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It may be observed, in all these instances, we usually say, “ the devil;" as if there was one only; because these spirits, innumerable as they are, do all act in concert; and because we know not, whether one or more are concerned in this or that work of darkness.

It remains only to draw a few plain inferences from the doctrine which has been delivered.

1. And first, as a general preservative against all the rage, the power, and subtlety, of your great adversary, put on the panoply, “ the whole armour of God;" universal holiness. See that “the mind be in you, which was also in Christ Jesus ;” and that ye “ walk as Christ also walked;" that

ye

have a conscience void of offence, towards God and towards men. So shall ye be “able to withstand” all the force and all the stratagems of the enemy: so shall ye be able to “ withstand in the evil day,” in the day of sore temptation; and “having done all, to stand;" to remain in the posture of victory and triumph.

2. To his "fiery darts," —his evil suggestions of every kind, blasphemous or unclean, though numberless as the stars of heaven, -oppose is the shield of faith." A consciousness of the love of Christ Jesus will effectually quench them all.

11 Jesus hath died for you!

What can your faith withstand ?
Believe, hold fast your shield! and who

Shall pluck you from his hand ?”
3. If he inject doubts, whether you are a child of God; or fears, lest
you should not endure to the end; "take to you for a helmet the hope
of salvation.” Hold fast that glad word, Blessed be the God and
Father of our Lord Jesus Christ, who, according to his abundant mercy,
hath begotten us again unto a living hope of an inheritance incorrupt-
ible, undefiled, and that fadeth not away." You will never be over-
thrown, you will never be staggered by your adversary, if you “hold
fast the beginning of [this] confidence steadfast unto the end."

4. Whenever the “roaring lion, walking about and seeking whom he may devour” assaults you with all his malice, and rage, and strength; “resist [him) steadfast in the faith.” Then is the time, having cried to the strong for strength, to “stir up the gift of God that is in you;" to summon all your faith, and hope, and love; to turn the attack in the name of the Lord, and in the power of his might; and" he will [soon] Hee from you."

5. But “ there is no temptation,” says one,"greater than the being without temptation.” When, therefore, this is the case; when Satan seems to be withdrawn; then beware, lest he hurt you more as a crooked serpent, than he could do as a roaring lion. Then take care you are not lulled into a pleasing slumber; lest he should beguile you as he did Eve, even in innocence; and insensibly draw you from your simplicity towards Christ; from seeking all your happiness in him.

6. Lastly, if he “transform himself into an angel of light," then are you in the greatest danger of all. Then have you need to beware, lest you also fall, where many mightier have been slain ; then have you the greatest need to “watch and pray that ye enter not into temptation.” And if you continue so to do, the God whom you love and serve will deliver you. “The anointing of the Holy One shall abide with you, and teach you of all things." Your eye will pierce through snares;

you shall“ know what that holy and acceptable and perfect will of God is," and shall hold on your way, till you " grow up in all things into him that is our head, even Christ Jesus.”

SERMON LXXVIII.- Of Hell.

" Where their worm dieth not, and the fire is not quenched," Mark ix, 48.

1. Every truth which is revealed in the oracles of God, is undoubtedly of great importance. Yet it may be allowed, that some of those which are revealed therein, are of greater importance than others; as being more immediately conducive to the grand end of all, the eternal salvation of men. And we may judge of their importance, even from this circumstance: that they are not mentioned once only in the sacred writings, but are repeated over and over. A remarkable instance of this we have, with regard to the awful truth which is now before us. Our blessed Lord, who uses no superfluous words, who makes no “vain repetitions," repeats it over and over in the same chapter, and, as it were, in the same breath. So, verses 43, 44, “ If thy hand offend thee;" if a thing or person as useful as a hand, be an occasion of sin, and there is no other way to shun that sin; “cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched : where their worm dieth not, and the fire is not quenched.” So again, verses 45, 46, “ If thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched.” And yet again, verses 47, 48, “ If thine eye;"? a person or thing as dear as thine eye; “ offend thee;" hinder thy running the race which is set before thee; pluck it out : it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched.”

2. And let it not be thought, that the consideration of these terrible truths is proper only for enormous sinners. How is this supposition consistent with what our Lord speaks to those who were then, doubtless, the holiest men upon earth? When innumerable multitudes were gathered together, he said to his disciples, (the apostles,] “ First of all, I say unto you, my friends, fear not them that can kill the body, and after that have no more that they can do. But I say unto you, Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him !” Luke xii, 1-5. Yea, fear him under this very notion, of having power to cast into hell : that is, in effect, fear, lest he should cast you into the place of torment. And this very fear, eren in the children of God, is one excellent means of preserving them from it.

