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Review and Herald, Vol. 12, No. 26.

THE STATE OF THE DEAD

Review and Herald

Nov 18, 1858

Publishing Committee · Battle Creek, Mich. · Nov 18, 1858

THE STATE OF THE DEAD.

By John Milton

BY JOHN MILTON, AUTHOR OF 'PARADISE LOST.' (Concluded.)

CHAPTER II.

The providence of God, as it regards the fall of man, is observable in the sin of man, and the misery consequent upon it, as well as in his restoration.
Sin, as defined by the Apostle, is anomia, or the transgression of the law. 1 John iii, 5.
The death of the body is to be considered in the light of a punishment for sin, no less than the other degrees of death, notwithstanding the contrary opinion entertained by some. Rom. v, 13, 14. Until the law sin was in the world . . . death reigned from Adam to Moses. 1 Cor. xv, 21. Since by man came death, by man came also the resurrection from the dead; therefore that bodily death from which we are to rise again, originated in sin, and not in nature; contrary to the opinion of those who maintain that temporal death is the result of natural causes, and that eternal death alone is due to sin.
The death of the body is the loss or extinction of life. The common definition, which supposes it to consist in the separation of soul and body, is inadmissible. For what part of man is it that dies when this separation takes place? Is it the soul? This will not be admitted by the supporters of the above definition. Is it then the body? But how can that be said to die, which never had any life of itself? Therefore the separation of soul and body cannot be called the death of man.
Here then arises an important question, which, owing to the prejudice of divines in behalf of their preconceived opinions, has usually been dismissed without examination, instead of being treated with the attention it deserves. Is it the whole man, or the body alone, that is deprived of vitality? And as this is a subject which may be discussed without endangering our faith or devotion, whichever side of the controversy we espouse, I shall declare freely what seems to me to be the true doctrine, as collected from numberless passages of Scripture; without regarding the opinion of those who think that truth is to be sought in the schools of philosophy, rather than in the sacred writings.
Inasmuch then as the whole man is uniformly said to consist of body, spirit and soul, (whatever may be the distinct provinces severally assigned to these divisions,) I will show that, in death, first the whole man, and secondly, each component part, suffers privation of life. It is to be observed, first of all, that God denounced the punishment of death against the whole man that sinned, without excepting any part. For what could be more just, than that he who had sinned in his whole person, should die in his whole person? Or, on the other hand, what could be more absurd, than that the mind, which is the part principally offending, should escape the threatened death; and that the body alone, to which immortality was equally allotted, before death came into the world by sin, should pay the penalty of sin by undergoing death, though not implicated in the transgression.
It is evident that the saints and believers of old, the patriarchs, prophets and apostles, without exception, held this doctrine. Jacob, [Gen. xxxvii, 35.] I will go down into the grave unto my son, mourning. Gen. xlii, 36. Joseph is not. So also Job iii, 12-18. As an hidden untimely birth I had not been; as infants which never saw light. Compare Job x, 21; xiv, 10-13. Man giveth up the ghost and where is he? . . . man lieth down and riseth not till the heavens be no more. Job xiv, 13, 15, 16. If I wait, the grave is mine house. Where is now my hope? . . . They shall go down to the bars of the pit. See also many other passages.
The belief of David was the same, as is evident from the reason so often given by him for deprecating the approach of death. Ps. vi, 5. For in death there is no remembrance of thee; in the grave who shall give thee thanks? Ps. lxxxviii, 10-12. Wilt thou show wonders to the dead? Shall the dead arise and praise thee? Shall thy loving kindness be declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? Ps. lxxxviii, 12. The dead praise not Jehovah. Ps. cxv, 17. Before I go hence and be no more. Ps. xxxix, 13. While I live I will praise Jehovah. Ps. cxlvi, 2. Certainly if he had believed his soul would survive, and be received immediately into heaven, he would have abstained from all such remonstrances, as one who was shortly to take his flight where he might praise God unceasingly. It appears that the belief of Peter respecting David was the same as David's belief respecting himself. Acts ii, 29, 34. Let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day . . . . for David is not ascended into the heavens.
Again, it is evident that Hezekiah fully believed that he should die entirely, where he laments that it is impossible to praise God in the grave. Isa. xxxviii, 18, 19. For the grave cannot praise thee: death cannot celebrate thee; they that go down into the pit cannot hope for thy truth; the living, the living, he shall praise thee, as I do this day. God himself bears testimony to the same truth. Isa. lvii, 1, 2. The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come; he shall enter into peace; they shall rest in their beds. Jer. xxxi, 15, compared with Matt. ii, 18. Rachel weeping for her children, refused to be comforted for her children, because they were not. Thus also Dan. xii, 2. Many of them that sleep in the dust of the earth shall awake.
