“The wicked shall be turned into hell, and all the nations that forget God.”—Psalm ix: verse 7.

These words are appalling. They come from the inspired Book, penned by the royal Psalmist, who wrote as he was moved upon by the Spirit of God. The natural man will repudiate the idea of an eternal hell; but when he opens the Book of Laws, there he finds it in unmistakable terms. Science, Scientists, Philosophy and Philosophers have blended their energies to establish an ideal hell, a scientific hell, a purgatory, or no hell at all; but from the fact that they admit most universally that there is a hell of some kind, and from the fact that their perturbation on the subject shows that they do not know exactly what kind of a hell, it is but good sense to accept the oldest and most reliable authority—the Bible, and thus acknowledge the hell of the New Testament.

I am not ignorant of the fact that is tremendously astounding for a man subject to like passions as you, and who is one of you, to bring such a terrible message to you,—his fellow men. But it is in the Book which I am commissioned to declare, and is therefore from God; and as his servant, I take this occasion to address you upon this awful subject. I do so the more willingly when I take into consideration the fact that your immortal souls are in danger of this hell.

And now, my dear congregation, consider:

I. The class of persons who are in danger of this hell—the wicked— sinners—the ungodly—and the God forgetters—either of these, and all may be one, endangers the soul to the hell of the Bible. There is no name worse than a sinner. An unruly, lawless man, one who defies the law and is guilty of the most atrocious crimes. Examine your vocabulary and tell me if you can find a worse name. I am sure that heaven knows no worse. They 0004 4who voluntarily disobey God—they who depart from the path of rectitude prescribed by God,—they who do not believe in Jesus—all are styled sinners. Their sin is against God, and He has promised with an oath that he will punish sin in whomsoever he finds it—“The soul that sinneth it shall die.” To be a sinner, therefore, is to be in open rebellion to God. To be a sinneris to hoist a flag against God and to declare war against his majestic honor, which Michael and his army fought to maintain. To be a sinner is to declare for reasons, or no reasons, that his laws are unjust and that you will not obey them. To be a sinner is to deny his authority to command, and thus insult his eternal will. To be a sinner is to be wrong and do wrong. It is not much trouble to get a man to acknowledge that he is a sinner, and that he does wrong, but he rejects the idea that sin and doing wrong merit the eternal displeasure of God.

It is claimed that God is a merciful being, and that it would not be mercy to banish mortals eternally to a world of fire. And this does not satiate that inward horror and dread of hell. They who think this, are among the advanced thinkers and are wiser in their own conceit than all the children of the light. Neither does their philosophy annihilate the idea nor the necessity of the hell of inspiration. Let us suppose that a God after the order of these fastidious persons' idea and we shall have the poorest compromising apology for a Supreme Ruler imaginable. Let us take for example our own beloved Grove City, Thomasville. Judge Hansell is universally called a good man. Let us call him a merciful man. Then take Bro. Pouder whom we all call a good man. While he is asleep, a man enters his house, murders him and his family and sets fire to the house. This same man fires the houses of a dozen others of our best citizens, destroying many lives and much property. He is arrested, and brought before this good, merciful judge. He says that he is too merciful to hang the man or to punish him. So orders him to be turned loose among us again. What would public opinion say? What would you say? How do we look upon man? Are we not apt to shun the ill-famed people of our community? Would we like to trust a man who had been convicted of stealing? Would a decent lady knowingly marry a habitual drunkard? Would a gentleman knowingly marry a drunken woman? We should couple justice with mercy. It would be justice to the citizens of Thomasville, to hang the man in the case just 0005 5cited and it would also be showing mercy to remove such a man from among us. If we assent to this, then how can we consistently explain away the necessity of God punishing the wicked? It cannot be inconsistent with his mercy, as we have just seen—the Judge of all the earth will do right. It would not be right to allow the sinners to go unpunished, for “sin is a reproach to any people.” It must be more so to God. It would not be right to take them to heaven, and if they do not go to heaven, where will they go?

But I must consider further, why they should be punished. A God after the idea of these theorists, would not suit them any better. If he be God, he should be ruler: if a ruler, it is necessary to have laws. Laws which do not inflict penalties, are no more than advice, which may or may not be complied with, without sin or deserving punishment. We attach punishment to our laws. Must the Supreme law-giver be more ignorant?

