God, the All-Seeing One

A Sermon

(No. 177)

Delivered on Sabbath Morning, February 14, 1858, by the

REV. C.H. SPURGEON

at the Music Hall, Royal Surrey Gardens.

“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.

And again, further, not only does he know the place where they were buried, but he is cognizant of the history of all their bodies after sepulture or after death. It has often been asked by the infidel, “How can the body of man be restored, when it may have been eaten by the cannibal, or devoured by wild beasts?” Our simple reply is, that God can track every atom of it if he pleases. We do not think it necessary to resurrection that he should do so, but if he so willed it, he could bring every atom of every body that hath ever died: although it hath passed through the most complicated machinery of nature, and become entangled in its passage with plants and beasts, yea, and with the bodies of other men, God hath it still within the range of his knowledge to know where every atom is, and it is within the might of his Omnipotence to call every atom from its wandering, and restore it to its proper sphere, and rebuild the body of which it was a part. It is true, we could not track the dust that long since has moldered. Buried with exactest care, preserved with the most scrupulous reverence, years passed away, and the body of the monarch, which had long slept well guarded and protected, was at last reached by the careless hand. The coffin had moldered, and the metal was broken for the sake of its own value; a handful of dust was discovered, the last relics of one who was master of many nations. That dust by sacrilegious hand was cast in the aisle of the church, or thrown into the churchyard and blown by the winds into the neighboring field. It was impossible for ever to preserve it; the greatest care was defeated; and at last the monarch was on a level with his slave, “alike unknowing and unknown.” But God knows where every particle of the handful of dust has gone: he has marked in his book the wandering of every one of its atoms. He hath death so open before his view, that he can bring all these together, bone to bone, and clothe them with the very flesh that robed them in the days of yore, and make them live again. Death is open before the Lord.

And as the body, so the soul when separated from the body, is before the Lord. We look upon the countenance of our dying friend, and on a sudden a mysterious change passes over his frame. “His soul has fled,” we say. But have we any idea of what his soul is? Can we form even a conjecture of what the flying of that soul may be, and what the august presence into which it is ushered when it is disentangled from its earthly coil? Is it possible for us to guess what is that state where Spirits without bodies, perpetually blest, behold their God? It is possible for us to compass some imagination of what heaven is to be, when bodies and souls, reunited, shall before God’s throne enjoy the highest bliss; but I do think, that so gross are our conceptions, whilst we are in our bodies, that it is almost, if not quite, impossible for any of us to form any idea whatever as to the position of souls, whilst in the disembodied state, between the hour of death and the time of resurrection.

“This much, and this is all, we know;

They are supremely blest:

Have done with sin, and care, and woe,

And with their Saviour rest.”

But the best of the saints can tell us nothing more than this. They are blest, and in paradise they are reigning with their Lord. Brethren, these things are known to God. The separate state of the dead, the heaven of disembodied spirits, is within the gaze of the Most High, and at this hour, if so he pleased, he could reveal to us the condition of every man that is dead—whether he has mounted to Elysian fields, to dwell for ever in the sunlight of his Master’s countenance, or has been plunged into hell, dragged down by iron chains, to wait in dreary woe the result of the awful trial, when “Depart ye cursed,” must be the re-affirmation of a sentence once pronounced, and already in part endured. God understands the separate doom of every man’s spirit before the great tribunal day—before the last sentence shall have been pronounced, death is open before the Lord.

2. The next word, “destruction,” signifies hell, or the place of the damned. That also is open before the Lord. Where hell is, and what its miseries, we know not; except “through a glass darkly,” we have never seen the invisible things of horror. That land of terror is a land unknown. We have much reason to thank God that he has put it so far off from the habitations of living mortals, that the pains, the groans, the shrieks, the yells, are not to be heard here, or else earth itself would have become a hell, the solemn prelude and the ante-past of unutterable torment. God has put somewhere, far on the edge of his dominions, a tearful lake that burneth with fire and brimstone; into that he cast the rebel angels, who (though by a license they are now allowed to walk the earth) do carry a hell within their bosoms, and are by-and-by to be bound with chains, reserved in blackness and darkness for ever for them that kept not their first estate, but lifted the arm of their rebellion against God. Into that place we dare not look. Perhaps it would not be possible for any man to get a fair idea of the torments of the lost, without at once becoming mad. Reason would reel at such a sight of horror. One moment of listening to the shrill screams of spirits tortured, might forever drive us into the depths of despair, and make us only fit to be bound in chains whilst we lived on earth. Raving lunatics surely we must become. But whilst God has mercifully covered all these things from us, they are all known to him; he looks upon them; yea, it is his look that makes hell what it is. His eyes, full of fury, flash the lightnings that scathe his enemies; his lips, full of dreadful thunders, make the thunders that now Upright the wicked. O, could they escape the eye of God, could they shut out that dreary vision of the face of the incensed Majesty of heaven, then might hell be quenched; then might the wheels of Ixion stand still; then might doomed Tantalus quench his thirst and eat to his very full. But there, whilst they lie in their chains, they look upward, and they see ever that fearful vision of the Most High; the dreadful hands that grasp the thunderbolts, the dreadful lips that speak the thunders, and the fearful eyes that flash the flames that burn their souls, with horrors deeper than despair. Yes, hell, horrible as it is, and veiled in many clouds, and covered over with darkness, is naked before the vision of the Most High.