It is on the same principle that Christ himself proves God to be a God of the living, [Luke xx, 37,] arguing from their future resurrection; for if they were then living, it would not necessarily follow from his argument that there would be a resurrection of the body: hence he says, [John xi, 25,] I am the resurrection and the life. Accordingly he declares expressly, that there is not even a place appointed for the abode of the saints in heaven, till the resurrection. John xiv, 2, 3. I go to prepare a place for you: and if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. There is no sufficient reason for interpreting this of the body; it is clear therefore that it was spoken, and should be understood, of the reception of the soul and spirit conjointly with the body into heaven, and that not till the coming of the Lord. So likewise, Luke xx, 35; Acts vii, 60. When he had said this he fell asleep. Acts xxiii, 6. The hope and resurrection of the dead; that is, the hope of the resurrection, which was the only hope the Apostle professed to entertain. Thus also, Acts xxiv, 21; xxvi, 6, 8; 1 Cor. xv, 17-19. If Christ be not raised (which resurrection took place for the very purpose that mankind might likewise rise again) then they also which are fallen asleep in Christ are perished; whence it appears that there were only two alternatives, one of which must ensue; either they must rise again or perish: for if in this life only we have hope in Christ, we are of all men most miserable; which again indicates that we must either believe in the resurrection, or have our hope in this life only. Verse 29, 30, 32. If the dead rise not at all, why stand we in jeopardy every hour? . . . let us eat and drink, for to-morrow we die; that is, die altogether, for otherwise the argument would have no force. In the verses that follow from verse 42, to verse 50, the reasoning proceeds on the supposition that there are only two states, the mortal and the immortal, death and resurrection; not a word is said of any intermediate condition. Nay, Paul himself affirms that the crown of righteousness which was laid up for him was not to be received before that last day. 2 Tim. iv, 8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day, and not to me only, but unto all them also that love his appearing. If a crown were laid up for the Apostle, it followsthat it was not to be received immediately after death. At what time then was it to be received? At the same time when it was to be conferred on the rest of the saints; that is, not till the appearing of Christ in glory. Phil. ii, 16. That I may rejoice in the day of Christ. Phil. iii, 11, 20, 21. If by any means I might attain unto the resurrection of the dead . . . our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body that it may be fashioned like unto his glorious body. Our conversation therefore is in heaven, not where we are now dwelling, but in that place from whence we look for the coming of the Saviour, who shall conduct us thither. Luke xx, 35, 36. They which shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry, nor are given in marriage; for they are equal unto the angels, being the children of the resurrection; that is, when they finally become such; whence it follows, that previous to the resurrection they are not admitted to the heavenly world.
Thus far proof has been given of the death of the whole man. But lest recourse should be had to the sophistical distinction, that although the whole man dies, it does not therefore follow that the whole of man should die, I proceed to give similar proof with regard to each of the parts—the body, the spirit, and the soul, according to the division above stated.
First, then, as to the body, no one doubts that it suffers privation of life. Nor will the same be less evident with regard to the spirit, if it be allowed that the spirit, according to the doctrine previously laid down, has no participation in the divine nature, but is purely human; and that no reason can be assigned why, if God has sentenced to death the whole of man that sinned, the spirit, which is the part principally offending, should be alone exempt from the appointed punishment; especially since, previous to the entrance of sin into the world, all parts of man were alike immortal; and that, since that time, in pursuance of God's denunciation all have become equally subject to death.
But to come to the proofs. The Preacher himself, the wisest of men, expressly denies that the spirit is exempt from death. Eccl. iii, 18, 20. As the beast dieth, so dieth the man; yea, they have all one breath, (Hebrew, spirit.) . . . all go unto one place. And in verse 21 he condemns the ignorance of those who venture to affirm that the way of the spirits of men and of beasts after death is different. Who knoweth the spirit of man, (an sursum ascendat,) whether it goeth upward. Ps. cxlvi, 4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Now the thoughts are in the mind and the spirit, not in the body; and if they perish, we must conclude that the mind and spirit undergo the same fate as the body. 1 Cor. v, 5. That the spirit may be saved in the day of the Lord Jesus: the Apostle does not say, in the day of death, but, in the day of the Lord Jesus.