According to Holy Writ, God has attached to his holy laws eternal penalties. To this Jesus is witness. “These shall go away into everlasting punishment.” He speaks of the worm that shall never die. They who seek to hide behind the idea of an all-merciful God will be brought to the blazing bar of a just tribunal, who will render to all men according to their works. It would be highly inconsistent with right and justice for God not to respect his own laws and not to see that they were enforced. To do otherwise would present to us the idea of a Supreme Ruler that all good people would utterly discard. Where there is no law, there is no regulation. Indeed there could be no regulation, for law is that which governs and regulates. Now think of a God without government and regulation. What a confused state of things we would have in heaven, earth and hell! Indeed everywhere would be hell and God would be the greatest sinner. He must have order—to have which, he must have law; and without penalty, there is no law; and penalty is not penalty, unless inflicted: it must be inflicted upon the offenders. This is just what we do—and we call it right. Where did we get the idea of law and penalty? You will answer, from the same source from which we get right and wrong—where is that? From the Bible, you say. From whom is the Bible? From God.

Now then, if this is true why should it seem a thing incredible to you that God should punish the wicked? But you say, I do not 0006 6object to the idea of punishing, but, it cannot be eternal punishment. Well, how long are you willing to go down into hell and stay? Say, ten years. What! live in fire ten years! Yes! No! No! No! Well, then, you see it would never do for the Righteous Judge of all the earth to consult your wish in the matter, for the ends of justice might be defeated eternally. He must consult the eternal law under which cognizance your case properly comes. It is not unreasonable that you suffer eternally, for sin unpardoned brings eternal death, since there is no chance to seek pardon after death. The unrighteous is unrighteous still. The sinner is a sinner still, without even the hope of a change and as long as you are unrighteous and a sinner, you must stay in hell. “Thou art a God before whose sight The wicked shall not stand, Sinners shall ne'er be thy delight, Nor dwell at thy right hand.”

If you die a sinner I see no trouble in determining that your punishment is eternal. And if you admit a punishment for any length of time, I see no good reason why you should impugn the idea of eternal punishment. If God could be so merciful, that he could not punish sinners a thousand years in hell, I do not see how he could punish them five hundred years and yet be merciful. If it is unmerciful to burn a man in fire ten years, it is unmerciful to burn him there ten days. If one is wrong, the other is wrong. If one is consistent so is the other. Therefore, to admit punishment for sin of one minute's duration, is right and not inconsistent with mercy, then a thousand years duration would be right and not inconsistent with mercy.

Again, God does not reckon time by our calendar. A day is as a thousand years and a thousand years as one day with the Lord. Time is reckoned by eternity's clock, which is one eternal Now. So you should bear in mind that when you enter eternity, you must be governed by eternity's time. To be a sinner, my friends, is a very big crime with God. God cannot love sinners, for he hates sin—with a notice of God's estimate of sin, we may be furnished with illustrations sufficient to evince the fact that sinners will be punished eternally.

We are not likely to put a proper estimate on sin. This was the trouble with Ananias and Sapphira. They undervalued that little lie about the money from the sale of their land, in consequence of 0007 7which they lost their lives. The hatred of God to sin is clearly seen in his gift to destroy sin. He would not have given his only Son to die for something of which he cared nothing. The death of Jesus either shows that he loved sin or hated it. To make it appear that God loves sin, would be to make it appear that he is the chief of sinners.

After all the sophistic preaching of the ideal hell, the scientific hell, purgatory or no hell at all, there is a deep rooted belief, an inward horror that there is a hell of fire, into which the wicked will be turned. “O wretched state of deep despair, To see my God remove, And fix my dreadful station where I may not taste his love.”

O, ye enemies of God! ye that despise his law and insult his majesty, think upon your doom this very moment. “The wicked shall be turned into hell.” Let this verse ring in your inmost soul as long as ye shall live. “I must from God be driven, Or with my Saviour dwell, Must come at his command to heaven, Of else, depart to hell.”

