and unutterable sorrow of the guilty prisoner. What, then, would it be to visit such a depopulated prison as the old divines supposed hell to be! Dark caverns, black walls, huge gates, cinders on which immortal beings were burned, and chains by which they were fastened in dungeons, would remind us of the groans there uttered, and the dreadful agonies there endured! Of such a place how much has been sung, and written, and preached.

The idea which first led any to question the actual existence of such a place, was its philosophical absurdity. If we shall be spirits, how can we be tortured by a literal fire? Why will not a spirit in fire find its condition as good as in air or water? How can that which is material affect that which is immaterial? These questions puzzled the advocates of a literal hell-fire, and led them to reject the idea as unreasonble and unphilosophical. The next step is easily taken. If there is no literal fire, no outward infliction of torture,-if all the suffering arises from horror of conscience and unsanctified affections, what necessity is there for a place of torture for the wicked? We have prisons because we wish to confine the criminal, and subject him to a regimen which we think will tend to his reformation; but if all the punishment to be experienced in eternity is to spring from the state of our own souls, what advantage would be derived from having a place built up especially for the damned?

This consideration is beginning to have weight with many minds; and judging from the aspect of the religious world, the day is not distant when all intelligent people will discard the idea that there is, in the future world, such a place as hell. Many have already discarded the idea, and say that when we die we all go to one place,-some who are still called Orthodox say this. Many are reluctant to come to this conclusion, because they fear that it will strengthen the doctrine of Universalism; but others say, "Strip religion of all its errors; let us stand upon the truth, that the cause of God may not be injured by being encumbered with notions that will make it odious in the eyes of all reflecting people." This is true philosophy, for it is a disadvantage to truth to be found in bad company as much as for a good man. Truth has often been condemned because found in company with error, the same as the virtuous have been pronounced wicked because found in vicious company. We ought, therefore, to be ever ready to prove all things, for what is true will stand, and what is false will fall. And this every good man desires. We say, therefore, to all who are disposed not to own what they really believe," Hang not back,-refuse not to admit your real sentiments for fear an acknowledgement of them

will help a sect with which you do not fully fellowship,-own all the truth and let God be glorified."

But is it true, asks one, that there is no such place as hell in the other world? And if it is true that there is no such place, why do the Scriptures speak of hell? In reply to this inquiry, I will observe,

1. That there are four words rendered hell in the Bible, and that though rendered alike, they are far from being synonymous in their signification. The words are sheol, hades, gehenna, and tartarus. The first two are synonymous, and are used to signify, says Dr. Campbell, the state of the dead without regard to the goodness or badness of the persons, their happiness or misery. That such are their signification is evident from the prophecy respecting the Saviour,-" Thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption." No one of course supposes that the spirit of the Saviour went at death to a place of misery; yet it went to hell,-to sheol,-to hades. Hence none of those passages in which these words occur, are proof of a place of future misery. The third word (gehenna) is the only one on which the learned rely for proof of such a place. But in order to show that it has no reference to such a place, it is only necessary to quote one or two passages where it occurs. Thus the Saviour says, Fear him who is able to destroy both soul and body in hell. Again, he says, Fear him who after he hath killed, hath power to cast into hell. Here the Saviour teaches his disciples not to fear men or magistrates who had power only to kill; but to fear God, who could destroy the life and also the body in hell. As the hell spoken of was a place into which the body could be cast at death, it could not of course be a place of punishment in the future world; for the body is dust,—it is material, and cannot enter the spiritual world. Observe his language,—Destroy soul or life and body in hell,—that is, destroy the body in the same hell where the life is destroyed. Now one fact in regard to the word rendered hell, will make this point perfectly plain.

