growth is more rapidly set forward by a great and sudden increase of spiritual light and heat; but in perfect harmony with its nature, the laws of its structure and development, and the capacities with which it was originally endowed. The germ of all the soul will attain to, and enjoy, in the future life, is doubtless within it now and here. The more genial clime of the spirit world will only quicken and develop it.""

We apprehend that the divine influences in which those who die in sin are placed, will so harmonize with their spiritual aspirations, that no violence will be done to their freedom, but that they will desire to be reconciled to God. All who know not God in this life, will be brought to the knowledge of God in the life to come. The whole heathen world that die in total ignorance of God, will be brought to the knowledge of the truth after death. Thus He will reconcile all things to himself, whether they be things in earth or things in heaven. (Col. i. 20.) But will the man who has died in the commission of sin, suffer the remorse of a guilty conscience after he is reconciled to God? We think not. Standing before God as a repentant and reconciled soul, he will realize that God has forgiven him, that his sin is blotted out and is not remembered against him. We cannot think that he will suffer through eternity, by the remembrance of his former sins. God so forgives transgression and iniquity that man stands in his pres

1Rev. T. B. Thayer.

ence as though he had not sinned. It was so with Moses, who murdered the Egyptian and hid him in the sand. (Ex. ii. 12.) So with David who caused Uriah to be killed for a wicked purpose. So with Saul who breathed out slaughter against the early Christians. God so forgave them, that they stood as though they had not sinned against Him. Though these men had committed murder, yet we cannot think that the remembrance of their former sins will occasion them pain, and suffering, and remorse through eternity. God so forgives their sins that they will stand before Him not as murderers, but as redeemed souls, their sins not being remembered against them.

All leave this world more or less sinful some owe fifty pence, and some five hundred. No one dies as pure as the angels in heaven. No man is wholly and entirely saved from sin in this lue. "If we say we have no sin we deceive ourselves, and the truth is not in us." 1 John i. 8. If all men die more or less imperfect and sinful, all must remain in precisely the same imperfect condition in the future state, as they die, or all must be saved from imperfection and sin after death.

The best of men need to pass through a change before they are prepared for the heavenly state. No saints on earth are as pure and holy as they will be in heaven. In precisely the same ratio that they are better in heaven than they are on earth, to that extent are they saved after leaving the earthly state. Whatever creed man accepts,

all religionists must admit that there must be a change after death, because all die imperfect and sinful.

The Presbyterian Confession of Faith says:

"Sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh. The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often assailed with temptations and fall into many sins; are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God."—pp. 59, 189.

If, as is here stated, "there abideth still some remnants of corruption in every part" of believers even, and some "remnants of sin" in every part, so that their "best works are imperfect and defiled in the sight of God," it is quite certain that they must be saved from these "remnants of sin" after death, or remain defiled eternally. To the extent that they are delivered from this imperfection and sin, are they saved in the future life. And as Christ is the only Savior of mankind, it is evident that his redemptive work extends beyond this life. All die more or less sinful, and all must be saved to a greater or less degree after death. And as all enter the next world, more or less imperfect and ignorant, hence the next life will be a

life of growth and development. Surrounded by pure and elevating influences, we shall be schooled and make progress forever, we apprehend.

The laws of growth and development which govern the spiritual nature, will not be essentially dif ferent in the future state, from those which now govern the mind in this regard; but differently conditioned, and more favorably circumstanced, men will make more rapid progress. Standing as the soul will in the marvelous light of God's truth, and feeling the saving influences of his grace and love, delivered from the temptations and the debasing influences of earth, man will delight to go onward and upward, and develop and progress throughout the boundless ages of eternity.

If the views we have advanced are correct, man's happiness depends, not only upon his capaci ty for enjoyment, but upon his reconciliation to God. No man can be happy in sin; he finds permanent happiness only when he finds God. And as the larger portion of the race know not God in this life, they must be brought to the knowledge oi God in the life to come. The light of life which ja the light of heaven, shines round the soul, when it enters upon the immortal shore, as it shone round Saul, and the penitent soul cries out, "Lord, who art thou?" Reconciled to God it loves Him; for unto whomsoever much is forgiven, the same loves much.

HELL FOR THE WICKED.

D

"The wicked shall be turned into hell, and all the nations that forget God."-PSALMS ix. 17.

In the original Scriptures, there are four words translated hell; three are found in the New, and one in the Old Testament. Throughout the Old Testament, the English word hell is translated from the original word sheol, which occurs sixtyfour times; though it is rendered grave twenty-nine times, and three times pit. The remaining thirtytwo times it is translated hell, but it is the same word in the original throughout the Old Testament.

A brief reference to a few passages of Scriptue will exhibit the original and primary meaning of sheol, rendered hell in the passage that stands at the head of this article. In Genesis xxxvii. 35, we are informed that the venerable patriarch Jacob said that he would go down to sheol mourning for his son. True, the translators have rendered the word grave in this passage, but it is the same word that is translated hell in the passage under consideration.

Sheol here cannot signify a place of endless suffering. It means simply the grave, or state of the