Our text says further:

II. That they forget God. “And all the nations that forget God.” This seems to be the acme of the aggravation of their sin. “They forgot God.” It is not enough that they sin against God and thus insult his character and divine nature, but they forget him. “God is not in all their thoughts.” “And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only wicked continually.” Let us remember that this is not an unintentional forgetfulness, but on the contrary it is an effort to forget God. They endeavor to banish every thought and fear of God from their hearts. Thoughts of holiness and of righteousness are not welcomed into their bosoms. When a thought of their latter end approaches, all the invidious powers of the carnal mind are summoned to demand its immediate retreat, except it be to establish an imaginary hell, or to affirm tauntingly that there is no hell at all, or to strenuously support the theory in the most exprobative terms that God is so merciful that he will not punish sinners in vindication of his righteous 0008 8law. This is a strange saying that the creature should forget the Creator, and yet it is true.

Whom do they forget?—The God who made them—the God who gives them all that they have—who watches over them and preserves them. They forget that their efforts to destroy by sophistic reasoning, the hell of inspiration, will never affect in the remotest sense that hell, neither will it have any bearing upon their endless stay there, unless it be to intensify their damnation. “The earth is the Lord's and the fulness thereof.” “The eyes of all wait upon thee.” “Poor and needy though I be God's my maker, cares for me; Gives me clothes and shelter, food, Gives me all I have that's good.”

It is not strange therefore that our God says plaintively through the Prophet, “The ox knoweth his owner, and the ass his master's crib, but Israel doth not know, my people doth not consider.” Suppose ye that a child, after having been brought up by his parents, is put in prison, and that his father denies himself and goes to a heavy expense to deliver that boy. Suppose, when that boy comes out, and his father asks him to put a piece of wood on the fire, he refuses, whips his father, curses his mother, and goes off and forgets them. What would you think of that boy? Would it be enough to call him an ingrate? Would you say that the penitentiary would be bad enough for him? And yet you would have God be so merciful that he must take insults infinitely worse than this?

But look further, my congregation: “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” And yet we forget him! The thought is ineffable. See what his holy Son did to redeem a world from hell, and yet this samenation forgot him. Is it possible that any human should forget the agonies of Gethsemane! O! is it possible that one should forget the dying groans of our Saviour on the Cross? Could we forget that the sun on that momentous day refused to emit his golden rays? Could we forget that heaven put on its regalia of mourning; the veil of the Temple was rent, and the rocks chanted most plaintively the funeral dirge of a dying Jesus: while from his own precious lips the triumphant cry was borne on the zephyrs, far away beyond the vale of tears: “It is finished!” Redeeming work is done. Could we forget 0009 9on that ever memorable day, the hallowed blood of atonement dripped freely and innocently from the holy God-man for sin and for uncleanness. Could we forget that the murderous hammers rang out most mournfully while those vicious knaves nailed the incarnate God to the accursed tree? “Behold the Saviour of mankind, Nailed to the shameful tree, How great the love that him inclined, To bleed and die for me!”

They forget that this dying Emmanual, while bathed in tears and weltered in his own blood, cried in a most lamentable voice, “O! my God, why hast thou forsaken me?” They forget that in extreme agony he breathed his last among an host of bitterest enemies. They forget that he died a vicarious death, and “by his stripes we are healed.” They forget that on that day of days the foundations of the earth were disturbed so that they moved—thus causing such an earthquake as never was before, or has been since. The mountains were moved—adamantine rocks became as restless as water—while the tombstones moved from the graves and the spirits of the dead saints awoke in their graves to behold the awful sight. They forget that through his death we are reconciled to God. They forget that there is no other name given under heaven whereby we might be saved. “Jesus the name high over all In heaven or earth and sky, Angels and men before it fall And devils fear and fly. Jesus the name to sinners dear, The name to sinners given, It scatters all their guilty fears And turns their hell to heaven.”

