which for that reason alone is not itself subject to death. If we be guided solely by what _we see with our eyes_, this appears to be the only allegorical sense that can be attributed to the first clause of Mark ix. 44.[3] We have next to inquire as to the {90} interpretation of the other clause, and what is the mutual relation between the two clauses. Although the worm which devours dead bodies is not emblematic of anything that causes pain, the case is quite otherwise with respect to the emblematic meaning of _fire_. It is evident that fire which is "unquenchable" is not natural fire, and consequently may be taken to be, as has already been assumed, the devouring fire of judgment and of condemnation consequent upon violation of the law of righteousness (see p. 88). The destruction of the impenitent unrighteous by the operation of this law (which is their second death), is attended with pain and woe such as will not have been before, nor will be after. It was inferred (p. 84) from our Lord's teaching in Matt. xviii. 6, that any form of _death_ of which the body is susceptible in this world is rather to be endured than falling under condemnation in the world to come. In Mark ix. 42-48, we are taught that any form of bodily _pain_, as that of losing a hand, a foot, or an eye, is to be preferred to entering with the body whole into the "_geenna_ of fire." This is, in fact, at once the greatest and the _last_ of human suffering and tribulation. For it should be noticed that at the end of this very passage (v. 49) it is said that "every one shall be salted [made 'good,' _v._ 50] with fire," signifying the effect finally produced by the unquenchable fire. And with this agrees the emblem {91} of the worm that "dieth not," taken as indicating that the final effect of the torment of the judgment is to swallow up death, and to bring in, by establishing the reign of righteousness, life and immortality. The signification of one emblem must be taken in conjunction with that of the other.