Lastly, there is abundant testimony to prove that the soul, (whether we regard by this term the whole human composition, or whether it is to be understood as synonymous with the spirit,) is subject to death, natural as well as violent. Num. xxiii, 10. Let me (my soul, Hebrew, anima mea, Lat. Vulg.) die the death of the righteous. Such are the words of Balaam, who, though not the most upright of prophets, yet in this instance uttered the words which the Lord put into his mouth. Job xxxiii, 18. He keepeth back his soul from the pit. Job xxxvi, 14. They die in youth. (Heb. their soul dieth. Lat. Vulg., anima eorum.) Ps. xxii, 20. Deliver my soul from the sword. Ps. lxxviii, 50. He spared not their soul from death. Ps. lxxix, 48. He shall deliver his soul from the hand of the grave. Ps. xcv, 17. My soul had almost dwelt in silence. Hence man himself, when dead, is spoken of under the name of "the soul." Lev. xix, 28; xxi, 1, 11. Neither shall he go into any dead body. Heb., dead soul. Isa. xxxviii, 17. Thou hast in love to my soul delivered it from the pit of corruption. The just and sufficient reason assigned above for the death of the soul, is the same which is given by God himself. Eze. xviii, 20. The soul that sinneth it shall die; and therefore, on the testimony of the prophet and the apostle, as well as of Christ himself, the soul even of Christ was for a short time subject unto death [Isa. liii, 10, 12,] on account of our sins. Ps. xvi, 10, compared with Acts ii, 27, 28, 31. His soul was not left in hell, neither his flesh did see corruption. Matt. xxvi, 38. My soul is exceeding sorrowful even unto death. Nor do we anywhere read that the souls assemble, or are summoned to judgment, from heaven or from hell, but they are all called out of the tomb, or at least that they were previously in the state of the dead. John v, 28, 29. The hour is coming in the which all that are in their graves shall hear his voice, and shall come forth. In this passage, those who rise again, those who hear, those who come forth, are all described as being in the graves, the righteous, as well as the wicked. 1 Cor. xv, 52. The trumpet shall sound, and the dead shall be raised. 1 Thess. iv, 13-17. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope: for if we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him: for this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep; for the Lord himself shall descend, . . . and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. They were asleep; but the lifeless body does not sleep, unless inanimate matter can be said to sleep. That ye sorrow not, even as others who have no hope. But why should they sorrow and have no hope, if they believed that their souls would be in a state of salvation and happiness even before the resurrection, whatever might become of the body? The rest of the world, indeed, who had no hope, might with reason despair concerning the soul as well as the body, because they did not believe in the resurrection; and therefore it is to the resurrection that Paul directs the hope of all believers. Them which sleep in Jesus will God bring with him; that is, to heaven from the grave. We which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. But there would have been no reason to fear lest the survivors should prevent them, if they who were asleep had long since been received into heaven; in which case the latter would not come to meet the Lord, but would return with him. We, however, which are alive shall be caught up together with them, not after them, and so shall we ever be with the Lord; namely, after, not before, the resurrection. And then at length the wicked shall be severed from among the just. Matt. xiii, 49; Dan. xii, 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
In such a sleep I should suppose Lazarus to have been lying, if it were asked whither his soul betook itself during those four days of death. For I cannot believe that it would have been called back from heaven to suffer again the inconveniences of the body, but rather that it was summoned from the grave, and roused from the sleep of death. The words of Christ themselves lead to this conclusion: (John xi, 11, 13.) Our friend Lazarus sleepeth: but I go, that I may awake him out of sleep: howbeit Jesus spake of his death, which death, if the miracle were true, must have been real. This is confirmed by the circumstances of Christ's raising him. Verse 43. He cried with a loud voice, Lazarus, come forth. If the soul of Lazarus, that is, if Lazarus himself was not within the grave, why did Christ call on the lifeless body which could not hear? If it were the soul which he addressed, why did he call it from a place where it was not? Had he intended to intimate that the soul was separated from the body, he would have directed his eyes to the quarter whence the soul of Lazarus might be expected to return, namely, from heaven; for to call from the grave what is not there, is like seeking the living among the dead, which the angel represented as ignorance in the disciples. Luke xxiv, 5. The same is apparent in the raising of the widow's son. Luke vii, 14.