They forget that he entered glory's morning gates and walked in Paradise,—that at the feet of Jesus every knee shall bow and every tongue confess. To forget this, seems to me the height of wickedness. A wickedness for which “the wicked shall be turned into hell.” But the wicked forget more than this. They forget that God is righteous and cannot tolerate sin. They forget that a single sin merits eternal punishment. They forget that sin worketh death. They forget that God cannot compromise with sin and sinners, only upon the terms of the gospel of his Son. They forget 0010 10that their firm belief that they will not go to hell is only the alluring preaching of Satan, and that they are in danger of that hell, if they go to the bar of God unpardoned. They forget that “in heaven alone no sin is found.” They forget that they “have not all of life to live.” They forget that a single sin makes them just as truly sinners as a thousand aggravating crimes, since sin is the transgression of the law. It is sin, not sins, that brings death. They forget that God is angry with the wicked every day. They forget that man that is born of woman is of few days and they are full of trouble. They forget that all unrighteousness is sin. They forget that without a change they cannot be saved—that they must be born again. They forget that “he that believeth not shall be damned.” They forget that “he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” They forget that “this is the condemnation, that light is come into the world and men loved darkness rather than light, because their deeds are evil.” They forget that “whatsoever a man soweth that shall he also reap.” They forget that he that soweth to the flesh shall reap corruption—they forget that a righteous retribution awaiteth them. They forget that every secret thought will meet them in the Judgement. They forget that they are not washed in the precious blood of the Atonement. They forget that they are slightly the tender mercies of God. They forget their names are not written in “the book of life.” Alas! they forget that they must die, and the Holy Spirit urges them to seek the Lord while he may be found. “Call ye upon him while he is near.” “Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God and he will abundantly pardon.” We have places prepared for our transgressors—let no one think that God is less cautious.

And now let us prayerfully notice:

III. The place of this punishment. Inspiration has it “hell,” —“a lake that burns with fire and brimstone,” “outer darkness,” a “bottomless pit,” “torment,” a place where “the worm never dies,” where there is “wailing and gnashing of teeth,” where “the fire is not quenched.” These words, all admit, are used to describe the abode of the lost. But some say they are figurative, while they strive to explain away the idea which these awful words depict. I 0011 11do not see that there is any repose behind the idea of making these words figurative—for all human reason attests, that the picture must not be at variance with the real. If it does not give an idea of the thing which it intends to represent, it falls short of being a picture. If these figurative expressions do not give an idea of the hell which they are intended to represent, then they are unmeaning and may be styled the most superfluous fictitious jargon ever perpetrated on the human family. But if they are figuratively used, the logical conclusion is, therefore, that the real must exceed the picture, for a man is greater than his picture.

Will God in very deed punish the wicked? Let us quote a few incidents of the wrath of God upon the wicked. Take first, Antiochus

IV. He was the avowed enemy of the church of God. He took an oath in his fury, that he would destroy Jerusalem and make a national grave of the Jews and destroy them to a man. “Even while the words were in his mouth, the wrath of God fell on him with a horrible disease.” And in spite of the medical skill rendered, “his body became a mass of putrefaction,” and worms in numbers issued therefrom. “Before he sunk into delirium, he acknowledged that it was the hand of the Almighty that had crushed him.” Our next illustrations are Alexander VI and his son Caesar Borgia, who died of the poison which they had prepared for their rich Cardinals. They had some wine poisoned for their guests, which was through mistake given to themselves and they died. The next victim to whom we claim your attention is Charles IX, who murdered the people of God and confessed before he died, to his physicians, “ever since the massacre, he had been in a high fever and could see the figures of the murdered people with their faces besmeared with blood, before his eyes, whether asleep or awake.” We come to notice the learned infidel Volaire who spent the energies of a gifted mind to overthrow the doctrine of Christianity

“He complained that he was abandoned by God and man,” at his death and would cry out frequently, “Oh, Christ! Oh, Jesus Christ!” His physician left the room and declared that “his death-bed was too awful.” His nurse also fled, unable to stand “the terrible scene.” Now consider the end of the noted infidel Thomas Paine. This man was so given to vice of every grade and shade, that he met the righteous indignation of Christian America. He was denied board and lodging in New York City, only after a week's trial, and died the sad death of a very degraded sinner 0012 12“forsaken by all” with only two exceptions. We might refer to Phareoh who was visited by the hand of God, and to Napoleon, whom the hand of retribution spared not for his great crimes, but upon this point sufficient has been said, and we feel that the question of a righteous retribution is put beyond dispute.

