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Here are several passages from the Old Testament, where Sheol -hell-is rendered grave. Gen. xxxvii. : 35:

"I will go down into the grave (Sheol or hell) unto my son mourning." Oh, that thou wouldst hide me in the grave" (Sheol or hell). Hosea xiii: 14: "I will ransom them from the power of the grave; I will redeem them from death; O death, I will be thy plagues; O grave (Sheol or hell) I will BE THY DESTRUCTION."

These passages show that Jacob expected to go to Sheolhell-to meet his son, and that Job actually prayed to be hid in hell.

Sheol is found in the Old Testament sixty-four times. It is translated three times pit, twenty-nine times grave, thirtytwo times hell. Hades occurs eleven times in the New Testament, translated once grave, ten times hell. The learned 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 stil! retained in the eastern, and especially in the western counties of England. To hele over a thing is to cover it."

"It appears to me that in the time of this translation, hell, pit and grave, were synonymous."

Tartarus, frequently used by the Grecian poets, is described in the Iliad as a place far below Hades. It occurs in the Bible but once, and is used in the participle form-Tartarosas. It literally implies a portion of Hades-hidden regions.

There is but one opinion among the erudite concerning Gehenna, found twelve 'times in the Bible. Dr. Campbell

says:

"It is originally a compound of two Hebrew words, ge hinnom, the valley of Hinnom, a place near Jerusalem, of which we hear first in the book of Joshua, xv: 8."

Rosenmuller says:

"Gehenna is a Hebrew word, denoting a place near Jerusalem."

Clark says, respecting the passage of Matt. v: 23:

"Our Lord here alludes to the valley of the son of Hinnom. place was near Jerusalem," etc.

This

These Orthodox scholars were correct is saying Gehennahell-was a place near Jerusalem, and not in the "centre of the earth," nor the future immortal world. The Roman Catholics, seemingly more honest, and certainly more profound in research than Protestants, translate Shoel and Hades candidly in giving to the English word hell its original and proper meaning, viz: secret, covered the state of the dead without reference to their condition. In the Douay Bible, first published in Douay in 1609, among others we find this text and sensible note thereon:

"1 Sam. ii: 6: The Lord bringeth down to hell (sheol) and bringeth back again.' Job xiv: 13: That thou mayest protect me in hell (sheol) and hide me till thy wrath pass." Note. Protect me in hell, that is, in the state of the dead, and in the place where the souls are kept waiting for their Redeemer.""

Rev. B. H. Wilson, in an essay relating to the "National English Church," alluding to the Limbus Infantum of the Catholic Church, says:

"There may be mansions hereafter for those who are infants in spiritual development-nurseries; or seed grounds, where the undeveloped may grow up under new conditions, the stunted become strong, and the perverted restored."

Liberal sentiments of this character indicate the benevolence of the heart and the rapidity of religious progress. That judicious author of the "Serious Call," Wm. Law, in one of his best inspirational moments, writes:

"No hell in any remote place; no devil that is separate from you; no darkness or pain that is not within you; no anti-Christ, either at Rome or England; no furious beast; no fiery dragon, without or apart from yourself, can do you any hurt. It is your own hell, your own devil, your own beast, your own anti-Christ, your own dragon that lives in your own heart's blood, that alone can hurt you."

Heaven is harmony; hell is discord. Heaven is love and purity; hell is hate. "The kingdom of heaven is within you," said the Galilean teacher. If heaven is within the good and pure, hell is within the impure and depraved. It implies sorrow, darkness, trouble, regret and remorse. The Psalmist, David, because of transgressions, was forced to exclaim-"I found sorrow and trouble; the pains of hell got hold of me." This is the experience of all wrong-doers. The universe is vocal with warnings. In the sense of an escape from just punishment, there is no forgiveness. Compensation is certain. The "uttermost farthing" must be paid. As reaping to sowing, so is misery to vice, or happiness to virtue. They are as indissolubly connected as the pillars that support the universe.

The comparative darkness attending certain spirits for a long period in the land of souls, is only the reflex action of their own spiritual states. They generate the mist that dims their vision. Life is one lengthened chain. Voluntary acts are the links. As to-day is related to to-morrow, and as the conduct of youth affects manhood; so this life's thoughts, purposes, deeds, determine the immediate condition and position of those entering the immortal world. No death-miracle transforms sordid, scheming, wicked men in the "twinkling of an eye" to angels. True growth is a stranger to abrupt leaps. All progress is gradual. The malicious and depraved of this, carrying their hells with them, enter the hells or lower spheres of the spirit-life. They are in prisons of moral darkness. They lived base, and selfish lives. Their affections centered upon earth and earthly things, and by an inexorable law of their being they are mentally and psychologically imprisoned for a time near the surface of this planet. As fish to water, bird to air, so the earthly-minded to the grosser strata and aural circles belting the earth, till through aspiration, unfoldment, and refinement, they become prepared to traverse the starry spaces of the higher heavens.

The New Testament scriptures inform us that Jesus, after being put to "death in the flesh, but quickened by the spirit, preached to the spirits in prison." Peter further speaks of the "gospel being preached to them that are dead." The fact of such preaching implies a moral benefit derived therefrom. The divine, uplifting law of progress spans all souls, all worlds. Jesus and angels, prophets, martyrs and the sainted of all ages, delight in descending to teach in the darker spheres of ignorance, as reformers of earth find supreme joy in rescuing and redeeming the erring.

"I can but trust that GOOD SHALL FALL

At last-far off--at last to all,

And every winter change to spring."

"Not one life shall be destroyed,

Or cast as rubbish to the void,

When God hath made the pile complete."

"There, all being is eternal; things that cease have ceased to be;

All corruption there has perished, there they flourish, strong and free;
This mortality is swallowed up of life eternally."

Brimming with hallowed associations is the delightful thought of Heaven. All have friends there whose memories are sacred. Trustingly they await our arrival for holy

re-union.

"Paradise," writes Dr. Hales, "is the region appropriated to good souls."

Some of the Church Fathers considered paradise one division of the under-world; others thought it high in the atmosphere, but below the dwelling-place of God. Christians generally consider it a located place-a city celestial, in distant, undefined regions. All fail to discern the obvious difference between paradise and heaven. "To him that overcometh," declared the ascended Jesus to the medium St. John, "I will give to eat of the tree of life that groweth in the midst of the paradise of God."

The terms paradise, heaven, spirit-world, spiritual world, spiritland, summer-land, &c., used interchangeably, constitute, literally, a "confusion of tongues." Unlike in the original, and