New Park Street Pulpit · Sermon No. 177
Delivered on Sabbath Morning, February 14, 1858.
“Hell and destruction are before the Lord: how much more then the hearts of the children of men?”—Proverbs 15:11.
YOU HAVE OFTEN smiled at the ignorance of heathens who bow themselves before gods of wood and stone. You have quoted the words of Scripture, and you have said, “Eyes have they but they see not; ears have they, but they hear not.” You have therefore argued that they could not be gods at all, because they could neither see nor hear, and you have smiled contemptuously at the men who could so debase their understandings as to make such things objects of adoration. May I ask you one question—but one? Your God can both see and hear: would your conduct be in any respect different, if you had a god such as those that the heathen worship? Suppose for one minute, that Jehovah, who is nominally adored in this land, could be (though it is almost blasphemy to suppose it) smitten with such a blindness, that he could not see the works and know the thoughts of man: would you then become more careless concerning him than you are now? I trow not. In nine cases out of ten, and perhaps in a far larger and sadder proportion, the doctrine of Divine Omniscience, although it is received and believed, has no practical effect upon our lives at all. The mass of mankind forget God: whole nations who know his existence and believe that he beholds them, live as if they had no God at all. Merchants, farmers, men in their shops, and in their fields, husbands in their families, and wives in the midst of their households, live as if there were no God; no eye inspecting them; no ear listening to the voice of their lips, and no eternal mind always treasuring up the recollection of their acts. Ah! we are practical Atheists, the mass of us; yea, all but those that have been born again, and have passed from death unto life, be their creeds what they may, are Atheists, after all, in life; for if there were no God, and no hereafter, multitudes of men would never be affected by the change; they would live the same as they do now—their lives being so full of disregard of God and his ways, that the absence of a God could not affect them in any great degree. Permit me, then, this morning, as God shall help me, to stir up your hearts; and may God grant that something I may say, may drive some of your practical Atheism out of you. I would endeavor to set before you, God, the all-seeing one, and press upon your solemn consideration the tremendous fact, that in all our acts, in all our ways, and in all our thoughts, we are continually under his observing eye.
We have in our text, first of all, a great fact declared,—“Hell and destruction are before the Lord ;” we have, secondly, a great fact inferred,—“How much more then the hearts of the children of men?”
I. We will begin with THE GREAT FACT WHICH IS DECLARED—a fact which furnishes us with premises from which we deduce the practical conclusion of the second sentence—“How much more then the hearts of the children of men?” The best interpretation that you can give of those two words, “hell” and “destruction,” is, I think, comprehended in a sentence something like this,—“Death and hell are before the Lord.” The separate state of departed spirits, and destruction, Abaddon, as the Hebrew has it, the place of torment, are both of them, although solemnly mysterious to us, manifest enough to God.
1. First, then, the word here translated “hell,” might just as well be translated “death,” or the state of departed spirits. Now, death, with all its solemn consequences, is visible before the Lord. Between us and the hereafter of departed spirits a great black cloud is hanging. Here and there, the Holy Spirit hath made chinks, as it were, in the black wall of separation, through which, by faith we can see; for he hath “revealed unto us by the Spirit” the things which “eye hath not seen nor ear heard,” and which the human intellect could never compass. Yet, what we know is but very little. When men die, they pass beyond the realm of our knowledge: both in body and in soul, they go beyond our understandings. But God understands all the secrets of death. Let us divide these into several heads, and enumerate them.
God knows the burial-places of all his people. He notes as well the resting-place of the man who is buried tombless and alone, as the man over whom a mighty mausoleum has been raised. The traveler who fell in the barren desert, whose body became the prey of the vulture, and whose bones were bleached in the sun—the mariner, who was wrecked far out at sea, and over whose corpse no dirge was ever wailed, except the howling of the winds, and the murmuring of the wild waves—the thousands who have perished in battle, unnumbered and unnoticed—the many who have died alone, amid dreary forests, frozen seas, and devouring snow-storms—all these, and the places of their sepulchre, are known to God. That silent grot within the sea, where pearls lie deep, where now the shipwrecked one is sleeping, is marked by God as the death-place of one of his redeemed; that place upon the mountain-side, the deep ravine into which the traveler fell and was buried in a snow-drift, is marked in the memory of God as the tomb of one of the human race. No body of man, however it may have been interred or uninterred, has passed beyond the range of God’s knowledge. Blessed be his name, if I shall die, and lie where the rude forefathers of the hamlet sleep, in some neglected corner of the churchyard, I shall be known as well, and rise as well recognized by my glorious Father, as if interred in the cathedral, where forests of gothic pillars proudly stand erect, and where the songs of myriads perpetually salute high heaven. I shall be known as well as if I had been buried there in solemn pomp, and had been interred with music and with dread solemnities, and I shall be recognized as well as if the marble trophy and the famous pillar had been raised to my remembrance; for God knoweth no such thing as forgetfulness of the burying-places of his children. Moses sleeps in some spot that eye hath not seen. God kissed away his soul, and he buried him where Israel could never find him, though they may have searched for him. But God knoweth where Moses sleeps; and if he knows that, he understands where all his children are hidden. Ye cannot bell me where is the tomb of Adam; ye could not point out to me the sleeping place of Abel. Is any man able to discover the tomb of Methuselah and those long-lived dwellers in the time before the flood? Who shall tell where the once-treasured body of Joseph now sleeps in faith? Can any of you discover the tombs of the kings, and mark the exact spot where David and Solomon rest in solitary grandeur? No, those things have passed from human recollection, and we know not where the great and mighty of the past are buried; but God knoweth, for death and Hades are open before the Lord.