3. It behoves, therefore, not only the outcasts of men, but even you, his friends ; you that fear and love God; deeply to consider what is revealed in the oracles of God concerning the future state of punishment. How widely distant is this from the most elaborate accounts which are given by the heathen authors! Their accounts are (in many particulars at least) childish, fanciful, and self inconsistent. So that

it is no wonder they did not believe themselves, but only related the tales of the vulgar. So Virgil strongly intimates, when, after the laboured account he had given of the shades beneath, he sends him that had related it out at the ivory gate, through which (as he tells us) only dreams pass: thereby giving us to know, that all the preceding account is no more than a dream. This he only insinuates; but his brother poet, Juvenal, speaks out flat and plain :

Esse aliquos manos, et subterranea regna,

Nec pueri credunt, nisi qui nondum ære lavantur. “ Even our children do not believe a word of the tales concerning another world."

4. Here, on the contrary, all is worthy of God, the Creator, the Governor of mankind. All is awful and solemn; suitable to his wisdom and justice, by whom “Tophet was ordained of old :" although originally prepared, not for the children of men, but “ for the devil and his angels.'

The punishment of those who, in spite of all the warnings of God, resolve to have their portion with the devil and his angels, will, according to the ancient, and not improper division, be either, pæna damni, what they lose; or pana sensus, what they feel. After considering these separately, I shall touch on a sew additional circumstances, and conclude with two or three inferences.

I. 1. And, first, let us consider the pæna damni ; the punishment of loss. This commences in that very moment, wherein the soul is separated from the body; in that instant, the soul loses all those pleasures, the enjoyment of which depends on the outward senses. The smell, the taste, the touch, delight no more: the organs that ministered to them are spoiled, and the objects that used to gratify them, are removed far away. In the dreary regions of the dead, all these things are forgotten; or, if remembered, are only remembered with pain ; seeing they are gone for ever. All the pleasures of the imagination are at an end. There is no grandeur in the infernal regions; there is nothing beautiful in those dark abodes; no light but that of livid flames. And nothing new, but one unvaried scene of horror upon horror ! There is no music but that of groans and shrieks ; of weeping, wailing, and gnashing of teeth ; of curses and blasphemies against God, or cutting reproaches of one another. Nor is there any thing to gratify the sense of honour : no; they are the heirs of shame and everlasting contempt.

2. Thus are they totally separated from all the things they were fond of in the present world. At the same instant will commence another loss; that of all the persons whom they loved. They are torn away from their nearest and dearest relations; their wives, husbands, parents, children ; and (what to some will be worse than all this) the friend which was as their own soul. All the pleasure they ever enjoyed in these, is lost, gone, vanished away: for there is no friendship in hell. Even the poet who affirms, (though I know not on what authority,)

“ Devil with devil damn'd

Firm concord holds ;"> does not affirm that there is any concord among the human fiends, that inhabit the great abyss.

3. But they will then be sensible of a greater loss, than all they have enjoyed on earth. They have lost their place in Abraham's bosom; in the paradise of God. Hitherto, indeed, it hath not entered into their hearts to conceive, what holy souls enjoy in the garden of God, in the society of angels, and of the wisest and best men that have lived from the beginning of the world ; (not to mention the immense increase of knowledge which they will then, undoubtedly, receive ;) but they will then fully understand the value of what they have vilely cast away.

4. But as happy as the souls in paradise are, they are preparing for far greater happiness. For paradise is only the porch of heaven; and it is there the spirits of just men are made perfect. It is in heaven only, that there is the fulness of joy; the pleasures that are at God's right hand for evermore. The loss of this, by those unhappy spirits, will be the completion of their misery. They will then know and feel, that God alone is the centre of all created spirits; and, consequently, that a spirit made for God, can have no rest out of him. It seems that the apostle had this in his view, when he spoke of those “who shall be punished with everlasting destruction from the presence of the Lord.” Banishment from the presence of the Lord is the very essence of destruction, to a spirit that was made for God. And if that banishment last for ever, it is everlasting destruction.”

