they live then? Undoubtedly; for "all that are in the graves who "have done evil" shall come forth at Christ's call "to the resurrection of damnation."

THE MILLENNIUM ENDED.

The thousand years being ended and the devil loosed, he gathers the two nations who occupy the earth in its four quarters, "Gog and Magog," the resurrected wicked, to battle against Christ and his saints who are encamped in the holy city. There they meet their final defeat, and are cast into the lake of fire,-the second death.

The next scene opened is the descriptive order of the judgment. First, the arraignment and trial. Second, the execution, by the resurrection and casting, not of all who are raised, but of "whosoever was not found written in the book of life," into the lake of fire. This judg ment, trial and execution, constitutes a scene by itself, without reference to its chronological order which had been already given.

On this phrase Dr. Warren remarks:

"This is the first resurrection. Not of the body, for there is not a word said of this, and historically, we know that nothing of the sort took place at the period referred to. The persons whom John saw were the souls of the martyrs, and it was these that lived and reigned. The word anastasis does not of itself imply a corporeal resurrection. Its literal meaning, as will be shown hereafter, is the second or future life. The place where they lived and reigned was 'with Christ'—that is, in heaven, not on earth."-Parousia, p. 150.

"Not of the body." "Historically, we know that nothing of the sort took place within the period referred to." True, if that period was at Nero's death, or Jerusalem's fall, which it was not as I have proved.

ANASTASIS.

"The word anastasis does not of itself imply a corporeal resurrection. Its literal meaning as will be shown hereafter, is the second or future life."

I may as well at this point as "hereafter" take up the gauntlet thus thrown down in the face of the Christian world. In the foregoing quotation the issue is fairly made and I accept it, and state on my part this proposition:

WHENEVER the word anastasis is used in the New Testament in reference to the dead, it ALWAYS implies a corporeal resurrection.

1. Christ's anastasis was a corporeal resurrection. Proof: (1.) His body was absent from the tomb. (2.) He showed himself to his disciples and said, "Handle me and see; for a spirit hath not flesh and bones as ye see me have.”—Luke 24: 39. (3.) He took "a piece of broiled fish and of an honeycomb and did eat before them."-Luke 24: 42, 43. (4.) The Spirit of Christ in David foretold, "Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corrup tion." Peter "being full of the Holy Ghost," on the day of pentecost, declared that David "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 anastasis of Christ: that his soul was not left in hell, neither did his flesh see corruption. This Jesus hath God raised up, whereof we all are witnesses.' Then Christ's anastasis was without doubt corporeal. Therefore whenever the word is used in reference to Christ, it means a corporeal resurrection. Acts 1: 22, "be witness of his anastasis." Acts 2: 31, spake of the anastasis of Christ." Acts 4: 2, "Preached through Jesus the anastasis of the dead." Verse 33,

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"With great power gave the apostles witness of the anastasis of the Lord Jesus." Rom. 1: 4, "Declared to be the Son of God with power according to the Spirit of holiness, by the anastasis from the dead." 6: 5, "We shall be also in the likeness of his anastasis." 1 Cor. 15: 12, "If Christ be preached that he rose from the dead, how say some among you that there is no resurrection (anastasis) of the dead?" Verse 13, "And if there be no anastasis of the dead, then is not Christ

risen." Verse 21, "For since by man came death by man came also the anastasis of the dead." 1 Pet. 1: 3, "Begotten us again to a lively hope by the anastasis of Jesus Christ from the dead." Chap. 3: 21, "Good conscience toward God by the anastasis of Jesus Christ." Thus twelve times out of the forty-two occurrences of anastasis in the New Testament, it refers to Christ's resurrection, which was corporeal.

Twelve other instances of the use of the word occur in the controversy with the Sudducees by Christ and Paul. They are as follows, Matt. 22: 23, 28, 30, 31; Mark 12: 18, 23; Luke 20: 27, 33, 35, 36; Acts 23: 6, 8.

THE DOCTRINE OF THE SADDUCEES.

"The same day came to him the Sadducees who say, me einai anastasin—not to be a resurrection," Matt. 22: 23. So also Acts 23: 8, "For the Sadducees indeed say me einai anastasin, not to be a resurrection, neither angel, neither spirit."

Thus there were three points of denial: 1. There is not to be a resurrection. 2. There is no angel. 3. There is no spirit. They made a clear distinction between a spiritual existence and a resurrection existence; and never confounded the two. It was not, therefore, a question of " a second or future life," in spirit, concerning which they questioned Christ, but anastasis. "In the anastasis, WHEN THEY RISE, whose wife,” of the seven, "shall she be ? "-Mark 12: 23.

How did the Sadducees understand the teachings of Christ and the apostles on this subject? "The priests and the captain of the temple and the Sadducees came

upon them, being grieved that they taught the people and preached through Jesus the anastasis of the dead." Acts 4: 2. How had these apostles preached through Jesus the anastasis of the dead? Thus: Ye "killed the Prince of Life, whom God hath raised from the dead, whereof we are witnesses."-Acts 3: 15.

Because these men affirmed the corporeal resurrection of Christ they understood them as teaching and preaching through Jesus the corporeal resurrection "of the dead" in general. Again: "Him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead."-Acts 10: 40, 41. Could Peter's hearers understand anything else than a corporeal resurrection? There was no disagreement between Christ, the apostles, and the Sadducees, as to the import of the word.

CHRIST'S USE OF THE WORD.

"The hour is coming and now is, when the dead shall hear the voice of the Son of God and they that hear shall live." The word "hour" (hora) signifies, as used in this text, not sixty minutes, but a period of time. If as is usually held, he meant that those who are spiritually dead should hear and live, it certainly covers the whole Christian age. So also, if it has reference, as it manifestly has, to those whom he called from the dead while on earth-as the ruler's daughter, the widow's son, and Lazarus-it covered a lengthened period.

But when the people marvelled at such a claim, he said: "Marvel not at this," that a few are called to life; "for the hour [period] is coming in which all that are