A. There is no evidence whatever of this descrip- tion.

Q. What meaning, then, are we bound to suppose the Saviour attached to these words when he used them?

A. We are bound to believe he used them precisely as they are used in the Old Testament, viz., to signify temporal calamity and distress.

Q. With these explanations before us, how should we understand the words "cast into hell," as used in the parable under consideration?

A. We may understand them either literally, as signifying being cast into the valley of Hinnom to be burned to death, or figuratively, as becoming involved in calamities and woes, in consequence of sinful gratifications.

Q. How should we understand the phrase "where their worm dieth not?

Professor

A. We should understand it as indicative of the intensity of the punishments inflicted. Stuart describes the origin of this phrase. Q. What is his language?

A. He says, "Perpetual fires were kept up [in the valley of Hinnom, or Gehenna] in order to consume the offal which was deposited there. And as

the same offal would breed worms, (for so all putrifying meat of course does,) hence came the expression, where their worm dieth not, and the fire is not quenched."

Q. How should we understand the words, "the fire that never shall be quenched?

A. In the quotation above, Professor Stuart declares that this expression arose from the circumstance, that perpetual fires were kept burning in Gehenna, to consume the offal of Jerusalem.*

* Let the scholar consult the answer to a similar question Lesson V.

Q. Where was it that the worm died not, and the fire was not quenched?

A. In the valley of Hinnom, or Gehenna.

Q. What is the general instruction we should understand the Saviour as imparting to his disciples in this parable?

A. We should understand him as instructing them, that it was better for them to put away all habits, all practices, all inclinations, however strong or dear, that would interfere in the way of their duty as his disciples, and enter into the life and enjoyment of the gospel, than by indulging in those habits and inclinations, be led thereby to neglect their duty, apostatize from their Master, and become involved in the dreadful woes which were soon to come upon the Jews for their wickedness.

Q. Were those followers of Christ who apostatized from him, involved in the calamities that soon afterwards overwhelmed the Jewish nation?

A. We are informed by historians that they were. They were cast into Gehenna-into a scene of distress, and suffering, and awful horror, such as the world has never witnessed in any other instance.

LESSON VIII.

Parable of the Strait Gate.

"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because, strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."-(Matt. vii. 13, 14.)

Q. Where is this parable found?
A. In the Sermon on the Mount.

Q. By whom was that sermon delivered?

A. By Jesus Christ.

Q. Why is it called the Sermon on the Mount ? A. Because the Redeemer was upon a certain mountain with his disciples, when he uttered it.

Q. To whom did he particularly address himself in this sermon ?

A. To his disciples.

Q. What construction has long been put on this parable by several denominations?

A. It has been supposed to refer to a future world, and to designate that the number saved will be few, and the number finally lost forever, will be very nu

merous.

Q. Is there anything in the parable or in the context, which necessarily requires such a construction? A. There is not.

Q. Why, then, has this construction been put upon it?

A. Because men have drawn their opinion of its meaning from human creeds, rather than from the Scriptures.

Q. Does the construction referred to conflict with the present opinions of the same class that originated it?

A. It does. Many of this class now believe that the number finally lost will be very few in comparison to the number saved-as few as the felons in prison are, in comparison to the whole body of community.

Q. Does this belief destroy the supposition that the parable under consideration refers to a future life?

A. It does, most effectually.

Q. What is the literal meaning of the word destruction?

A. Its strictly literal meaning is annihilation. Q. Is destruction ever used in the Bible, to signify a condition of endless unhappiness?

A. It is not, in any instance.

Q. How is it used in the Scriptures?

A. It is invariably used to indicate temporal calamity, wretchedness and ruin.

Q. Can you give an instance of this use of the word?

A. St. Paul, in speaking of sinners, says, "destruction and misery are in their ways. .”—(Rom. iii. 16.) Q. Should we not give this construction to the word destruction, in the parable under consideration? A. We should.

Q. What should be understood by the phrase, "leadeth unto life?"

A. The same signification should be attached to these words, as to the phrase "enter into life," in the parable of the Offending Hand; i. e. an entrance into the belief of the gospel, or into the enjoyment of the spiritual life, which the follower of Jesus experiences in this world.

Q. Will you give an example of this use of the word life?

A. St. Paul says, "to be carnally minded is death; but to be spiritually minded is life and peace.". (Rom. viii. 6.)

Q. Is the phraseology of this parable drawn from familiar sayings and modes of speech, in use among the Jews and other ancient nations?

A. It is.

Q. In what figurative sense was the word "gate" used by them?

A. Dr. Clarke says, "Gate, among the Jews, signifies, metaphorically, the entrance, introduction or means of acquiring anything. So they talk of the gate of repentance, the gate of prayers, and the gate of tears."

Q. How does St. Paul use the word door or gate? A. In reference to his preaching the gospel at Ephesus, he says, "A great door, [or gate] and

effectual, is opened unto me."-(1 Cor. xvi. 9.) It is also said, in relation to his preaching the gospel at Antioch, that "God had opened the door [or gate] of faith unto the Gentiles."(Acts xiv. 27.)

Q. What is the language of an ancient philosopher, as quoted by Le Clerc ?

A. "Do you see that small gate, and the path leading thereto, little frequented, and trodden by very few, and appearing steep, and rough, and craggy This is the way that leads to true knowledge.'

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Q. What do you say of this language of the ancient philosopher?

A. It resembles very much the phraseology of the parable now under consideration.

Q. May it truly be said of anything difficult to attain, that the entrance to it is by a narrow way, and a strait gate?

A. It may; but this does not necessarily imply that there are those who can never attain it. The phraseology but indicates the difficulty of the undertaking.

Q. But does not the Saviour say, "few there be that find" the way and the gate which lead to life? A. He says, few there be, but he does not say, few there will be that find it. There were but few, indeed, in the days of Christ, that then found the way of life; but there is nothing in the parable to contradict the belief, that many or all may, "in the fulness of times," find that way; neither is there anything to contradict the belief, that hereafter the gate may become wide, and the way broad, that lead to life.

Q. How do you understand the Saviour as speaking, in regard to time?

A. I understand him as speaking of things as they then were, and not as they may or will be hereafter. Q. What important moral precept did Jesus utter immediately preceding the parable before us?

A. In the verse next before the parable, he says,