Signs of the Times, Vol. 5, No. 10. (3/6/1879)

Signs of the Times

Mar 6, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Mar 6, 1879

General Articles.

By Dudley Marvin Canright

The Scripture Doctrine of a Future Life.—No. 8.

ELD. D. M. CANRIGHT.

SCRIPTURAL MEANING OF HELL.

To THE popular mind at the present day the word "hell" wherever found conveys the idea of a vast burning, smoking pit of eternal fire in which are devils and damned souls suffering in unutterable agony. This is its exclusive meaning as now used. Hence, when the word "hell" is found in the Bible the common reader immediately associates that idea with it, supposing that this is what it must necessarily mean. But every well-informed person knows that there is no foundation for this popular error. There is one Greek word gehenna, which properly and always means the place of punishment. It occurs twelve times in the New Testament and is always rendered hell. We will examine this soon.

But the original Hebrew and Greek terms most frequently translated here, which are used to represent the place or state of the dead, never have the meaning of our modern word "hell." In the Hebrew original of the Old Testament we have the word sheol, occurring sixty-five times. It is translated hell, thirty-one times; grave, thirty-one times; and pit, three times. The corresponding Greek term is hades. It occurs in the New Testament eleven times and is rendered hell, ten times, and grave once. Neither of these terms, sheol or hades, ever means the place of future punishment or a lake of fire. They simply mean the grave or realm of the dead.

In proof of this we will first offer testimonies from the most eminent authors upon the point, and then will examine the scriptural use.

"A new and Critical Lexicon and Concordance to the English and Greek New Testament," by E. W. Bullinger, thus defines Hades:— "Hades, therefore, denotes the realm of the invisible, the kingdom of the dead, grave-land, gravedom, all the graves in the world viewed as one; the place where the declaration of God is fulfilled, 'Dust thou art and unto dust shalt thou return.' Hades is the grave of the human race; not the grave of the individual (for which other words are used) but of all the dead, whether they lie in the sepulchre, or are torn by beasts (Gen. 37:35), or consigned to the deep." No better definition of the word could be given. It means the place or region of the dead, good and bad.

Another high authority in defining Hades says, "For the same reason, the ideas entertained even by God's people upon the subject were predominantly sombre and gloomy. Sheol wore no inviting aspect to their view no more than hades to the superstitious heathen; the very men who believed that God would accompany them thither and keep them from evil, contemplated the state as one of darkness and silence, and shrunk from it with instinctive horror, or gave hearty thanks when they found themselves for a time delivered from it. (Ps. 6:5; 30:3, 9; Job 3:13; Isa. 38:18.) The reason was that they had only general assurances but no specific light on the subject; and their comfort rather lay in over-leaping the gulf sheol, and fixing their thoughts on the better resurrection, some time to come, than in anything they could definitely promise themselves between death and the resurrection morn. But it was in connection with the prospect of a resurrection from the dead that all hope formed itself in the breasts of the true people of God."—McClintock and Strong's Cyclopedia, Art. Hades.

Yes Hades is the dark and silent realm of the dead. The late popular work, Smith's Dictionary of the Bible, Art. Hell, truthfully says of the word hell:— "This is the word generally and unfortunately used by our translators to render the Hebrew Sheol. We say unfortunately, because although, as St. Augustine truly asserts, Sheol, with its equivalents, Inferni and Hades, are never used in a good sense, yet the English word hell is mixed up with numberless associations entirely foreign to the minds of the ancient Hebrews. It would perhaps have been better to retain the Hebrew word sheol or else render it always by the grave, or the pit. Ewald accepts Luther's word Hölle; even Underwelt, which is suggested by De Witte, involves conceptions too human for the purpose. Passing over the derivations suggested by older writers, it is now generally agreed that the word comes from the root sha-al, 'to make hollow' (Comp. Germ. Hölle, 'Hell' with Höhle 'a hollow,') and therefore means the vast hollow subterranean resting place of the dead." "Generally speaking, the Hebrews regarded the grave as the final end of all sentient and intelligent existence, the land where all things are forgotten."

Another Cyclopedia says: "Hades, a Greek word (derived, according to the best established and most generally received etymology, from primitive a and idein, hence often written aides,) means strictly what is out of sight, or possibly, if applied to a person, what puts him out of sight. In earlier Greek this was, if not its only, at least its prevailing, application." Dr. Muenscher, the distinguished author of a Dogmatic History in German, says of Sheol, "Thither go all men, without distinction, and hope for no return. There ceases all pain and anguish; there reigns an unbroken silence; there all is powerless and still; and even the praise of God is heard no more."—Quoted in Origen and History of End. Punish., p. 48.

