was put to death, and raised from the dead, appeared to the disciples immediately after, who handled him, and saw him eat a piece of fish, and a honeycomb. If then it be allowed that his body was local when on earth, we think we gain the point, and establish that the heaven of heavens, the home of happy spirits, and the place where God more particularly reveals himself, is a location: because, that same body ascended to heaven, and is set down at the right hand of God. (Col. iii. 1.) But from Acts i. 9, 10, 11, we fully prove this belief, as follows: "And when he had spoken these words, while they beheld, he (Christ Jesus,) was taken up, and a cloud received him out of their sight. And while they looked steadfastly toward heaven (the common skies) as he went up, behold two men (angels) stood by them in white apparel which also said, ye men of Galilee, why stand ye gazing up into heaven, (the skies) this same Jesus which is taken up from you into heaven, (the heaven of heavens) shall so come in like manner as ye have seen him go into heaven," or thitherward.

Now it is held that this real body of the Saviour, as it was after the crucifixion, so it is now in heaven: it of necessity follows, that as that body was local, not being capable of being in more than one place at a time, and was not a spirit, as he himself said, at a certain time, to his disciples, after his resurrection; that heaven is local also, or he could not have ascended thither with his person. If heaven, therefore, is a location, it follows of necessity that it was created, and situated somewhere in the ocean of boundless space; if not, then is not the person, or human nature of our Lord in the heaven of heavens, as the Scriptures state. But that it is, we further prove from Acts iii. 20, 21. "And he shall send Jesus Christ, which was preached unto you: WHOM THE HEAVEN must receive until the time of restitution of all things which God hath spoken by the mouth all his holy prophets since the world began," or from the time of Adam and Enoch, for Enoch was a prophet. And also from 1 Thess. i. 10. "And to wait for his son from HEAVEN, whom he raised from the dead, even Jesus."

Universalists say, that there is to be no definite day of judg ment, and yet they believe in Christ's resurrection and ascension up to heaven; why not also further believe that he shall come again in like manner, as the two angels said he will. See Acts i. 11 And if he shall come again, in like manner, it must take place at a definite time. and that definite time will be the day of judgment; will it not? Oh, but, says the Universalist, I believe he did come, and in so coming, the promise of the two angels was fulfilled, and the day of judgment is past. But when we enquire, did he come, and what was that day of judgment? Why, says one, he came at the time of the destruction of the city of Jerusalem by the Romans, about forty years after his ascension. Ah, we did not know this, and it will be a long time ere such a

belief will find its way into our mind; even till it can be shown that Jesus Christ came down from heaven, bodily as he ascended; for such was the promise, as follows::-"Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven," which we have never understood, was done, when Jerusalem was destroyed, as no body saw him when he came down, and therefore we don't believe he did. Josephus would certainly have mentioned it, as it would have been a wonderful sight, equally as great as his ascension was; but he is silent, and we should think Universalists might as well be, till they can prove it. It is all folly to think that this coming again of the Saviour, was to be fullled spiritually, or in the ruin of the Jews, as the promise of the two men in white raiment, was to be as literally fulfilled as his ascension-and that his ascension was literal, is allowed on all hands.

But we will not forget our main point, which is just now, to prove that heaven is a real location: which we still further make appear, from the promises of Christ to his disciples. See John xiv. 2, 3. "In my Father's house, (heaven) are many mansions; I go to prepare a place for you; and if I go to prepare a place for you, I will come again and receive you unto myself, that where I am, ye may be also." These promises carmot be fulfilled but on the supposition of heaven's locality as a place, is specified where the finite and local bodies, souls and spirits of all the disciples of true Christianity are finally to be assembled, so that the idea of the location of heaven, the ancient and first habitation of the first intelligences, is in our opinion fairly made out.

