tion. But it bears no comparison with, and no real resemblance to that glorious place called heaven, where faints and angels pay their devotions.' Every thing there is adapted, not to please the eyes, but to gratify the refined tafte of pure and holy minds.

2. In heaven there are no local temples.

Here on earth we erect one temple in this place, and another in that, to accommodate fuch a number of people, as can conveniently aflemble to worship in it.

The Jews had only one temple for the whole nation. In this they affembled three times a year to celebrate the principal feftivals instituted in the law. The attendance of thofe, who lived in the remote parts of the country, was tedious and laborious. But yet pious people cheerfully submitted to the fatigue, that they might enjoy the sublime pleasure of appearing before God. Alluding to the national attendance at the temple in Jerufalem, the Pfalmift fays, " Bleffed are they who dwell in thine houfe; bleffed is the man whose ftrength is in thee; in whofe heart are the ways of them, who, paffing through the valley of Baca, make it a well; the rain alfo filleth the pools. They go from ftrength to ftrength; every one of them appeareth before God in Zion."

Befide the three annual feftivals, there were daily facrifices offered at certain hours, both morning and evening, at the temple. At these hours, which were hours of prayer, they, who lived near to the temple, attended there; fuch as lived remote, prayed with their faces toward the temple.

For the weekly worship of the fabbath, there were fynagogues built in every confiderable city, town and village; and here the people met to. hear the law, and to unite in prayer. In the

Chriftian world the cafe is fimilar. There muft be churches erected in various places, at fuitable diftances, for the accommodation of all, who with to unite in focial devotion.

In heaven there will be no occafion for thefe lo. cal fanctuaries; all heaven may be one temple. The worshippers are not confined to particular places, nor in their motions from place to place are they retarded by cumbrous bodies. When they move, they fly; when they fly, they fly fwiftly. They are like flames of fire; like a flash of lightning. They are not obliged to gather around, and attend to particular teachers for inftruction. As all are learners, fo all are teachers, all priefts, all miniftering fpirits. The heavenly city is one fpacious temple, and the heavenly inhabitants are one vaft congregation, and in the worship of God they spend one eternal fabbath. In the mount Zion above, the innumerable company of angels and fpirits of juft men made perfect are one general affembly; one univerfal church. When John, in vision, had a view of the heavenly worship, "he heard the voice of many faints and angels round about the throne of God, and the number of them was ten thousand times ten thoufands, and thousands of thousands. Yea, every creature in heaven and earth heard he, faying, Bleffing and honour and glory be unto him that fitteth on the throne, and to the Lamb for ever and ever."

3. In heaven there are no feparate and no party temples. The inhabitants of populous towns and cities on earth divide into different affemblies, and build different temples, because they are too numerous to be accommodated in one. But the inhabitants of the heavenly city, though vaftly more numerous and more zealous than mortals on earth, can meet in one affembly, and all worship together, without confufion or interruption.

Christians, in this imperfect state, often form themselves into diftinct focieties, not because they are too numerous, but because they are too uncharitable to worship in the fame houfe. Differing, perhaps immaterially, in doctrinal fentiments, or ceremonial usages, they call themselves by different names, and attend on the ordinances of God in different places. In heaven there can be no fuch causes of feparation. All are of one mind; of one accord. Charity never fails. Selfishness never predominates. There is no jealousy or distrust; no pride or envy; no felf-will or cont empt o others; no difpofition to withdraw from, or to exclude one another. Angels difdain not to worship in the fame affembly with men. The highest faints think not themselves too great or too good to be fellow members with the loweft of their brethAll are one in affection. All mind the fame

ren.

things.

4. Heaven is all one temple, because the glory of God fills it every where. John fays, He faw no temple; no diftinct temple; for God and the Lamb are the temple.

In the temple of Solomon there was a vifible glory, which refted on the mercy-feat between the Cherubims. This is fometimes called the bright cloud, the pillar of fire, the glory of God, the excellent glory. It was an emblem of God's prefence. From this glory, when God was confulted in behalf of his people, oracles were given by an audible voice. God is faid to dwell between the Cherubims, because between them, on the mercyfeat in the temple, was the refidence of that glorious luftre, which betokened his prefence. This feems to have been a prefiguration of the perfonal appearance of Jefus Chrift, the brightness of God's glory, in the second temple. In this respect, the

VOL. V.

Ff

glory of the latter temple, was greater than the glory of the former.

To the vifible glory, which was in Solomon's temple, John alludes in our text. He faw no fuch temple in heaven; no temple illuminated, as that was, by an emblem of God's prefence in one par ticular place; nothing, which fhould give one fpot a pre-eminence above all others; for God himfelf and the Lamb were the temple. The glory of God, and the loveliness of the Redeemer appeared every where, throughout all heaven. There was no fpot, but what was all lovely; all glorious; full of God and goodness; full of Chrift and grace. Every thing difplayed, every heart admired, eve ry tongue praised the Great Jehovah and the Divine Redeemer. All was devotion; all was grati tude; all was admiration and love.

Hence John adds, "The city had no need of the fun or moon to fhine in it, for the glory of God doth lighten it, and the Lamb is the light thereof, and the nations of them that are faved, walk in the light of it." All the numerous inhabitants of heaven continually behold the light of that glory, which God and the Redeemer fpread through the place.

Chriftian temples have not in them that visible emblem of divine glory, which was exhibited in the ancient temple; nor does God, now, as he did formerly, anfwer the prayers and enquiries of his people with an audible voice from the excellent glory. But in Chriftian temples he difplays his glory more clearly, inftructs us in his will more fully, and communicates his grace more plentifully, and yet in a more eafy and gentle manner, than he did in his ancient temple. In these laft days, he fpeaks to us by his fon in the preaching of the gofpel; through him he sheds forth

the Spirit abundantly; and through him with confidence we may come and obtain mercy, and find grace to help in time of need. In his fanctuary he makes those manifeftations of himself, which we can meet no where elfe. But in heav en we fhall no more need to refort to particular temples, that we may behold God's glory, learn his will, and enjoy his prefence; for through all heaven he will manifeft himself in a manner adapted, and in a measure proportioned to the capacities of all holy beings. "Here we fee through a glafs darkly; there we fhall fee face to face. Here we know but in part; there we shall know as we are known."

In fcripture the happiness of the heavenly state is expreffed by our feeing God-seeing him as he is-beholding his face-dwelling in his prefence. Thefe phrafes import fuch a clear knowledge of his character, ftrong perception of his glory, and full enjoyment of his favour, as our prefent capacity, can neither admit nor fuftain. No man can fee his face and live. That view of his glory, which the faints in heaven enjoy, would have overwhelmed them in their feeble ftate of mortality. The glory of Chrift's transfiguration on the mount Mofes and Elias could bear; but the three disciples fank under it. God now holds back the face of his throne, left his glory, burfting upon us in a flood of light, fhould confound and deftroy us. But that glory, which would be too mighty for us here, will be our felicity and joy hereafter. "In God's prefence is fulness of joy; at his right hand are pleasures for evermore." When we fhall hereafter awake in his likeness, then we may behold his face in righteousness. When he shall raise us to glory, he will be the Atrength of our heart, and our portion forever.