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NEGATIVE

Universal Expressions, where they occur in Evidence of Universal Salvation.

J. NO MAN. Rom. xiv. 7, John vi. 44.

II. NOT ANY MAN. Acts x. 28.

III, NOT ANY. 2 Pet, iii, 9, Ezek. xviii. 23.

IV, NONE, 2 Chron. xx. 6, Rom, xiv, 7, Dan, iv. 35. Mat. xviii, 14,

V. NOT ONE.

VI, NOTHING.

John vi, 12, 39, Heb. ii. 8,

VII. NEITHER Greek nor Jew, NEITHER Circumcision, nor Uncircumcision, Bond nor Free, Barbarian, Scythian, Male nor Female,-Gal. iii, 28, Col. iii. 11, Rom,

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"Nothing is lost in nature,—so, no soul,
Though buried in the centre of all sin,
Is lost to God; ev'n there it works His will,
And burns to purity. The weakest things
Are to be made examples of His Might,—
The most defective, of His Love and Grace,
Whene'er He thinketh well. Oh! everything
To me seems good, or tendencing to good;
The whole is beautiful! and I can see
Nought absolutely wrong in man or nature,—
As from His hands it comes who fashions all,
With qualities in germ that shall unfold
All holy as his word. The world is but
A Revelation. His Spirit breathes upon us
Before our births,—as o'er the formless void
He mov'd at first,-and we are all inspir'd

With His Spirit. All things are God, or of God."—Festus.

The Following List of References also, comprise Proofs of the Salvation of Several general Classes, whose Redemption, (en Masse,) is commonly Denied.

The Heathen,-All the Heathen.

Ps. ii. 8; xlvii. 8;

xciv. 10; xcvi. 10; cxi. 6; Gal. iii. 8; Ezek. xxxvii. 28; xxxix. 7, 21; Joel iii. 11, 12, 21, &c.

Enemics,-All Enemies. 1 Cor. xv. 25; Isa. xlii. 13; Gen. xxii. 17; Rom. v. 10; Ps. cx. 1.

Ps. lxvi. 3; Heb. x. 13;

Sinners. Ps. xxv. 8; Mat. ix. 13; 1 Tim. i. 15; Mark
ii. 17;
Luke v. 32; vii. 34;
The Ungodly. Rom. v. 6;

xix. 2.
The Unjust. 1 Pet. iii. 18;
The Wicked. Ps. vii. 9; x.
xiii. 11, 12; Eccl. iii. 16, 17;

Rom. v.
8: Ps. li. 13.
iv. 5. The Unholy. Lev.

Acts xxiv. 15.

15; Jer. xxx. 22--24:
Ezek. xxxiii. 11.

Isa.

The Lost. Ezek. xxxiv. 16; Mat. xviii. 11; Luke xix.

10; xv. 4, 6, 24; John vi. 12, 39.

They which were NOT God's People.

Hos. ii. 23; John

x. 16; Jer. xxiv. 7; xxxii. 38--40; Ezek. xxxvi. 25--27; Zech. xiii. 9; Rom. ix. 25, 26.

All Israel. Rom. xi. 26; Jer. xxxi. 1; Isa. xlv. 25.

The Rebellious, the Haughty, the Stubborn-Hearted, &c. Ps. lxviii. 18; cvii. 11 -14; Isa. ii. 11, 17; Isa. xlvi. 10-12; xlv. 24, &c.

Isa.

The Needy, the Blind, the Sick, the Destitute, &c. xlii. 16; Ps. lxxii. 14, 15; cii. 6; cxlv. 14; ix. 18; Mat. ix. 12; vi. 8, 32; Jer. xxxi. 25, &c.

"All things in nature are proportionate :

Is man alone in an imperfect state?
Doth He not all things wisely regulate?

Q

The spirits of the lost of whom we sing,
Have perish'd not; they have but taken wing,
Changing an earthly for a heav'nly spring.

So is all nature perfect. Harmony
Pervades the whole, by His All-wise decree ;
With whom are those to vast infinity,

We misname dead."-LONGFELLOW.

A CHAPTER OF BIBLE STATISTICS.

CONCERNING ‘HELL.’

The Gospel of St. John, and the three Epistles of John, which are always acknowledged to be the most spiritual and divine writings of the New Testament, do not contain the word HELL, nor any other which is pretended to be its equivalent.