Even the old English word hell formerly had no such meaning as is now attached to it. It simply meant a dark, concealed, or hidden place, or what was out of sight. So Dr. Parkhurst says: "Our English, or rather Saxon, word hell, in its original signification, exactly answers to the Greek word hades, and denotes a concealed or unseen place; and this sense of the word is still retained in the western countries of England; to hele over a thing is to cover it."

Again McClintock and Strong's Cyclopedia says, on the word hell: "A term which originally corresponded more exactly to hades, being derived from the Saxon helan, to cover, and signifying merely the covered or invisible place—the habitation of those who have gone from this visible terrestrial region to the world of spirits. But it has so long been appropriated in common usage to the place of future punishment for the wicked, that its earlier meaning has been lost sight of." This is the simple historical truth in the case. We must remember this when we read the Bible.

We now offer the testimony of learned men with regard to the faith of the ancient Jews and the teachings of the Old Testament on this point. Mr. Alger, in his "Critical History of the Doctrine of a Future Life," a very able work indeed, uses this language: "The term rephaim is used to denote the manes of the departed. The etymology of the word, as well as its use, makes it mean the weak, the relaxed. 'I am counted as them that go down into the under world; I am as a man that hath no strength.' This faint, powerless condition accords with the idea that they were destitute of flesh, blood, and animal life,—mere umbrae. These ghosts are described as being nearly as destitute of sensation as they are of strength. They are called 'the inhabitants of the land of stillness.' They exist in an inactive, partially torpid state, with a dreamy consciousness of past and present, neither suffering nor enjoying, and seldom moving. Herder says of the Hebrews: 'The sad and mournful images of their ghostly realm disturbed them, and were too much for their self-possession.' Respecting these images, he adds: 'Their voluntary force and energy were destroyed. They were feeble as a shade, without distinction of members, as a nerveless breath. They wandered and flitted in the dark nether world.' This 'wandering and flitting,' however, is rather the spirit of Herder's poetry than that of the Hebrews; for the whole tenor and drift of their representations in the Old Testament show that the state of disembodied souls is deep quietude. Freed from bondage, pain, toil, and care, they repose in silence. The ghost summoned from beneath by the witch of Endor, said, 'Why hast thou disquieted me to bring me up?' It was indeed, in a dismal abode that they took their long quiet; but then it was in a place 'where the wicked cease from troubling, and the weary are at rest.'"—Chap. VIII., pp. 153, 154.

A careful examination of the Old Testament will show that these statements are correct. Hence the Jews had no idea that the souls of the dead are in Heaven, or that they were alive and intelligent.

"The native Hebrew conception of the state of the dead was that of the voiceless gloom and dismal slumber of sheol, whither all alike went."

Nevins, in his "Bible Antiquities," thus describes the faith of the ancient people of God with regard to the state of the dead: "HADES: It became common, especially in the language of poetry, to employ the image of a sepulcher in representation of the general condition of the dead. A vast cavern was conceived, stretching abroad, with immense extent, and the most profound silence reigned on every side. No step of living man had ever descended to its unknown depth; nor had the eye of such ever discovered one of its secrets. It was all wrapped in awful mystery; it was the land of silence; it was the region and shadow of death."—Chap. VII., Sec. 2. Such was the idea that the Jews had of the dead in Old-Testament times.

HELL.

1. Hades is represented in the Bible as being in the earth. In the following quotations from the Scriptures we will insert the Hebrew word sheol with the English translation of it,—grave or hell. Moses, in describing the overthrow of Korah and his company when the ground opened and swallowed them up, says, "They, and all that appertained to them, went down alive into the pit, [sheol] and the earth closed upon them; and they perished from among the congregation." Num. 16:33.

From this it will be seen that sheol is in the earth. When the Lord is speaking of the fires burning down in the bowels of the earth, he says, "For a fire is kindled in mine anger, and shall burn into the lowest hell [sheol], and shall consume the earth with her increase, and set on fire the foundations of the mountains." Deut. 32:22

Here the same idea is given,—sheol is down in the earth. The following text from the Psalmist conveys the same idea: "Our bones are scattered at the grave's [sheol's] mouth, as when one cutteth and cleaveth wood upon the earth." Ps. 14:7.