A PRAYER.

AWAKE, Thou Spirit, who of old Did'st fire the watchmen of the Church's youth; Who faced the foe, unshrinking, bold, Who witnessed day and night the eternal truth. Whose voices through the world are ringing still, And bringing hosts to know and do thy will!
O that thy fire were kindled soon, That swift from land to land its flame might leap! Lord, give us but this priceless boon Of faithful servants fit for thee to reap The harvest of the soul; look down and view How great the harvest, and the laborers few.
Lord, let our earnest prayer be heard, The prayer thy Son himself hath bid us pray; For, lo! thy children's hearts are stirr'd In every land in this our darkening day. To cry for help with fervent soul to thee, O hear us, Lord, and speak, Thus let it be!
O haste to help, ere we are lost! Send forth evangelists in spirit strong, Arm'd with thy Word: a dauntless host, Bold to attack the rule of ancient wrong; And let them many souls to thee reclaim, To reach thy kingdom and to know thy name.
Would there were help within our walls! O, let thy promised Spirit come again, Before whom every barrier falls, And ere the night once more shine forth as then! O rend the heavens and make thy presence felt, The chains that bind us at thy touch would melt!—Sel

CHAPTER III.

OBJECTIONS CONSIDERED AND EXPLAINED.

On the other hand, those who assert that the soul is exempt from death, and that when divested of the body, it wings its way, or is conducted by angels, directly to its appointed place of reward or punishment, where it remains in a separate state of existence to the end of the world, found their belief principally on the following passages of Scripture. Ps. xlix, 15. God will redeem my soul from the power of the grave. But this proves rather that the soul enters the grave with the body, as was shown above, from whence it needs to be redeemed; namely, at the resurrection, when God shall receive it, as follows in the same verse. As for the remainder, their redemption ceaseth forever, [verse 8,] and they are like the beasts that perish. Verses 12, 14.
The second text is Eccl. xii, 7. The spirit shall return unto God that gave it. But neither does this prove what is required; for the phrase, the spirit returning to God, must be understood with considerable latitude; since the wicked do not return to God at death, but depart far from him. The Preacher had moreover said before, [Eccl. iii, 20,] All go unto one place; and God is said to have given and to gather to himself the spirit of every living thing, whilst the body returns to dust. Job xxxiv, 14, 15. If he gather unto himself his spirit and his breath, all flesh shall perish together, and man shall turn again unto dust. See also Ps. civ, 29, 30. Euripides, in the Suppliants, has, without being aware of it, given a far better interpretation of this passage than the commentators in question.
That constitutes the frame of man, returns Whence it was taken; to th' ethereal sky The spirit, the body to its earth. Line 599 Potter's Transl.
That is, every constituent part returns at dissolution to its elementary principle. This is confirmed by Eze. xxxvii, 9. Come from the four winds, O breath. It is certain, therefore, that the spirit of man must have previously departed thither from whence it is now summoned to return. Hence perhaps originates the expression in Matt. xxiv, 31, they shall gather together the elect from the four winds. For why should not the spirits of the elect be as easily gathered together as the smallest particles of their bodies, sometimes most widely dispersed through different countries. In the same manner is to be understood 1 Kings xvii, 21. Let this child's soul come into him again. This, however, is a form of speech applied to fainting in general. Judges xv, 19. His spirit came again, and he revived. See also 1 Sam. xxx, 12. For there are many passages of scripture, some of which undoubtedly represent the dead as devoid of all vital existence; but what was advanced above, respecting the death of the spirit, affords a sufficient answer to the objection.
The third passage is Matt. x, 28. Fear not them which kill the body, but are not able to kill the soul. It may be answered that properly speaking, the body cannot be killed, as being in itself a thing inanimate: the body therefore, as is common in Scripture, must be taken for the whole human compound, or for the animal and temporal life; the soul for that spiritual life with which we shall be clothed after the end of the world, as appears from the remainder of the verse, and from 1 Cor. xv, 44.
The fourth text is Philip. i, 23. Having a desire to depart (cupiens dissolvi, having a desire for dissolution) and to be with Christ. But, to say nothing of the uncertain and disputed sense of the word, analusai, which signifies anything rather than dissolution, it may be answered, that although Paul desired to obtain immediate possession of heavenly perfection and glory, in like manner as every one is desirous of attaining as soon as possible to that, whatever it may be, which he regards as the ultimate object of his being, it by no means follows that, when the soul of each individual leaves the body, it is received immediately either into heaven or hell. For he had a desire to be with Christ; that is, at his appearing, which all the believers hoped and expected was then at hand. In the same manner one who is going on a voyage desires to set sail and to arrive at the destined port, (such is the order in which his wishes arrange themselves) omitting all notice of the intermediate passage. If, however, it be true that there is no time without motion, which Aristotle illustrates by the example of those who were fabled to have slept in the temple of the heroes, and who, on awakening, imagined that the moment in which they awoke had succeeded without an interval to that in which they fell asleep; how much more must intervening time be annihilated to the departed, so that to them to die and to be with Christ will seem to take place at the same moment? Christ himself, however, expressly indicates the time at which we shall be with him, John xiv, 3. If I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also. Col. iii, 4.
