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the facts connected with his own history, neither of which could be true of a dead body in the grave.

Rev. xx. 13. "And death and hell [thanatos and hades] delivered up the dead which were in them." Here an important distinction is made between the place of deposit for the body, and that place in which the soul is "reserved unto the day of judg ment, to be punished." Death delivers up its dead; that is, the bodies of men are brought from their graves by the resurrection; and hell [hades] delivers up its dead-the place of separate spirits, in which the souls of wicked men have remained, deliver up those spirits to be reunited to their bodies, and receive their final doom -when "death and hell"-that is, the bodies that have been held by the power of death, and the souls that have been kept in hades" shall be cast into the lake of fire, which is the second death."

But the word most frequently employed in the New Testament to designate a place of future punishment, is gehenna. It is used about a dozen times, and always with reference to a place or state of punishment. The following are examples. Matt. x. 28."And fear not them that kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell"-[gehenna.] Here we have the destruction of the soul distinguished from the death of the body, and the place of destruction distinguished from the grave-it is [gehenna] hell. Will my friend say here that hell means the grave? If he does, my reply is that gehenna never means the grave. There is no example of the kind in the New Testament. Does he say our Lord only speaks of being able to destroy the soul in hell? I answer, how could he be able to destroy both soul and body in gehenna, if no such place as this represents existed? Even this view of the subject would necessarily imply a place of future punishment. Matt. xxiii. 33.-" Ye serpents, ye generation of vipers, how can ye escape the damnation of hell,"-[kriseos tes gehennes.] Parkhurst says "kriseos" in this place, "implies the punishment consequent on condemnation." And this punishment, to which the characters here addressed were obnoxious, is inflicted in gehenna.

Luke xii. 5.-"Fear him, which after he hath killed, hath power to cast into hell [gehenna]: Yea, I say unto you, fear him." This passage is parallel to Matt. x. 28. Mark ix. 43 "And if thy hand 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." Here Christ teaches the necessity of self-denial, in order to cultivate and acquire that Christian character essential to life eternal; and the punishment of hell, as the consequence of refusing to practice upon this moral precept, is put in opposition to the "life" promised to the obedient and holy. We will not take time to adduce other specimens of the man

ner in which the word is used, as the subject is fairly presented in these passages. And now, besides all the evidence furnished by the letter and construction of the text, and application of the term, we reach the same conclusion by the following process.

1. Christ used this word [gehenna] without any application, and without any design and meaning; or, 2. He used it without any honesty, intending only to frighten them, (if they were silly enough to be frightened,) by threatening them with the punishment of literal burning in the valley of the son of Hinnom, an infliction which they must have known they were no more in danger of, than of being thrown over the moon; or, 3. He intended to reveal to them the fact, that the ungodly would be consigned to a place of punishment in the future world. As neither of the former suppositions can be for a moment entertained, we are compelled to adopt the last, or do violence to every principle of reason and consistency.

We have one remark more on this point, viz.-the Jews not only understood Christ to use the term in the sense contended for above, but used it in the same way themselves, in explaining the Old Testament scriptures. This same word, gehenna, is frequently found in their Targums," or the paraphrases or expositions of the Jewish scriptures. The Chaldee Targums, are, some of them, traced back to the days of Ezra. They are known to have existed in the days of the Maccabees, and to have been re-published about a century before the advent of Christ, and generally read in the synagogues. Dr. Prideaux gives the most important of them an existence, and great influence and authority with the Jews, in the century before Christ.--(See Prideaux's Connections, Vol. 1. p. 352.) Parkhurst says, gehenna was, in our Savior's time, used by the Jews" for hell, the place of the damned." This appears from that word being thus applied by the Chaldee Targums, and by the Jerusalem Targum, and that of Jonathan Ben Uziel. Clarke gives us an example, in connection with Ps. cxl. 10, where the Chaldee Targum, speaking of the tale-bearer, says, "he shall be hunted by the angel of death, and thrust into [gehenna] hell." Thus we have arrived at a certain conclusion, concerning the signification and application of gehenna as employed by Christ in the New Testament, and by the Jews in their Targums before the coming of Christ. This use of gehenna by the Jews must have been known to Christ, and if they had been in error, he certainly would have corrected them; but so far from this, he used the term in the same way himself. Would he have done this, if he had not intended to confirm their views, and press upon them with additional force, the same truth? Let him believe this who

can.

Having now shown that sheol, hades and gehenna, are scripture designations of a place of future punishment, my next step will be to direct attention to the fact that the unrighteous are con

signed to this place of punishment. This, however, will be an easy task, since the same passages quoted to prove the place, also designate the character of its inhabitants. Indeed, the two facts are inseparably connected in the teachings of the Bible. The same voice which announces a future hell, also announces the punishment of the wicked in connection with it. An instance may be seen in Ps. ix. 17.-"The wicked shall be turned into hell, with all the pations that forget God." (2 Pet. ii. 4.)—“For God spared not the angels that sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved unto judgment." Their punishment was not endured by the operations of conscience, nor was it inflicted when the sin was com mitted, but having rendered themselves unfit for the place they occupied, and obnoxious to divine punishment, God cast them down to hell, (tartarosas.) God did not spare the angels. Mr. Austin thinks he will spare the ungodly sinner.

