A Woman to Be Remembered (3)

Beware of a half-hearted religion. Beware of following Christ from any secondary motive—to please relations and friends—to keep in with the custom of the place or family in which you reside—to appear respectable and have the reputation of being religious. Follow Christ for His own sake, if you follow Him at all. Be thorough, be real, be honest, be sound, be whole-hearted. If you have any religion at all, let your religion be real. See that you do not sin the sin of Lot’s wife.

Beware of ever supposing that you may go too far in religion, and of secretly trying to keep in with the world. I want no reader of this paper to become a hermit, a monk, or a nun: I wish every one to do his real duty in that state of life to which he is called. But I do urge on every professing Christian who wishes to be happy, the immense importance of making no compromise between God and the world. Do not try to drive a hard bargain, as if you wanted to give Christ as little of your heart as possible, and to keep as much as possible of the things of this life. Beware lest you overreach yourself, and end by losing all. Love Christ with all your heart, and mind, and soul, and strength. Seek first the kingdom of God, and believe that then all other things shall be added to you. Take heed that you do not prove a copy of the character John Bunyan draws—Mr. Facing-both-ways. For your happiness’ sake, for your usefulness’ sake, for your safety’s sake, for your soul’s sake, beware of the sin of Lot’s wife. Oh, it is a solemn saying of our Lord Jesus, “No man having put his hand to the plough and looking back is fit for the kingdom of God.” (Luke ix. 62.)

III. I will now speak, in the last place, of the punishment which God inflicted on Lot’s wife.

The Scripture describes her end in few and simple words. It is written that “she looked back and became a pillar of salt.” A miracle was wrought to execute God’s judgment on this guilty woman. The same Almighty hand which first gave her life, took that life away in the twinkling of an eye. From living flesh and blood she was turned into a pillar of salt.

That was a fearful end for a soul to come to! To die at any time is a solemn thing. To die amidst kind friends and relations, to die calmly and quietly in one’s bed, to die with the prayers of godly men still sounding in your ears, to die with a good hope through grace in the full assurance of salvation, leaning on the Lord Jesus, buoyed up by Gospel promises—to die even so, I say, is a serious business. But to die suddenly and in a moment, in the very act of sin, to die in full health and strength, to die by the direct interposition of an angry God—this is fearful indeed. Yet this was 174the end of Lot’s wife. I cannot blame the prayer-book Litany, as some do, for retaining this petition, “From sudden death, good Lord, deliver us.”

That was a hopeless end for a soul to come to! There are cases where one hopes, as it were, against hope, about the souls of those we see go down to the grave. We try to persuade ourselves that our poor departed brother or sister may have repented unto salvation at the last moment, and laid hold on the hem of Christ’s garment at the eleventh hour. We call to mind God’s mercies; we remember the Spirit’s power; we think on the case of the penitent thief; we whisper to ourselves, that saving work may have gone on even on that dying bed which the dying person had not strength to tell. But there is an end of all such hopes when a person is suddenly cut down in the very act of sin. Charity itself can say nothing when the soul has been summoned away in the very midst of wickedness, without even a moment’s time for thought or prayer. Such was the end of Lot’s wife. It was a hopeless end. She went to hell.

But it is good for us all to mark these things. It is good to be reminded that God can punish sharply those who sin wilfully, and that great privileges misused bring down great wrath on the soul. Pharaoh saw all the miracles which Moses worked—Korah, Dathan, and Abiram had heard God speaking from Mount Sinai—Hophni and Phinehas were sons of God’s High Priest—Saul lived in the full light of Samuel’s ministry—Ahab was often warned by Elijah the prophet—Absalom enjoyed the privilege of being one of David’s children—Belshazzar had Daniel the prophet hard by his door—Ananias and Sapphira joined the Church in the days when the apostles were working miracles—Judas Iscariot was a chosen companion of our Lord Jesus Christ Himself. But they all sinned with a high hand against light and knowledge; and they were all suddenly destroyed without remedy. They had no time or space for repentance. As they lived, so they died: as they were, they hurried away to meet God. They went with all their sins upon them, unpardoned, unrenewed, and utterly unfit for heaven. And being dead they yet speak. They tell us, like Lot’s wife, that it is a perilous thing to sin against light, that God hates sin, and that there is a hell.

I feel constrained to speak freely to my readers on the subject of hell. Suffer me to use the opportunity which the end of Lot’s wife affords. I believe the time is come when it is a positive duty to speak plainly about the reality and eternity of hell. A flood of false doctrine has lately broken in upon us. Men are beginning to tell us “that God is too merciful to punish souls for ever—that there is a love of God lower even than hell—and that all mankind, 175however wicked and ungodly some of them may be, will sooner or later be saved.” We are invited to leave the old paths of apostolic Christianity. We are told that the views of our fathers about hell, and the devil, and punishment, are obsolete and old-fashioned. We are to embrace what is called a “kinder theology,” and treat hell as a Pagan fable, or a bugbear to frighten children and fools. Against such false teaching I desire, for one, to protest. Painful, sorrowful, distressing as the controversy may be, we must not blink it, or refuse to look the subject in the face. I, for one, am resolved to maintain the old position, and to assert the reality and eternity of hell.