There is the grand fact stated—“Hell and destruction are before the Lord.” After this the inference seems to be easy—“How much more then the hearts of the children of men?”

II. We now come to the GRAND FACT INFERRED.

In briefly entering upon this second part I will discuss the subject thus: You notice there an argument—“How much more then the hearts of the children of men?” I will therefore begin by asking, why does it follow that the hearts of men are seen by God? Why—how—what—when—shall be four questions into which we shall divide what we have now to say.

1. Why is it so clear, that “if hell and destruction are open before the Lord,” the hearts of men must be very plainly viewed by him?

We answer, because the hearts of men are not so extensive as the realms of death and torment. What is man’s heart? what is man’s self? Is he not in Scripture compared to a grasshopper? Does not God declare that he “takes up the isles”—whole islands full of men—“as a very little thing; And the nations before him are but as the drop of a bucket?” If, then, the all-seeing eye of God takes in at one glance the wide regions of death—and wide they are, wide enough to startle any man who shall try to range them through—if, I say, with one glance God seeth death and seeth hell through, with all its bottomless depths, with all its boundlessness of misery, surely, then, he is quite able to behold all the actions of the little thing called man’s heart. Suppose a man so wise is to be able to know the wants of a nation and to remember the feelings of myriads of men, you can not suppose it difficult for him to know the actions of his own family and to understand the emotions of his oven household. If the man is able to stretch his arm over a great sphere, and to say, “I am monarch of all this,” surely he shall be able to control the less. He who in his wisdom can walk through centuries shall not say that he is ignorant of the history of a year; he who can dive into the depths of science, and understand the history of the whole world from its creation, is not to be alarmed by some small riddle that happens at his own door. No, the God who seeth death and hell seeth our hearth for they are far less extensive.

Reflect again, that they are far less aged too. Death is an ancient monarch; he is the only king whose dynasty stands fast. Ever since the days of Adam he has never been succeeded by another, and has never had an interregnum in his reign. His black ebon sceptre hath swept away generation after generation; his scythe hath mowed the fair fields of this earth a hundred times, and is sharp to mow us down, and when another crop shall succeed us he is still ready to devour the multitudes, and sweep the earth clean again. The regions of death are old domains; his pillars of black granite are ancient as the eternal hills. Death made his prey on earth long ere Adam was here. Those mighty creatures that made the deep hoary with their strength, and stirred the earth with their tramplings—those elder born of natures sons, the mighty creatures that lived here long ere Adam walked in Eden—death made them his prey: like a mighty hunter he speared the mighty lizard and laid it low, and now we dig it from the stony tomb, and wonder at it. He is our ancient monarch; but ancient as he is, his whole monarchy is in the records of God, and until death itself is dead, and swallowed up in victory, death shall be open before the Lord. How old, too, is death—old as the first sin. In that day when Satan tempted the angels, and led astray the third part of the stars of heaven, then hell was digger; then was that bottomless pit first struck out of solid rocks of vengeance, that it might stand a marvelous record of what God’s wrath can do. The fires of hell are not the kindlings of yesterday: they are ancient flames that burned long ere Vesuvius cast forth its lurid flame. Long ere the first charred ashes tell upon the plain from earth’s red volcanoes, hell’s flames we’re burning; for “Tophet is prepared of old, the pile thereof is wood and much smoke; the breath of the Lord like a stream of brimstone, doth kindle it. If, then, the ancient things, these old ones, death and hell, have been observed by God, and if their total history is known to him, how much more then shall he know the history of those mere animalculae, those ephemera of an hour, that we call men! You are here to-day, and gone to-morrow; born yesterday—the next hour shall see our tomb prepared, and another minute shall hear, “ashes to ashes, dust to dust,” and the falling of the clod upon the coffin lid. We are the creatures of a day, and know nothing. We are scarcely here; we are only living and dead. “Gone!” is the greatest part of our history. Scarcely have we time enough to tell the story, ere it comes to its finis. Surely, then, God may easily understand the history of a beast, when he knows the history of the monarchies of death and hell.