The Gospel of Mark contains the word hell but once, and then the original is Valley of Hinnom.

St. Luke's Gospel contains the word hell but once, (save two instances of exact parallelism with Matthew,) where it occurs in a figurative story, a parable. Besides, the original is there, hades,-the place where Jacob and the Fathers all went after death,-the place where Job prayed to go,the place where the Psalmist expected to go, and from which he repeatedly prophesied his redemption, the place to which Jesus himself descended after his crucifixion,-where the spirit of Jonah also was detained for three days,-where the Spirit of the Lord is said even also to exist, of which Jesus has the keys, and beyond which he has declared that his everlasting kingdom and ever-increasing Church shall overflow, the place which the Prophet saith, 'gathereth to itself all nations and people,'-from whence the hand of God shall 'take' those who dig into its power,-the place which He has declared that our agreement with 'shall not stand,' to which the sacred testimony says that the Lord "bringeth down, and bringeth up,'-from which God has promised to ransom mankind, and to be its destruction,—and in refer

ence to the period when all things should be subdued unto, and made alive in, Christ, when all corruption shall put on incorruption, Paul exclaimed, 'O Hell, where is thy victory!'

The Gospel according to Matthew, contains the word hell in eight places, being twice as many times as it occurs in all the other Gospels together, where the original is six times Valley of Hinnom, (in three of which it is addressed to the disciples,) and twice hades, of which the Bible repeatedly teaches the destruction.

The Book of Acts, which comprises a sketch of the Apostles' ministry for thirty years, never records the use of the word hell but once, and in that instance it is used in refence to Christ.

The Epistle to the Romans, the great battle-ground of the chief contested principles of Theology, contains not one syllable respecting a Hell.

The First Book of Corinthians contains one of the numerous instances of the disguised translation of Hades,— which, had they been uniformly rendered, would have effectually prevented the doctrine of an eternal world of suffering and sin from ever having been fastened upon the Bible. The Second of Corinthians is silent as the valley of the shadow of death, respecting such a place.

The Epistle to the Galatians knows nothing about the Christian [Pagan] hell.

The Epistle to the Ephesians contains not a sentence concerning "the everlasting universe of death."

Neither Phillipians, nor Colossians, contain the word hell. The two Thessalonians are also wholly destitute of that word.

The two Epistles to Timothy, the Letters to Titus and Philemon, and the Epistle of Jude, neither affords a word of testimony about a hell.

The thirteen chapters of Hebrews are as free from the word hell, as a table of logarithms!

St. James once made use of the Greek term for Valley of Hinnom, by way of illustration of the filthy tongue, which is rendered hell in the common translation.

The First of Peter does not contain the word.

In the Second of Peter the heathen Tartarus is once alluded to,-translated 'hell.'

Out of the four instances in which Hades, rendered 'hell,' occurs in the Apocalypse, there is no intimation in connection with either that it is a region or condition of sufferings, much less of ETERNAL TORTURE, for millions of the human Family, by the almighty ingenuity of 'the Father of Spirits.'

As to the Old Testament, it indeed, in the Hebrew much more abounds with the term for 'hell,' than the New; yet what is fatal to the modern English acceptation of this word, is, that it is so variously translated,-the words pit, grave, death, &c., alternately representing it in our version, while a fair, uniform translation would at once exhibit the inconsistency of the popular notions respecting this word.

Not a single instance where the word hell is found in the Scriptures, is it ever associated with any adjective having the sense, or that is ever supposed to have the sense, of interminable duration.

There is not a word spoken in the Scriptures about the Creation of a Hell. If such a world existed, should we not expect to find some mention of a place of so vast importance, in the general account of the Creation by Moses? Ought it not at least to have been named as an exception to the works which were pronounced 'very good?'

Not a Scriptural instance can be produced of any individual ever expressing a fear of going after death to such a place as hell is described to be; nor of any instance where an apprehension was entertained that others might go, or had gone, to such an awful region of misery; neither is there a solitary shadow of evidence that Jesus came to save mankind from such a place. The Scriptures, in the statement of its precepts, are not accustomed to affix, hell! hell! the promiscuous, unvarying, reward of disobedience,—as is the fashion of 'Orthodoxy.'

From the bold and incessant denunciation of hell and perdition, which is common to the modern pulpit, we should naturally expect to find abundant warrant for it in the Scriptures. Yet the whole Bible contains not the word hell so many times as an ordinary orthodox sermon !

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