the judgment;

"The wicked is reserved to the day of destruction. They shall be brought forth to the day of wrath " (Job 21: 30). "The ungodly shall not stand in the way of the ungodly shall perish" (Ps. 1:5, 6). "Verily, he is a God that judgeth in the earth" (Ps. 58:11). "Who knoweth the power of thine anger? even according to thy fear, so is thy wrath" (Ps. 90: 11). "O Lord God, to whom vengeance belongeth, shew thyself. Lift up thyself, thou Judge of the earth: render a reward to the proud" (Ps. 94: 1, 2). "There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Prov. 16: 25). "God shall 16:25). judge the righteous and the wicked: for there is a time for every purpose, and every work" (Eccl. 3:17). "Walk in the ways of thine heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee into judg ment" (Eccl. 11: 9). "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil" (Eccl. 12:14). "The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with devouring fire? who among us shall dwell with devouring burnings?" (Is. 33: 14). Of "the men that have transgressed against God," it is said that their "worm shall not die, neither shall their fire be quenched" (Is. 66: 24). "I beheld till the thrones were cast down, and the

Ancient of days did sit. His throne was like the fiery flame, and his wheels like burning fire; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened" (Dan. 7:9, 10). "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan. 12:2). "The Lord hath sworn by the excellency of Jacob, Surely I never will forget any of their works" (Amos 8:7). "They shall be mine, saith the Lord of hosts, in the day when I make up my jewels" (Mal. 3: 17).

A final judgment, unquestionably, supposes a place where the sentence is executed. Consequently, these Old Testament passages respecting the final judgment throw a strong light upon the meaning of Sheol, and make it certain, in the highest degree, that it denotes the world where the penalty resulting from the verdict of the Supreme Judge is to be experienced by the transgressor. The "wicked," when sentenced at the last judgment, are "turned into sheol," as "idolaters and all liars," when sentenced, "have their part in the lake which burneth with fire and brimstone" (Rev. 21:8).

2. A second proof that Sheol is the proper name for Hell, in the Old Testament, is the fact that there is no other proper name for it in the whole

volume-for Tophet is metaphorical, and rarely employed. If Sheol is not the place where the wrath of God falls upon the transgressor, there is no place mentioned in the Old Testament where it does. But it is utterly improbable that the final judgment would be announced so clearly as it is under the Old Dispensation, and yet the place of retributive suffering be undesignated. In modern theology, the Judgment and Hell are correlates; each implying the other, each standing or falling with the other. In the Old Testament theology, the Judgment and Sheol sustain the same relations. The proof that Sheol does not signify Hell would, virtually, be the proof that the doctrine of Hell is not contained in the Old Testament; and this would imperil the doctrine of the final judgment. Universalism receives strong support from all versions and commentaries which take the idea of retribution out of the term Sheol. No texts that contain the word can be cited to prove either a future sentence, or a future suffering. They only prove that there is a world of disembodied spirits, whose moral character and condition cannot be inferred from anything in the signification of Sheol; because the good are in Sheol, and the wicked are in Sheol. When it is merely said of a deceased person that he is in the world of spirits, it is impossible to decide whether he is holy or sinful, happy or miserable.

3. A third proof that Sheol, in these passages, denotes the dark abode of the wicked, and the state of future suffering, is found in those Old Testament texts which speak of the contrary bright abode of the righteous, and of their state of blessedness. According to the view we are combating, Paradise is in Sheol, and constitutes a part of it. But there is too great a contrast between the two abodes of the good and evil, to allow of their being brought under one and the same gloomy and terrifying term Sheol. When "the Lord put a word in Balaam's mouth," Balaam said, "Let me die the death of the righteous, and let my last end be like his " (Num. 23 : 5, 10). The Psalmist describes this "last end of the righteous" in the following terms: "My flesh shall rest in hope. Thou wilt show me the path of life; in thy presence is fulness of joy; at thy right hand there are pleasures for evermore" (Ps. 16:11). "As for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness" (Ps. 17:15). "God will redeem my soul from the power of sheol; for he shall receive me" (Ps. 49:15). "Thou shalt guide me with thy counsel, and afterwards receive me to glory. Whom have I in heaven but thee?" (Ps. 73:24). In like manner, Isaiah (25:8) says, respecting the righteous, that "the Lord God will swallow up death in victory, and will wipe away

tears from all faces;" and Solomon asserts that "the righteous hath hope in his death" (Prov. 14:32). These descriptions of the blessedness of the righteous when they die have nothing in common with the Old Testament conception of Sheol, and cannot possibly be made to agree with it. The "anger" of God "burns to the lowest sheol;" which implies that it burns through the whole of Sheol, from top to bottom. The wicked are "turned" into Sheol, and "in a moment go down" to Sheol; but the good are not "turned " into "glory," nor do they "in a moment go down" to "the right hand of God." The "presence of God, the "right hand" of God, the "glory" to which the Psalmist is to be received, and the "heaven" which he longs for, are cer tainly not in the dreadful Sheol. They do not constitute one of its compartments. If, between death and the resurrection, the disembodied spirit of the Psalmist is in "heaven," at the "right hand" of God, in his "presence," and beholding his "glory," it is not in a dismal underworld. There is not a passage in the Old Testament that asserts, or in any way suggests, that the light of the Divine countenance, and the blessedness of communion with God, are enjoyed in Sheol. Sheol, in the Old Testament, is gloom, and only gloom, and gloomy continually. Will any one seriously contend that in the passage: "Enoch