Matt. xxii. 13. "Then said the king to the servants, bind him hand and foot and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. Rev. xx. 15.—“And whosoever was not found written in the book of life, was cast into the lake of fire." Rev. xxi. 8.--"But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death." Besides these, there is a numerous class of scriptures which warn the sinner of his exposure to a future hell, and place his escape upon the ground of repentance and holiness. From all these, the plain implication is, that if they disregard the conditions, the punishment threatened, will be inflicted. The language quoted above, to which much of a similar character might be added, cannot be objected to as proof of future punishment on account of its figurative character. It is plain that it is descriptive of the punishment of the sinner; and the punishment thus set forth takes place either in this world or a future world. If in this world, these figures must nevertheless apply to it, and the objection would be stronger in this case, than on supposition that the punishment takes place beyond the present state. We have therefore, in this figurative language, not an objection, but an additional proof of the reference of these divine declarations, to the future doom of impenitent sinners. The "fire that never shall be quenched," the worm that dieth not," the "lake of fire," the "outer darkness," "weeping, wailing and gnashing of teeth," are expressions which correspond with nothing we know of in the inflictions of moral punishment on earth.

Still another fact worthy of attention is, that the scriptures represent the wicked as sent away, or doomed to punishment, at the same time that the righteous are blessed with future felicity.

Matt. xiii. 41-42.-" The Son of Man shall send forth his

angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father." (2 Thess. i. 7-10.)--In this place we are told that when Christ shall "come to be glorified in his saints, and admired in all them that believe," he will also "take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ." Mr. Austin and his brethren generally, refer this passage to the destruction of Jerusalem. He thinks, by "everlasting destruction from the presence of the Lord and the glory of his power," we are to understand a deprivation of that presence and glory of God supposed to dwell at Jerusalem. What sense there would be in using such language to inhabitants of a heathen city, who knew nothing of Jerusalem, except by means of a few pestilent Jews, I leave to be determined by the wise and sagacious. To my mind, such applications of the word of God, are too ridiculous to merit a serious consideration. In the second chapter of Romans, we are told that God will render "eternal life" to those who continue patiently "in well-doing," and tribulation, anguish, indignation and wrath, to those who are "contentious and do not obey the truth"--and it will be done at the same time--" in the day when God shall judge the secrets of men by Jesus Christ, according to my gospel." I wonder if the gentleman will not apply this to the destruction of Jerusalem ?

Matt. xxv. 46.-"And these shall go away into everlasting punishment, but the righteous into life eternal." These passages show the righteous and wicked as the subjects of God's retributive decisions at the same time. Whatever of perpetuity or immutability pertains to the rewards of the righteous, is also connected with the punishment of the wicked. If the endless punishment of the wicked is in this life, so also is the endless happiness of the righteous. If one is transferred to the other state, both must be. But as the reward of the righteous is in a future heaven, so the wicked will be punished in a future hell.

Another fact which stands out prominently in the word of God, is, that

THE CONDITION OF SOME SINNERS IS REPRESENTED AS HOPELESS.

Heb. vi. 4.--" For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of Gol, and the powers of the world to come, if they shall fall away, to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame." This passage relates to apostates from Christ and Christianity. They cannot be renewed again to repentance, because they have rejected the only channel through which the grace of

repentance can flow. Paul says it is impossible to renew them again to repentance. Their condition, therefore, must be hopeless. Prov. xxix. 1.--"He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." Mr. Austin thinks this should read, "shall certainly be punished, and that without fail." But why make this radical change in the language and sense of the passage? The only reason under heaven is, that Universalism demands it. The gentleman's object is to escape the difficulty thrown in his way by the words "without remedy." To do this, he substitutes fail for remedy. And yet the passage does not quite suit him: the term destroyed is too strong for Universalism: he therefore expunges that, and puts in punished. But all this is wholly gratuitous-an unauthorized change of words which express accurately the meaning of the original, for words which either pervert it, or express it in an ambiguous manner.

Ps. 1. 22—“Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." This declaration follows a minute description of those who hate instruction, are dishonest, and licentious, and who "give their mouth to evil.” They are admonished that if this course be persisted in, the result must be RUIN, destruction inflicted by God himself, from which there is no deliverance. Let me ask here, can a punishment or destruction without remedy," or from which there is no deliverance, be intended to reform the punished? Here is a chance for the audience to choose between the word of God and the assertion of Universalism.

Matt. xii. 45.--"The last state of that man is worse than the first. Even so shall it be with this wicked generation." In this connection, Christ gives a graphic description of the process by which the apostate makes shipwreck of faith--gives himself up to the control of evil influences and agencies. First, the unclean spirit went out--but when allowed to return, he came not alone; he brought with him seven other spirits more wicked than himself, and they enter in and dwell there: and "the last state of that man is worse than the first." Can there be a later state than the last state? If the last state is the worst, where is the hope of final holiness and happiness? The concluding words are, "even so shall it be with this wicked generation." The hopeless condition of the apostate in his individual and moral state, is made to represent the final condition of that generation. In both cases, the last end is worse than the first.

The same characters are described by Paul. Heb. x. 26-27.— To whom there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." This description was not only applicable to individual apostates, but to the unbelieving Jews in general, who, by rejecting Christ and the gospel, rendered it impos

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