lakes, and feas-all filled

and enlivened with

We admire the va

animals of different kinds. riety of all these wonderful modes of creation. We admire the exquifite contrivance, by which the feveral parts are connected together, and formed into fo wonderful a whole. All this gorgeous array is certainly a juft foundation for expecting a future world will be still more grand and beautiful. If God fo clothe the grafs of the field-if God has made this world so beautiful, may we not reason the probability of his making heaven more beautiful? If he hath provided fuch a habitation for our bodies, what may we not expect for our fouls?-But this world is not only a grand and beautiful scene in itself; it furnishes also a great degree of happiness to those who extend not their expectations from it beyond the limits of religion. Thus it leads us up, as by a step, to the great Creator, of whofe inclination as well as power to make us happy it gives fufficient proof.

But notwithstanding this world is fo beauti fully and happily furnished, it has by no means thofe complete marks of happiness, which we are given to hope for in a future ftate. As an habitation, it is subject to various evils-storms

ΙΟ

earth

earthquakes, inundations, inclement feafons, noxious animals, and diseases of innumerable kinds: all these evils are the neceffary appendages to a state of trial. But the chief destroyers of human happiness are mankind themselves. Our inward happiness is continually invaded by our own bad paffions and follies; while our outward happiness is equally preyed on by the knavery and violence of others. The joys of heaven, in the mean time, are pure, and unmixed with any thing that can disturb our peace.

But the pleasurable enjoyments of this world are not only mixed with evil-they are unfatisfying alfo every thing troubles us, while few things fatisfy us. However it be, either we, or the things of this world, though made for each other, are fo difagreeing in their nature-fo whimsical in our connections, that we can live pleasantly neither with them nor without them. Thus, in fact, the fons of this world pursue their own happiness, as a fool purfues his fhadow: he endeavours to catch it, but it is continually advancing before him, never to be caught. They who have led a life of ambition, gain, or pleafure, can tell us if they pleafed, that the upfhot of all is fatiety and mortification.

VOL. IV.

But

But if we poffeffed the highest degree of worldly enjoyment, ftill we must want one degree of happiness more the fecurity of what we enjoy. But the happiness of heaven is like the great Creator himself, with whom is no variableness, neither fhadow of turning. And though this is but a circumftance, and does not make the happiness of heaven in itself either more or lefs; yet it is fuch a circumstance, that no degree of happiness could be perfect without it. Let the world make us the largest promises that wealth, power, and pleasure united could bestow, what avail its gifts, if they cannot one moment be fecured to us? But the happiness of heaven, we know, as it is an exceeding, fo it is an eternal weight of glory.

Thus, then, in obtaining ideas of the happiness of heaven, we have recourfe to the analogy of this world. "Heaven is my throne," fays God, "and earth is my footftool." The latter leads to the former. Whatever is beautiful, grand, or productive of happinefs in this world, will be infinitely improved in beauty, grandeur, and happiness in the next; while, on the other hand, whatever is deformed, miferable, and wretched, in this world, will be removed in the next.

This feems to be the immediate interpretation of many parts of fcripture in which heaven is alluded to, though immediately held out in none.

I SHALL now confider, fecondly, the effect which the thoughts of heaven ought to have upon us.

The first fentiment which fhould arife in our minds from the thoughts of heaven, is that of gratitude to God for giving us fo glorious a reward for our poor fervices; and not only for giving it, but for propofing it to us. He might have bestowed eternal happiness upon those whom he thought deserving it, without mentioning it; but it is furely a great encouragement to hold it out. In confequence of this goodness, we ought continually to exercise our faith by holy meditation and prayer.

The next great effect which the thoughts of heaven ought to have upon us, is to leffen our concern for the things of this world. God feems on purpose to have made this life a scene of for row, in many inftances, that we may have no fufficient temptation to take our views from the next-that heaven may have no rival on earththat there might be nothing in this world that can pretend to our affection, or court us with

any advantage in comparison of everlafting life. When we come to die, and eternity, opening before us, fhall force itself upon our ferious thoughts, things will appear in a different light. The business, amusements, and pleasures of life, now throw a misft before our eyes: we fee things otherwise than they really are-we see them through our prejudices. In a dying hour thefe prejudices will be removed: we fhall then fee things in a true light. What we now most value, will then appear moft trifling; and what we now fo much neglect, will then appear of infinite concern.-Now, if we could only bring ourselves to confider things in this light, while the opportunity of life and health are before us, we might be convinced, at a much cheaper rate than we commonly are, of the great wifdom-if there is any great wisdom-of being wife for eternity; and be convinced of the vanity of this world, before we defpaired of the happiness of the next. What is it to a dying man, that he poffeffes fo much land, or fo much money? And are we not all dying men? Do we not all live under a sentence of death? The only difference is, that one man may be fo many days in dying, and another, as many years.

The