Let philosophers of the Epicureans, Areopagites and Stoics reason as cunningly as they may, but there is a fear which lies occultly in the deep recesses of every soul, that there is a hell that burneth with fire and brimstone. As wildly as men may talk at times upon this subject, there is a thought stealing through their very beings as an undulating wave, that a fearful hell awaits the wicked. The idea that there is no hereafter tottered on its pedestal in the days of its founders. One quotation here may suffice: “It must be so, Plato. Thou reasonest well. Else whence this pleasing hope, this fond desire, this longing after immortality? Whence this secret dread, this inward horror of falling into naught? Why shrinks the soul back on itself, and startles at the drawn dagger? “Tis the divinity that stirs within us, it is heaven itself that points out a hereafter to man.” Notwithstanding this philosopher had been taught that his existence ended here, he declared that a divinity stirred within him that compelled him to give credence to the doctrine that it is not ended here.

That there is an awful hell the holy Bible is witness. “The rich man lifted up his eyes in hell, being in torment.” He said that there was fire in that land. He thought that his five brothers were in danger of the same hell, from the fact that he wished a messenger sent them from among the dead, for them not to come to this place. Abraham informed the unfortunate man that a great gulf was fixed between these two places, so that there was not and that there could not be any passing. There is a hell, a place where the mercies of God never go, a hell into which no peace ever goes, a hell into which the wind never blows, where there is no water and where there is no sun to shine.

Where is this eternal hell? We can only reply that it is somewhere in the unknown and unknowable eternity. Eternity! thou grim melancholy thought! No human mind can conceive of thy immensity! The exalted intelligences of heaven cannot conceive of the remotest particle of thy duration. No creature has traversed thy formidable domains. Thy boundless dimensions are known only to the omniscient God. No finite mind can fathom thy nethermost 0013 13depths. No angels can know thy immeasurable length and breadth. Thy numberless years are not revealed to the seraphim and cherubim. The archangels who stand near the shining throne of God, with six wings and with eyes before and behind, are ignorant of the nature of their occupancy. Eternity! from thee no traveler returns. Eternity! time's fearful wheel does not rotate in thy unknown territory. The pendulum of thy awful clock does not oscillate—time is not time there. Eternity! thou art destitute of past and future. There was never a change in that fearful land.

Those who have been there millions of years are now just what they were when they went there; and millions of years hence they will be the same, as eternity is unchangeable. Eternity, what of thy duration? Can men and angels by blending their wisdom and by searching unitedly give the faintest digit of thy numberless years? O ye angels of light, lay aside your golden harps; ye archangels, lay aside your golden lyres, and give us the faintest calculations of eternity's awful duration, that we may be furnished with some clew to that domicile to which we are swift passengers. Eternity! when will we understand thee? If we should calculate a million years for every one-thousandth part of every grain of sand in the earth for eternity, then eternity's day would not have begun to dawn. In addition to this, take the one-hundred-millionth part of every drop of water in the world, every leaf, every strand of hair, every sprig, and particle of grass, and put them for quintillions of years, and eternity's sun will not have arisen. Eternity is one eternal Now. There it is always the present. The hour-hand and minute-hand of eternity's awful clock point always to zero. Time is reckoned from zero, and it is always zero-time a day there. What a stupendous thought! it is ineffable in all its shades and bearings. Can we stand it? Eternity is the habitation of the spirits of the lost and saved. It is the home of the just and of the unjust.

All souls pass into eternity—some to weep and some to rejoice, some to heaven and some to hell. Jesus says, “These shall go away into everlasting punishment, but the righteous into life eternal.” O my friends, think of the separation day! Children and parents will part to meet no more, some to heaven and some to hell. Wives and husbands will part, some to heaven and some to hell. They shall never meet again—no! —never! When for quintillions of years they shall be speeding on lightning wings through the domain of eternity, they are still in the unknown and unknowable 0014 14eternity. There the wicked weep and howl over apportunities neglected, and mercies slighted, throughout the countless ages of eternity.

“Memory, the daughter of attention, is the teeming mother of wisdom;“ but to the lost souls it is the teeming mother of excruciating misery and anguish; for memory does not lose its power in that country. Those who go there leave hope behind, but memory in all its magnitude follows them there. Abraham called to the sick man in hell, “Son, remember!” They who “shall be turned into hell” would rejoice to forget the crimes for which they were damned, but they are denied this pleasure. The punishment is unmitigated. It is eternal, as their sentence is eternal, pronounced by the eternal Judge. For he saith, “Wo unto the wicked! it shall be ill with him; for the reward of his hands shall be given him.” “Great God on what a slender thread! Hang everlasting things, The final state of all the dead, Upon life's feeble string!”