This is the why. I need not give further arguments, though there be abundance deducible from the text. “How much more then the hearts of the children of men?”

2. But now, how does God know the heart? I mean to what degree and to what extent does he understand and know that which is in man? I answer, Holy Scripture in divers places gives us most precise information. God knows the heart so well that he is said to “search” it. We all understand the figure of a search. There is a search-warrant out against some man who is supposed to be harboring a traitor in his house. The officer goes into the lower room, opens the door of every cupboard, looks into every closet, peers into every cranny, takes the key, descends into the cellar, turns over the coals, disturbs the wood, lest any one should be hidden there. Up stairs he goes: there is an old room that has not been open for years,—it is opened. There is a huge chest: the lock is forced, and it is broken open. The very top of the house is searched, lest upon the slates or upon the tiles some one should be concealed. At last, when the search has been complete, the officer says, “It is impossible that there can be anybody here, for, from the tiles to the foundation, I have searched the house thoroughly through; I know the very spiders well, for I have seen the house completely.” Now, it is just so that God knows our heart. He searches it—searches into every nook, corner, crevice, and secret part; and the figure of the Lord is pushed further still. “The candle of the Lord,” we are told, “searches the secret parts of the belly.” As when we wish to find something, we take a candle, and look down upon the ground with great care, and turn up the dust. If it is some little piece of money we desire to find, we light a candle and sweep the house, and search diligently till we find it. Even so it is with God. He searches Jerusalem with candles, and pulls every thing to day-light. No partial search, like that of Laban, when he went into Rachel’s tent to look for his idols. She put them in the camel’s furniture, and sat upon them; but God looks into the camel’s furniture, and all. “Can any hide himself in secret places, that I shall not see him? saith the Lord.” His eye searches the heart, and looks into every part of it.

In another passage we are told that God tries the reins. That is even more than searching. The goldsmith when he takes gold, looks at it, and examines it carefully. “Ah!” says he, “but I don’t understand this gold yet: I must try it.” He thrusts it into the furnace; there coals are heaped upon it, and it is fused and melted, till he knows what there is of dross, and what there is of gold. Now, God knows to the very carat how much there is of sound gold in us, and how much of dross. There is no deceiving him. He has put our hearts into the furnace of his Omniscience; the furnace—his knowledge—tries us as completely as the goldsmith’s crucible doth try the gold—how much there is of hypocrisy, how much of truth—how much of steam, how much of real—how much of ignorance, how much of knowledge—how much of devotion, how much of blasphemy—how much of carefulness, how much of carelessness. God knows the ingredients of the heart; he reduces the soul to its pristine metals; he divides it asunder—so much of quartz, so much of gold, so much of dung, of dross, of wood, of hay, of stubble, so much of gold, silver, and precious stones. “The Lord trieth the hearts and searcheth the reins of the children of men.”

Here is another description of God’s knowledge of the heart. In one place of Sacred Writ—(it will be well if you set your children to find out these places at home)—God is said to ponder the heart. Now, you know, the Latin word ponder means weigh. The Lord weighs the heart. Old Master Quarles has got a picture of a great one putting a heart into one scale, and then putting the law, the Bible, into the other scale, to weigh it. This is what God does with men’s hearts. They are often great, puffed-up, blown-out things, and people say, “What a great-hearted man that is!” But God does not judge by the appearance of a man’s great heart nor the outside appearance of a good heart; but he puts it in the scales and weighs it—puts his own Word in one scale and the heart in the other. He knows the exact weight—knows whether we have grace in the heart, which makes us good weight, or only pretence in the heart, which makes us weigh light weight when put into the scale. He searches the heart in every possible way, he puts it into the fire, and then thrusts it into the balances. Oh, might not God say of many of you, “I have searched your heart, and I have found vanity therein? Reprobate silver shall men call you; for God has put you in the furnace and rejected you.” And then he might conclude his verdict by saying, “Mene, mene, tekel—thou art weighed in the balances and found wanting.” This, then, is the answer to the question, How?