Job's testimony upon the point is very decisive, showing that sheol is down in the dust. "They shall go down to the bars of the pit [sheol], when our rest together is in the dust." Solomon represents it as being beneath. "The way of life is above the wise, that he may depart from hell [sheol] beneath."

Isaiah speaks of it as being below. "Hell [sheol] from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. Yet thou shalt be brought down to hell [sheol] to the sides of the pit." Isa. 14:9, 15.

These quotations clearly show that whatever sheol is, it is down in the earth, in the dust; and in fact, all the references to it convey the same thought, as the reader will notice as we proceed.

Some have claimed that the spirits of the righteous at death go into paradise which, they say, is one department of sheol or hades. Here it is claimed they are joyfully contemplating the time when they shall be fully glorified in Heaven. Granting all this, then the theory that the righteous go to Heaven at death must be abandoned. But there is no foundation for this assertion, as we shall see.

2. Sheol is the place where all the dead go. Righteous and wicked without distinction, all pass into sheol at death. Thus when Jacob supposed that his son was dead he said: "For he said I will go down into the grave [sheol] unto my son mourning." Gen. 37:35.

Job represents it as the house where all must dwell after death: "If I wait, the grave [sheol] is mine house; I have made my bed in the darkness." Job 17:13. And the Psalmist declares that there is not a man living that can escape sheol. "What man is he that liveth and shall not see death? Shall he deliver his soul from the hand of the grave [sheol]? Selah." Ps. 89:48.

And finally the Lord says, "For there is no work, nor device, nor knowledge, nor wisdom in the grave [sheol] whither thou goest." Eccl. 9:10. All must go into sheol at the close of life; and there is no distinction of places in sheol. Not a word is said about one place for the righteous and another for the wicked. That is a pagan notion added long since Bible times.

3. The whole man goes into sheol. It is not simply the soul that goes into sheol, but the body, the bones, the hair, the flesh, the clothing, implements of war, are all buried in sheol. Thus Jacob says, "And he said, My son shall not go down with you; for his brother is dead, and he is left alone; if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave" [sheol]. Gen. 42:38. His gray hairs were to go down into sheol. Any one can see that this means the grave.

LITTLE THINGS.

WE call him strong who stands unmoved— Calm as some tempest-beaten rock— When some great trouble hurls its shock; We say of him his strength is proved, But when the spent storm folds its wings, How bears he then life's little things?

About his brow we twine our wreath Who seeks the battle's thickest smoke, Braves flashing gun and saber stroke, And scoffs at danger, laughs at death; We praise him till the whole land rings; But is he brave in little things?

We call him great who does some deed That echo bears from shore to shore— Does that, and then does nothing more; Yet would his work earn richer meed, When brought before the King of kings, Were he but great in little things.

We closely guard our castle-gates When great temptations loudly knock, Draw every bolt, clinch every lock, And sternly fold our bars and gates; Yet some small door wide open swings At the sly touch of little things.

I can forgive—'tis worth my while— The treacherous blow, the cruel thrust; Can bless my foe, as Christian must, While Patience smiles her royal smile; Yet quick resentment fiercely slings Its shots of ire at little things.

And I can tread beneath my feet The hills of Passion's heaving sea, When wind-tossed waves roll stormily; Yet scarce resist the sirens sweet That at my heart's door softly sings, "Forget, forget life's little things."

But what is life? Drops make the sea; And petty cares and small events, Small causes and small consequents, Make up the sum for you and me; Then, O for strength to meet the stings, That arm the points of little things.

Despair Is a Sin

DESPAIR is a sin exceedingly vile and contemptible; it is a word of reproach, dishonor, confusion; it declares the devil a conqueror, and what greater dishonor can be done to Christ than for a soul to proclaim, before all the world, the devil a conqueror.

THE GREAT CONTROVERSY BETWEEN CHRIST AND HIS ANGELS AND SATAN AND HIS ANGELS.

By Mrs. E. G. White

CHAPTER SEVEN—CONTINUED.

THE FLOOD.

BY MRS. E. G. WHITE.

