"Throughout all Greek literature it is never once found to mean, to keep alive for ever in misery."

No! very true. But in not a few passages, both in Greek and English -e.g. "I am a lost man!" "I am undone!"" My character is destroyed!" -existence in misery is supposed. Again :

"The word, indeed, signifies nothing else, when human life is the object, than the destruction of it. It never does, and never can, signify in Greek to torment for ever." (P. 32, and another instance n the note.)

By itself, No! But with the addition of “eternal," it may-it does signify the miserable state of those undergoing torment, and that for ever.

Another fallacy sprinkled up and down this controversy is the confounding together 'life' (Can) and 'soul' (vxn). Thus Mr. White speaks of a "judicial extinction of life in hell" (p. 12); of "losing life," of "destroying life." "The literal, obvious sense of these threatenings is that wicked men shall miserably lose their lives in hell" (p. 29).

Now what is the sense which an English reader would naturally attach to these his expressions? Just

what Mr. White's theory requires,"That the wicked shall cease to exist: their conscious life' (swn) 'being absolutely extinguished in hell.' Now no passage affirming any such thing can be found in the Old Testament or New! What the New Testament does speak of is the destroying of the soul' (x) in hell: which is quite another thing. (Matt. x. 28.) The soul is an abiding part of the man. Its destruction is the process of taking away its welfare; which may, which will, go on for ever. But as the unfolding of this would require another paper, I here close this point.

I now add, that Scripture calls the abode of the lost, whether the temporary one or the eternal, by the name of DESTRUCTION. Here are the proofs.

1. "Hell [Hades] is naked before Him (God); and Destruction hath no covering." (Job xxvi. 6; xxviii. 22.)

Things concealed from all human eyes -the places of departed spirits,-whether that of the holy, or that of the lost,stand fully revealed to God.

2. "Hell [Hades] and Destruction * are before the Lord: how much more then the hearts of the children of men ?" (Prov. xv. 11.)

These are places into which spirits by thousands are ever entering; their inhabitants many times exceed the living: yet so vast are they, there is always room

I will not carry out the whole of the proofs here, but will just adduce a passage or two.

The Wild Beast or False Christ of

Revelation once was a King of Rome; he is now a lost spirit in the abyss, or bottomless pit. (Rev. xvii. 8-11.) He is one day to come up out of this place of torment to earth again. Three years and a half are allowed him to work his mischief (Rev. xiii.), after which he is cast into the lake of fire and brimstone. This is said to be his "going into DESTRUCTION" ( perdition"). There he abides," tormented day and night for ever and ever." (Rev. xix. 20, xx. 10.)

Now if a soul may abide for ages in' Destruction,' and come up out of it in conscious existence, to go into a second Destruction,' there to abide for ever, what becomes of the argument from the word 'Destruction'? The lost are now in the First Destruction, and there they suffer torment; they will enter into a Second Destruction as their final prison, and there will suffer for ever.

The word 'Destruction,' neither in the first nor in the last case, imports the non-existence of those committed to its custody.

I have now adduced evidence in proof, that to destroy means ordinarily RELATIVE destruction, that is, only the undoing of use or welfare in thing or person, and not ABSOLUTE destruction, or the cessation of existence. But if so, then the destruction of the wicked does not import their non-existence, but only their misery.

OT long after our "Dhormo Tot

NOT

two" of the 1st Kartik is in the hands of our readers, our revered spiritual teacher, Mr. Keshub Chunder Sen, will have arrived among us. Nearly eight months ago he left us, at the call of duty, to make a stay in England; now his business in a foreign country is for the present, in a manner, finished. At this time it is necessary that we should, for once, consider the happy results of his visit to foreign parts. As, on the one hand, our respected religious teacher has become, in England and

in India, to hundreds and thousands of men and women, the object of praise, reverence, and gratitude; so again, on the other hand, to many alien-hearted, imperious individuals he has become the object of malice, aversion, and hatred. But let his enemies take what revenge they can, not even a grain will be lost of the unnumbered happinesses he is gathering for his own and other countries, or of the indestructible truth he is preaching; and because of the gratitude and blessings of men and women beyond number, he will

