judging of the designs of men, namely, to judge by the nature of the works. Our Saviour's meaning is well expressed in the following paraphrase, given by Mr. Pierce: It is manifest that when men build a city upon a hill, they have no intention that it should not be seen. If an obscure habitation were designed, it should be some den, or cave of the earth, or a small cottage in a valley, or wood; and not a well-built city on the top of a hill. And again, when men light a candle, they do not do it, to put it under a bushel, or any vessel, that should enclose and shut up the light of it, which would render their action insignificant and impertinent; but they set it where it may be most commodiously viewed, and best diffuse its light, and so be most useful in the house. Thus you ac count for men's designs by their actions: do the like it. accounting for God's designs. And, therefore, expect not to be hid, since God has appointed you to be the light of the world. As, therefore, men light a candle, to give light to those who are in the house, so God has made you the light of the world, that you may shine in and give light to it. This, then, you are to endeavor to do, and accordingly, Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.**

Life of Christ, ed. of 1764, pp. 394, 395.

PARABLE OF THE OFFENDING HAND, &c.

Matt. v. 29, 30. xviii. 8, 9. Mark ix. 43-48.

'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: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Where their worm dieth not, and the fire is not quenched.'-Mark ix. 43-48.

As this parable has been often misapplied, and, as it has been generally used in defence of the doctrine of endless torment, and moreover, as it is now thought to be one of the principal supports of that sentiment, we propose to examine it at some length.

1. We shall show what is intended by cutting off at hand, or a foot, or plucking out an eye.

2. What is intended by entering into 'life,' (ver. 43) or 'the kingdom of God,' (ver. 47.)

3. The true sense of the word 'hell,' and of the phrase 'hell fire.'

4. Consider the words, 'Where their worm dieth not. and the fire is not quenched.' (Vers. 44, 46, 48.)

5. Illustrate the proposition, that it was better to part with the offending member, than to be cast into hell fire."

1. What is intended by cutting off a hand, or a foot, or plucking out an eye. The evident sense of the figure is, let nothing prevent you from embracing my gospel, and entering into life. By observing Matt. v. 28, it will be perceived that Jesus had been speaking of a sin, into which men were led by the instrumentality of the eye. He then immediately adds, "If thy right eye offend thee,

pluck it out, and cast it from thee.' Forego all gratifications inconsistent with virtue, and the moral laws of my kingdom; for it is better so to do, than by giving yourselves up to sin, to be totally destoyed. Bp. Pearce remarks, 'If thy hand offend thee, that is, cause thee to fall off from thy duty. This, and what follows in verse 30, is figuratively spoken, as in Matt. vi. 3. The meaning is, deny thyself every thing which may lead thee to sin. Agreeably to this, Philostratus,* speaking of Isæus, who had on a sudden quite altered his dress and manner of life, says that he was like one who had cast away his former eyes, meaning those inclinations of his that were dearest to him.' Archbishop Newcome says on these words, 'If thy hand offend thee, &c. This is a strong eastern manner of expressing that seductions to sin, and particularly stumbling-blocks in the way of openly professing the gospel at that season, should be avoided at all events; and that the causes of guilt and apostacy should be removed, whatever favorite gratifications were foregone, whatever temporal evils were endured. ' Mr. Ballou has taken a little different view of this subject. The evident meaning of the Saviour,' says he, 'seems to be this: if one of your nearest connexions in the world, even if one as dear to you as a hand, should oppose your yielding obedience to the gospel, part with this dear connexion rather than part with divine truth. And though you thereby feel as one who has lost a hand, yet what you gain is more than what you lose. In this connexion Jesus mentions the cutting off a foot, and the plucking out of an eye, for the same cause as the cutting off of the hand; and it is very evident that this recommendation was given on account of the opposition that was constantly in exercise against the cause of truth, and which he knew would increase unto grievous persecution.' The views taken by these writers may all be considered just. No temptations, no friends, nothing on

earth, should have hindered men from entering the kingdom of Christ; every thing must have been foregone when put into competition with this; since, in that age, the greatest calamities ever known fell on the enemies of the Son of God.

