before they were brought thither, that the noise of the hammer might not be heard, so the painful exercises of the present life have had their full effect, only the voice of joy shall be heard, and at the resurrection, the body shall be raised "and fashioned like unto Christ."

(3.)

penal evil.

Indeed the above may be properly called penal, as they are the effects of sin, but I have here in view the punishment of the wicked. The scriptures, in order to awaken the attention of mankind, give us the most alarming description of the punishment prepared for the impenitent. (Deut. xxix. 20; Dan. xii. 2; Matt. viii. 12; xxv. 46; Ps. xc. 11.) But from all these miseries, our great Emanuel saves us. Rom. iii. 25; Gal. iii. 13.

To these miseries are to be opposed the joys of heaven, but oh what tongue can describe. Ps. xvi. 11.

III. The connexion between faith and salvation, it is necessary in order to our being saved that we believe.

(1.) It is the divine appointment. (John iii. 16; Mark xvi. 16.) It is not a mere arbitrary command, but the result of infinite wisdom and goodness.

(2.) There is a fitness or suitableness in faith to the end of its appointment, so that the necessity arises out of the nature of things. The blessing of the gospel cannot be enjoyed without the medium of faith. Sin is atored for-heaven opened-but the actual possession of the good thus procured is as necessary as a title to it. How is that good to be possessed without a suitable temper? How is this to be acquired but by believing?

SOCIETY AND HAPPINESS OF THE HEAVENLY

STATE.

I beheld, and lo! a great multitude, which no man could number, of all nations, and people, and kindreds, and tongues, stood before the throne, and before the Lamb. Rev. vii. 9.

LIFE is a journey: Christians are travellers; but the world to which we are going is to us unknown. Those who have gone thither have not returned to give us any information about it. The doctrine which Christ has left behind him, however, supplies us with all the information that is necessary to our happiness. Here life and immortality are brought to light. From his doctrine, we learn what heaven is, and what its employments are. In general we know that heaven is a place of society: when Lazarus died, he was carried to Abraham's bosom. And from the passage before us, we learn that it is a very large and blessed society.

I. Inquire, Of whom the society of heaven will consist. 1. Jesus the Mediator. He is the sun that enlightens the world. He who shed his blood for your salvation. He whom your souls adore, and desire to see, and to enjoy. "I go to prepare a place for you: I will come again, and receive you unto myself; that where I am, there you may be also." "Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me." We shall "stand before the throne, and before the Lamb."

2. The angels of God shall form a part of this society. They even now hold an uninterrupted intercourse with the church of God on earth; are continually "ascending and descending on the Son of Man ;"-" are sent forth to minister for those who shall be heirs of salvation ;"— and at length, shall lead us to the throne of God and the Lamb, and we shall dwell among them.

3. This society will comprehend all good men,-“a

great multitude which no man can number, of all nations, and kindreds, and people, and tongues." There are three things which prevent the full society of good men on earth. We are separated by distance of time. We have heard of Abel-of Enoch, "who walked with God;" of Abraham-of Paul, and others eminent for piety: but we have never seen them. Could we but see and conversé with these good men, they would teach us to walk with God too! Well, there we shall see them; there also, Jesus and his disciples! (2.) Here we are separated by distance of place. Some good men live in Europe, a few in Africa, some in America, &c. Well, we shall all meet in glory and part no more. (3.) Good men are separated by difference of sentiment. Here, they are divided into various classes, and distinguished by several peculiarities: and as truth is the bond of union, we necessarily feel most attached to those whose principles and dispositions are most congenial with our own. But there shall be no dissensions. One blaze of light shall illuminate every heart!

II. Inquire, Wherein will consist the blessedness of this heavenly society?

1. There they shall be all holy. One reason why we do not rejoice more in the society of the godly here, is, that we have so much sin among us, while the world around us is lying in wickedness. Very often, like Lot, our souls are vexed with the filthy conversation of the wicked; and, with the Psalmist, we are ready to say, "Wo unto us, that we sojourn in Mesech, and dwell in the tents of Kedar!" Here a good man feels his pleasure abated by the reflection, that perhaps his nearest relations are farthest off from the kingdom of heaven, and his house is not so with God. But none of these things are found in heaven: there we shall never behold a sinner, nor be grieved with their conduct any more: "there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they who are written in the Lamb's book of life."

2. Not only all holy, but they shall be eminently so. When we meet with good men, we rejoice in their society, and feel a oneness of heart with them; but, alas! we soon discover so many defects; in some a little pride, in

others a little covetousness, like the spots in the sun, which, though they do not obscure its rays, yet become a blemish. But there, every subject shall be as righteous as the Lord, and every disciple as holy as his Master.

3. There they shall be completely happy, as well as holy. Many of our sorrows in this world arise from sympathy; and religion not only allows, but teaches us "to weep with those that weep; to bear each other's burdens, and so fulfil the law of Christ." We have some happiness in our religious friends; but often have to say, "Lord, he whom thou lovest is sick." Here, a dear friend is called to lament the loss of an affectionate wife, a faithful husband, an only child, or a tender parent; there, a beloved friend, involved in some worldly difficulties or temptations. These diminish from the happiness of society. But in heaven, the tears shall be wiped from all faces, sorrow and sighing shall flee away, and each shall be as happy as his capacity will admit.

4. Perfect union in our religious sentiments, affections, and worship, will form an essential part of the felicity of heaven. The want of such an agreement diminishes the aggregate of social happiness; and evil passions both produce, and are produced by it. In the exercise of public worship we feel our minds elevated and dignified; our hearts are more enlarged than in private duties: the lat ter may be more profitable; but the former are more joyful. Here, however, our pleasures are abated by the limitation of our society; there, the society will be abundantly large, consisting of "a great multitude which no man can number," and they shall be "all of one heart and of one soul."

5. This society shall be blessed with permanence and perpetuity. Fellowship with Christian brethren on earth is sweet, and while engaged in acts of social worship, we feel the endearing bands sweetly drawn around us; but soon we are called to part, and parting divides our joy. Our social pleasures are often damped by the necessity of exclusion from the church-by the death of valuable friends. But there shall be no exclusion from that society; no more death: "neither shall the inhabitants say any more, I am sick!"

From hence we may learn, (1.) What must be our

qualification for heaven. (John. iii. 5.) (2.) To be reconciled to bereaving providences, and to our own death; such as die in the Lord are gone to this blessed society. (3.) Let us endeavour to render our intercourse with Christians on earth more like that above!

THE CHRISTIAN'S PRESENT SUFFERING NOT TO BE COMPARED TO HIS FUTURE GLORY.

For I reckon that the sufferings of this present time, &c. Rom. viii. 18.

THE general truth contained in these words is this:"That the future glory which is prepared for, and secured to the people of God, will, on the most minute and exact comparison, far overbalance all the sufferings they can endure here, however great or long."

In attempting the illustration and improvement of this subject, I shall attend to the several particulars mentioned, and consider, The situation of real Christians in the present world. The glory that is prepared for, and secured to them in the next; and the contrast betwixt present sufferings and future glory, as warranting the conclusion declared in the text. Let us contemplate,

I. The inconveniences of the present world, as experienced by real Christians.

Of the sincere people of God, the real subjects of his grace, does the apostle here speak. In the preceding

verses he describes them as the children and the heirs of God, and having his Spirit witnessing this relation to their consciences. An unspeakable honour and happiness this! Yet, although they were so highly distinguished, trials attended their present condition. The text speaks of "the sufferings of this present time." An expression that is applicable to different periods of the world.

Primarily, persecutions and troubles for the cause of Christ might be intended. These our apostles endured, and many others with them. They had espoused a cause