mighty instruments for convincing the world of sin, of righteousness, and of judgment to come. We have gone about among the churches of this city for some time past. We have heard a large number of its preachers of different names. We have never heard one preach the old doctrine of hell, nor indeed any doctrine of it that was faithful to the words of Scripture. And therefore our doctrine of it, which locates it in its right place, as a fearful suffering of loss in death and before resurrection, and which preserves to resurrection its proper character of hope, is the very one needed for the times. For, in liberating our preachers from the awful incubus of the old dogma of endless torment, it would give them also a just and salutary view of the present danger which lies before sinful men, and unloose their tongues to speak to men about hell in a way that they need to be told about it, and which preserves to the words of Jesus their true meaning and terrible import.

SALVATION OF THE BODY.—In the words of Jesus, Matt. v. 29, 30, the salvation of the person is again brought to view. We are urged to sacrifice the eye of lust, or an offending right hand, on this ground: "For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." These words imply that there may be such a thing as a present salvation of the body, in whole or in part, from hell. In Luke ix. 25, this rescue is spoken of as the salvation, or non-forfeiture, of one's self. Now, if men had not imposed upon these passages the idea that

our Lord was referring to the casting of the risen body of the sinner into hell after a final judgment, we should see that man's present embodied life is the thing in view, as in peril of being lost, that it must be so lost, if its members of sin are not mortified; but that where the flesh is thus crucified, with its affections and lusts, something of the body is saved. "Thy whole body is not cast into hell." Other passages teach us that that it is the soul (dvyn) which is saved (Mark viii. 35-37, etc.). This confirms what we have frequently taught in these pages that the "soul" of man, as distinct from "spirit," pertains to personal embodiment, that the distinctive blessing promised to the righteous is that he shall save his soul alive in the crisis of death, while other men lose their souls. The righteous therefore are not completely disembodied or unclothed between death and resurrection. While the wicked suffer the loss of both body and soul in hell, leaving their spirits naked and outcast, and imprisoned in the darkness of sheol, until the voice of the Son of God bids them come forth in resurrection.

A SECOND CHANCE.-It is manifest that for this salvation there is no second chance after death. Scripture. gives no warrant for it, and, from the nature of the case, it is impossible. The essential difference between the two classes is that the one save their souls, or lives. They "never die." They "pass out of death into life. (Jno. v. 24). The other, lose their lives. They are death's captives. They perish. There are intimations indeed in Scripture that spirits in prison may become pris

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oners of hope (1 Peter, iii, 19). We are not forced to believe that, in the land of their captivity, they are beyond the corrective discipline and care of God. Leviticus xxvi. 38-45, and other Old Testament Scriptures, which imply that the ultimate captivity spoken of is captivity to death, give us suggestive and comforting hints on that point. But the only probation possible to such captives is a probation for resurrection. The grace of God has provided to recover them to another standing in life, as it often restored Israel to his own land. But such restoration was not confirmed salvation to Israel.— And resurrection only rehabilitates the unjust in the life and estate of manhood. This must bring to them another chance,” not to recover what once they lost, and lost forever, but such opportunities as inhere in the fact of life restored, and under such burdens and limitations, and perils of a second death, as are required by the harvest law that every one must receive in body according to the things he did.

"MILLENIAL DAWN."

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Snch is the title of a book sent to us from the office of "Zion's Watchtower," published at Pittsburg, Pa., and of which the editor of that paper, Mr. Chas. T. Russell, is the author. We have read this book with great interest. We cannot advise that it be put in the hands of all classes of Christians. But intelligent and discriminating believers will find that it leads them, not only into new pastures, but on to high summits from which they obtain broad views of God's great plan of the world and of its

redemption, and of their own relation thereto. The readers of this magazine would find many of the things to which we have testified, set forth in this volume with wonderful freshness and power. We are therefore strongly in sympathy with Mr. Russell at many points in his teaching. We recognize in him a brother who, refusing the trammels which men impose, has surren dered himself to be guided and taught of the Spirit, and to whom the promise has been verified, "He will show you things to come." There is a grasp of the meaning of Scripture, there is a setting of its truths into such new relations, that they seem illumined with a new light. This book must be refreshing and invigorating to many who have been long fed on traditional interpretations which assume that God has nothing more to teach men out of His Holy Word in these last times.

And yet this very freedom from denominational tram

mels has betrayed the author into some serious faults, which we are compelled to notice.

1. We do not object to a man's having positive convictions of the truth of what he teaches, nor even to some dogmatic certainty of statement where he is sure that he is right. But the candid and spiritually enlightened mind will yet be humbled by the conviction that the best of us as yet know only in part and prophesy in part. It will also recognize the fact that, as the promise of the Spirit was given to the whole church, and as the one church is still far from unity, it is too much to expect that the views of truth, especially in the domain of prophecy, to which the most gifted can attain will be anything more than partial. We have each to bear some

part of the burden of ignorance which weighs down the whole body in its present divided state. And therefore a less positive air becomes us than this writer often asThose who affirm that it is the plain duty of every especially enlightened Christian to come out at once from all existing church systems, are in special danger at this point.

sumes.

2. We have only room to specify one or two points at which, as it seems to us, this over-confidence has betrayed Mr. Russell into error. The most serious defect, -because it pertains to a matter which is fundamentalis his virtual denial of the manhood of our Risen Lord. This especially comes out in the tenth chapter. The author is strongly impressed with the distinction between the calling of the church, the bride of Christ, and that of the mass of the saved. The former are destined to be exalted to the divine nature. The latter, to only human perfection. Now while he is on Scriptural ground when he speaks of the special calling of the church of the first born, who suffer and reign with Christ, he fails to see that these kings and priests unto God are glorified men. Their human nature becomes perfected through its union with the divine nature. And so the Lord, when He gave His human nature in sacrifice for our sins, did not abandon it. He resumed it on the other side of death, and glorified it at the right hand of power. Hence St. John sees Him in glory as the Son of Man.

(Rev. i. 13,

shall come

xiv. 14). It is the Son of Man who in glory (Matt. xxv. 31). In 1 Cor. xv., two orders of manhood are brought to view. Of these Adam and Christ are the respective heads. The Christ spoken