I

2. What is intended by entering into life,' or the 'kingdom of God.' That these two phrases are synonymous will be evident by comparing verses 43 and 47. To enter into 'life' in the scriptures, is to enter into the belief and enjoyment of the truth. Hence the Saviour saith, "THIS IS LIFE ETERNAL, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.' (John xvii. 3.) Here the knowledge of God is called 'eternal life.' Again, in John v. 24, we read, 'Verily, verily, say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life,' and shall not come into condemnation, but is passed (i. e. is already passed) from death unto life.' John says, 'We know that we have passed from death unto life, because we love the brethren. he that loveth not his brother abideth in death.' (1 John iii 14.) These passages certainly make the subject plain; and show that coming to the knowledge and enjoyment of the truth is entering into life.' Now this is precisely what is meant by entering into the kingdom of God.' The kingdom of God, or the kingdom of heaven, both signifying the same thing, are put for the spiritual kingdom of Christ, which he came to set up among men. * John the Baptist commenced his ministry by saying, 'Repent, for the kingdom of heaven is at hand.' (Matt. iii. 2.) When Jesus began to preach, he announced the approach of his moral kingdom in the same manner. Repent, for the kingdom of heaven is at hand.' (Matt. iv. 17.) In the instructions which Jesus gave his apostles, when he sent them out, he said, 'As ye go, preach, saying, the kingdom of heaven is at hand.' (Matt. x. 7.) His kingdom was not afar off, it

*See Dr. Campbell's Version of all the passages where these phrases occur, and his Preliminary Dissertation on the same subject. See also Adam Clarke on Matt. iii. 2.

was at hand; it was not exclusively in another state of existence, it was here on the earth; it was the moral reign of Christ among men. Jesus said to the Pharisees, The kingdom of God is come unto you.' (Matt. xii. 28.) On another occasion he said, 'The kingdom of God cometh not with observation; neither shall they say, Lo here! or lo there! for behold the kingdom of God is within you,' or among you. (Luke xvii.19, 20.) To enter into the kingdom of God, was to embrace, profess and obey the gospel. Whosoever did this was under the government of Christ; he was in the reign of Christ; he was in the kingdom of Christ. And as all the real disciples of the Redeemer were saved from those tribulations which fell on the unbelievers of that age, Jesus warned his followers that no consideration whatever should induce them to decline entering into the kingdom of God. These views will be more fully confirmed as we proceed.

3. Let us seek for the true sense of the word 'hell,' and of the phrase 'hell fire.' The Greek word here rendered 'hell' is Gehenna. Let me point out the twelve instances in which that word occurs in the New Testament. They are Matt. v. 22, 29, 30; x. 28; xviii. 9; xxiii. 15, 33; Mark ix. 43, 45, 47; Luke xii. 5; James iii. 6. It will be well to recollect that these are the only instances in which the word occurs; that is, seven times in Matthew, three in Mark, one in Luke and one in James. John, it seems, never used the word, nor does it occur in the Acts of the Apostles, nor in any of Paul's epistles, nor in the epistles of Peter, nor in Jude, nor in the Apocalypse. It is now generally allowed that neither Sheol, Hades, nor Tartarus signifies a place of eternal punishment; but the whole dependence for proof of such a

*There are four words rendered hell in the Bible, viz. Sheol, Hades, Tartarus, and Gehenna. Sheol is a Hebrew word, and of course is always found in the Old Testament. It occurs in sixty-four instances, in thirty-two of which it is rendered hell, and in the other thirty-two, pit and grave. Hades is a Greek translation of Sheol, and always has the same meaning. It occurs eleven times, ten of which it .s rendered hell, and once (I Cor. xv. 55,) grave. Tartarus does not really occur at all, but a denominative verb derived from it, which is