EVERYTHING was now ready for the closing of the ark, which could not be done by Noah from within. The scoffing multitude beheld an angel descending from heaven, clothed with brightness like the lightning. He closes that massive outer door, and then takes his course upward to heaven again. Seven days were the family of Noah in the ark before the rain began to descend. During this time they were arranging for their long stay while the waters should be upon the earth. And these were days of blasphemous merriment by the unbelieving masses. Because the prophecy of Noah was not fulfilled immediately after he entered the ark, they thought that he was deceived, and that it was impossible for the world to be destroyed by a flood. Notwithstanding the solemn scenes which they had witnessed, the beasts leaving the mountains and forests and going into the ark, and the angel of God, clothed with brightness and terrible in majesty, descending from Heaven and closing the door, they hardened their hearts and continued to revel and sport over the signal manifestations of divine power.

But the same power that called the world into existence, and that created man, has shut Noah into his temporary refuge. The last golden opportunity is past. All have heard the warning, God's forbearance with that vile race is exhausted, and the swift bolts of his wrath are to be hurled upon the impenitent. Upon the eighth day the heavens gathered blackness. The muttering thunders and vivid lightning flashes began to terrify man and beast. The rain descended from the clouds above them. This was something they had never witnessed, and their hearts were faint with fear. The beasts were roving about in the wildest terror, and their discordant voices seemed to moan out their own destiny and the fate of man. The storm increased in violence until water appeared to come from heaven in mighty cataracts. The boundaries of rivers broke away, and the waters rushed to the valleys. The foundations of the great deep also were broken up. Jets of water would burst up from the earth with indescribable force, throwing massive rocks hundreds of feet into the air, and these, in falling, would bury themselves deep in the ground.

The people first beheld the destruction of the works of their own hands. Their splendid buildings, the beautifully arranged gardens and groves where they had placed their idols, were destroyed by lightning from heaven. The ruins were scattered everywhere. They had erected and consecrated to their idols altars whereon they offered human sacrifices. These which God detested were torn down in his wrath before them, and they were made to tremble at the power of the living God, the Maker of the heavens and the earth, and to know that it was their abominations and horrible, idolatrous sacrifices, which had called for their destruction.

The violence of the storm increased, and there were mingled with the warring of the elements, the wailings of the people who had despised the authority of God. Trees, buildings, rocks, and earth were hurled in every direction. The terror of man and beast was beyond description. And even Satan himself, who was compelled to be amid the warring elements, feared for his own existence. He had delighted to control so powerful a race, and wished them to live to practice their abominations, and increase their rebellion against the God of Heaven. He now uttered imprecations against God, charging him with injustice and cruelty. Many of the people, like Satan, blasphemed God, and if they could have carried out their rebellion, would have torn him from the throne of justice. Others were frantic with fear, stretching their hands toward the ark, and pleading for admittance. But this was impossible. God had closed the door, the only entrance, and shut Noah in, and the ungodly out. He alone could open the door. Their fear and repentance came too late. Conscience was at last awake to know that there was a God who ruled in the heavens. They called upon him earnestly, but his ear was not open to their cry. Some in their desperation sought to break into the ark, but that firm-made structure resisted all their efforts. Some clung to the ark until they were borne away with the furious surging of the waters, or their hold was broken off by rocks and trees that were swept here and there by the angry billows. The ark was severely rocked and tossed about. With the noise of the tempest was mingled the roaring of the terrified beasts; yet amid all the warring of the elements, the ark rode safely. Angels that excel in strength guided and preserved it from harm. Every moment during that frightful storm of forty days and forty nights the preservation of the ark was a miracle of almighty power.

The animals exposed to the tempest rushed toward man, choosing the society of human beings, as though expecting help from them. Some of the people bound their children and themselves upon powerful beasts, knowing that they would be tenacious of life, and would climb the highest points to escape the rising water. The storm does not abate its fury—the waters increase faster than at first. Some fasten themselves to lofty trees, but these trees are torn up by the roots, and carried with violence through the air, and angrily hurled, with stones and earth, into the foaming billows. As the black, seething waters rise higher and higher, the wicked flee for safety to the loftiest mountains. The solemn denunciations of Noah did not then seem to be so laughable a matter. One spot after another that promised safety was abandoned for one still higher. Men looked abroad upon a shoreless ocean. How they longed then for the opportunities which they had slighted. How they pleaded for one hour's probation, one more privilege of mercy, one more call from the lips of Noah. But mercy's sweet voice was no more to be heard by them. She had stepped down from her golden throne, and stern, imperative justice had taken her place. The pitiless waves finally sweep over the last retreat, and man and beast alike perish in the black depths.