Near Jerusalem was a place called gehenna. Into this place the Jewish people, when their city was destroyed, were thrown, wounded and half dead, in vast numbers. There they died,-there their bodies were left unburied, to be the prey of wild beasts and the fowls of heaven. In the eye of the Jews this was terrible beyond expression, for the place was odious to them,—it was the place where the worst of criminals were executed, where all the offal of Jerusalem was thrown, and which had been desecrated by idolatrous sacrifices. No death was so terrible as a death in gehenna, and the thought that the body would be thrown in there and left unburied was painful in the extreme. This, then, was what the Master referred to when he said,

Destroy soul and body in hell. This word, in the New Testament, is always used with reference to the punishment that was to come upon the Jews when their temple was destroyed. It was not, then, a hell of the future world, but of this. The fourth word (tartarus) rendered hell, occurs only once, and in a passage which says nothing of death or a future state, and of course cannot be legitimately applied to the other worid. Besides, the learned do not rely upon it to prove that there is a place of endless misery.

Here, then, we see why the word hell is used,-we see that the originals of the word do not denote a place of endless woe. There is no such place revealed in God's word; if it has an existence, so far as the Bible is concerned, we know nothing of it. This leads me to remark,

2. That if there is such a place, it is strange we have no account of its creation; and it is strange that we never have any description of it in the Bible. A great deal is said about heaven. It is said to be a house not made with hands; a city which hath foundations whose builder is God; a place of purity; a place of endless life, into which flesh and blood do not enter, where we shall be children of God; and a place of endless bliss, where we shall be equal unto the angels. Such are the descriptions given of heaven. Now why do we have no descriptions of a future place of woe? Ministers often give us a description of it. Out of the many that might be quoted, I will give the following:

"This it is that forms the crowning point in the wretchedness of the damned, their woes shall never end! Those fires will never die out; that worm will never cease its gnawings; that frame lacerated in every fibre, quivering in every muscle, and bleeding with anguish at every pore, will never sink exhausted. Respite there is none, relief none; change is hopeless, escape impossible, and death,-Oh! 't is a living death; the soul grappling in one eternal struggle with the monster death,-bleeding in intensity of agony from its envenomed darts, -is ever fainting, ever dying,—but never, never, never dead! Were annihilation possible after countless ages had rolled away, the gloomy anticipation might yield some relief,-lend some support to the soul against its tide of sorrows; but annihilation is hopeless, it is impossible; for God has pronounced the curse eternal. HIS BREATH FANS

THE FIRE,-HIS ALMIGHTY ARM SUSTAINS THE SUFFERER TO ENDURE IT."

Now why do we have no such descriptions in the Bible? Do you reply by pointing to the rich man, lifting up his eyes in hell? I say that is a parable, founded on Jewish notions in regard to hades, and designed to represent scenes of earth, and not of eternity.

"THE FRIENDLESS. BY A FRIEND TO YOUTH."

We do not often introduce books to the notice of our readers, which we have not had time to read. But the work before us was received when we were on the eve of our departure for New York, and when so many duties claimed our attention, that we had no opportunity to read a single chapter. Since we left we have had no time to peruse it. We will say, however, that we are pleased much with the object of the work as stated in the Preface; and that our readers may have the chance to judge of it which we have, we will give it for their perusal.

"It has long appeared to me, that there is somewhere a lamentable defect in the present system of education. That children are not early enough left to depend upon their own resources; are not often enough placed in responsible stations; and, consequently, do not soon enough, if ever, learn the full importance and force of the powers and faculties with which nature has gifted them, of course for their use and benefit.

"Or rather, I may say, that for want of early and proper culture, these powers and faculties are never half developed; in consequence of which, their possessor arrives at man's estate physically, while mentally, he is but half grown.

"Under such circumstances it would be worse than folly to expect him fully and perfectly to fulfil the great object of man's being: he must not only be deficient, but faulty, in action. And hence it seems

to me, arises a large share, if not all, the mischief and crime which create so much pain and misery in our world.

"And should this humble story do aught towards producing a better and more desirable state of things, in this respect, its intention will be answered and its author satisfied.

