of speculation, we will walk more contentedly, and with greater relish afterwards, in the divinely illuminated path of revelation. Will the reader then please to follow firmly and heartily on, we will promise to bring him safely back again, with his experience perhaps somewhat enlarged, and, no doubt, like all travellers, better content at home than before.

SECTION I.

THE THEORY OF PROGRESSIVE ASCENSIONS.

Some have supposed that the heaven of the blest is not one particular place or locality, but that it consists in a series of progressive ascensions. That at death we do not pass into one permanent habitation, but that we change place from one platform of existence to another, but still higher, and that a great deal of happiness is derived from the new range of knowledge which is thus opened to the soul in each successive stage of its ascent. Thus we are supposed to experience at each ascent a new change, similar in effect, though not in nature, to that which attends our passage out of this life at death. It will easily be seen that this is a refinement of the ancient doctrine of transmigrations, and may be traced back to that idea as its germ.

According to this theory, it has been supposed that the numerous worlds which we see rolling through the heavens are the different platforms upon which the successive stages of our spiritual history are to transpire. Thus, as we pass from one world or star to another, a still wider view of the Creator's power and

perfections will be opened to us, while our powers will be still farther unfolded towards our endless destiny. Then the whole universe being our "Father's house,' these worlds will be the "many mansions" prepared for the children of God, through all of which it will be our delightful privilege to pass.

This theory is beautiful, and at first sight plausible. The difficulty, however, is that the scriptures reveal nothing of such a series of progressive changes. It does give countenance to the idea that the soul shall progress in the way of evolution and development towards its perfection for ever, but it intimates nothing of successive changes of residence, as the ever-ascending platforms upon which these successive developments shall take place. On the contrary, the future abode of the saints is represented always as a permanent location, where they shall be peculiarly and for ever at home, and it is not the smallest part of its attractions, that it is free from changes, and that its inhabitants go no more out. This abode is represented as the fixed and peculiar residence of God; where he manifests himself in glory through the incarnate Redeemer to all intelligences, whether angels or men, the imperial city of the King of kings!

That the saints may, and do, make temporary excursions from planet to planet, through the universe of God, we do not wish to deny; for that seems altogether probable, and does not conflict with the impressions of a fixed and permanent abode as we get them from God's word. Still this is different from the idea of successive ascensions, as understood in this theory. This theory holds that the soul, ever

restless, ascends still upward through continual change of residence, and every new position is to be gained only to be in like manner again surmounted and left behind, while the soul is ever changing homes, and never at home. Whereas, the other idea assigns to the soul a permanent home, from which it may go out to explore and admire the vast universe, and thus enjoy itself and God in his boundless works, while it is, notwithstanding, ever at home, in a proper sense, at the same place.

SECTION II.

PROGRESSIVE ASCENSIONS IN ANOTHER FORM.

There is another theory somewhat allied to this, given by an original and ingenious writer,* and accompanied by striking and seemingly plausible arguments. As this theory is stated in terms which might make it to some readers obscure, I prefer to state it in my own language.

In this theory, the universe of known worlds, according to known facts, is divided into two parts, each part comprehending a particular class of worlds. The one class consists of suns, which are centres of systems, and the other of planets, subordinate to them, depending on them, and revolving round them in the same way as is known to be the case with the solar system. These primary planets are schools of instruction and initiation, the suns are the central homes for all rational orders belonging to the system, to which

Taylor's Physical Theory of another Life, chap. xvi.

they are taken after they have gone through the preparatory course of being on one or other of the primary planets. The sun or central world is the heaven and home of each system, where all will meet at last in happy company.

This, however, is not to be their final and eternal home; but is again preparatory to an existence still higher. "For," says the author, "the opinion has often been advanced, and seems to be gathering strength, that the sun and other stars, that is to say the entire celestial system visible to us, is in actual movement in one direction; or that it is rolling around a common centre. But who shall calculate the dimensions of that central mass which may be adequate to sustain the revolution of all suns and worlds? If each sun be a place of assembly and a home of immortality to all the rational planetary tribes of its system, the vast world around which all suns are supposed to be revolving, may be the home of a still higher order of life, and the theatre of a still more comprehensive convocation of the intellectual community."

Bringing this theory down to practical application, it is argued that our sun is a world of too much importance to be considered merely as a lamp or hearth to the earth, or as the swivel of its revolutions. It is also said that modern discoveries have almost demonstrated that the surface of the sun is habitable. Especially may it be a fit realm for refined, incorruptible, and immortal bodies, such as are promised to us after death. It is farther argued that there is apparent on the planets a fitness for mortal life, and on the sun a

fitness for immortal life. On the earth, for instance, as well as on all primary planets, there is continual change, such as summer and winter, day and night, excitement and repose, all of which is favourable to dissolution; the sun, on the other hand, is free from all these changes produced by diurnal and annual revolutions; and not being subject to the friction of excitement and repose, it is favourable to immortal life. On earth seasons of repose for the body are necessary, because the soul in its activity out-labours and tires the body its fellow; hence night and rest for the body are provided in the arrangement of the earth's diurnal revolutions, that its exhausted stores may be replenished. On the sun, however, no such seasons are afforded, and hence it is concluded that they are there not needed, and that their absence makes it strongly probable that these are the abodes of immortal life.

To this theory, plausible as it seems to be made by a number of scientific probabilities, I must offer a few formidable scriptural objections.

The Jews reckoned the sun, which is thus made our first heaven, as well as all the visible planetary worlds to the second heaven; whereas the heaven which the scriptures represent as the abode of the blest, is "far above all heavens"-and hence even beyond the third heaven, and separate from it. The place into which Paul was caught up, and into which the Saviour ascended, is beyond the bounds of all that is visible. In that place the Saviour now is, and in that place he was at the time when the apostle said that to be absent from the body was the same as to be present