There is a convenience of feeling in the idea or supposition of the location of heaven, and that its location should form the centre of all God's sublunary works, however numerous, while endless ages shall prove their ceaseless flow; inasmuch as the governing principles of attraction and repulsion should be found in this centre, acting out, in all directions, reaching onward and onward, without end or limitation, except by the boundaries of matter, producing the great equipoise of motion in the increasing universe of God. It is also a convenience of feeling and propriety, in another particular; and this is: there can be but one Son of God, but one Lord Jesus Christ; and as it is impossible that he should be incarnated but once, has therefore but one body, and one place of dwelling, which proves there can be but one heaven, and one presence, where his disciples are to be, as the promise is that they shall be with him, wherever he is. In aid of this idea we quote-Rev. v. 6, 8, respecting the Lamb, which is the body of Christ, who now occupies even the midst of the throne of God. And as there can be but one throne of God,

there can therefore, be but one heaven-one immense point of congregating spirits, and that point in the midst of the Universe. But we remark still further on the subject of that great promise made to his disciples, that "where I am, there may ye be also," and ask, who can limit this promise, or point out its utmost amount. Wherefore, we imagine, that though he may have myriads of disciples in this world, yet there may be myriads of disciples in all the other worlds which now exist, or may yet be created; and if so, then they must come to that one heaven, for the promise is "where I am there shall my disciples be also." What a thought is this, and what a journey are the righteous pursuing. But if the Word, which was God, that mysterious second person of the Trinity, has not, nor ever can be incarnated but once; how then can, or how could other worlds have been redeemed, if any may have apostatized, and fallen, as this had done; or may hereafter thus apostatize, in the course of unending ages? To this we reply as follows:-it is sometimes enquired (by the inquisitive; which, by the by, we consider a virtue, if tinctured with a little good manners,) if men cannot be saved but by Jesus Christ, how then were those saved who are saved, of those who died before he came into the world, and made the atonement? To this it is answered; that they were saved in the same way souls are saved now; only with this difference; men are saved now by a Saviour already come, and they were saved by a Saviour who was to come, our faith going back and theirs reaching forward. Now, may not this principle, or this economy, be extended, ad infinitum, as to duration, both from the time of his advent, forward forever more; and backward to the commencement of intellectual being, embracing all cases of apostacy, within the reach of equitable mercy? we think it may be, and is thus applied. But if faith in Christ is a necessary condition to salvation, how are other worlds to be benefited by his having been made a sacrifice for sin in this world, and in this only. The principle and the economy is possible, and is as consistent as was its application to the fallen case of this world's inhabitants. God can never be straightened, to effect any thing which is not inconsistent, and can therefore, as easily send his angels, to any and to all worlds, which may have, or yet may fall, as to have sent them to this, to the Shepherds of Judea, to announce the fact of the arrival of the atoneing victim. In our case, we perceive that a band of angels were commissioned to this earth, as its first Gospel ministers, and if to us, why not to others, and to all such worlds as have, or may yet fall in the universe of God? Wherefore, we believe, that if any other worlds in the past ages of eternity, before this earth, and the system to which it belongs, was created; and the incarnation of the Creator took place; fell or apostatised as this has done; that the angels of God may have been employed to announce to such fallen beings; ccompanied with a sufficient amount of evidence, for their faith

