go into another world, there we must be to all eternity. And as we are there at first, so we must be without change.

Our state in the future world, therefore, being eternal, is of so exceedingly greater importance than our state in this world, that it is worthy that our state here, and all our concerns in this world should be wholly subordinate to it.

III. Heaven is that place alone where our highest end and highest good is to be obtained.

God hath made us for himself. Of God, and through God, and to God are all things. Therefore then do we attain to our highest end when we are brought to God: but that is by being brought to heaven; for that is God's throne; that is the place of his special presence, and of his residence. There is but a very imperfect union with God to be had in this world; a very imperfect knowledge of God in the midst of abundance of darkness; a very imperfect conformity to God, mingled with abundance of enmity and estrangement. Here we can serve and glorify God, but in an exceeding imperfect manner; our service being mingled with much sin and dishonor to God.

But when we get to heaven (if ever that be), there we shall be brought to a perfect union with God. There we shall have clear views of God. We shall see face to face, and know as we are known. There we shall be fully conformed to God, without any remainder of sin. We shall be like him, for we shall see him as he is. There we shall serve God perfectly. We shall glorify him in an exalted manner, and to the utmost of the powers and capacity of our nature. Then we shall perfectly give up ourselves to God. Then will our hearts be pure and holy offerings to God; offered all in a flame of divine love.

In heaven alone is the attainment of our highest good. God is the highest good of the reasonable creature. The enjoyment of him is our proper happiness; and is the only happiness with which our souls can be satisfied.

To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here. Better than fathers and mothers, husbands, wives or children, or the company of any, or all earthly friends. These are but shadows; but the enjoyment of God is the substance. These are but scattered beams; but God is the sun. These are but streams; but God is the fountain. These are but drops; but God is the ocean.

Therefore it becomes us to spend this life only as a journey towards heaven, as it becomes us to make the seeking our highest end and proper good, the whole work of our lives; and we should subordinate all other concerns of life to it. Why should we labor for any thing else; or set our hearts on any thing else but that which is our proper end and true happiness?

IV. Our present state, and all that belongs to it, are designed by him that made all things, to be wholly in order to another world.

This world was made for a place of preparation for another world. Man's mortal life was given him only here, that he might be prepared for his fixed state. And all that God has here given us, is given to this purpose. The sun shines upon us; the rain falls upon us; the earth yields her increase to us; civil and ecclesiastical affairs, family affairs, and all our personal concerns are designed and ordered in a subordination to a future world, by the maker and disposer of all things. They ought, therefore, to be subordinate to this by us. APPLICATION.

I. In the use of instruction.

1. This doctrine may teach us moderation in our mourning for the loss of dear friends, who, while they lived, improved their lives to right purposes.

If they lived a holy life, then their lives were a journey towards heaven. And why should we be immoderate in mourning when they are got to their journey's end? Death to them, though it appears to us with a frightful aspect, is a great blessing. Their end is happy, and better than their beginning: "The day of their death is better to them than the day of their birth," Eccl. vii. 1. While they lived they desired heaven, and chose it above this world, or any of the enjoyments of it. They earnestly sought and longed for heaven; and why should we grieve that they have obtained it?

Now they have got to heaven, they have got home. They never were at home before. They have got to their Father's house. They find more comfort a thousand times, now they are got home, than they did in their journey. While they were on their journey, they underwent much labor and toil. It was a wilderness that they passed through; a difficult road. There were abundance of difficulties in the way; mountains and rough places. It was a laborious, fatiguing thing to travel the road. They were forced to lay out themselves to get along; and had many wearisome days and nights: but now they have got through; they have got to the place they sought; they are got home; got to their everlasting rest. They need to travel no more; nor labor any more; nor endure any more toil and difficulty; but enjoy perfect rest and peace; and will enjoy them forever." And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them," Rev. xiv. 13. They do not mourn that they are got home, but greatly rejoice. They look back upon the difficulties, and sorrows, and dangers of life, rejoicing that they have got through them all.

We are ready to look upon death as though it were a calamity to them; we are ready to mourn over them with tears of pity; to think that those that were so dear to us, should be in the dark, rotting grave; that they should there turn to corruption and worms; that they should be taken away from their dear children, and other pleasant enjoyments; and that they never should have any part more in any thing under the sun. Our bowels are ready to yearn over them, and we are ready to look upon it, as though some sorrowful thing had befallen them; and as though they were in awful circumstances. But this is owing to our infirmity that we are ready thus to look upon it. They are in a happy condition. They are inconceivably blessed. They do not mourn, but rejoice with exceeding joy. Their mouths are filled with joyful songs; they drink at rivers of pleasure. They find no mixture of grief at all, that they have changed their earthly houses and enjoyments, and their earthly friends, and the company of mortal mankind, for heaven. They think of it without any degree of regret.