"I have designed it for children, and so now have only to hope that parents, guardians, and teachers may find it worthy a place in juvenile libraries, either public or private; either for common schools or for Sunday schools.

"And to such children as are willing to adopt as their own motive in action, and put in force as far as they are able, the motto which I have selected for the title-page, the story is affectionately dedicated.”

The work is published by C. L. Stickney, 140 Fulton Street, New York, who is the publisher of several juvenile works of great value. We hope he will find encouragement to continue the publication of works of this character, for they are much needed in our denomination.

DEATH OF REV. DAVID BIDDLECOM.

Our Br. David Biddlecom has gone to his long home. He died at his residence in Phelps, Ontario county, N. Y., April 6th. Br. H. A. Goss was with him when he died. A Partialist preacher called to see him, who was requested by Br. B. to proclaim to the world this truth, namely, that he died as he had lived, a firm and happy believer in the doctrine of God's impartial grace and unbounded love.

MONTHLY RECORD.

REMOVALS. Br. Joseph O. Skinner has removed to Concord; Br. C. W. Mellen from Foxboro' to Canton; Br. William Wilcox to Coleraine; Br. O. A. Skinner from Boston to New York; Br. J. H. Sanford to Detroit; Br. J. Hemphill to Swanzey, N. H.; Br. S. W. Squire to Glover, Vt.

RESIGNATIONS.-Br. Z. Thompson has tendered his resignation to the society in New Market, N. H. He has been invited to settle in Westbrook, Me.; also at Farmington, Me; but he does not design to accept of either invitation.

Br. L. S. Everett has resigned his charge at Salem, and removed to Buffalo, N. Y.

Br. E. G. Brooks has resigned his charge of the First Society in Lowell. Though unanimously invited to continue his labors with the Society, he thought it is duty to resign, in consequence of the state of things produced by the controversy with Mr. Smith, whose removal to Lowell has proved sadly disastrous to the cause of truth. Br. Brooks is an able preacher, a judicious man, and a true Christian.

Br. G. W. Quinby has resigned his charge of the Society at Saco, Me. He is a brother of excellent character, and fortunate will be the people that obtain his services.

NEW PREACHERS.-Br. G. S. Weaver, of Ohio, and Br. G. P. Overton, of Illinois, have entered the ministry.

PAPERS. A paper called THE GOSPEL FOUNTAIN has been commenced in Lowell, by Br. William Bell. It is to be published simultaneously in Lowell and Concord, N. H. It is handsomely printed, and is designed to fill the places occupied by the Star of Bethlehem and the Balm of Gilead. The first number exhibits good talent and taste in the editor, who has long been favorably known in our denomination. Price, $1,50 per annum.

THE STAR IN THE WEST.-This paper, heretofore published in a quarto form, has been changed to a folio, and considerably enlarged. Its appearance is unusually neat. Br. J. A. Gurley, proprietor. As editor he is assisted by Brs. E. M. Pingree and A. C. Thomas. The Star is a true and faithful herald of the gospel. Price $2,00 per annum.

INSTALLATIONS AND ORDINATIONS.-Br. L. I. Fletcher was installed in Cambridgeport, April 11th. Sermon by Br. E. H. Chapin. Br. E. W. Coffin was installed as pastor of the South Universalist Society in Boston, April 9th. Sermon by Br. Hosea Ballou.

DEDICATIONS.-The church at Sandusky, N. Y., was dedicated February 11th. The church at Joliet, Ill., was dedicated Feb. 18th. Sermon by Br. Dean. A church on Canton Street, Boston, was dedicated on the 9th of April. Sermon by Br. E. W. Coffin.

CONVERSION IN THE MINISTRY.-We hear of a Baptist clergyman, says the Gospel Banner, in a neighboring town, who has lately found, by help of his Bible, the error of the Baptist doctrine, and has embraced the truth of Christ's universal salvation. The Lord strengthen him and make him a bright and shining light in his day.