quoted in favor of my opinions are from men competent to judge, and in high repute as critics and commentators among orthodox people. They are quoted, not to give sanction to my views by the weight and number of their names, but on account of the evidence which they produce. "In the present work, the strongest texts in favor of endless punishment are considered, and attention given them in proportion to the degree of stress laid on them in favor of this doctrine. In some instances, we have referred to our former Inquiry into the words Sheol, Hades, Tartarus, and Gehenna, for an illustration, which the reader will please consult. And in all cases, we hope the texts referred to will be examined by the reader, as they confirm or illustrate the views advocated. "The author is deeply sensible that the views advanced are very unpopular, and will be condemned by many without a hearing. He is sorry for such persons on their own account; for this cannot stop the advance of light and knowledge in the present day, any more than sleeping all day can stop the sun in his course. If what I have advanced be true, it must prevail against all opposition; for great is the truth, and must prevail. If my sentiments are false, the sooner they are refuted and forgotten, the better. If this can be done, it no doubt will be done, and to the doing of it we shall add our hearty amen.” CONTENTS. PART I. Page which deceived Eve was not a fallen angel, SECTION III. All the texts in the Old Testament where the original word Shaitan, or Satan, occurs, considered, . . . 40 SECTION IV.-The opinion that the Devil or Satan is a real SECTION V.—All the passages in the New Testament where the term Satan occurs, considered, SECTION VI.- All the passages where the original word Dia- bolos, translated Devil, is used, considered, SECTION VII. — All the passages considered in which the terms All the texts considered where the Devil is supposed to be the evil one, the tempter, the great dragon, the serpent, and old serpent, the prince of this world, the prince of the power of the air, and the god of this world, . 151 Old Testament, but is rendered by words which do not ex- press or imply endless duration, SECTION II. — All the passages noticed where Olim is used, and rendered by words which convey the idea of endless SECTION III. - All the texts where Olim occurs, is rendered by words which convey the idea of endless duration, and ap- plied to punishment, particularly considered, SECTION IV. General remarks on Aion and Aionios, as used SECTION V.- All the places noticed where Aion and Aionios are rendered ages, course, never, forever, evermore, eternal, everlasting; but which have no relation to punishment, - SECTION VII. All the places where Aion and Aionios are used to express the duration of punishment, particularly considered, in whatever way rendered in the common ver- Concluding remarks on Olim, Aion and Aio- APPENDIX TO PART III. — Considerations showing that in speak- INTRODUCTORY ESSAY ON TEMPTATION. THE Bible is remarkable for the truthful views it gives of temptation. Its inspired authors had a perfect knowledge of human nature, and of the manner in which sin gains dominion. Though their representations of its origin and progress are various, they accord exactly with all we know of ourselves, and of the influences to which we are subjected. The allegories they employ are wonderful pictures of man, as he stands connected with the seductions of evil; and in them we have the nicest delineation of all there is,, within and around us, to lead astray. In their mere historical representations there is the same clear insight of our nature, and the same correct view of internal and external influences. In the passages giving an analysis of our physical and moral being, without figure or allegory, we see the same thorough knowledge. To whatever portion of the Bible we turn, we find one doctrine respecting temptation, according with all we know of our nature, from psychology, reason and experience. Everywhere man is recognized as a being endowed with appetites and passions, and as having united with these a moral nature, capable of seeing the difference between right and wrong, good and evil, causing a feeling of condemnation and shame when he sins, and of worthiness and self-approval when he is obedient. The appetites and passions are the springs of action. Everything we do can be traced to them. We hunger and thirst, and therefore eat and drink. We love society, amusement, honor and power, and therefore exert our energies to gain what we desire. When the appetites and passions are regulated by law they are innocent sources of enjoyment; when not thus regulated they are sinful sources of enjoyment. Sin consists not in their gratifi cation, but in their improper gratification. Sin is over-indulgence, and indulgence at the expense of truth, justice, kindness and mercy. Virtue is the right regulation of our appetites and passions, and the use of them for the high ends of existence. According to this view of man, it is easy to see why he sins. The appetites, finding pleasure in indulgence, lead to excess; they may become so inordinate in their demands, as to induce one to steal, to defraud, to lie, in order to obtain what they desire. The drunkard is an illustration of this. By the use of intoxicating drinks, he so perverts a natural appetite that he has a burning thirst, which makes him deaf to reason and recreant to every moral requisition. What is true of the appetites is equally true of the passions. The miser's love of money is so strong, that he is false to all moral and religious obligations, a being of meanness, deception and injustice. All our passions are capable of the same perversion. Emulation may grow into envy, just resentment into revenge, and a desire to exert a good influence into an unbounded ambition. Every man feels constantly the pressure of temptation to transgress. The luxuries of the table invite to excess. The desire for gain, honor and place, leads us to omit moral and religious duties, to give ourselves to what seems to have the highest present value, to trespass upon the rights of others, and accomplish our purpose by unholy means. This pressure of temptation, this unceasing appeal of the world, shows why all men sin, and begin their evil career so early in life. It shows, too, why men, without any instructor or guide, fall into vicious habits, and why men in all ages have had the same characteristics. A reference to the Scriptures will fully establish the correctness of this theory. In order to obtain the whole weight of their authority, we must consider the three, forms in which they present the subject. I. The allegorical. Many regard the Mosaic account of the first temptation as extremely perplexing, giving but little, if any, certain information upon the subject. Their whole difficulty arises from the supposition that his account is a literal history, whereas it is an allegory. Here we have language attributed to the serpent, and a detailed account of his interview with Eve, and |