This is an evil world in comparison to that they are now in. Their life here if attended with the best circumstances that any earthly life ever was, was attended with abundance that was adverse and afflictive; but now there is an end to all adversity. "They shall hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes," Rev. vii. 16, 17.

It is true we shall see them no more while here in this world, yet we ought not immoderately to mourn for that; though it used to be pleasant to us to see them; and though their company was sweet; for we should consider ourselves as but on a journey too; we should be travelling towards the same place that they are gone to; and why should we break our hearts with that, that they have

got there before us; when we are following after them as fast as we can; and hope, as soon as ever we get to our journey's end, to be with them again; to be with them in better circumstances, than ever we were with them while here? A degree of mourning for near relations when departed, is not inconsistent with Christianity, but very agreeable to it: for, as long as we are flesh and blood, no other can be expected, than that we shall have animal propensities and affections. But we have not just reason to be overborne and sunk in spirit, when the death of near friends is attended with these circumstances; we should be glad they are got to heaven, our mourning should be mingled with joy. "But I would not have you to be ignorant, brethren, concerning them that are asleep, that ye sorrow not, even as others that have no hope," Thess. iv. 13; i. e., that they should not sorrow as the heathen, that had no knowledge of a future happiness, nor any certain hope of any thing for themselves or their friends, after they were dead. This appears by the following verse: "For if we believe that Jesus died and arose again, even so them also which sleep in Jesus, will God bring with him."

2. If it be so, that our lives ought to be only a journey towards heaven; how ill do they improve their lives, that spend them in travelling towards hell?

Some men spend their whole lives, from their infancy to their dying day, in going down the broad way to destruction. They do not only draw nearer to hell in length of time, but they every day grow more ripe for destruction; they are more assimilated to the inhabitants of the infernal world. While others press forward in the strait and narrow way to life, and laboriously travel up the hill towards Zion, against the inclinations and tendency of the flesh; these run with a swift career down towards the valley of eternal death; towards the lake of fire; towards the bottomless pit. This is the employment of every day, with all wicked men; the whole day is spent in it. As soon as ever they awake in the morning, they set out anew towards hell, and spend every waking moment in it. They begin in early days before they begin to speak: "The wicked are estranged from the womb, they go astray as soon as they are born, speaking lies," Psalm xlviii. 4. They hold on in it with perseverance. Many of them that live to be old, are never weary in it; if they live to be a hundred years old, they will not give over travelling in the way to hell till they arrive there. And all the concerns of life are subordinated to this employment. A wicked man is a servant of sin; his powers and faculties are all employed in the service of sin, and in fitting for hell. And all his possessions are so used by him, as to be subservient to the same purpose. Some men spend their time in treasuring up wrath against the day of wrath. Thus do all unclean persons, that live in lascivious practices in secret. Thus do all malicious persons. Thus do all profane persons, that neglect duties of religion. Thus do all unjust persons; and those that are fraudulent and oppressive in their dealings. Thus do all backbiters and revilers. Thus do all covetous persons, that set their hearts chiefly on the riches of this world. Thus do tavern-haunters, and frequenters of evil company; and many other kinds of persons that might be mentioned. Thus do far the greater part of men; the bulk of mankind are hastening onward in the broad way to destruction. The way, as broad as it is, is, as it were, filled up with the multitude that are going with one accord this way. And they are every day going into hell out of this broad way by thousands. Multitudes are continually flowing down into the great lake of fire and brimstone, out of this broad way, as some mighty river constantly disembogues its water into the ocean.

3. Hence when persons are converted, they do but begin their work, and set out in the way they have to go.

They never till then do any thing at that work which their whole lives ought to be spent in; which we have now shown to be travelling towards heaven. Persons, before conversion, never take a step that way. Then does a man first set out on his journey, when he is brought home to Christ; and he is but just set out in it. So far is he from having done his work, that he then only begins to set his face towards heaven. His journey is not finished; he is then only first brought to be willing to go to it, and begins to look that way; so that his care and labor, in his Christian work and business, is then but begun, which he must spend the remaining part of his life in.

Those persons do ill, who, when they are converted, and have obtained a hope of their being in a good condition, do not strive as earnestly as they did before, while they were under awakenings. They ought, henceforward, as long as they live, to be as earnest and laborious as ever; as watchful and careful as ever; yea, they should increase more and more. It is no just objection or excuse from this, that now they have not the same to strive for as before; before they strove that they might be converted, but that they have obtained. Is there nothing else that persons have as much reason to strive, and lay out their strength for, as their own safety? Should we not be as willing to be diligent that we my serve and glorify God, as that we ourselves may be happy? And if we have obtained grace, yet there is not all obtained that may be. It is but a very little grace that we have obtained; we ought to strive that we may obtain more. We ought to strive as much that we may obtain the other degrees that are before, as we did to obtain that small degree that is behind. The apostle tells us, that he forgot what was behind, and reached forth towards what was before, Phil. iii. 13.

