objects. The evils from which we are redeemed are infinite in magnitude, the Redeemer is a person of infinite dignity, the sufferings which he endured for us were infinite, or at least inconceivable, in severity,— and the glory to which he will raise his saints is inconceivable in nature and degree, and interminable in duration. "Great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory."*

IV. Our knowledge of the situation and the nature of the heavenly world is but partial.

That heaven is a place as well as a state, will scarcely be disputed; but in what department of infinite space is this glorious place to be found? It is, say some, a region by itself, elevated far above the boundaries which circumscribe the rest of the creation. It occupies, say others, the centre of the universe; and around it the various systems of suns and worlds revolve, as the planets of the solar system revolve around the sun. These opinions are entirely conjectural, and have not even the semblance of evidence to support them. The scripture gives no definite information on the subject. No bodily eye can trace the course of the disembodied spirit as it wings its flight to the bosom of its Redeemer; the acclamations and the hallelujahs of the innumerable company before the celestial throne fall not on our ears; the radiance of that city "which has no need of the light of the sun" is not discernible on our earth, and no preternatural symbol blazes in the sky to point our view to the palace of the great King.

As we know nothing at all respecting the distance

* 1 Tim. iii. 16.

and the locality of the heavenly world, so we know exceedingly little respecting its nature and properties. Do the glories of the most magnificent of terrestrial cities bear any resemblance to the splendours of the new Jerusalem? Is the better country refreshed by fragrant breezes such as temper our summers, or adorned with beauties such as embellish our plains? What is the nature of those fruits which grow in the paradise of God? What is the extent, and what is the number of those mansions prepared in the house of our heavenly Father? We are apt to forget, my brethren, that the language of scripture, which represents heaven as a garden and a country, as a palace and a city, is almost altogether figurative. But from that language it is manifest that the glory and beauty of this magnificent habitation will far transcend our highest expectations, and that of that glory and beauty we cannot now form any specific or suitable idea. Heaven is called "the place within the vail;"* it is one of the compartments of hades or the invisible world; expressions which imply that it is not only unseen, but in a great measure unknown.

V. We have only a partial knowledge of the heavenly state. The descriptions which the scriptures give of heaven as a state, as well as those which they give of it as a place, are generally given in riddles, as they are called in the context, that is, in figures or comparisons. Spiritual things are represented by natural objects, invisible things by things which are seen, and things eternal by such as are temporal. Thus, for example, the saints in heaven are represented as partaking of a marriage festival, as led by the Lamb to fountains of living water, as eating of the tree of life

*Heb. vii. 9.

and the hidden manna, as seated on elevated and magnificent thrones, as clothed with white robes, with crowns of glory on their heads and palms of victory in their hands.

These representations are doubtless invaluable, as forming one of the principal means of disentangling our affections from the fetters of earthly things, and attracting them to heavenly objects. We may be certain, further, that between these representations and the reality there subsists a considerable resemblance, and that these representations are the best that could have been given, in reference to our present faculties and our present circumstances. They form a sort of clouded medium necessary to attemper to our purblind vision the radiant objects beyond it, yet not allowing us to obtain more than a glimpse of their glory. These representations, it must still be recollected, are only figures and comparisons, and of course the ideas which they convey are only figurative and analogical; but the full interpretation of them they only can give who have actually joined the general assembly and church of the first born in heaven. Highly as they elevate our ideas of the heavenly state, yet how many particulars are there relative to its arrangements, and employments, and felicities, of which they give no certain information and no adequate conception. Can you state the precise distinctions and orders into which are arranged the heavenly hierarchies, the thrones and dominions, the principalities and powers, which are in the heavenly places? Can you describe the nature of that intercourse which will be carried on between saints and angels, or say how a pure spirit will express its emotions to a being clothed with a material body? Can you describe particularly the nature, the variety, and the order of the exercises and services which will

employ the "spirits of just men made perfect," in a land where the inhabitants feel no weariness and need no repose, and where night and darkness are unknown? Can you inform us of the manner in which the redeemed of the Lord will manifest their reciprocal love in a state in which there are no wants to be supplied, no sufferings to be sympathised with, and no errors or infirmities requiring the exercise of mutual forbearance? Can you explain the communion to which the Captain of salvation will admit the many sons whom he has brought to glory, or the mode in which he will manifest his love to the enraptured myriads which shall encircle his throne; or can you tell half of what is implied in that immediate vision of God which forms the distinguishing privilege of the heavenly state, and the principal joy of the heavenly inhabitants? Alas, brethren, with regard to these and numberless other particulars, "we now know but in part, we see through a glass, and darkly." "Heaven is for thee too high to know what passes there. Be lowly, wise."

1st, This subject should teach us humility,-" Vain man would be wise, though man be born like a wild ass's colt," indocile and untractable. There are few distinctions with which men are more apt to be unduly elated than knowledge; yet there are few which rebuke more severely the sentiment of vanity and pride. How little do the wisest know of their own nature, and of the world in which they dwell; how much less still do they know of the nature and character of God, and of the future and eternal state! In a creature ignorant, dependent, and sinful, like man, pride is utterly inexcusable; it is peculiarly absurd and criminal when founded on his imagined attainments in knowledge; and if superior intelligences are allowed to witness the exhi

bitions of that sentiment so often displayed in our conduct, we may well suppose them to shed tears of pity over our folly.

It is said of Socrates, the most celebrated of the heathen philosophers, that he was pronounced the wisest man by the oracle, because he only was aware of his ignorance. Another heathen tells us, that an impressive conviction of our ignorance is the first step to the acquirement of any valuable knowledge. It is lawful to learn even from an enemy; but this is a lesson inculcated by a higher authority than any philosopher, "If any man among you thinketh that he knoweth any thing, he knoweth nothing yet as he ought to know." "If any man among you would be wise, let him become a fool that he may be wise." "Let not the wise man glory in his wisdom; but he that glorieth let him glory in the Lord."*

2d, This subject should teach us forbearance. If now we see but darkly, we need not be surprised if we do not see every subject in the same light; and let us therefore be prepared to exercise sentiments of christian forbearance and love to all who agree with us in "holding the Head,"† notwithstanding our discrepancies of opinion about matters of inferior importance or of "doubtful disputation." They who differ from us may be wrong; but the error may be also with us, for we as well as they "know but in part, and prophesy but in part."

We find it necessary to exercise mutual tolerance on all other subjects, and why not on religion, of all subjects the most profound and difficult, and that too in which prejudice and passion are most apt to mislead us? It is the express injunction of scripture, that

* 1 Cor. viii. 2; iii. 18; Jer. ix. 23. + Col. ii. 19.

Rom. xiv. 1.