C. NO TEMPLE IN HEAVEN. REV. xxi. 22.-" And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it." This book contains a prophecy of the state of the church, from the time in which it was communicated, to the consummation of all things. The chapter from which the text is taken, is, in all probability, considered as a description of the heavenly world. I. LET US ENDEAVOUR TO POINT OUT THE MEANING AND IMPORT OF THIS DECLARATION. 66 "I saw no temple therein." It cannot be intended to insinuate that heaven will not be a state of devotion. It is in every part of the word of God, represented as a state of the highest and most exalted devotion. The absence of the temple does not denote the absence of devotion; as it is the noblest employment of creatures here, it is impossible to suppose it will be neglected in the heavenly world. Nor is it intended to intimate that there will not be most glorious and supernatural manifestations of God in that state. 1. A temple is a building set apart exclusively for the honour of God, where he was accustomed to manifest his presence by a visible symbol, in distinction from other places. In heaven the presence of God will not be restrained to a particular place; it will diffuse itself everywhere; in consequence of which the whole will become holy. There will be no part of it consecrated as a local temple, because the whole will be a temple. 2. A temple is distinguished by having certain services allotted to it, which it is unlawful to perform elsewhere. Thus after the temple at Jerusalem was erected, it became criminal to perform certain rites of worship in any other place. No distinction will subsist betwixt the different mansions in our heavenly Father's house. As all will be equally holy, the same modes of worship will pervade the whole, and whatever will be suitable to one place will be suitable to all. 3. This declaration is probably intended to intimate that devotion will no longer form a distinct part of the employment of the heavenly world, but that it will be intimately incorporated with all their actions and sentiments. In the present condition of our being, so many wants arise from the body, so many necessities of a worldly nature to be provided for, that it is but a small part of their time that many can devote to offices of religion. We have two worlds with which we are concerned-the world that now is, and that which is to come; and these give birth to distinct interests —the interests of the body and those of the soul. Truly holy persons employ their hands upon the world, and set their hearts upon heaven; but even these find it difficult, amidst the distractions and cares of the present state, to keep their affections set on the things that are above. Their souls too often cleave unto the dust, and their hearts are sometimes overcharged. Nothing of that nature will be experienced there; "God will be all in all." No wants will there remain to be supplied, no dangers to be averted, no provision to be made for futurity. The contemplation and enjoyment of the Great Eternal will present an ample occupation of the mind for ever and ever. II. LET US ATTEMPT SOME PRACTICAL IMPROVEMENT. How impossible for undevout persons to be fitted for heaven; how impossible for them to relish its employments or enjoyments. How anxious should we be to improve the seasons of devotion and the means of grace, as a preparation for heaven. What a well founded hope of heaven may they indulge, who feel a supreme delight in the exercises of religion. Such are evidently ripening for an invisible and eternal state. Hence we perceive the exact correspondence of the employment of the heavenly world to the taste and disposition of real christians. R. H. |