Such is the loss sustained by those miserable creatures, on whom that awful sentence will be pronounced ; “ Depart from me, ye cursed!'' What an unspeakable curse, if there were no other! But, alas! this is far from being the whole : for, to the punishment of loss, will be added the punishment of sense. What they lose, implies unspeakable misery, which yet is inferior to what they feel. This it is, which our Lord expresses in those emphatical words: “Where their worm dieth not, and the fire is not quenched.”

II. 1. From the time that sentence was pronounced upon man; “ Dust thou art, and unto dust thou shalt return;" it was the custom of all nations, so far as we can learn, to commit dust to dust : it seemed natural to restore the bodies of the dead to the general mother earth. But, in process of time, another method obtained, chiefly among the rich and great, of burning the bodies of their relations, and frequently in a grand magnificent manner: for which purpose they erected huge funeral piles, with immense labour and expense. By either of these methods the body of mar was soon restored to its parent dust. Either the worm or the fire soon consumed the well wrought frame ; after which the worm itself quickly died, and the fire was entirely quenched. But there is, likewise, a worm that belongs to the future state; and that is a worm that never dieth! and there is a fire hotter than that of the funeral pile; and it is a fire that will never be quenched !

2. The first thing intended by the worm that never dieth, seems to be a guilty conscience ; including self condemnation, sorrow, shame, remorse, and a sense of the wrath of God. May not we have some conception of this by what is sometimes felt, even in the present world? Is it not of this, chiefly, that Solomon speaks, when he says, “ The spirit of a man may bear his infirmities ;' his infirmities, or griefs, of any other kind; "but a wounded spirit who can bear ?" Who can bear the anguish of an awakened conscience, penetrated with a sense of guilt, and the arrows of the Almighty sticking in the soul, and drinking up the spirit! How many of the stout hearted have sunk under it, and chose strangling rather than life! And yet what are these wounds, what is all this anguish of a soul while in this present world, in comparison of those they must suffer when their souls are wholly awakened to feel the wrath of an offended God! Add to these all unholy passions ; fear, horror, rage, evil desires ; desires that can never be satisfied. Add all unholy tempers; envy, jealousy, malice, and revenge; all of which will incessantly gnaw the soul, as the vulture was supposed to do the liver of Tityus. To these if we add hatred of God, and all his creatures; all these united together may serve to give us some little, imperfect idea of the worm that never dieth.

3. We may observe a remarkable difference in the manner wherein our Lord speaks concerning the two parts of the future punishment. Не says,

“ Where their worm dieth not," of the one; where the fire is not quenched," of the other. This cannot be by chance. What then is the reason for this variation of the expression ?

Does it not seem to be this ? The fire will be the same, essentially the same, to all that are tormented therein; only perhaps more intense to some than others, according to their degree of guilt; but their worm will not, cannot be the same : it will be infinitely varied, according to their various kinds, as well as degrees of wickedness. This variety will arise partly from the just judgment of God," rewarding every man according to his works :" for we cannot doubt but this rule will take place, no less in hell than in heaven. As in heaven, “every man shall receive his own reward;" incommunicably his; according to his own labours ; that is, the whole tenor of his tempers, thoughts, words, and actions ;—so, undoubtedly, every man, in fact, will receive his own bad reward, according to his own bad labour. And this, likewise, will be incommunicably his own ; even as his labour was. Variety of punishment will, likewise, arise from the very nature of the thing. As they that bring most holiness to heaven will find most happiness there; so, on the other hand, it is not only true, that the more wickedness a man brings to hell, the more misery he will find there ; but that this misery will be infinitely varied according to the various kinds of his wickedness. It was, therefore, proper to say, the fire, in general; but their urorm in particular.

4. But it has been questioned by some,“ Whether there be any fire in hell ?” That is, any material fire. Nay, if there be any fire, it is, unquestionably, material. For what is immaterial fire? The same as iminaterial water or earth! Both the one and the other is absolute nonsense ; a contradiction in terms. Either, therefore, we must affirm it to be material, or we deny its existence. But if we granted them, there is no fire at all there, what would they gain thereby ? Seeing this is allowed, on all hands, that it is either fire or something worse. And consider this: does not our Lord speak, as if it were real fire? No one can deny or doubt of this. Is it possible then to suppose, that the God of truth would speak in this manner, if it were not so ? Does he design to fright his poor creatures ? What, with scarecrows ? With vain shadows of things that have no being ? Oh let not any one think so ! Impute no such folly to the Most High!

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