and where a continual fire was kept, to consume such impurities, as might otherwise infect the air. These three, the tribunal of the judges, of the Sanhedrim, and gehenna of fire, intimate different penalties, which offenders, in each case, would respectively be liable to; and the last imports a very heavy one.' Lect. in loc.

Heylin gives no intimation, here, (nor elsewhere, so far as I have examined,) that, in this passage, Jesus speaks of punishments in another life.

ROSENMULLER. Gehenna is a Hebrew word denoting a place near Jerusalem, in which the Israelites, giving themselves up to idolatry, sacrificed children to a heated image of Moloch, which represented the form of an ox. This place, the valley of Hinnom, the Jews afterwards so detested, that they were accustomed to cast into it the unburied carcasses of those whom they desired to punish with unusual severity. It is called a gehenna of fire, because Josiah, in order to render the valley of Hinnom more odious, commanded that filth and dead carcasses should be cast into it; for the burning of which there was kept a perpetual fire. 2 Kings xxiii. 10, et seq. It therefore denotes the highest degree of punishment, exceeding that of the sword, and stoning. The Jews, indeed, called hell by this name. But such does not appear to be its signification in this place; because, if it were, the punishment of hell would be contradistinguished from the divine judgment, of which, it is rather a part, or one species. Their opinion, therefore, seems more correct, who choose to interpret the passage thus; he shall be worthy (or he shall deserve) to be burnt alive in the valley of Hinnom. For although it may not be proved, by sufficiently authentic evidence, that burning alive was practised by the Jews, yet it is certain that in that place dead bodies were burned, as a mark of ignominy.' Scholia in loc.

TOWNSEND. 'Here are three gradations of crimes mentioned by our Lord, and three degrees of punishment respectively annexed to each. The first is causeless anger, unaccompanied with any abusive expressions to

aggravate it; the second may be supposed to arise from the same source, increased by an exclamation, which denotes the triumph of vanity, mixed with insult and contempt; the third seems naturally to rise one degree higher, and occasions the opprobrious epithet, "Thou fool." The two former, we may observe, are threatened with the temporal punishment or animadversion of the Jewish tribunals, the council and the judgment, which were now deprived of the power of life and death, and could therefore take cognizance only of minor offences.

'Now it is highly analogous to our Saviour's reasoning to suppose, that the punishment annexed to the last crime would be of a temporal nature also, particularly as it can only be considered as an abuse of speech, like that of the preceding, though in a more aggravated form. contrary, to imagine that, for the distinction between 66 Raca," and "thou fool," our blessed Lord should instantly pass from such a sentence as the Jewish Sanhedrim could pronounce, to the awful doom of eternal punishment in hell-fire is what cannot be reconciled to any rational rule of faith, or known measure of justice. But a critical examination of the original text will remove this difficulty.'

After giving the usual definition of the word gehenna, he continues: From the loathsome scene which this place exhibited, as well as from the fires which were kept constantly burning there, it was frequently used as the emblem or symbol of hell, and of hell-torments in a state of eternity. But our blessed Lord may well be supposed to use it here in its literal sense, without any reference to its metaphorical meaning; and this will serve to clear the text of its supposed difficulty.' Note in loc.

Before dismissing this text, I ought to mention that orthodox writers, of the present day, have allowed themselves, either ignorantly or wickedly, to misrepresent the views of Universalists, relative to Gehenna. They have represented them as believing that this word is invariably used, by the

sacred writers, in its literal sense, to signify the valley of Hinnom; and that the punishment of Gehenna is a literal burning in that valley. So far as my knowledge extends, no Universalist has expressed such an opinion. The charge is unfounded, and utterly gratuitous. Universalists believe this word is used to denote figuratively a state of severe torment; but they do not believe it is ever used, in the Scriptures, to denote endless torment in the future life. This is the 'head and front of their offending.'

This method of misrepresentation was adopted by Professor Stuart, in his Exegetical Essays. I might name other writers, who have been guilty of the same fault, in a greater or less degree; but it is unnecessary. In relation to all such, it is sufficient to quote the well-merited rebuke given by Rev. W. Balfour, to Professor Stuart:

'It was an unpardonable mistake, or oversight, in you, to represent, as you have done, that Universalists attach no other sense to the term gehenna, but the literal valley of Hinnom. All the plausibility you give to your views of gehenna in the New Testament, is founded on this misrepresentation. It does no honor to your head, your heart, or general character.'

'Dr. Allen was so candid as to say, of what I wrote on Matt. xxiii. 33. "This is the only passage in Scripture, in which the word gehenna is used, where there is some little appearance of argument, that the punishment referred to, may be a temporal punishment." But instead of candor, you repeat your misrepresentation thus,"Does the Saviour mean here to ask, How can ye escape being burned alive in the valley of Hinnom? Were they in any danger of this?" I answer, The Jews were in no danger of this. But I ask in turn, were they in no danger of the fearful judgment of God, predicted by Jeremiah, under the emblem of the valley of Hinnom? I also ask you, sir,—Did Jeremiah, or any other prophet,

predict under the emblem of the valley of Hinnom, that the Jews were in danger of your hell? If this is done, why betake yourself, for authority, to Talmudic and Rabbinic writers ? Balfour's Reply to Stuart, p. 220,

and note, p. 221.

I sincerely hope, if another attack shall be made on Universalism, in which, as usual, so much reliance shall be placed on the word gehenna, the writer will apply himself to the task of showing that the views which Universalists do entertain are false; and not, like others, first set up a 'man of straw,' and then display his courage and dexterity in beating it down.

SECTION IX.

Agree with thine adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.' MÄTT. v. 25, 26.

THE parallel place is Luke xii. 58, 59. The scope of this passage is so very obvious, it seems strange that any should have misunderstood it. It manifestly has relation to the importance of living at peace with all men; and (since offences will come) of attempting to settle, amicably, all disputes which may arise, before they are pushed to extremity. But some are so fond of spiritualizing, that they have forced a spiritual meaning from this passage, also. And it is rather amusing, that they differ so much in relation to the person indicated by the adversary; some believe this term to represent God, others, the devil. It would be aston

ishing, if Jesus intended to represent either, that he should use such language, that men could not determine to which it is most applicable. The true reason for this difficulty, however, exists, not in the language of Jesus, but in the false representations men have given of the character of God. Having obscured the brightness of his glory, they find it difficult to distinguish between his countenance, and that of the devil. The following quotations will exhibit the testimony of approved writers, that this passage is descriptive of temporal affairs, having relation to earthly, human adversaries and actions:

DUTCH ANNOTATIONS. 'Be quickly minded towards thine adversary; that is, bear with, or agree with him, that for debt or otherwise goes to law with thee.'

in loc.

Annot.

PEARCE. 'Do thy endeavour to make it up with him, as we express it. See Luke xii. 58. This (25th) and the next verse mean to show the temporal hazard which men run, when they quarrel; though perhaps with a further view to the case between God and every sinner.' Com. in loc.

The Bishop allows the obvious meaning of this text to be its true meaning, though, contrary to his usual custom, he is disposed to search for a hidden or concealed sense.

TOMSON'S BEZA. To the jayler (officer;) To him that had to gather the amercements, which they were condemned unto, that had wrongfully troubled men: moreover the magistrates' officers make them which are condemned pay that, that they owe, yea and oftentimes, if they be obstinate, they do not only take the costs and charges of them, but also imprison them.' Note in Luke xii. 58, 59.

ROSENMULLer. 'Jesus teaches that suits at law are to be avoided, or speedily settled; it is more safe for thee