Fifteen cubits above the highest mountains did the waters prevail; but Noah and his family were safe in the ark, under the protecting care of God. The Lord had shut out all his foes, and he was never more to hear their taunts and sneers. Often it seemed to this family of God's providence that they must go to destruction as their boat was swept hither and thither. It was a trying ordeal; but Noah believed God. He had the assurance that God was caring for them. A Divine Hand was upon the helm.

As the waters began to abate, the Lord caused the ark to rest upon the top of a cluster of mountains which had been preserved by his power and made to stand fast all through that violent storm. These mountains were but a little distance apart, and the ark moved about and rested upon one, then another, and was no more driven upon the boundless ocean. This gave great relief to all within the ark.

Anxiously did Noah and his family watch the decrease of the waters. He wished to go forth upon the earth again, and sent out a raven which flew back and forth, to and from the ark. Not receiving the information he desired, he sent forth a dove, which finding no rest, returned to the ark. After seven days the dove was again sent forth, and when the olive leaf was seen in its mouth, there was great rejoicing by this family which had so long been shut up in the ark. Again an angel descends from Heaven and opens the door of the ark. Noah could remove the top, but he could not open the door which God had shut. God spoke to Noah through the angel and bade him go forth with his family out of the ark, and bring forth with them every living thing.

Noah did not forget Him who had so graciously preserved them, but immediately erected an altar and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar, thus showing his faith in Christ the great sacrifice, and manifesting his gratitude to God for their wonderful preservation. Noah's offering came up before God like a sweet savor. He accepted the sacrifice, and blessed the patriarch and his family. Here a lesson is taught all who should live upon the earth, that for every manifestation of God's mercy and love toward them, the first act should be to render to him grateful thanks and humble worship.

Lest man should be terrified with gathering clouds and falling rains, and should be in continual dread, fearing another flood, God graciously encourages the family of Noah by a promise. "And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth."

What a condescension on the part of God! What compassion for erring man, to place the beautiful, variegated rainbow in the clouds, a token of the covenant of the great God with man! This rainbow was to evidence to all generations the fact that God destroyed the inhabitants of the earth by a flood, because of their great wickedness. It was his design that as the children of after generations should see the bow in the cloud, and should inquire the reason of this glorious arch that spanned the heavens, their parents should explain to them the destruction of the old world by a flood, because the people gave themselves up to all manner of wickedness, and that the hands of the Most High had bended the bow, and placed it in the clouds, as a token that he would never bring again a flood of waters on the earth. This symbol in the clouds was to confirm the belief of all, and establish their confidence in God; for it was a token of divine mercy and goodness to man. Although God had been provoked to destroy the earth by the flood, yet his mercy still encompasseth the earth. God says when he looks upon the bow in the cloud, he will remember. He would not have us understand that he would ever forget; but he speaks to us in our own language, that we may better understand him.

A rainbow is represented in Heaven round about the throne, also above the head of Christ, as a symbol of God's mercy encompassing the earth. When man, by his great wickedness, provokes the wrath of God, Christ, man's intercessor, pleads for him, and points to the rainbow in the cloud, as evidence of God's great compassion for erring man; also to the rainbow above the throne and upon his head, emblematical of the glory and mercy from God resting there for the benefit of repentant man.

After Noah had come forth from the ark, he looked around upon the powerful and ferocious beasts which he brought out with him and then upon his family, numbering only eight, and was greatly afraid that they would be destroyed by the beasts. But the Lord sent his angel to say to Noah, "The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hands are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things."

Previous to this time God had given man no permission to eat animal food. But every living substance upon the face of the earth upon which man could subsist had been destroyed; therefore God gave Noah permission to eat of the clean beasts which he had taken with him into the ark. God said to Noah, "Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things." God had formerly given them the herb of the ground and the fruit of the field, but now, in the peculiar circumstances in which they were placed, he permitted them to eat animal food.

Thus it is God transforms the soul and life of man. No appliance of ours can clothe the soul in white, or fill it with holy quiet. This is Heaven's work. Leave this work to God. Quiet as descending snow-flakes may be the Holy Spirit's work, but as effectual. He will make us "whiter than snow," and though he leaves us still in the world he will keep us in "perfect peace." The tread of feet and the hurry of life may continue, and we may have our own full share of its toil. But while we are "whiter than snow," a Sabbath-like rest will pervade even the business duties of life. Peace in the family; rest in the work-shop; quietness in the market-place; assurance in the "panic;" moving, living, and acting as busily as before. Not, however, on cobble-stones of earth, but moving on a carpet of heaven's spreading, by which the jar and rattle of earth's turmoil is softened—still "in the world but not of the world." Moving as if on wings instead of wheels.—Rev. Enoch Stubbs, in Christian Standard.