The fifth text evidently favors my view of the subject. 1 Pet. iii, 19. By which also he went and preached to the spirits that are in prison; literally, in guard; or as the Syriac version renders it, in sepulchro, in the grave, which means the same; for the grave is the common guardian of all till the day of judgment. What therefore the Apostle says more fully, [chap. iv, 5, 6,] Who shall give account to him that is ready to judge the quick and the dead; for, for this cause was the gospel preached also to them that are dead; he expresses it in this place by a metaphor, the spirits that are in guard; it follows, therefore, that the spirits are dead.
The sixth text is Rev. vi, 9. I saw under the altar the souls of them that were slain. I answer, that in the Scripture idiom the soul is generally often put for the whole animate body, and that in this passage it is used for the souls of those who were not yet born; unless indeed the fifth seal was already opened in the time of John; in the same manner as in the parable of Dives and Lazarus, [Luke xvi,] though Christ, for the sake of the lesson to be conveyed, speaks of that as present which was not to take place till after the day of judgment, and describes the dead as placed in two distinct states, he by no means intimates any separation of the soul from the body.
The seventh text is Luke xxiii, 43. Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise. This passage has on various accounts occasioned so much trouble, that some have not hesitated to alter the punctuation, as if it had been written, I say unto thee to-day;* that is, although I seem to-day the most despised and miserable of all men, yet I declare to thee and assure thee, that thou shalt hereafter be with me in paradise; that is, in some pleasant place, (for properly speaking, paradise is not heaven,) or in the spiritual state allotted to the soul and body. . . Nor is it necessary to take the word, to-day, in its strict acceptation, but rather for a short time, as in 2 Sam. xvi, 3; Heb. iii, 7. However this may be, so much clear evidence should not be rejected on account of a single passage, of which it is not easy to give a satisfactory interpretation.
The eighth text is Luke xxiii, 46. Into thy hands I commend my spirit. But the spirit is not therefore separated from the body, or incapable of death; for David uses the same language. Ps. xxxi, 5, although he was not then about to die: Into thine hand I commit my spirit; while it was yet abiding in, and with the body. So Stephen, [Acts vii, 59,] Lord Jesus, receive my spirit, . . . and when he had said this, he fell asleep. It was not the bare spirit divested of the body that he commended to Christ, but the whole spirit and soul and body, as is expressed in 1 Thess. v, 23. Thus the spirit of Christ was to be raised again with the body on the third day, while that of Stephen was to be reserved unto the appearing of the Lord. So 1 Pet. iv, 19. Let them commit the keeping of their souls to him in well-doing.
The ninth passage is 2 Cor. v, 1-20. It is sufficiently apparent, however, that the object of this passage is not to inculcate the separation of the soul from the body, but to contrast the animal and terrestrial life of the whole man with the spiritual and heavenly. Hence in the first verse, the house of this tabernacle, is opposed not to the soul, but to a building of God, an house not made with hands, that is, to the final renewal of the whole man, as Beza also explains it, whereby we are clothed upon in the heavens, being clothed, . . . not naked. This distinctly appears from the fourth verse: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. See also verse 5. Now he that hath wrought us for the self same thing is God; not for the separating of the soul from the body, but for the perfecting of both. Wherefore the clause in the eighth verse, to be absent from the body, and to be present with the Lord, must be understood of the consummation of our happiness; and the body must be taken for this frail life as is common in the sacred writers, and the absence spoken of, for our eternal departure to an heavenly world; or perhaps to be at home in the body and to be absent from the Lord, may mean nothing more than to be entangled in worldly affairs, and to have little leisure for heavenly things; the reason of which is given, for we walk by faith, not by sight; whence it follows, we are confident and willing rather to be absent from the body and to be present with the Lord; that is, to renounce worldly things as much as possible, and to be occupied with things heavenly. The ninth verse proves still more clearly that the expressions, to be present, and, to be absent, both refer to this life: wherefore we labor that whether present or absent, we may be accepted of God; for no one supposes that the souls of men are occupied from the time of death to that of the resurrection, in endeavors to render themselves acceptable to God in heaven; that is the employment of the present life, and its reward is not to be looked for till the second coming of Christ. For the Apostle says, We must all appear before the judgment-seat of Christ that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. There is, consequently, no recompense of good or bad after death, previous to the day of judgment. Compare 1 Cor. xv, the whole of which chapter throws no small light on this passage. The same sense is to be ascribed to 2 Pet. i, 13-15. As long as I am in this tabernacle, &c; that is, in this life. It is, however, unnecessary to prolong this discussion, as there is scarcely one of the remaining passages of Scripture which has not been already explained by anticipation.

