Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 2 · Verse 2

Practical Commentary of 1 Peter Volume 2 · Commentary · Chapter 2 · Verse 2

p. 267Verses 2, 3.

Ver. 2. That he no longer should live the rest of his time in the flesh, to the lusts of men: but to the will of God.

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of Wine, revellings, banquetings, and abominable idolatries:

THE Chains of sin are so strong, and so fastened on our Nature, that there is in us no power to break them off, till a mightier and stronger Spirit than our own, come into us. The Spirit of Christ dropt in…o the Soul, makes it able to break through an host, and leap over a Wall, as David speaks of himself furnisht with the strength of his God, Psal. 18. Men's resolutions fall to nothing, and as a Prisoner that offers to escape, and does not, is bound faster, thus usually it is with Men, in their self purposes of forsaking sin, they leave out Christ in the work, and so remain in their Captivity, yea it grows upon them, and while we press them to free themselves and shew not Christ to them, we put them upon an impossiblity, but a look to him makes it feisable and easie. Faith in him, and that love to him, which faith begets, breaks through and surmounts all; its the powerful love of Christ that kills the love of sin, and kindles the love of holiness in the Soul: makes it a willing sharer in his death, and so p. 268a happy partaker of his life: for that always follows and must of necessity as here is added, He that hath suffered in the fl…sh, hath ceased from sin, is crucified and dead to it, but he looses nothing; yea it is his great gain the loss of that deadly life of the flesh for a new spiritual life; a life indeed, living unto God; that is the end why he so dies, that he may thus live, That he no longer should live, &c. and yet live far better, live to the will of God. He that is one with Christ by believing, he is one throughout in Death and Life, as Christ rose, so he that is dead to sin with him through the power of his Death, rises to that new life with him through the power of his Resurrection. And those two are our Sanctification, which, whosoever do partake of Christ, and are found in him, do certainly draw from him. Thus are they joyned, Rom. 6. 11. Likewise reekon you your selves dead indeed to sin, but alive to God, and both through Christ Iesus our Lord.

All they that do really come to Jesus Christ, as they come to him as their Saviour to be cloathed with him and made righteous by him; they come likewise to him as their Sanctifier, to be made new and holy by him, to die and live with him, to follow the Lamb wheresoever he goes, through the hardest sufferings, and Death it self, and this spiritual suffering and dying with him is the universal way of all his followers; They are all Martyrs thus in the cruci…ying of sinful flesh, and so dying for him, and with him; and they may well go cheerfully through, though it bear the unpleasant name of Death; yet as the other Death is (which makes it so little terrible, yea often appears so much desirable to them) so is this the way to a far more excellent and happy life, so that they may pass through it gladly both for the company and end of it; p. 269its with Christ they go into his death, as unto life in his life: Though a Believer might be free upon these terms he would not, no sure: could he be content with that easie life of sin, instead of the Divine Life of Christ? no, he will do thus and not accept of deliverance, that he may obtain (as the Apostle speaks of the Martyrs) a better resurrection. Think on it again, you to whom your sins are dear still, and this life sweet, you are yet far from Christ, and his life.

The Apostle with intent to press this more home, expresses more at large, the nature of the oppo…te estates and lives that he speaks of, so sets before his Christian Brethren. 1. The Dignity of that new life. 2. By a particular reflex upon the former life presses the change. The former life he calls a living, to the lusts of Men; this new spiritual life to the will of God.

The lusts of Men.] Such as are common to the corrupt Nature of Man, such as every Man may find in himself, and perceive in others. The Apostle in the third verse more particularly for further clearness specifies these kind of Men that were most notorious in these lusts, and those kind of lusts that are most notorious in Men. Writing to the dispersed Jews he calls sinful lusts, the will of the Gentiles, as having least controul of contrary light in them; and yet the Jews walked in the same, though they had the Law as a light and rule for the avoiding of them, and implies, that these lusts were unbeseeming even their former condition as Jews; but much more unsuitable to them as now Christians. Some of the grossest of these Lusts he names, meaning all the rest, all the ways of sin, and representing their vileness the more lively, not as some take it, when they hear of such hainous sins, that p. 270lessen the evil of more civil nature by the Comparison, as if freedom from these were a blameless condition, and a change of it needless. No, the Holy Ghost means it just contrary. That we may judge of all sin and of our sinful nature, by our estimate of these sins, that are most dis…rnable and abominable, all sin though not equal in degree, yet is of one nature and originally springing from one root, arising from the same unholy nature of Man, and contrary to the same holy nature and will of God.