The next question was, What? What is it that God sees in man’s heart? God sees in man’s heart a great deal more than we think of God sees, and has seen in out hearts, lust, and blasphemy, and murder, and adultery, and malice and wrath, and all uncharitableness. The heart never can be painted too black, unless you daub it with something blacker than the devil himself. It is as base as it can be. You have never committed murder, but yet you have had murder in your heart; you may never have stained your hands with lusts and the aspersions of uncleanness, but still it is in the heart. Have you never imagined an evil thing? Has your soul never for a moment doted on a pleasure which you were too chaste to indulge in, but which for a moment you surveyed with at least some little complacency and delight? Has not imagination often pictured, even to the solitary monk in his cell, greater vice than men in public life have ever dreamed of? And may not even the divine in his closet be conscious that blasphemies, and murders, and lusts of the vilest class, can find a ready harbor even in the heart which he hopes is dedicated to God? Oh! beloved, it is a sight that no human eye could endure: the sight of a heart really laid bare before one’s own inspection would startle us almost into insanity: but God sees the heart in all its bestial sensuousness, in all its wanderings and rebellions, in all its high mindedness and pride; God has searched and knows it altogether.

God sees all the heart’s imaginations, and what they are let us not presume to tell. O children of God, these have made you cry and groan full many a time, and though the worldling groans not over them, yet he hath them. Oh, what a filthy stye of Stygian imaginations is the heart; all full of every thing that is hideous, when it once begins to dance and make carnival and revelry concerning sin. But God sees the heart’s imaginations.

Again, God sees the heart’s devices. You, perhaps, O sinner, have determined to curse God; you have not done so, but you intend to do it. He knows your devices—reads them all. You perhaps will not be permitted to run into the excess of riotousness into which you purpose to go; but your very purpose is now undergoing the inspection of the Most High. There is never a design forged in the fires of the heart, before it is beaten on the anvil of resolve, that is not known, and seen, and noted by Jehovah our God.

He knows, next, the resolves of the heart. He knows, O sinner, how many times you have resolved to repent, and have resolved and re-resolved, and then have continued the same. He knows, O thou that hast been sick, how thou didst resolve to seek God, but how thou didst despise thine own resolution, when good health had put thee beyond the temporary danger. Thy resolves have been filed in heaven, and thy broken promises, and thy vows despised, shall be brought out in their order as swift witnesses for thy condemnation. All these things are known of God. We have often had very clear proof of God’s knowing what is in man’s heart, even in the ministry. Some months ago, whilst standing here preaching, I deliberately pointed to a man in the midst of the crowd, and said these words—“There is a man sitting there that is a shoemaker, keeps his shop open on Sunday, had his shop open last Sabbath morning, took ninepence, and -there was fourpence profit out of it. His soul is sold to Satan for fourpence.” A City Missionary, when going round the West end of the town, met with a poor man, of whom he asked this question: “Do you know Mr. Spurgeon?” He found him reading a sermon. “Yes,” he said, “I have every reason to know him; I have been to hear him, and under God’s grace I have become a new man. “But,” said he, “shall I tell you how it was? I went to the Music Hall, and took my seat in the middle of the place, and the man looked at me as if he knew me, and deliberately told the congregation that I was a shoemaker, and that I sold shoes on a Sunday; and I did, sir. But, sir, I should not have minded that; but he said I took ninepence the Sunday before, and that there was fourpence profit; and so I did take ninepence, and fourpence was just the profit, and how he should know that I’m sure I can not tell. It struck me it was God had spoken to my soul through him; and I shut my shop last Sunday, and was afraid to open it and go there, lest he should split about me again.” I could tell as many as a dozen authentic stories of cases that have happened in this Hall, where I have deliberately pointed at some body, without the slightest knowledge of the person, or ever having in the least degree any inkling or idea that what I said was right, except that I believed I was moved thereto by the Spirit; and so striking has been the description, that the persons have gone away and said, “Come, see a man that told me all things that ever I did: he was sent of God to my soul, beyond a doubt, or else he could not have painted my case so clearly.”

And not only so, but we have known cases in which the thoughts of men have been revealed from the pulpit. I have sometimes seen persons nudge with their elbows, because they have got a smart hit, and I have heard them say, when they went out, “That is just what I said to you when I went in at the door.” “Ah!” says the other, “I was thinking of the very thing he said, and he told me of it.” Now, if God thus proves his own Omniscience by helping his poor, ignorant servant, to state the very thing, thought and done, when he did not know it, then it must remain decisively proved that God does know everything that is secret, because we see he tells it to men, and enables them to tell it to others. Oh, ye may endeavor as much as ye can to hide your faults from God, but beyond a doubt he shall discover you. He discovers you this day. His Word is “a discerner of the thoughts and intents of the heart,” and “pierces to the dividing asunder of the joints and of the marrow;” and in that last day, when the book shall be opened, and he shall give to every man his sentence, then shall it be seen how exact, how careful, how precious, how personal was God’s knowledge of the heart of every man whom he had made.

