the place of punishment for both classes is identical, since both classes are said to be “reserved” until the judgment-day, it is reasonable to suppose that they are reserved in the same place.

This was the gloomy realm into which the rich man passed at death. "For in Hades he lifted up his eyes, being in torment," a "place of torment." Luke 16:23, 28. Here he reviewed his past life; here, stung and tormented by a guilty conscience, he realized with certainty that only a fearful dooin awaited him-that hope and mercy had forever gone. He feared lest his five brethren, who were yet living upon the earth, should also come to the same place of torment. Here fallen angels, demons, and the lost of all ages, with the fires of hell already kindled within them, await with fearful anticipation that awful sentence of final condemnation for which they are now "reserved"-"Depart from me, ye cursed, into everlasting fire."

We are not informed as to the location of Tartarus; neither, on the other hand, are we informed as to the location of heaven. Here divine revelation gives us no light, and we are not inclined to indulge in speculative reasoning on the subject. It is sufficient for us to know that the Bible states the simple fact of reality.

But where are the righteous kept in what is to us the unseen world? Jesus taught that, although the rich man in Hades was in torment, Lazarus, who

was "afar off," a "great gulf" intervening, was "comforted." Luke 16. But where?

To the dying thief, Jesus said, "Today shalt thou be with me in Paradise." Luke 23:43. Paul speaks of one who was caught up to heaven, and calls that "Paradise." 2 Cor. 12: 2, 4.

I shall not enter into a lengthy discussion of this phase of the subject, but shall only present briefly the following facts in support of the position that at death the righteous go direct to heaven:

1. Christ has "gone into heaven." 1 Pet. 3:22.

2. Stephen, in his dying moments, saw him there, and expected Jesus to receive his spirit. Acts 7:55, 56, 59.

3. Dying saints depart "to be with Christ" "IN HEAVEN." 2 Cor. 5: 1-8; Phil. 1: 23; 1 Thess. 5:10. 4. They "live and reign with Christ." Rev. 6:911; 20: 4.

Many Scripture texts can be given in support of the foregoing propositions.

5. The visions that living saints sometimes have of the life beyond indicate an immediate nearness to, and relationship with, Christ in his glory.

6. The dying testimonies of hundreds confirm the same truth.

There are three texts which seem to stand in opposition to the position here taken, that the righteous at death go immediately to heaven. They are:

1. "No man hath ascended up to heaven." John 3:13.

2. "I have not yet ascended to my Father." Johu 20:17.

3. "David is not ascended into the heavens. Acts 2:34.

Let us examine these texts in the order given, and we shall see that they present nothing contradictory to the facts so plainly stated in the many other texts bearing on this subject, and to which reference has been made.

1. John 3:13. I will quote this text with its context. These are the words of Jesus. "We speak that we do know, and testify that we have seen, and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. verses 11-13.

In this Scripture, Christ is not speaking of the soul, or of its state after death; his subject is "heavenly things," in contrast with earthly things, particularly the heavenly nature of his message. Men can bring only a message of earthly things, since none of them has ever ascended to heaven to bring a higher message; while Christ came down from heaven and therefore brought an authoritative message concerning "heavenly things.'

2. John 20:17-"I am not yet ascended unto my Father: but go to my brethren, and say unto them, I ascend unto my Father." Here again no reference

is made to the state of the soul while separated from the body, for the ascension which Jesus states that he was about to make, but had not yet accomplished, was resurrectional ascension.

3. Acts 2:34-"David is not ascended into the heavens. So far as the spirit of David is concerned, it is evident that it is with Jesus in glory. It was David who described man's life-time as threesccre and ten years, or possibly fourscore, when "it is soon cut off, and WE fly away." Psa. 90:10. He it was who cried out after the living God, saying, "Whom have I in heaven, but thee? Thou shalt guide me with thy counsel, and afterward receive me to glory." Psa. 73: 25, 24 and again, "though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me. "Psa. 23: 4. David did not expect to stop in death, he expected to "walk through," and he knew that the Lord would be with him and "receive him to glory."

The reader should turn and read Acts 2: 25-34 in order to ascertain what the apostle is really speaking of when he says that David has not ascended into the heavens. Peter quotes the prophecy of David in the Psalms: "Thou wilt not leave my soul in Hades, neither wilt thou suffer thine holy one to see corruption." The apostle's comment on this text is: "Men and brethren, let me speak freely unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Therefore being a prophet, and knowing that God

had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in Hades, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. For David is not ascended into the heavens."

Notice clearly the argument. The prophecy of David-"Thou wilt not leave my soul in Hades, neither wilt thou suffer thine holy one to see corruption"-implies both death and resurrection; for if one were not resurrected within a short time, his flesh would see corruption. David died, "his sepulcher is with us," he has never been resurrected, his flesh did see corruption; therefore he spoke this of Christ, who died, was resurrected, and has ascended to the right hand of the Father. David has not fulfilled this prophecy, he has never been resurrected; therefore the ascension of which Peter speaks is resurrection ascension. Here again the reference is not to the state of the soul after death.

The intermediate, or Hades, state, then, coincides with the period of time between death and the resurrection, during which the souls of the ungodly, in misery and torment, are detained in Tartarus-the lowest Hades-awaiting the final judgment of the