depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.

That the words now under consideration, had not, in our Saviour's mouth, the meaning ascribed to them, is proved almost to demonstration, by one of two of the evangelists omitting them when he records the rest of the sentence; whilst that which he retains, harmonizes with the rest of scripture: yet is materially, most materially, different from that which it would convey, if those words were added in their usually received meaning. Now, if we will assume this as their real meaning, one of the evangelists, who on two occasions records the passage to which they are attached, misrepresents his Divine Master. Since St. Mark alone records the passage on which the doctrine rests, it was not revealed to those to whom the other gospels were the only record of the word of God. If we will accept our Saviour's own words as a paraphrase, no difficulty remains.

In adhering to the common interpretation, a grammatical inaccuracy, so far as I know, unparalleled in holy writ, warns us of our error: and that it does not proceed from inadvertency is certain, because it is three times repeated. Our Saviour, speaking in the singular number, "it is better for thee," in the succeeding verse, changes to the plural, "where their worm dieth not." He then reverts to the singular, again to the plural, and the same a third time and I am not aware of any plausible explanation that can be offered of this, on the common interpretation; it cannot have proceeded from any idiom of the language; * from the carelessness of

* I am aware that instances, at first sight, apparently similar to this, may be adduced, wherein the words "man" or "woman,"

transcribers, or the inaccuracy of translators: yet a reason there must have been; and if none can be offered, I think it will much increase any doubt that may exist, as to the commonly received one being the true meaning of the passage. But this doubt is merged in conviction, when by a slight substitution of our Lord's own words from a parallel passage, the grammatical construction is found correct; and the whole sentence stands before us in the easy and natural attitude of truth, with coherence in all its parts, and proportion in all its members.

Our Saviour, in the 25th St. Matthew, speaking of hell, calls it the fire prepared for the devil and his angels: I have His authority so to do in the present instance, and the passage will stand thus, Mark, c. ix. v. 43. "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 the fire prepared for the devil and his angels; into the fire that never shall be quenched. 44. Where their worm dieth not, and the fire is not quenched."

Now I imagine no authority on earth can justify the rejection of this reading, unless it is denied that hell fire is a fire prepared for the devil and his angels ;

being used as a generic term, the writer afterwards speaks of individuals in the plural number, as where it is said "the woman shall be saved by child-bearing, if they, &c." but in the present case, our Saviour not only commences as a personal address, but continues it so, by using the same form a second, and a third time. Now it is undeniable that the impressiveness of the denunciation is very much heightened by this mode of address; and would be weakened, therefore, by alluding to the worm as common to all cast in, and not as peculiar to the individual who must have felt, that it was better to lose even his own hand, or his eye, than that his whole body should perish.

because, if that be true, the reading has every warrant to assure us; since it solves every difficulty attending the Divine scheme, from the creation to the coming of Christ.

The passage is then consistent with all other texts; and no one in search of truth will prefer a sense in opposition to both reason and revelation, and even to the very discourse of which it forms a part, (as the common interpretation is,) to a sense which will the more approve itself, the more it is compared with scripture; and that will vindicate itself and holy writ, by the perfect symmetry which it, and it alone, enables us to discover. This is strikingly exemplified by a reference to the prophecy of Isaiah.

These words "where the worm dieth not," appear to be a quotation from the last verse of Isaiah, which text is frequently referred to as a confirmation of the doctrine of Eternal Misery, without adverting to the context; the doing of which will, I think, much elucidate the whole question. If it be a quotation from Isaiah, the words must be used by our Saviour in the sense in which they were employed by Isaiah, with this difference only, that as Isaiah's inspiration was partial, and that of our Saviour plenary, so Christ might employ them to convey information of which Isaiah was ignorant; but as far as they conveyed any ideas to Isaiah, (being the suggestion of the Holy Spirit,) so far our Saviour must have used them in the same sense; then if Isaiah meant by "the worm that dieth not" an instrument of torment, so must Christ mean if Isaiah meant an instrument of destruction, so did Christ mean. I will take for granted that those who shall feel an interest in the present discussion, have read with reference

to it the 66th chapter of Isaiah, and I think from the 15th verse to the end, is plainly a prophetical description of Christ's coming to judge the world. The millenium is not obscurely intimated in the 21st, 22nd, and 23rd verses; and the termination of that state in the general judgment seems clearly alluded to in the last verse," 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." First, I remark that a time will come when flesh will have ceased to be the appropriate name of mankind; when "this corruption shall have put on incorruption;" "for flesh and blood cannot inherit the kingdom of heaven." Previous to this then it must be that "the righteous shall go forth and look," for "the carcases shall be an abhorring unto all flesh." This is proved equally by considering what they are to look on, "the carcases," and with what feeling they are to look, "abhorring." Now, that this should be subsequent to the entrance into the presence of God, seems to be both physically and morally impossible, for "there can enter no unclean thing," nor "any thing that offends;" then it must be previous to, or at the great judgment: let us inquire what will then happen to the wicked.

15. "Behold the Lord will come with fire, and with His chariots like a whirlwind, to render His anger with fury and His rebuke with flames of fire. 16. For by fire and by His sword will the Lord plead with all flesh: and the slain of the Lord shall be many. 17. They that sanctify themselves, &c. eat

ing swine's flesh,—shall be consumed together saith the Lord."

The operation of the fire here, is to consume-the operation of the worm, is upon the carcases of the wicked; it therefore is to consume: and to say that the worm is figurative, unless the fire is so too, is but assuming the point to be proved, and that in the teeth of all probability: for if it were the worm of conscience that should not die, that could not be, as here it is, applied to the "carcases" of the wicked. And it is said equally, that the fire shall not be quenched, as that the worm dieth not; yet the fire shall consume the wicked, as the worm their carcases": then both are in the same sense invincible, as to its subject; as the worm dieth not, until it hath consumed the last part of that which death hath subdued unto it; so the fire is not quenched, with respect to those cast into it at the day of judgment, until they are utterly destroyed: therefore, with respect to its subjects, it is literally true that "their worm dieth not, and their fire is not quenched.”

But the question is further cleared, by considering that Isaiah expressly points out a distinction in duration between the righteous and the wicked; for he says, "as the new heavens and the new earth which I shall make, shall remain before me, saith the Lord, so shall your seed and your name remain :" but "the wicked shall be consumed together, saith the Lord."

Since there is a plain distinction expressed between the righteous and the wicked, in respect of duration ; since the worm and the fire are expressly applied to the carcases of the wicked; since that which is said of the wicked, is necessarily limited, both