spirit to God (really his life into the keeping of God), until the great day of the resurrection. The word "soul" is used of all animal life in New Testament usage, as well as in the Old; as, "Every living soul died in the sea." Rev. 16:3.

3. The Thief on the Cross

"Did not Christ promise the thief on the cross that he would be with Him that day in Paradise?"

No; for Paradise is where God's throne is, and the tree of life, and the city of God, the capital of Christ's kingdom; and three days later Christ had not yet ascended to the Father. "Touch Me not," He said to Mary after His resurrection; "for I am not yet ascended to My Father." John 20: 17. The dying thief, therefore, was not with Him in Paradise three days before.

Nor did the thief's question suggest such a thought. His faith grasped Christ's resurrection, the resurrection of His children, and the coming kingdom; and that day on the cross, in the moment of the deepest humiliation of the Son of God, the repentant sinner cried, "Lord, remember me when Thou comest into Thy kingdom." And the Saviour replied, “Verily I say unto thee today"- this day, when the world scoffs and the darkness presses upon Me, this day I say it "shalt thou be with Me in Paradise." Luke 23: 42, 43.

The punctuation that makes it read, "Today shalt thou be with Me in Paradise," is not a part of the sacred text, and puts the Saviour's promise in contradiction with the facts of the whole narrative and the teaching of Scripture.

4. The Rich Man and Lazarus

"Then there is the parable of the rich man and Lazarus," one says, "where Lazarus and Dives are talking, though dead Lazarus in Abraham's bosom and the rich man in torment." But that is a parable; and no one can set the figures of a parable against the facts of positive Scripture. In parables, lessons are often taught by figurative language and imaginary

scenes which could never be real, though the lesson is emphasized the more forcefully.

In the parable of Judges 9, the trees are represented as holding a council and talking with one another. No one mistakes the lesson of the parable, or supposes that the trees actually talked. So in the parable of the rich man and Lazarus, the lesson is taught that uprightness in this life, even though under deepest poverty, will be rewarded in the future life; while uncharitable selfishness will surely bring one to ruin and destruction.

In the face of the Bible teaching, no one can turn this parable into actual narrative, representing that the saved in glory are now looking over the battlements of heaven and talking with the lost writhing before their eyes in agony amid the flames of unending torment. This is not the picture that the Scriptures give us of heaven, nor of the state of the dead, nor of the time and circumstances of the final rewards or punishments,

of a soul after death.

LOT FLEEING FROM
SODOM

"Even as Sodom and Gomorrah, and the cities about them... are set forth for an example, suffering the vengeance of eternal fire." Jude 7.

So soon as ever Lucifer introduced sin into heaven, it was certain, in the righteousness and omnipotence of God, that the day would come when sin would be blotted out of the perfect creation. Inspiration tells us that a time of final reckoning with sin was assured when Satan and a host of the angels with him lifted up the standard of mysterious rebellion against the law and harmony of heaven:

"The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude 6.

Punishment for sin is assured. By listening to Satan's temptation, man became involved in sin. Then a divine Saviour was provided, through whom every soul might escape from the kingdom of darkness, and find salvation and life. But it is inevitable that those who refuse the way of

life and reject the salvation of God, must finally be involved with Satan and sin in the day when sin is visited.

By Adam's sin, all his posterity inherited a sinful, dying nature. "In Adam all die," the Scripture says. But not a soul in the last day can plead Adam's sin and the inheritance of a fallen nature as an excuse for his own transgressions. By Christ's gift of His life for us, the sinner, with all his weaknesses, may become a partaker of the divine nature, and escape the power of the fleshly nature. By virtue of Christ's death for all, all recover from the death they die in Adam the first death. All have a resurrection, the unjust as well as the just; and then every one gives account of himself to God, according to his own life and the use he has made of the light given him of God

The Two Resurrections

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The Scriptures emphasize the fact that there are to be two resurrections. Paul, before Felix, declared his belief the same as that of all the prophets,-"that there shall be a resurrection of the dead, both of the just and unjust." Acts 24: 15. Jesus declared it in these words:

"The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." John 5:28, 29

The first resurrection is that of the just, at Christ's second coming. It is written of this:

"Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years." Rev. 20: 6.

After this, the righteous return with Christ to heaven, and remain there during the thousand years. The wicked living at the time of His coming are slain by the consuming glory of His presence; and they, with all the unjust of all the