ted. This word I noticed, in considering Matth. v.. 22. was used figuratively to express temporal punishment, and meant the same as the word damnation, which also signifies punishment. But this shall be more fully considered presently. Let it be further observed, that in the present passage, the very same idea which in verse 9. is expressed by the phrase, "cast into hell fire," is expressed in verse 8. by the words, "everlasting fire." I think no one will dispute that these two phrases are used as convertible expressions for the very same thing. Should any one be inclined to contend, that the word everlasting in the one verse, expresses the additional idea of the duration of the punishment, I am not disposed to dispute this. It will soon be seen that my views do not require my engaging in such disputes. All I would say at present about this, is, that before any person contends for the everlasting duration of the puuishment: of hell, he ought first to settle beyond dispute, that hell is a place of punishment for the wicked in a fu-ture state. The place should first be proved to exist, before the everlasting duration of its punishment be brought forward for discussion. If this cannot be done, all debate respecting its everlasting duration, is only beating the air. If it should be said, that "it is the word everlasting, applied to the punishment of hell or Gehenna, that proves that hell is a place of future misery; for surely no temporal punishment can be everlasting in its duration;" to this I answer,-that it is this very word everlasting, being applied to Gehenna or hell fire, that convinces me that hell has no reference to a place of eternal misery for the wicked. Evidence, and I hope satisfactory evidence of this, will appear in the sequel. But to return to the phrase, "everlasting fire," in the passage before us. This expression, I find, occurs only in two other places in the New Testament, Matth. xxv. 41. and Jude 7.

threaten men with the punishment of hell if they continue in unbelief; but here our Lord threatened his disciples with it if they did not cut off a right hand, and pluck out a right eye; or, in plain language, did not part with every thing dear to them, rather than disobey the Saviour. Besides, he said most about hell to those in least danger of it, and only mentioned it once to those in the greatest danger.-The conduct of preachers in our day, about this, is precisely the reverse of his. All they say of hell is said to the wicked.

By consulting the context of this passage, it will be seen, that there is nothing in it to support the idea, that hell is a place of endless misery. Any evidence it affords, rather goes to prove the view I have given of it. But as a consideration of it, would only lead to similar remarks made already, I pass it over.

The next passage is Matth. xviii. 8, 9. "Wherefore, if thy hand or thy foot offend thee, cut them off and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And. if thine eye offend thee, pluck it out and cast it from thee it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire."-It need hardly be noticed, that the remarks made on the preceding passage about a right hand or eye offending, equally apply here, and need not be repeated. If correct there, they must be so here. The remarks also about Gehenna, are applicable here, and neither need they be repeated. I shall therefore proceed to notice some additional observa-, tions which this passage affords us on the subject.

Observe then, that the same phraseology, "to be cast into hell," occurs in this passage, which occurred in Matth. y. 29, 30. The only difference is, that here, in verse 9, the word fire is added, which is there omit

ted. This word I noticed, in considering Matth. v. 22. was used figuratively to express temporal punishment, and meant the same as the word damnation, which also signifies punishment. But this shall be more fully considered presently. Let it be further observed, that in the present passage, the very same idea which in verse 9. is expressed by the phrase, "cast into hell fire," is expressed in verse 8. by the words, "everlasting fire." I think no one will dispute that these two phrases are used as convertible. expressions for the very same thing. Should any one be inclined to contend, that the word everlasting in the one verse, expresses the additional idea of the duration of the punishment, I am not disposed to dispute this. It will soon be seen that my views do not require my engaging in such disputes. All I would say at present about this, is, that before any person contends for the everlasting duration of the puuishment of hell, he ought first to settle beyond dispute, that hell is a place of punishment for the wicked in a future state. The place should first be proved to exist, before the everlasting duration of its punishment be brought forward for discussion. If this cannot be done, all debate respecting its everlasting duration, is only beating the air. If it should be said, that "it is the word everlasting, applied to the punishment of hell or Gehenna, that proves that hell is a place of future misery; for surely no temporal punishment can be everlasting in its duration;" to this I answer,-that it is this very word everlasting, being applied to Gehenna or hell fire, that convinces me that hell has no reference to a place of eternal misery for the wicked. Evidence, and I hope satisfactory evidence of this, will appear in the sequel. But to return to the phrase, "everlasting fire," in the passage before us. This expression, I find, occurs only in two other places in the New Testament, Matth. xxv. 41. and Jude 7.

These passages we do not profess to consider here. They are only noticed so far as is necessary for the illustration of the phrase everlasting fire in this pas sage. On this phrase. then, I remark,

1st, That those who have attended to Scripture figures and modes of speaking, know that the word fire is a very common figure of speech to express temporal punishment, or God's judgments upon any people. Lest this should be disputed by any one, I refer to the following, among many other texts which might be quoted in proof. See Deut. xxxii. 22-25. Isai. Ixvi. 15, 16. and v. 24, 25. and xxx. 27—33. and ix. 18, 19. Isai. x. 16-18. Ezek. xxii. 18—22, 41. See also the two first chapters of Amos. I shall only quote one or two texts to show the truth of this. Thus in Lam. ii. 3. Jeremiah, speaking of God's punishment on the Jews, says, "he burned against Jacob like a flaming fire, which devoureth round about." And David says, Psalm lxxxix. 46. " shall thy wrath burn like fire ?" In further evidence of this, and evidence which will be allowed conclusive, let Matth. xxv. 41. be compared with verse 46. All will allow that what is called everlasting fire in the first, and expressed figuratively, is in the last verse expressed plainly without the figure, and called everlasting punishment. Indeed, nothing is more evident, than that fire is a common figure in Scripture for temporal punishment. This, I think, will be admitted, whatever may be the meaning of the expression, everlasting fire, in any passage where it occurs.

2d, What then is the meaning of the expression, "everlasting fire," and which is equivalent to "hell fire?" To save time, and repetition of remark, I shall leave the answer to this question to be given in considering the next passage, where we have for the phrase everlasting fire here, the equivalent expression, "the fire that shall never be quenched."-Before

closing my remarks on this text, let it be noticed, that the phrase, "to enter into life," occurs twice. This is necessary to be observed, because in the next passage I shall have occasion to consider it in connexion with the equivalent expression, " to enter into the kingdom of God." Whoever examines the context of this passage, may see that it affords no evidence that our Lord, by Gehenna, meant a place of endless misery. "This sense of Gehenna here, as in other places, is taken for granted. It is assumed with as much confidence, as if the context clearly decided that this and no other could be its meaning. We have settled the sense in which our Lord used this word, in considering Matth. xxiii. 33. and also from its use in the Old Testament. Until it can be shown that he used it to signify a place of endless misery in some other text, this ought to be allowed to be our Lord's general usage of this word. It is certain nothing in this text or its context leads to such a conclusion. It rather affords some evidence in confirmation of the sense we have given it, but we deem it unnecessary to notice it.

Mark ix. 43-49. is the next passage. "And if thy band offend thee, 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. and 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 if thine eye offend 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." This is the longest and most terrific decription given of Gehenna, or hell, in the Bible. No loubt is entertained by most Christians, that it is a