be had in everlasting remembrance. Through him the union with India's refuge, England, has been established. During the short period of his stay in England, he has preached in the capital, and afterwards from town to town, and from house to house, England's duty to fallen India; and in that kingdom of miscellaneous creeds, he has caused to sound in the ear of all, from our beloved and worshipful Empress of India, down to the general public, the tale of India's sorrows. It having pleased the beloved Divinity of India to deliver her into the hand of exalted and holy England, binding them together in the mutual relation of refuge and refugee, he (Keshub Baboo), taking advantage of this relationship, arrived in England; and abandoning all lower grounds of dependence, he committed himself to God, and sought-even as a suppliant-by many means to whet the heart of England to consider, amongst other matters of wellbeing, how sound teaching is to be introduced into this country; how the true advancement of Indian women is to be accomplished; how the learned (Bengalis) are to be promoted to positions of eminence; and how the consumption of spirituous liquors and their poisonous effects are to be eradicated. Nor has the merciful God failed to make his labours successful. How many hundreds of good-hearted Englishmen, in high positions, to whose hands the welfare of India is committed, and who were so ignorant concerning our country, that, when any matter of importance to her was brought up in Parliament, they could not understand it, and went to sleep, have now heard the particulars of our sorrow, and have become alive to them! Many persons of influence, in the highest places, have promised help in many ways towards our welfare. A current of tender affection

towards India has begun to flow in the newly-awakened heart of the inhabitants of England. How many honest-hearted women have called the men and women of India "brothers and sisters!" Chiefly, the sight of the exalted life of our respected religious guide has caused the eye of the people of the "paramount" power to fall upon us in a peculiar manner. From not less than forty principal places invitations of esteem and courtesy reached him, and wherever he spoke, or lectured, thousands upon thousands of people listened to him, eagerly and courteously. In some places societies for the promotion of our welfare have now been formed. The kindhearted members of these societies will vigorously adopt various means for the removal of our grievances, and, when necessary, will not fail to obtain the aid of Parliament towards this end. Seeing the origination of all these propitious results, it must be said that the importance of England's proper work has, at last, entered into her heart. God grant that we may be worthy of England's love and tender affection!

As a son approaches his father with freedom of manner, converses with him in honour, communes with him heart to heart, and humbly obeys his commands, so the Brahmo religion brings man in liberty, and also in humility, to God. As the Everlasting is not confined to any particular country or time, so His true light is not confined to any particular heart, or tribe, or society. The Brahmo religion teaches this generous truth throughout the world; and all men and all nations are the sons of God's tender affection; wherefore He has commanded, with deep meaning, that men should embrace each other as brothers. By the wish of the Merciful, this unidolatrous and unsectarian Brahmo religion has now gone forth, to be

proclaimed in the whole earth. Who can understand the depth of the endless inexplorable mercy of God? But yesterday that adulteress, hopeless, bowed down with the load of sin, hated by all, sat weeping alone and desolate-no one wished to see her tears; to-day the Merciful Himself has come, and with His own hand has wiped her tears, with much consolation has forgiven her, and has composed her by bringing into her heart the news of His unexampled tenderness. Again and again have we seen such examples in the variegated religious kingdom of the Merciful. The renowned India of ancient times, bowed down with the heavy weight of sin, anarchy, and distress, spent her days alone in garments pinched and begrimed; but why did the Merciful, bringing the Brahmo religion of heaven, cause day to dawn upon her? What shortsighted mortal can answer this profound question? But with full confidence we can say this much, that India first of all beheld this ravishing light; the shout of victory of the Brahmo religion arose, first of of all, there. In civilised, exalted Christian Europe-the crown of the earth-thus sweetest sounds must be echoed east and west; while there is a single heart in which it has not found a place, God's work remains unfinished. The uncivilised kingdom of China, or the ignorant Tátár country, may, or may not, become enlightened; but the Merciful, having once laid hold of the hand of his beloved Europe, if this new light should not penetrate thither, then, that it may be made manifest in the world. It cannot be consecrated upon any other lampholder; consequently, for this very reason, at that proper time, our respected religious guide, as the representative (so to speak) of the Brahmo religion, arrived in England-the representative of Europe.

