hell, "where the worm dieth not and the fire is not quenched" (Mark ix. 46), since there is no fire it cannot require quenching.

Jesus relates, in the most matter-of-fact way (Luke xvi.), that a certain rich man died, and "in hell," "being in torments," he lifted up his eyes and beheld Lazarus in Abraham's bosom. He cried for a drop of water to cool his tongue, "for I am tormented in this flame." The man had committed no other recorded offence than faring sumptuously, yet he was met with the stern response, "between us and you there is a great gulf fixed." He then asks that his brethren may be warned of his fate, and this, too, is denied. The voice of humanity cried from hell, and heaven answered with inhumanity. If this picture of heaven and hell is true, God and his saints are monsters of infamy. If false, what other "revealed" doctrine can be credited, since this is so devised for the benefit of those who trade in terrorism? If hell is a metaphor, of which there is no indication in the narrative, so also is heaven. Give up material fire and brimstone, you must resign the bodily resurrection, the visible coming of Christ, and the New Jerusalem. Allegorise hell, you make heaven unreal. A figurative Devil suggests a figment God.

The Revelation of St. John expressly speaks of the worshippers of the beast, or enemies of God, being "tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up for ever and ever" (xiv. 10-11). Nice enjoyment, this, for the elect. Fancy parents regarding the eternal anguish of their children! Converted wives looking on while their unbelieving husbands are tormented and "have no rest day nor night" in "the lake that burneth with fire and brimstone"! Picture it, think of it, Christian, and then offer praises to your God for having provided this place of eternal torture for some other than yourself.

Who go to hell? According to the Bible and the creeds the immense majority of mankind. "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it" (Matt. vii. 14). Many are called but few chosen; and there is no other name under heaven, save that of Jesus, whereby men can be saved. The proportion of those who lived before Christ must be, even according to Bible chronology, immensely larger than all who have lived since, and of these now, after eighteen centuries of the divine religion, not more than a third of the world's inhabitants are even nominal Christians. When we consider how few Christians are really believers, and how scarcely any of them attempt to carry out the precepts of their Master, it must be allowed that the population of hell is out of all proportion to that of heaven.

The doctrine of the church has been "He that believeth and is baptised shall be saved, and he that believeth not shall be damned." The idea of this text has probably done more harm to humanity than it has benefited from the rest of the gospel, for it has countenanced all the ill-will and persecution that has everywhere followed in the train of Christianity. I know it will be said that this passage, indeed the whole of the sixteenth of Mark from the ninth verse to the end, is wanting in some of the ancient manuscripts; but while the Authorised version is circulated as the word of God, it is properly cited. And indeed if this doctrine is discarded there is much else that must go with it.

Freethought having discredited the doctrine of eternal torments as absurd and dishonoring to God, stress is now laid upon passages indicating a more hopeful doctrine. To one who looks at the general tenor of Scripture, these are of no weight in opposition to the clear and emphatic declarations I have cited. There is no express statement that punishment hereafter will be terminable. On the contrary, the evident teaching is that as the tree falls so it must lie. No hope is extended to the rich man in hell.

That the current belief in the time of Jesus was in the