of these very things with the view I have given, which confirms me in the opinion that it is substantially correct. Observe, then, that Gehenna, or hell, is called in this passage twice, "the fire that never shall be quenched." See verses 43, 45. Indeed, properly speaking, this expression occurs no less than five times; for it is three times said, by way of addition, "where their worm dieth not, and the fire is not quenched." In my remarks on the last passage, I promised to consider here the phrase, "everlasting fire," in connexion with these expressions. This promise I shall now attempt to fulfil. I need hardly notice that the expressions, "everlasting fire," and the "fire that shall never be quenched," five times mentioned in this passage, express the very same idea. No man, I presume, will dispute this. Who would undertake to point out a difference between "everlasting fire," and the "fire that never shall be quenched?" It would be to make a distinction without a difference. I am fully aware that it may be said, this is rather increasing the difficulty than removing it. I notice these things for the very purpose, that the difficulty may be viewed in all its force and extent. Here then, we have in the course of a few verses, a solemn declaration made by the Saviour, no less than five times, that the fire of hell shall never be quenched, and no less than three times is it added, "where their worm dieth not." And as if this was not enough, in a parallel text it is said that the fire of hell is "everlasting fire." No man can now say but I have presented this description of Gehenna fully and fairly, and in its most formidable array. I allow that all this looks very terrible, and seems as if I must certainly be mistaken in saying that the punishment of hell refers to the temporal vengeance which came on the nation of the Jews. But truly I must say that few things I have yet stated, appear to me so powerful in support of my

views, as what is said in this passage. When these things are fairly examined, and the Scriptures are admitted as the interpreter of the language which is here used, few I think will be found to question this. The things we are about to state, at any period of our lives, would have staggered our faith, that such expressions had any reference to endless misery in a future state of existence. They are such, as on other subjects, would be deemed irresistible evidence. I may just notice in the outset, what I think will be readily admitted, that all the expressions in this passage about the worm that shall never die, and the fire that never shall be quenched, together with the expressions, everlasting fire, being cast into hell fire, and going into hell, in other texts, all refer to one and the same punishment. The same punishment is described, although somewhat different language is used in speaking of it. Keeping these things in view, with the remarks made on the preceding texts, I shall proceed to consider what is stated in the passage before us.

It is, then, said of hell or Gehenna,-" where their worm dieth not, and the fire is not quenched." Were these words understood strictly, and literally of a place of endless misery, it would prove that there is not only material fire there, but that there are also worms in hell. Some have maintained, and a few perhaps still maintain, that the fire of hell is a literal fire. It is evident that most orthodox preachers still continue to speak as if the fire of hell was real, literal fire. Why speak about it as such if they do not believe it to be so, unless they intend to practise deception on the people? But we presume no one ever believed that there were worms in the place called hell, or eternal misery. If such an opinion was ever held, we are ignorant of it. But why not believe that there are worms in hell as well as literal fire? for if Gehenna signifies a place of endless misery, it teaches literal

fire and literal worms on the same authority? Besides, it is implied that the body is there, for worms to feed on, which they could not do on the spirit. I am fully aware that the worm that shall never die, has been long and universally interpreted to mean conscience, which is to torment the subject of it forever. But this is a private interpretation; for I do not know of a single text in the Bible, in which conscience is ever spoken of under the figure of a worm, either in this or a future state of existence. Unless then, something like proof of this is produced from the Bible, such an interpretation cannot be for a moment admitted. It may then be asked,-"what do these words mean?" Let us hear what Mr. Parkhurst says on the words,"where their worm dieth not, and the fire is not quenched." He thus writes on the word Gehenna ::

Our Lord seems to allude to the worms which con-tinually preyed on the dead carcases that were cast out into the valley of Hinnom, yeevvar, and to the perpetual fire there kept up to consume them. Comp. Eccles. vii. 17. Judith xvi. 17. And see the learned. Joseph Mede's works, fol. p. 31." Here then is a

place where their worm dieth not, and the fire that shall never be quenched; not in a place of eternal misery in a future state, but in the valley of Hinnom, near Jerusalem. Let it now be recollected, that the valley of Hinnom was made an emblem of the terrible calamities which were to come on the Jewish nation. No place was so wretched and abominable as the valley of Hinnom, and no place known to a Jew, could be made so fit an emblem of such miseries.

But we have something more to produce, and something which we think ought to be admitted as conclusive, in determining in what sense our Lord's words. ought to be understood in this passage. It is certain then, that our Lord here quotes Isai. Ixvi. 24. where it is said," and they shall go forth and look upon

the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh."-A remark is made by Mr. Stuart, in his letters to Dr. Channing, p. 69. which very well applies here. He says, "it will be remembered that the passage in question is a quotation from the Old Testament; and that to quote the language of the Old Testament, therefore, in order to explain it, is peculiarly appropriate and necessary." Let us see how peculiarly appropriate and necessary this passage from the Old Testament is, in explaining the words of our Lord before us. Suffer me then to ask, -did Isaiah mean a place of endless misery, when he said, "for their worm shall not die, neither shall their fire be quenched?" Was Isaiah so understood when he uttered these words? I have to ask further, did the Jews so understand these words when they read them in the prophet? Yea, I ask still further, did our Lord's disciples so understand the prophet's words when they read them there? Can any or all of these questions, with truth, be answered in the affirmative? As this will not be so much as pretended, how comes it to pass that they are made to mean a place of endless misery when quoted by our Lord? By what rule of interpretation, do we make Isaiah, by these words, only to mean temporal calamities, but when our Lord quotes them, we make them to mean endless misery? I urge this; on what grounds, and by what authority do we make Isaiah and our Lord to have two such different meanings to the same words? Yea, I press it upon all who regard the words of the living God, to think how it was possible that our Lord's disciples could understand him in this sense, when those very words were understood by them in so very different a sense when they read them in the prophet? It is evident our Lord did not

explain them in this new sense to the disciples, nor gave the slighest hint that he made any alteration in the meaning of the prophet's words by quoting them. Until it is therefore proved, that by these words Isaiah meant a place of future endless misery, I might excuse myself from any further remarks on them. But as they very strongly confirm the views I have given of Gehenna or hell, in the preceding passages, I proceed.

On this passage in the prophet, let it be remarked, that the chapter in which it stands, evidently relates to events which were to take place under the gospel dispensation. The new heavens and new earth, mentioned verse 22. refer to this period, and the extension of the gospel to the Gentiles, is repeatedly spoken of in the course of the chapter. But let us attend to the passage, and go over what is said in it, and if possible ascertain the meaning of the prophet. It is said," and they shall go forth, and look upon the carcases of the men that have transgressed against. me." Let us ask here, who are the men referred to, and who are said to have transgressed against the Lord? I think the context shows them to be the unbelieving, disobedient Jews. Evidence of this will appear as we proceed. Again; let us ask, who shall go forth and look upsn the carcases of the Jews who had thus transgressed against the Lord? The preceding verses show that they are the persons who worship and obey the Lord. But again; let us ask, to what place they shall go forth and look upon the carcases of the men who have transgressed against the Lord! Not surely to a place of endless misery? The connexion of this with the next part of the passage shows that they shall go forth to the place where "their worm dieth not, and the fire is not quenched." If it is said, by way of objection," is not this the place of endless misery, and is not this sufficiently obvious