Heavenly Transformation.

It is early. I lie awake before rising. There is some light stealing through the window. Evidently it is morning.

But why do I not hear the roar and rattle of vehicles upon the street? The noise is often so great, that in summer we must close the sash to hear the reading and prayer at our family worship. But now we might throw them wide open and not be annoyed.

What has made the change? I rise; all is explained! It has snowed! Heaven has been at work, not only giving the turbulent city Sabbath-like quiet, but clothing it in a garment of completest purity.

Would it have been possible for man, by any appliance in his power, to have thrown this hush and quiet over the busy city, causing traffic to run noiselessly, and hoofs to tread silently; and the city to move as if on wings instead of wheels?

Had this been attempted, what a world of engineering and of toil there must have been; and how imperfect the result. Yet how easily, speedily and effectually heaven accomplished it! Softly and silently the snowflakes came whispering as they fell, "The weakness of God is stronger than men." And so quietly was it all accomplished, as not to awake a single sleeper.

This quiet was not secured by suspending the traffic. That goes on as before. The plodding to and fro; the tramping of the feet of commerce, and the turning of the wheels of traffic. These go on as before. The reign of noisy confusion only has been terminated by throwing over earth a garment of purity and a hush of heavenly peace.

Speak Well of Your Brethren in the Ministry.

THERE should be no necessity for such advice. The nobility of soul, which a minister of the gospel is, from his profession, expected to possess, should make it superfluous.

But, however unnatural it is for a minister of the gospel not to speak well of his brethren in the ministry, the fact that many do the contrary is lamentably true.

This advice is important, for one of the greatest injuries a minister can bring upon himself is, when the members of his congregation say, "I never ask him about any minister but he invariably says something against him." The people will see that such a minister really delights in lowering his brethren, and for no other reason than that of building himself up upon their ruins. Such conduct is unbecoming a man preaching the gospel of the "meek and lowly Jesus," and will result in his losing the confidence of the people, by whom he will be known as a cynic and scandal-monger.

The minister who is guilty of this sin, not only injures himself, in that he loses the confidence of his people, but also in that he fosters one of the vilest passions of depraved human nature. Any allusions to the talents, moral excellencies, or success of others increases his misery, until he comes to the conclusion that every other minister is over-estimated, and that he alone is underrated.

Again, the minister who fails to speak well of his brethren, not only injures himself, but also the cause of the Lord Jesus Christ. The only hold that a minister has upon a community for good, is that which his reputation for ability, honesty, and purity gives him. Let this be taken from him, let the people lose their good opinion of him, and all his efforts to do the people good will be paralyzed. An unguarded word, a shrug of the shoulder, or an ominous silence, is sometimes sufficient to roll a stumbling-block in the way of a man who had been heretofore successful. By such conduct, the minister of the gospel acts in conjunction with the mighty efforts that are made by the hosts of darkness, to impede the progress of the work of the Lord.

Guard the reputation of your brethren as a priceless treasure. Oh! that the ministry throughout the length and breadth of our land possessed more of the mind of Christ, making them an "example to the believers, in word, in conversation, in charity, in spirit, in faith, in purity."—Sermonizer.

The Dark Day.

AN old lady living on the little Colorado, says the Arizona Miner, who has attained to the comfortable old age of 128 years, was 30 years of age at the time of the dark day, of which she has a vivid recollection, and recalls many interesting incidents which took place with her people, the Spanish, and also the Indians, who were more superstitious. The Spaniards buried all their saints, of which they had a goodly number, while the Indians took to feasting on dogs and other animals.

The "dark day" was so called on account of the remarkable darkness which extended throughout America. The obscuration commenced about 10 o'clock in the morning of May 19, 1780, and continued till the middle of the next night. Birds sang their evening song, disappeared, and remained silent; fowls went to roost, cattle sought the barnyards, and candles were lighted in the house. The true cause of this remarkable phenomenon is not, and probably will never be known.

David’s Great Giving

Rev. Dr. Andrew Bonar, in an address on the "Grace of Giving," said that king David was a great giver, and that he gave as much gold alone as there was bullion at present in the Bank of England.

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