4. And now the last question: When? When does God see us? The answer is, he sees us everywhere and in every place. O foolish man, who thinks to hide himself from the Most High! It is night! no human eye sees thee; the curtain is drawn, and thou art hidden. There are his eyes lowering at thee through the gloom. It is a far-off country; no one knows thee; parents and friends have been left behind, restraints are cast off. There is a Father near thee, who looks upon thee even now. It is a lone spot, and if the deed be done, no tongue shall tell it. There is a tongue in heaven that shall tell it; yea, the beam out of the wall, and the stones in the field, shall raise up themselves as witnesses against thee. Canst thou hide thyself anywhere where God shall not detect thee? Is not this whole world like a glass hive, wherein we put our bees? and does not God stand and see all our motions when we think we are hidden? Ah, it is but a glass hiding-place. He looketh from heaven, and through stone walls and rocks; yea, to the very centre itself, does his eye pierce, and in the thickest darkness he beholds our deeds.

Come, then, let me make a personal application of the matter, and I have done. If this be true, hypocrite, what a fool thou art! If God can read the heart, O man, what a sorry, sorry thing thy fair pretense must be! Ah! ah! ah! what a change will come over some of you! This world is a masquerade, and ye, many of you, wear the mask of religion. Ye dance your giddy hours, and men think you to be the saints of God. How changed will you be, when, at the door of eternity, you must drop the visor, and must announce the theatricals in which you live! How you will blush when the paint is washed from off your cheek—when you stand before God naked to your own shame, a hypocrite, unclean, diseased, covered up before with the gew-gaws and the trickery of pretended formality in religion, but now standing there, base, vile, and hideous! There is many a man that bears about him a cancer that would make one sick to see. Oh, how shall hypocrites look when their cancerous hearts are laid bare! Deacon! how you will tremble when your old heart is torn open, and your vile pretences rent away! Minister! how black you will look when your surplice is off, and when your grand pretensions are cast to the dogs! How will you tremble! There will be no sermonizing others then. You yourself will be preached to, and the sermon shall be from that text, “Depart ye cursed.” O brethren, above all things shun hypocrisy. If ye mean to be damned, make up your minds to it, and be damned like honest men; but do not, I beseech you, pretend to go to heaven while all the time you are going to hell. If ye mean to make your abodes in torment forever, then serve the devil, and do not be ashamed of it; stand it right out, and let the world know what you are. But oh! never put on the cloak of religion. I beseech you, do not add to your eternal misery being a wolf in sheep’s clothing. Show the cloven foot; do not hide it. If you mean to go to hell, say so. “If God be God, serve him. If Baal be God, serve him.” Do not serve Baal and then pretend to be serving God.

One other practical conclusion. If God sees and knows everything, how this ought to make you tremble—you that have lived in sin for many years! I have known a man who was once stopped from an act of sin by the fact of there being a cat in the room. He could not bear even the eyes of that poor creature to see him. Oh, I would ye could carry about with you the recollection of those eyes that are always on you. Swearer! could you swear if you could see God’s eye looking at you? Thief! drunkard! harlot! could ye indulge in your sins, if ye saw his eyes on you? Oh, methinks they would startle you and bid you pause, before ye did in God’s own sight rebel against his law. There is a story told of the American War, that one of the prisoners taken by the Americans was subjected to a torture of the most refined character. He says, “I was put into a narrow dungeon; I was comfortably provided for with all I needed; but there was a round slit in the wall, and through that, both night and day, a soldier always looked at me.” He says, “I could not rest, I could not eat nor drink, nor do anything in comfort, because there was always that eye—an eye that seemed never to be turned away, and never shut—always following me round that little apartment. Nothing ever hidden from it.” Now take home that figure. Recollect that is your position; you are shut in by the narrow walls of time, when ye eat, and when ye drink, when ye rise, and when ye lie upon your beds; when ye walk the streets, or when ye sit at home, that eye is always fixed upon you. Go home now and sin against God, if ye dare; go home now and break his laws to his face, and despise him, and set him at nought! Rush on your own destruction; dash yourselves against the buckler of Jehovah, and destroy your selves upon his own sword! Nay, rather, “turn ye, turn ye.” Turn ye, ye that have followed the ways of sin, turn ye to Christ, and live; and then the same Omniscience which is now your horror, shall be your pleasure. Sinner! if thou now dost pray, he seeth thee; if thou now dost weep he seeth thee. “When he was yet a great way off his father saw him, and ran, and fell on his neck and kissed him.” It shall be even so with thee, if now thou turnest to God and dost believe in his Son Jesus Christ.