delivered, but sacrifices and offerings only presented by the priest, the people, by means of synagogues, had an opportunity of listening to the writings of Moses and the prophets every Sabbath-day, the officiating ministers publicly harangued the people, and the persons who frequented the synagogue were united in religious society. While the temple-service was admirably adapted to preserve the union of the nation, and to prevent innovations in the public solemnities of religion, the synagogues were equally calculated for an increase of personal piety and to perpetuate in the minds of the people the knowledge of revealed truth. After these were established, degenerate as the sons of Israel became, we never read of their relapsing into idolatry. The denunciations of the law were so often thundered in their ears, the calamities which their fathers had suffered for this offence were too familiar to their recollection, ever to allow them thus "to tempt the Lord to jealousy." There is undoubtedly a great resemblance between the edifices erected for public worship among us and those of the Jews. They appear to me to bear a much greater analogy to the synagogues than to the temple. The temple was a single building, which the Israelites were forbidden to multiply, it being designed to be a centre of union to the whole nation, as well as the immediate seat of the Divine presence, which was confined to that spot: synagogues might be built at pleasure, and were spread over the whole land. The very idea of a temple is that of an immediate habitation of the Deity, who manifests himself there in a supernatural manner, or, at least, is believed so to do by his votaries. In the heathen temples, after they were duly consecrated, the gods in whose honour they were erected were supposed to take an immediate and preternatural possession of them. What was mere pretence or delusion among the heathen was at the temple of Jerusalem an awful reality: the Lord visibly "dwelt between the cherubim." In places set apart for Christian worship, there were no such visible tokens of the presence of God. The manner of his presence is spiritual, not local; he dwells in the hearts of his worshippers. St. Stephen taught the Jewish nation, that it was one of the distinctions of the Christian dispensation that the Highest no longer "dwelleth in temples made with hands." An altar, a sacrifice, and a priest were the necessary appendages of the temple. But, among Christians, we have no altar so called but the cross; no priest but the Son of God, who remaineth "a priest for ever;" and no sacrifice but the sacrifice "once offered for the sins of the world." The priestly office of Christ put an end to the typical priesthood of the sons of Aaron. It is an everlasting priesthood, and admits of no rival or substitute. In popular language, indeed, we give the appellation to that order of men who are set apart to minister in sacred things; and it is of no consequence, providing we recollect that it is but figurative language, not designed to be rigorously exact for the apostolic definition of a priest, in the strict sense of the word, is one "taken from among men, and ordained for men in things pertaining to God, tha may offer both gifts and sacrifices for sins." In the temple-service no provision was made for the regular instruction VOL. III.-L of the people in the principles of religion beyond what the more serious attention might call out from the typical import of its services, which were indeed "a shadow of good things to come," and obscurely pointed to the Saviour. It was erected as a place of national rendezvous, where God gave audience to the people as their temporal sovereign, and received their sin-offerings and peace-offerings, as an acknowledg ment of their offences and tokens of their allegiance. The ceremonial institution was then in the highest degree pompous and splendid. Synagogues were established, it has already been observed, for the worship of individuals, for the instruction of the people in religious principles, and for the exercise of prayer and devotion every Sabbath, as well as on other suitable occasions. The mode of worship was plain and simple, and more corresponding to the genius of Christianity. To this we must add, that the platform of the church was framed, in a great measure, on the plan of the Jewish synagogues, as is generally acknowledged by the most learned men. The Scriptures were read and interpreted in both, which was the origin of preaching; prayer was addressed to God in the name of the congregation; each was governed by a council of elders, over which one presided, which gave birth to the title of bishops; and irregularities of conduct and errors in doctrine were the subjects of censure and animadversion. Excommunication in the Christian church was similar in its effects to an expulsion from the synagogue. So great was the resemblance between Christian assemblies and synagogues, that they are sometimes, in Scripture, used as synonymous terms. "If there