“The wicked shall be turned into hell, with all the nations that forget God.” The poet takes up his pen, and as if inspired by the Holy Spirit, describes the sentence of the wicked and the hell into which they shall be turned. The language here used and the ideas brought out are heart-rending, but such substantially fall from the righteous lips of the awful Judge of all the earth. Hear them: Descend, O sinner, to the woe! thy day of hope is done; Light shall revisit thee no more, Life with its sanguine dreams is o'er, Love reaches not yon awful shore; Forever sets thy sun! Pass down to the eternal dark; yet not for rest nor sleep; Thine is the everlasting tomb, Thine the inexorable doom, The moonless, mornless, sunless gloom, Where souls weep. Depart, lost souls, thy tears to weep, thy never drying tears; To sigh the never ending sigh, To send up the unheeded cry, Into the unresponding sky, Whose silence mocks thy fears. No river of forgetfulness, as poets dreamed and sung, Rolls yonder to efface the past, To quench the sense of what thou wast, To soothe or end thy pain at last. Or cool thy burning tongue.

No God is there: No Christ; for He, whose word on earth was come, Hath said, depart: go, lost one, go, Reap the sad harvest thou didst sow, Join the lost angels in their woe, Their prison is thy home. Descend, O sinner, to the gloom! Hear the deep judgment knell Send forth its terror-shrieking sound These walls of adamant around, Are filling to its utmost bound Thy woeful hell. Call upon God; He hears no more; call upon death, 'tis dead. Ask the live lightings in their flights, Seek for some sword of hell and night, The worm that never dies to smite; No weapon strikes its head. Thou livest and must ever live; but life is now thy foe; Thine is the sorrow-shrivelled brow, Thine the eternal heart-ache now, 'Neath the long burden thou must bow, The living death of woe.”

O, my dear people, what need I further say to you to-night? But suppose hell to be just what you might imagine it to be, would you prefer it to the heaven of the Bible? Can you imagine a hell which you would prefer to the New Jerusalem? Can it be possible that any human conscience can be seared as to choose any kind of a hell imaginary or real to the city where the face of the Lord God almighty eternally beams? Suppose we go to hell and burn for a few years, (as some think,) and then burn up, is this to be desired rather than to live eternally happy? Is death sweeter than life? Will your arguments avail you anything? Will you, my friends, refuse the life that Jesus gives among the angelic host—among the redeemed and sanctified in the heaven of heavens—for any sort of hell, however modified? Surely hell must be as bad as our common jails and penitentiaries. Would you prefer to live a sinner, disobey God, disbelieve the gospel of Jesus Christ, and take up your abode in this modified hell, rather than accept the atonement made by Christ, and go to the bright mansions above? O can you slight his mercies, and die? “The blood of atonement presented above, Flows onward and ever, a Jordan of love, To Christ our Elisha, the great Nazarene, We come as did Naaman, to wash, and be clean.”

O, tell me, dear friends, would you prefer any kind of a modified hell, or no hell at all, to the heaven of inspiration?—whose gates are richly set with pearl and whose streets are paved with gold? —whose walls are of jasper?—and where the wicked cease from troubling and the weary are at rest? O come, accept the life that Christians live, that you may with them enter “the rest that remaineth for the people of God.”

Blessed hope! Glorious immortality! O inspiring thought! Sweet anticipation! “Thanks be to God, which giveth us the victory through our Lord Jesus Christ.” The thought that we have a home beyond yon clear blue sky, of which the azure sky is but the floor, so transports us that we feel that we are willing rather to be absent from the flesh and to be present with the Lord. “O, what a blessed hope is ours while here on earth we stay! We more than taste the heavenly powers, that antedate that day; We feel the resurrection near, our life in Christ concealed, And with his glorious presence here our earthen vessels filled.”

With this, let your humble servant urge you, O come to Jesus upon the terms of the gospel of peace, and enter heaven with his blood-washed army, to come out no more forever—that while eternal ages roll you will still be singing, “Great Jehovah we adore thee, God the Father, God the Son, God the Spirit, joined in glory On the same eternal throne: Endless praises to Jehovah, Three in one.” Amen and amen!