Speak not Evil One of Another.

We should write the rule upon our hearts and the walls of our homes. Surely it is as fully needed now as in the ancient days when the Apostle wrote it. The fault of evil speaking is a grievous fault, and one, indeed, of which we are half conscious—each one can see it in the other, but would feel as if it were a most unjust accusation, were he charged with the same error. There are such different degrees of this evil. Many persons who would not reveal any secret that had been confided to them, would not hesitate to repeat some idle tale, or some slander, forgetting that in so doing they spread the poison and increase the evil. They would doubtless excuse themselves on the ground that they had not originated it; that many besides themselves knew it, and various excuses of the same nature; they forget that, although not the originator of the slander, they are assistants in the cruel and sinful work of spreading it; and though many may know an evil report, that is but a poor reason for others knowing it also; besides, no report can circulate without increasing as it goes, therefore each that repeats it helps to make it worse; even though the narrator may tell it as he heard it, either the one from whom he received it had enlarged the facts, or the one to whom he gives will do so—and may do it unconsciously, too—a look, a tone, an emphasis on a word, will often give a higher color, a deeper meaning to the narration of a circumstance, perhaps trifling in itself.
If the report is a false one, how cruel to spread the malicious slander, and how shocking the thought that we have aided in circulating evil tales that will injure, perhaps ruin, the fair character of an innocent person. If, on the other hand, the tale be true, let us not soil our hearts and lips with the repetition of it—one cannot repeat evil things day after day, and not be harmed by them—the taint will touch their hearts; they will learn to have a keen relish for evil speaking, dearly will they love to hear or relate a slander, they will find a zest in it which they would fail to perceive in the recital of a good deed.
Many, very many, are the reasons which could be given as causes why we should avoid evil speaking; there is one, however, which is all-sufficient—we are forbidden to do it. The injunction is simple, perfectly plain, concise but comprehensive—"speak not evil one of another"—what more do we need? Let us, then, each one, closely scan our thoughts and watch our conversation, and see whether we are guilty of this evil; doubtless we will find that in some degree we have erred, and spoken one against the other. With earnest prayer let us strive to subdue this subtle and prevailing sin: subtle it is indeed, often when we imagine we are denouncing some vice, which we fancy had been displayed in the conduct of an acquaintance, we are in reality speaking "evil one of another;" often when we flatter ourselves we are pitying some slandered one, or holding up some case as a warning, we are really repeating evil without any need whatsoever of our so doing.
Let us diligently try ourselves, then, and seek by prayer and careful watching to cleanse ourselves from this dangerous fault.—Sel.

Parental Government

In these days of parental government, we commend the following to parents:
Said the mother of John and Charles Wesley, "The first step to form the mind of the child, is to conquer its will. When once subdued, then many indulgences may be safely granted."
Said the guilty Webster, when about to die for the fatal blow he dealt poor Parkman—not in malice, but in rage—"In early childhood, mine was a quick and off-hand temper, which was never subdued. I was a petted and indulged child, and all this is the end of it."
Restraints are absolutely necessary for the young.

A SOLEMN THOUGHT.