come into your assembly," says St. James, "a man with a gold ring, or goodly apparel" in the original it is synagogue. We need not be surprised at that close analogy we have traced, when we reflect that the first converts to Christianity were principally Jews, who, incorporating themselves into societies, adopted, as far as they were permitted by the Holy Ghost, the usages and forms to which they had so long been accustomed. III. The passage which is the ground of this discourse represents the conduct of the centurion as highly praiseworthy and exemplary. "He is worthy," say the Jewish elders, "for whom thou shouldst do this; for he loveth our nation, and hath built us a synagogue." To assist in the erection of places of worship, providing it proceed from right motives, is unquestionably an acceptable service to the Most High. Whatever extends his worship, in facilitating the means of it, is directly calculated to promote his glory and the salvation of men, with which the worship is inseparably connected. The service and worship of God is the very end of our creation; the perfection of it constitutes the glory of heaven; and its purity and spirituality, in whatever degree they subsist, are the chief ornaments of earth. The increase of places dedicated to public worship ought surely to be no matter of lamentation or offence. They are rendered necessary by the increase of population. It is this which renders that accommodation quite inadequate at present which was sufficient in former times. The edifices devoted to the established religion in our country are plainly too few, and the accommodation afforded to the poor especially too scanty, were the people ever so well disposed, to accom modate all who might wish to resort to them. Were I to advance this on my own [authority,] I am well aware it would be entitled to little weight. I must be allowed to corroborate it by the testimony of one of the most distinguished ornaments of the Church of England, a clergyman, a man of elevated rank, of enlarged and profound observation, and of exalted piety, who notices this evil in the following terms:"Where are the poor in our large towns, where are the poor in the metropolis to find room? One of the consequences obviously resulting from this deficiency, wherever it subsists, of accommodation in a parochial church for the poor is this, that they are reduced to the alternative of frequenting no place of worship, or of uniting themselves with some of the Methodists or dissenters. Each branch of the alternative has been adopted within my knowledge. That those who cannot obtain admittance into our places of worship should frequent the religious assemblies of some of our brethren in Christ who differ from us, ought to be a subject of thankfulness to ourselves. But are we justified in driving them from truth which we regard as simple, and as taught under very favourable circumstances, to truth blended with error, or presented under circumstances of disadvantage?" The preference this writer avows for his own denomination is such as becomes every honest man; while the favourable opinion he avows of the designs of others does honour to his head and heart. Till the legislature will exert itself, by adopting some effectual measure for the more extensive accommodation of the people in parochial churches, no enlightened friend of religion will complain of the supply of this deficiency by the exertions of persons out of the pale of the establishment. It is above all things necessary to the welfare of the state, to the salvation of souls, and the glory of God, that public worship should be supported and upheld: in what edifices, or with what forms, providing heresy and idolatry are excluded, is a consideration of inferior moment. We do not differ from our brethren in the establishment in essentials; we are not of two distinct religions: while we have conscientious objections to some things enjoined in their public service, we profess the same doctrines which they profess; we worship the same God; we look for salvation through the blood of the same Mediator; we implore the agency of the same blessed Spirit by whom we all have access to the Father; we have the same rule of life; and maintain, equally with them, the necessity of that "holiness without which none shall see the Lord." The increasing demand for new places of worship, or for enlarging the old, arises, in a great part, from the increased attention paid to the concerns of religion. L2 XXXIII. ON THE REWARD OF THE PIOUS IN HEAVEN. MATT. v. 12.