express very different ideas, but both of which are rendered or translated by the same term, hell. These words are Hades and Gehenna. Hades, is a Greek word, which is used synonimously with the Hebrew word scheol, and signifies the state of the dead, or a state of death, without reference to endless duration. Respecting this word, there is no dispute among commentators; all agree that it does not imply, either endless duration, or torture of any kind. It occurs, however, but seldom in the New Testament. "Dives, being in hell, lift up his eyes." His soul, i. e. Christ's, was not left in hell. "O death, where is thy sting; O hell where is thy victory!" In every other instance, I believe, the word Gehenna is used; and wherever it is introduced, is used to imply the everlasting punishment of the wicked.

Gehenna, is an Hebrew word, and one which in strict correctness, cannot be translated at all; for it is the name of a place-Gehenna, or Gehinnon, the valley of Hinnom--and it would be just as correct to translate the kingdom of England, or the city of Rome, or the river Tiber, by some other name, as it is to translate Gehenna, or the valley of Hinnom, by any other. "Hinnom was a valley near Jerusalem, where their heathen neighbors and some of the idolatrous Jews, were in the habit of offering up human victims to their fancied deities; such as Moloch and Baal, or Belial. In process of time, these horrid sacrifices were discontinued; but the place had on that account become so odious to the Jews, that at length, in the days of king Josiah, he converted it into a kind of common sewer, or place where all the filth of Jerusalem, and particularly all the dead carcases,

were to be removed; and he ordained that a perpetual fire should be kept there, for the purpose of consuming these carcases; in addition to which, it is said, there were always there, an innumerable quantity of insects and worms, which preyed upon the filth not yet consumed." This, then, was a place and scene well qualified to convey to the mind of those who were acquainted with the circumstances, an idea of total and utter destruction after death; where all that remained of the dead carcase was totally and entirely destroyed and consumed, either by the worms which incessantly preyed upon it, or by the fire which was never quenched.

This word Gehenna, is referred to as a punishment on two principal occasions, in the New Testament; both these occur in the sermon of our Saviour on the mount. The first is mentioned in Matthew, only: "Ye have heard that it was said by them of old time, thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment: but I say unto you, that whosoever is angry with his brother, without a cause, shall be in danger of the judgment, and whosoever shall say to his brother, Raca, shall be in danger of the council ; but whosoever shall say, thou fool, shall be in danger of Gehenna fire." Now to the Jews, with whom Gehenna fire was familiar, and who well knew that it was applied to the utter and entire consumption, and as it were annihilation, of the dead carcases, this expression would necessarily convey the idea of total and endless destruction, after death; or that everlasting destruction, which the Scriptures declare shall be the eternal punishment of the wicked.

The other principal instance in which Gehenna is re

ferred to, as a punishment, occurs both in Matthew and Mark. Matthew says, "if thy right eye or hand offend thee, pluck it out, (or cut it off,) and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into Gehenna.” Now, the same reasoning which we have used before, will apply to the word here that the Jews knew that Gehenna was a place which aptly represented total destruction, after death. "Fear not them," saith our blessed Saviour, "which kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both body and soul in Gehenna."-Can any thing be clearer then, than that the word Gehenna, as here used, implies the everlasting destruction of both body and soul, after death.

But, in recording the sermon of our blessed Lord, St. Mark makes use of different language from St. Matthew. He says, it is better to go into life maimed, than having two hands or eyes, &c., to go into Gehenna; and so far, he says no more than Matthew; but he adds, afterwards, "into the fire that never shall be quenched, where their worm dieth not, and the fire is not quenched." Whence has arisen this difference between these two Evangelists-St. Matthew wrote his Gospel at Jérusalem, and addressed himself to the Jews; and as they all perfectly well knew what and where Gehenna was, there was no occasion to add any explanation. But St Mark wrote his Gospel at Rome, and addressed it to the Romans; and as they knew little or nothing of Jewish customs, or the places about Jerusalem, it was necessary that he should explain it to them, or it would have conveyed no idea at all. He

therefore, explains it, by telling them that Gehenna fire, was a fire which was never quenched, and a place where their worm died not; or in in other words, a place in which every thing which was brought there, was totally consumed and destroyed. That he speaks of the same Gehenna, or valley of Hinnom, there can be no doubt, for he quotes from the 66th chapter of Isaiah, where the same words are made use of with reference to this place; "where their worm shall not die, and their fire shall not be quenched."

I believe, my brethren, that I have now adduced to you most instances in which this word is mentioned, with reference to punishment; and I think you will agree with me, that in every case, it would evidently convey the idea of endless death, or everlasting destruction. There is one passage however, which, though the word which we are now commenting on does not occur in it, yet has made an impression on the mind of some, and I will, therefore, endeavor to explain it. The passage is this: "there shall be wailing and gnashing of teeth." These words occur four times in Matthew and once in Luke. In one instance, they may, perhaps, refer to the temporal state of the Jews; but in all the others, they evidently allude to what will take place, not after, but at the final judgment: one instance, however, may perhaps serve to explain this. In Luke 13, Christ is asked by his disciples," Lord are there few that be saved?" He does not answer this question, but says, "strive to enter in at the strait gate, for many shall seck to enter in and shall not be able ;" and he declares, that he will say to these, "depart from me, all ye workers of iniquity--there shall be weeping and gnashing of

teeth." When? When ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the Kingdom of God, and ye yourselves cast out. Yes, my brethren, when the final sentence shall be passed, and the wicked are refused admittance into life, then indeed will there be wailing and gnashing of teeth. Is there not wailing and gnashing of teeth, when the criminal is condemned to death? But, when the dreadful sentance is already executed, and the wicked are forever excluded from the presence of the Almighty, will they then see Abraham, and Isaac, and Jacob, and all the prophets, in the Kingdom of God?

All these passages you will find, my brethren, if you examine them, refer to the time of passing the sentence, and not the sentence itself. But it may be said, if the soul is immortal, how then can it die? What evidence have we, my brethren, that the soul of the unbeliever is immortal? I know indeed, that God hath given unto us eternal life, and I know likewise, that that life is in his Son; and I have therefore yet to learn, that the soul which is not in Christ, is immortal ; for we are assured, that to be carnally minded is death, and that God is able to destroy both body and soul in Hell; and that life and immortality were brought to light through the Gospel. That soul only is immortal then, which lives in Christ; and every soul which does not live in Christ, shall die forever. Thus far, then, my brethren, I think it is at least evident, that God is merciful, and just, and holy; and that the Scriptures are consistent with themselves. That when, in express terms, they declare that the wicked shall "be punished with everlasting destruction;" they do not, in the fig