will it be night?

for thy delight?

were morning, nor in the morning say, When And is this a dwelling fit Patience in it, while God will so try thee, is thy duty: but is such patience a better and sweeter life than rest and joy?"

am.

XVII. But, alas! how deaf is flesh to reason? I have reason enough to be willing to depart, even much more willing than I O that I could be as willing, as reason convinces me I ought to be! Could I love God as much as I know I ought to love him, then I should desire to depart and to be with Christ, as much as I know I ought to desire it. But death must be a penalty, even where it is a gain; and, therefore, it must meet with some unwillingness. Because we willingly sinned, we must unwillingly suffer. All the faith and reason in the world will not make death to be no penalty, and therefore will not take away all unwillingness. No man ever reasoned or believed himself into a love of pain and death, as such. But since the gain is unspeakably greater than the pain and loss, therefore faith and holy reason may make our willingness greater than our unwillingness; and our hope and joy, than our fear and sorrow. "Come then, my soul, and think believingly what is best for thee; and wilt thou not love and desire that most, which is certainly best?"

CHAPTER IV.

WHY IT IS FAR BETTER TO BE WITH CHRIST.

I. It is far better, considering, II. 1. Our preparation for it, by the Father's love, the Son's purchase, and the Spirit's influences; III. by God's word, ordinances, and providences; IV. and by various other means. V. 2. It is the end of all our preparations. VI. 3. It perfects our knowledge of God and his works; VII. of Christ, and redemption by him, of heaven and scripture; VIII. of providence, of ourselves, of our fellow-creatures, and of our enemies, sins, and dangers: IX. 4. It perfects our will; X. XI. conforming it to the will of God, and fixing it in his love. XII. The author triumphs in the prospect of such happiness; XIII. traces it from God's love as the fountain; XIV. XV. through the love of Christ as the channel; and, XVI. through angels and saints as subordinate channels. XVII. 5. It perfects also our activity in doing good; particularly in praising God and Christ; and, XVIII. in beneficence to inferior creatures.

I. To say or hear, that it is far better to be with Christ, is not enough to make us willing. If I firmly believe that it is best for me, I shall then desire it. And have I not reason to believe it? Let me seriously consider for my full conviction-By what means I am preparing for this happiness-How this happiness is the end for which I am preparingand, How it will perfect my knowledge, will, and activity in doing good.

II. 1. The means by which I am preparing to be with Christ, abundantly show that it is far better to be with him." As for instance

"That is best for me, which my heavenly Father's love designs and chooses for my good." I hope I shall never dare to say or think, that he is mistaken, or that I could have chosen better for myself. Many a time hath the wise and good will of God crossed my foolish rebellious will, and afterward I have perceived it was best. It is not an enemy, nor a tyrant, that made me, preserves me, or calls me hence. The more I have tried him, the better I have found him. Had I better obeyed his ruling will, how happy had I been! And is not his disposing and rewarding will as good? Should I not die, till myself or any of my dearest friends would have it, would this rejoice me? O foolish, sinful soul, is it not far better to be at God's choice, than my own, or any man's? "Be of good cheer, then, O my soul! It is thy Father's voice that calls thee hence his voice, that called thee into being, and out of a state of sin and death, and bid thee live unto him; that called thee so often from the grave, forgave thy sins, renewed thy strength, restored thee to the comforts of his house and service, and hath so graciously led thee through this howling wilderness, almost to the sight of the promised land. And wilt thou not willingly go, when such infinite love calls thee? Art thou not desirous of his presence? Art thou afraid to go to him, who is the only cure of

G

thy fears? What was it but this glory, to which he elected thee? Not to the riches and honours of this world, or to the pleasures of the flesh, but chose thee in Christ to an inheritance in glory? If God choose thee to blessedness, refuse it not thyself, nor behave like a refuser."--That is my best state, which my Saviour purchased, and promised as best. As he bought me not with silver and gold, so neither did he live and die to make me rich and great in the world. Who have more of these, than they that have least of Christ? Is it heaven that cost so dear a price as his merits, sacrifice, and intercession? Is that the end of so wonderful a design of grace, and shall I now be unwilling to receive the gift?-That is best for me, for which God's Holy Spirit is preparing me. He is not persuading me from day to day to love the world, but to come off from it, and to set my heart upon things above. And would I now undo all, or cross and frustrate all his operations? Has grace been so long preparing me for glory, and shall I be loth to take possession of it? If I am not willing, I am not yet sufficiently prepared.

III If heaven be not better for me than earth, God's word and ordinances have been all in vain. Surely that is my best, which is the gift of the better covenant; which is secured to me by so many sealed promises; to which I am directed by so many sacred precepts, doctrines, and examples; and for which

I have been called to hear and read, meditate, watch, and pray. Was it fleshly interest, or a longer life of worldly prosperity, which the gospel covenant secured to me; which the sacraments and Spirit sealed to me; which the bible was written to direct me to; which ministers preached to me; which my books were written for; and for which I prayed, and served God? Or was it not for his grace on earth, and glory in heaven? And is it not better for me to have the end of these means, than lose them and my hopes? Why have I used them, if I would not attain their end?— That is my best state, to which all God's fatherly providences tend. All his sweeter mercies and sharper corrections are to make me partaker of his holiness, and lead me to glory in the way in which my Saviour and all his saints have gone before me. "All things work together for the best" to me, by preparing me for that which is best indeed. Both calms and storms are to bring me to this harbour; if I take them but for themselves, and for this present life, I mistake them, unthankfully vilify them, and lose their end, life, and sweetness. Every word and work of God, every day's mercies and changes, look at heaven, and intend eternity. God leads me no other way; if I follow him not, I forsake my hope in forsaking him; if I follow him, shall I be unwilling to be at home, and arrive at the end of all this way?

4. Certainly that is best for me, which God