to lay hold of, that in the fullness of periods, the Creator would become incarnated, as a sacrificial victim for sin, in a certain world or globe, not yet created: and the whole system of salvation, as revealed from heaven to us, was thus revealed to them. If such may have been the case, that one globe, or even all, may have, or yet may apostatize; such angels, to whom such a commission might or may be given, were, and may be permitted to give evidence as notable, as was the evidence given of the origin of the Law on Mount Sinia, or of the atonement to the Shepherds; then might such fallen beings become ministers of the grace of God, to their fellow beings, as is the fact in this world; preaching and turning poor sinners to the wisdom of the just. In support of this opinion, we see no good reason why the words of St. Paul may not be extended to such cases; for who can fix the boundaries of the wisdom and mercy of God, to the fallen, if fallen under such circumstances as not to preclude the just exercise of mercy, as it appears was our condition. See Romans, vi. 10, "For in that he died, he died unto sin ONCE," or on the account of sin, once, and but once forever more; and as he is risen from the dead "death hath no more dominion over him." On which account, he cannot die any more, though millions of worlds were to fall as this has done; yet the benefits of his death here, may, for aught we can object, be extended to all such cases, by the ministration of angels, and the reception of such ministration by faith, be the condition of their salvation, as well as of ours. St. Paul has recorded the same idea, in his epistle to the Hebrews, x. 12, "But this man, after he had offered one sacrifice (that of himself) for sins, forever sat down on the right hand of God," never to suffer again for offenders. This view of the subject of the incarnation of God, and of the one atonement for sinners, such sinners as are eligible to pity; and of the resurrection of the dead body of Christ, and his ascension to heaven; we think entirely answers the query of the author of the Age of Reason, Thomas Paine; which runs thus: There being many worlds in existence, all of which there can be no doubt, are inhabited, and in as much danger of falling as Adam was; if so, then the Son of God has nothing less to do, than to keep on dying for sinning worlds, as they may happen to apostatize, all along the endless ages of eternity. If so, then an accumulation of corporeal bodies, would be the consequence; and were it so, would present an insurmountable difficulty, which Christianity never could solve or endue that we can see. But on the view of his dying but once, and the benefits of that death being extended to all cases of sin, which can be commiserated, in all worlds, in the great family of nature; then the objection of Paine is obviated, and need give no further trouble. On this view, how amazingly is the redeeming power of Christ's death enhanced, in its glory, in its capability of extending without end to all possible cases of

there can therefore, be but one heaven-one immense point of congregating spirits, and that point in the midst of the Universe. But we remark still further on the subject of that great promise made to his disciples, that "where I am, there may ye be also," and ask, who can limit this promise, or point out its utmost amount. Wherefore, we imagine, that though he may have myriads of disciples in this world, yet there may be myriads of disciples in all the other worlds which now exist, or may yet be created; and if so, then they must come to that one heaven, for the promise is "where I am there shall my disciples be also." What a thought is this, and what a journey are the righteous pursuing. But if the Word, which was God, that mysterious second person of the Trinity, has not, nor ever can be incarnated but once; how then can, or how could other worlds have been redeemed, if any may have apostatized, and fallen, as this had done; or may hereafter thus apostatize, in the course of unending ages? To this we reply as follows:-it is sometimes enquired (by the inquisitive; which, by the by, we consider a virtue, if tinctured with a little good manners,) if men cannot be saved but by Jesus Christ, how then were those saved who are saved, of those who died before he came into the world, and made the atonement? To this it is answered; that they were saved in the same way souls are saved now; only with this difference; men are saved now by a Saviour already come, and they were saved by a Saviour who was to come, our faith going back and theirs reaching forward. Now, may not this principle, or this economy, be extended, ad infinitum, as to duration, both from the time of his advent, forward forever more; and backward to the commencement of intellectual being, embracing all cases of apostacy, within the reach of equitable mercy? we think it may be, and is thus applied. But if faith in Christ is a neces sary condition to salvation, how are other worlds to be benefited by his having been made a sacrifice for sin in this world, and in this only. The principle and the economy is possible, ar dis as consistent as was its application to the fallen case of this world's inhabitants. God can never be straightened, to effect any thing which is not inconsistent, and can therefore, as easily send his angels, to any and to all worlds, which may have, or yet may fall, as to have sent them to this, to the Shepherds of Judea, to announce the fact of the arrival of the atoneing victim. In our case, we perceive that a band of angels were commissioned to this earth, as its first Gospel ministers, and if to us, why not to others, and to all such worlds as have, or may yet fall in the universe of God? Wherefore, we believe, that if any other worlds in the past ages of eternity, before this earth, and the system to which it belongs, was created; and the incarnation of the Creator took place; fell or apostatised as this has done; that the angels of God may have been employed to announce to such fallen beings; accompanied with a sufficient amount of evidence, for their faith