It has been observed with much significance that every morning we enter upon a new day, carrying still an unknown future in the bosom. How pregnant and stirring the reflection! Thoughts may be born to-day which may never be extinguished. Hope may be excited to-day which may never expire. Acts may be performed to-day the consequence of which may not be realized till eternity.

Life's Irritabilities

What's the use of it? Don't worry yourself to death on account of what other people may say of you, as long as you know it is not true. Take care of the truth, that's your business. All falsehoods go to the bosom of their father the Devil, and their framers soon follow. So much as to falsehoods of you. As to falsehoods to you, and as to every tale the most remotely prejudicial to another, treat it, and narrator, with the utmost possible indifference, until you hear the story of the other party; this only is just, and wise, and kind.

THIS GENERATION—THE PERIOD OF ITS APPLICATION.

By O. Nichols

THE generation of Matt. xxiv, applies to a class of people that are connected with certain events of a particular period, which are the signs of Christ's coming.
"Verily I say unto you, this generation shall not pass till all these things be fulfilled." The phrase "all these things" refers to the signs and the events which are specified in verses 29, 30. "Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light; and the stars shall fall from heaven; and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of man in heaven," &c. "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Luke xxi, 28. "When ye see all these things, know that he (margin) is near, even unto the doors. Truly I say unto you, this very generation will not pass away till all these things are fulfilled." Whiting's Translation.
Nothing in the Bible is more definite and clearly expressed than the period of this generation. It commenced with the beginning of these events—the darkening of the sun and moon in A. D. 1780, and continues throughout their whole period, even until the Son of man is seen coming in the clouds of heaven. There is now living a remnant of the generation that witnessed the first signs—the darkening of the sun and moon—seventy eight years ago; and according to the course of nature, they cannot continue many years longer; but when we rely upon the words of Christ, that it shall not pass away until all these events are fulfilled, we have a strong pillar to rest our faith upon that is not easily shaken.
O. NICHOLS. Dorchester, Mass.
REMARKS The difference of opinion that exists concerning the intent of the phrase "this generation," among those who give it an application to our own days, we look upon as not of essential importance, since none claim that anything very definite is brought to view by it, and since either view represents the generation as fast ebbing away, and makes the end to be, therefore, very near at hand. Concerning the view set forth above, it might be asked how many the generation would include; whether it would embrace those who were in the earliest stages of infancy at the time the sun was darkened, or whether it would include only those who were at that time of such an age as to retain the memory of the event, and to understand the feelings which its occurrence excited among the people. If it includes absolutely all whose ages do not date this side of the event, it must take in the youngest who were then living. But persons of one, two, or three years, at least, could retain no knowledge of the event; and to all such, it is as much a matter of history, as to us. So far, therefore, as a personal knowledge of the event is concerned, they are no better qualified to belong to the generation, than we, whose lives have fallen in a later time; for they are dependent, as well as we, for a knowledge of the event, upon the records of history. But if we recognize those only as belonging to that generation, who were able to understand the nature of the event, and retain the memory of it, we might be at a loss where to draw the line among those then living, and it may be a question how many such are still alive.
If we apprehend the Saviour's teaching, an essential feature of the generation which he is addressing, is "the seeing of these things." When ye see these things &c., lift up your heads for your redemption draweth nigh. But we are not aware that these things were particularly seen, or regarded, as signs and precursors of the great day of the Lord, till the First Angel commenced his proclamation, and the attention of the people was called to them as such. We are therefore inclined to the opinion that the generation of which the Saviour declares that it shall not pass away, embraces all those in a situation to understand the proclamation of the First Angel, and who were taught to look upon the signs in the sun, moon and stars as precursors of the great and notable day of the Lord. It would be but just and reasonable to suppose that the great body of those who heard that proclamation as it went forth, who received the message with scorn and its heralds with contempt, who persecuted the honest souls who walked up to the light they had, who mocked and exulted over their disappointments and their trials—it would be but right and proper, according the best conception we can have of things, that the mass of these should live to behold the triumph of the little despised flock, and to be themselves overtaken by that destruction from the presence of the Lord which they have so long affected to despise. Such we believe will be the case. We do not believe this generation will pass away, or in other words, that the great body of those who have personal knowledge of the Advent movement of the past, will give place to, and be supplanted by, a generation of their posterity who have not such knowledge, ere all these things are accomplished, and the Lord fulfills his promises in the deliverance of his people. Should this application be correct it shows, no less than the view above taken, that the consummation of the believer's hope cannot be far distant.
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