script report from the publisher, I soon found that it would require far more labour to condense, correct, paragraph, punctuate, and prepare the sermon for the press, than to write it out roughly from my own notes and recollection. From want of time I had no alternative but to adopt this course, or to object altogether to publication. The result is that the reader has before him the matter, order, heads, arrangement, and princ.i.p.al thoughts of my sermon, but not, I repeat, the precise words.

The subject is one of which the wisest man can only take in a little. We have no eyes to see it fully, no line to fathom it, no mind to grasp it; and yet we must not refuse to consider it. There are star-depths in the heavens above us, which the most powerful telescope cannot pierce; yet it is well to look into them and learn something, if we cannot learn everything. There are heights and depths about the subject of eternity which mortal man can never comprehend; but G.o.d has spoken of it, and we have no right to turn away from it altogether.

The subject is one which we must never approach without the Bible in our hands. The moment we depart from "G.o.d's Word written," in considering eternity and the future state of man, we are likely to fall into error.

In examining points like these we have nothing to do with preconceived notions as to what is G.o.d's character, and what _we think_ G.o.d ought to be, or ought to do with man after death.[17] We have only to find out what is written. What saith the Scripture? What saith the Lord? It is wild work to tell us that we ought to have "n.o.ble thoughts about G.o.d,"

independent of, and over and above, Scripture. Natural religion soon comes to a standstill here. The n.o.blest thoughts about G.o.d which we have a right to hold are the thoughts which He has been pleased to reveal to us in His "written Word."

17: "What sentence can we expect from a judge, who at the same time that he calls in witnesses and pretends to examine them, makes a declaration that however, let them say what they will, the cause is so absurd, is so unjust, that no evidence will be sufficient to prove it?"--_Horbery_, vol. ii. p. 137.

I ask the attention of all into whose hands this paper may fall, while I offer a few suggestive thoughts about eternity. As a mortal man I feel deeply my own insufficiency to handle this subject. But I pray that G.o.d the Holy Ghost, whose strength is made perfect in weakness, may bless the words I speak, and make them seeds of eternal life in many minds.

I. The first thought which I commend to the attention of my readers is this:--_We live in a world where all things are temporal and pa.s.sing away_.

That man must be blind indeed who cannot realize this. Everything around us is decaying, dying, and coming to an end. There is a sense no doubt in which "matter" is eternal. Once created, it will never entirely perish. But in a popular practical sense, there is nothing undying about us except our souls. No wonder the poet says:--

"Change and decay in all around I see: O Thou that changest not, abide with me!"

We are all going, going, going, whether high or low, gentle or simple, rich or poor, old or young. We are all going, and shall soon be gone.