Bright in pristine guise, adorned with outward adorning, England is mounted upon the highest pinnacle of civilization. The possession of a holy religion, numberless orphanages, innumerable hospitals, churches without number, whose tall white spires rend the heavens, illumine her on every hand. Seeing this agreeable sight, the beauty of the radiant countenances of her sons and daughters, the delicate, upright, truthloving heart, one wishes to call this heaven itself; but even the ambrosial cup is not free from stain. Idolatry and sectarianism have, in a great measure, corroded even this lovely England. The captivating Jesus-the enlightener of the countenances of mankind-with heart filled with God, called men that He might reconcile them with the Merciful; full of anxiety, all repaired to Him. But, alas! the Christian Church at large-not perceiving that the living God was present in Him, that He was manifest in His lifeimproperly and unchristianly saluted that great man, who was possessed only of a light common to us all, as very God, asserted the living Christ to be dead and raised Him, quenched His light, forgetting the end were carried away by the means, and consumed, instead of a fish a serpent, and chaff instead of winnowed grain, and so became emaciated. By the light of His own life and by power, the noble Jesus reconciled wayward man with Godbrought him to the first step of the ladder of the kingdom of truth; but the mistaken Christian Church, forgetting God's universally-diffused generous light of truth, thought that this portion of it which had (in Jesus) been manifested before her eyes exhausted God's endless treasury, and fell, narrowly bound up, into the cruel net of sectarianism. From the time of his setting foot in England, our teacher has wielded

the knife against idolatry* and sectarianism-the virus of the Christian Church. Not perceiving the genuine Divine power and light in the life of Jesus, the Christian Church have received into their bosoms a few extraneous apologies and dry sentiments; calling the pious Jesus God, they hope for salvation in Him; and crowding into this narrow space (Christ) all the light of God, they are pusillanimously following this device-being blinded with error. With all his heart our teacher has opposed these false conceptions. He has humbly besought the East and the West to become united in the spirit of brotherliness as one family. What the divided Christian Church never saw, has been easily effected in the name of the one merciful God. From the Jew and the Unitarian to the Christian of the gloomiest false conceptions, ten priests of different sections-who for so long a time were bound by envy and sectarianism, and eyed each other with opposition-these, with a view to truth, weal, and courtesy, met together on the common platform of religion, and bade our teacher welcome. By this great event not only have the courtesy and goodness of Englishmen been made manifest, but thereby has been inaugurated the victory of the Brahmo religion. Although there be a thousand different sects, yet this event is the beginning of the breach of the fort of England's formidable sectarianism, and a forecast of the manner in which all men and women are to be united for God in the truth and goodness of religion which are common to all.

By example and by precept our teacher has preached generosity

The meaning plainly is, that Jesus has been idolized by the Church, and that Christians are sectaries because they believe that faith in Jesus alone can procure salvation.

(charity?) and anti-idolatry. How many persons, having seen this "unchristian's" humility, piety, sincerity and zeal, said: "We have gained a new life since we saw him! The better we become acquainted with him the more we get to see his resemblance in sonship to Jesus as to dependence upon God, and heavenly weakness. By the coming of this man, Jesus has been brought nearer to our spirits than ever before. He has brought new light into the Christian religion." Nor only is it in this way that the good results have terminated; other and more important effects have been accomplished. plished. Not to speak of Unitarians, even Trinitarians-those who place Christians only as the heirs of an endless heaven within the walls of sectarianism, and think that all God's truth and life terminate in this narrow space, who believe that for all those situated without that pale there await everlasting darkness and truthless and endless hell-even they, seeing the piety, generosity, and goodness of our esteemed teacher, are saying: "We are seeing now a new thing of which we never before thought. Those whose sins have not been washed away, and who have not received pardon of the righteous God, through the atonement of Jesus -even they also, without Jesus, draw nigh to God the supreme Father as sons, call upon Him with love, and, having become pious, are obtaining salvation!" The narrowness of England has been remarkably stirred, and even Trinitarians have generously given this "uncommon unchristian" a seat in their Christian temples, have received his teachings, and worshipped with him! However all these events may appear to those of little experience, if we view them closely, it will be easily perceived that the Christian Church has been shaken to its very foundation. When all these events shall have gathered