-Rejoice, and be exceeding glad: for great is your reward in heaven. THE gospel of Christ is not intended to extinguish or impair the natural sensibility of the human mind; but to purify and refine it, rather, by directing it to its proper objects. It proposes to transfer the affections from earth to heaven,-from a world of shadows and illusions to a world where all is real, substantial, and eternal. By connecting the present with the future, by teaching us to consider every event in its relation to an hereafter, it presents almost every thing under a new aspect, and gives birth to such views of human life as, on a superficial observation, appear false and paradoxical. What can appear more so than to call upon men to "rejoice and be exceeding glad," when they are persecuted and reproached, and loaded with every kind of calumny? Yet such, we find, is the language of that Teacher who, coming from above, is above all.” 66 Nor is there any difficulty in admitting the justness and propriety of the sentiment contained in this injunction, when it is added, " for great is your reward in heaven." A consummation so glorious throws a lustre over all the preparatory scenes, and turns into an occasion of joy and exultation that from which we should otherwise recoil with horror. We may reasonably be expected to welcome the short-lived pains which are to be followed by eternal pleasures, and those temporary reproaches which will be compensated with everlasting glory. I. The felicity which awaits those who persevere, through good and evil report, in a steadfast adherence to Christ, is frequently expressed in the Scriptures by the name of reward. It is almost unnecessary to remind you that this term is not on such occasions to be taken in its most strict and proper sense, as though the patience and perseverance of the saints deserved eternal felicity. Nothing is more opposed to the doctrine of Scripture, and the feelings of a real Christian, than such an idea. It is true, the inspired writers evince no reluctance to employ this term. Our Lord declares, "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward; and whosoever shall give to drink unto one of these little ones a cup of cold water in the name of a disciple, he shall in no wise lose his reward."* "Love your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be called the children of the Highest." St. Paul assures us, "Every man shall receive his own reward: if any man's work abide, he shall receive a reward."* "Thy "Let no man beguile you of your reward."+ Father which seeth in secret shall reward thee openly." "Behold, I come quickly; and my reward is with me, to give to every man according as his work shall be." But still we must never lose sight of its true nature-that "it is of grace, not of debt." It is what the infinite condescension of God is pleased to bestow on those who love [him,] not what any man claims as equitably due: for our best performances are mixed with sinful imperfections, which need themselves to be pardoned; not to say that the ability to perform them is the effect of renewing and sanctifying grace; so that while in one sense they are our deeds, they are in another his donations. The felicity which God will bestow upon his faithful servants may be properly denominated a reward, on the following accounts: 1. It is inseparably joined to obedience, and is promised as a motive to encourage and sustain it. Christ will be the "Author of eternal salvation to them," and them only, "who obey him."|| 2. It will be bestowed expressly as a mark of approbation and acceptance of the obedience to which it is annexed. It will be bestowed as a token and demonstration of God's complacency in righteousness. "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest with us, when the Lord Jesus Christ shall be revealed from heaven with his mighty angels."P "And he said unto him, Well done, thou good servant; because thou hast been faithful in a very little, have thou authority over ten cities."** 3. The reward, the felicity bestowed, will be proportioned to the degree of religious improvement, "to the work of faith and labour of love." We are reminded of those who are "saved as by fire ;" and of those who have "an abundant entrance;" of "a righteous man's," and of "a prophet's reward;" of some who "sow sparingly," and of others who "sow bountifully," both of whom shall reap accordingly. II. Having said enough to establish the Scripture idea of rewards, I proceed to the more immediate object in view, which is, by a comparison of both, to evince the superiority of heavenly to earthly rewards, of its recompenses to those of time. 1. The rewards of heaven are certain. Whether we shall possess them or not may be matter of great uncertainty, because it is possible we may not be of the description of persons to whom they are promised. The heirs of salvation may, at certain seasons, entertain doubts of their finally obtaining them; but they are in themselves certain, since they are secured by the "promise of him who cannot lie." On this account they are strikingly contrasted with earthly recompenses. The most passionate votary of the world is never certain he shall possess an adequate recompense for all his toil, and care, and earthly sacrifices. How often does she mock her followers with delusive hopes, entangle them in endless cares, and exhaust them with hopeless and consuming passions; and after all assign them no com * 1 Cor. iii. 8, 14 † Col. ii. 18. + Matt. vi. 6. Rev. xvii. 12. |