Believe me, this is no mere speculative question. It is not to be classed with disputes about liturgies and Church government. It is not to be ranked with mysterious problems, like the meaning of Ezekiel’s temple or the symbols of Revelation. It is a question which lies at the very foundation of the whole Gospel. The moral attributes of God, His justice, His holiness, His purity, are all involved in it. The necessity of personal faith in Christ, and the sanctification of the Spirit, are all at stake. Once let the old doctrine about hell be overthrown, and the whole system of Christianity is unsettled, unscrewed, unpinned, and thrown into disorder.

Believe me, the question is not one in which we are obliged to fall back on the theories and inventions of man. The Scripture has spoken plainly and fully on the subject of hell. I hold it to be impossible to deal honestly with the Bible, and to avoid the conclusions to which it will lead us on this point. If words mean anything, there is such a place as hell. If texts are to be interpreted fairly, there are those who will be cast into it. If language has any sense belonging to it, hell is for ever. I believe that the man who finds arguments for evading the evidence of the Bible on this question has arrived at a state of mind in which reasoning is useless. For my own part, it seems just as easy to argue that we do not exist, as to argue that the Bible does not teach the reality and eternity of hell.

(a) Settle it firmly in your mind, that the same Bible which teaches that God in mercy and compassion sent Christ to die for sinners, does also teach that God hates sin, and must from His very nature punish all who cleave to sin, or refuse the salvation He has provided. The very same chapter which declares, “God so loved the world,” declares also, that “the wrath of God abideth” on the unbeliever. (John iii. 16, 36.) The very same Gospel which is launched into the earth with the blessed tidings, “He that believeth and is baptized shall be saved,” proclaims in the same breath, “He that believeth not shall be damned.” (Mark xvi. 16.)

(b) Settle it firmly in your mind that God has given us proof 176upon proof in the Bible that He will punish the hardened and unbelieving, and that He can take vengeance on His enemies, as well as show mercy on the penitent. The drowning of the old world by the flood—the burning of Sodom and Gomorrah—the overthrow of Pharaoh and all his host in the Red Sea—the judgment on Korah, Dathan, and Abiram—the utter destruction of the seven nations of Canaan—all teach the same awful truth. They are all given to us as beacons, and signs, and warnings, that we may not provoke God. They are all meant to lift up the corner of the curtain which hangs over things to come, and to remind us that there is such a thing as the wrath of God. They all tell us plainly that “the wicked shall be turned into hell.” (Psalm ix. 17.)

(c) Settle it firmly in your mind, that the Lord Jesus Christ Himself has spoken most plainly about the reality and eternity of hell. The parable of the rich man and Lazarus contains things which should make men tremble. But it does not stand alone. No lips have used so many words to express the awfulness of hell, as the lips of Him who spake as never man spake, and who said “The word which ye hear is not Mine, but the Father’s which sent Me.” (John xiv. 24.) Hell, hell fire, the damnation of hell, eternal damnation, the resurrection of damnation, everlasting fire, the place of torment, destruction, outer darkness, the worm that never dies, the fire that is not quenched, the place of weeping, wailing, and gnashing of teeth, everlasting punishment—these, these are the words which the Lord Jesus Christ Himself employs. Away with the miserable nonsense which people talk in this day, who tell us that the ministers of the Gospel should never speak of hell! They only show their own ignorance, or their own dishonesty, when they talk in such a manner. No man can honestly read the four Gospels and fail to see that he who would follow the example of Christ must speak of hell.

(d) Settle it, lastly, in your mind, that the comforting ideas which the Scripture gives us of heaven are at an end, if we once deny the reality or eternity of hell. Is there no future separate abode for those who die wicked and ungodly? Are all men, after death, to be mingled together in one confused multitude? Why then, heaven will be no heaven at all! It is utterly impossible for two to dwell happily together except they be agreed.—Is there to be a time when the term of hell and punishment will be over? Are the wicked after ages of misery to be admitted into heaven? Why then, the need of the sanctification of the Spirit is cast aside and despised! I read that men can be sanctified and made meet for heaven on earth: I read nothing of any sanctification in hell. Away with such baseless and unscriptural theories! The eternity of hell is as clearly affirmed in the Bible as the eternity of heaven. 177Once allow that hell is not eternal, and you may as well say that God and heaven are not eternal. The same Greek word which is used in the expression, “everlasting punishment,” is the word that Is used by the Lord Jesus in the expression, “life eternal,” and by St. Paul in the expression, “everlasting God.” (Matt. xxv. 46; Rom. xvi. 26.)

I know that all this sounds dreadful in many ears. I do not wonder. But the only question we have to settle is this—Is it Scriptural? Is it true? I maintain firmly that it is so: and I maintain that professing Christians ought to be often reminded that they may be lost and go to hell.

I know that it is easy to deny all plain teaching about hell, and to make it odious by invidious names. I have often heard of “narrow-minded views, and old-fashioned notions, and brimstone theology,” and the like. I have often been told that “broad” views are wanted in the present day. I wish to be as broad as the Bible, neither less nor more. I say that he is the narrow-minded theologian, who pares down such parts of the Bible as the natural heart dislikes, and rejects any portion of the counsel of God.