Yea, those that are converted, have now a further reason to strive for grace than they had before; for now they have tasted and seen something of the sweetness and excellency of it. A man that has once tasted the blessings of Canaan, has more reason to press forward towards it than he had before. And, then, they that are converted, should strive that they may make their calling and election sure. All those that are converted, are not sure of it; and those that are sure of it, do not know that they shall be always so; and still seeking and serving God with the utmost diligence, is the way to have assurance, and to have it maintained. II. Use may be of exhortation; so to spend the present life that it may only be a journey towards heaven.

Labor to be sanctified, and to obtain such a disposition of mind, that you may be willing and desirous to change this world, and all the enjoyments of it for heaven. Labor to have your heart taken up so much about heaven and heavenly enjoyments, as that you may rejoice at any time when God calls you to leave your best earthly friends, and those things that are most comfortable to you here, to go to heaven, there to enjoy God and Christ.

Be persuaded to travel in the way that leads to heaven, viz., in a way of holiness, self-denial and mortification, in a way of obedience to all the commands of God, in a way of following Christ's example, in a way of heavenly life, or imitation of the saints and angels that live in heaven. Be content to travel on in this way, in a laborious manner, to endure all the fatigues of it. Begin to travel it without delay, if you have not already begun it; and travel in it with assiduity. Let it be your daily work from morning to night, and hold out in it to the end; let there be nothing that shall stop or discourage you, or turn you aside from this road. Labor to be growing in holiness, to be coming nearer and nearer to heaven, in that you are more and more as you shall be when you get there, (if ever that be.) And let all other concerns be subordinated to this great concern of get

ting forward toward heaven. Consider the reasons that have been mentioned why you should thus spend your life. Consider that the world is not your abiding place, and was never so intended by God. Consider how little a while you are to be here, and how little worth your while it is to spend your life to any other purpose. Consider that the future world is to be your everlasting abode; and that the enjoyments and concerns of this world, have their being only and entirely in order to another world. And consider further for motive, 1. How worthy is heaven that your life should be wholly spent as a journey towards it.

To what better purpose can you spend your life, whether you respect your duty or your interest? What better end can you propose to your journey than to obtain heaven? Here you are placed in this world, in this wilderness, and have your choice given you, that you may travel which way you please. And there is one way that leads to heaven. Now, can you direct your course better than this way? What can you choose better for your journey's end? All men have some aim or other in living. Some mainly seek worldly things; they spend their days in the pursuit of these things. But is not heaven, where is fulness of joy forever and ever, much more worthy to be sought by you? How can you better employ your strength and use your means, and spend your days, than in travelling the road that leads to the everlasting enjoyment of God; to his glorious presence; to the city of the New Jerusalem; to the heavenly mount Zion where all your desires will be filled, and no danger of ever losing your happiness?

No man is at home in this world, whether he choose heaven or not; here he is but a transient person. Where can you choose your home better than in heaven? The rest and glory of heaven is so great, that it is worthy we should desire it above riches; above our fathers' houses, or our own; above husband or wife, or children, or all earthly friends. It is worthy that we should subordinate these things to it, and that we should be ready, cheerfully, to part with them for heaven, whenever God calls.

2. This is the way to have death comfortable to us.

If we spend our lives so as to be only a journeying towards heaven, this will be the way to have death, that is the end of the journey, and entrance into heaven, not terrible but comfortable.

This is the way to be free from bondage, through the fear of death, and to have the prospect and forethought of death comfortable. Does the traveller think of his journey's end with fear and terror, especially when he has been many days travelling, and it be a long and tiresome journey? Is it terrible to him to think that he has almost got to his journey's end? Are not men rather wont to rejoice at it? Were the children of Israel sorry, after forty years travel in the wilderness, when they had almost got to Canaan? This is the way to have death not terrible when it comes. It is the way to be able to part with the world without grief. Does it grieve the traveller when he has got home, to quit his staff and load of provision that he had to sustain him by the way? 3. No more of your life will be pleasant to think of when you come to die, than has been spent after this manner.

All of your past life that has been spent as a journey towards heaven, will be comfortable to think of on a death-bed, and no more. If you have spent none of your life this way, your whole life will be terrible to you to think of, unless you die under some great delusion. You will see then, how that all of your life that has been spent otherwise is lost. You will then see the vanity of other aims, that you may have proposed to yourself. The thought of what you