So then. 1. These that walk in these high ways of impiety and yet will have the name of Christians, they are the shame of Christians, and the profest enemies of Jesus Christ, and of all others most hateful to him, that seem to have taken on his name for no other end, but to shame and disgrace it, but he shall vindicate himself, and the blot shall rest upon these impudent persons that dare hold up their faces in the Church of God as parts of it, and are indeed nothing but the dishonour of it, spots and blots; that dare own to Worship God as his people and remain unclean, riotous and prophane persons. How suits thy sitting here before the Lord, and thy sitting with vile ungodly Company on the Al…-Bench? How agrees the Word, sounds it well, there goes a drunken Christian, unclean, basely covetous, earthly minded Christian, and the naming of these is not besides the text, but the very words of it, for the Apostle warrants us to take it under the name of Idolatry, and in that name he reckons it to be mortified by a Christian. Col. 3. 5. Mortifie therefore your members which are upon the earth, fornication, unc…e…nness, inordinate affection, evil concupiscence, and coveto…sness, which is Idolatry.

2. But yet men that are some way exempted from p. 271the blot of these foul impieties, may still remain slaves to sin, alive to it, and dead to God, living to the Lusts of Men, and not to the Will of God, pleasing others and themselves, displeasing him. And the smoothest, best bred, and most moralized Natural is in this base thraldom. And the more miserable that he dreams of liberty in the midst of his chains, thinks himself gay by looking on those that wallow in gross prophaneness, takes measure of himself, by the most crooked lives of ungodly men about him, and so thinks himself very streight; but lays not the streight Rule of the Will of God to his Ways and Heart, which if he did, he would then discover much crookedness in his ways, and much more in his heart, that now he sees not, but takes it for square and even.

Therefore I advise and desire you to look more narrowly to your selves in this, and see whether you be not still living to your own Lusts and Wills instead of God, seeking in all your ways to advance and please your selves and not him: is not the bent of your hearts set that way, do not your whole Desires and Endeavours run in that Channel, how you and yours may be some body, and you may have where withal to serve the flesh, and to be accounted of, and respected amongst men? and if we trace it home, all a man's honouring and pleasing of others tends to, and ends in pleasing of himself, it resolves in that, and is it not so meant by him, he pleases men either that he may gain by them, or be respected by them, or something that is still pleasing to himself may be the return of it: So Self is the grand Idol for which all other heart-idolatries are committed. And indeed in the unrenewed Heart there is no … of them. Oh! what multitu…es, what heap…, … the Wa…l were digg'd through, and the light p. 272of God going before us, and leading us in to see them? The Natural Motion and Way of the Natural Heart is no other, but still secking out new inventions, a forge of new Gods, still either forming them to it self, or worshipping these it hath already framed, committing Spiritual Fornication from God with the Creature, and multiplying Lovers every where as it is tempted: As the Lord complains of his People, upon every Hill, and under every green Tree.

You will not believe thus much ill of your selves, will not be convinc'd of this unpleasant but necessary Truth, and this is a part of our self-pleasing, that we please our selves in this, that we will not see it, not in our callings and ordinary ways, not in our religious Exercises, for in these we naturally aim at nothing, but our selves, either our Reputation, or at best our own Safety and Peace, either to stop the cry of Conscience in present, or escape the Wrath that is to come, but not in a Spiritual regard of the Will of God, and out of pure love to himself, for himself, yet thus it should be, and that love the divine Fire in all our Sacrifices. The carnal mind is in the dark, and sees not its vileness in living to it self, will not confess it to be so; but when God comes into the Soul, he lets it see it self, and all its idols and idolatries, and forces it to abhor and loath it self for all its abominations; and having discovered its filthiness to it self, then purges and cleanses it for himself from all its filthiness, and from all its idols according to his promise, and comes in and takes possession of it for himself, enthrones himself in the Heart, and its never right nor happy till that be done.

But to the Will of God.] We readily take any little slight change for true conversion, but we may see here p. 273that we mistake it, it doth not barely knock off some obvious apparent enormities; but casts all in a new mould, alters the whole frame of the Heart and Life, kills a Man, and makes him alive again, and this new life contrary to the old: for the change is made with that intent, that he live no longer to the lusts of men, but to the Will of God.

He is now indeed a new Creature, new Judgement and Thoughts of things, and so accordingly, new Desires and Affections, and answerable to those new Actions, old things past away, and dead, and all things become new.foreign.

Politick men have observ'd it, that in States, if alterations must be, it is better to alter many things, than a few. And Physicians have the same remark for on…s habitude and custom for bodily health upon the same ground; because things do so relate one to another, that except they be adapted and suited together in the change, it availes not: yea, it sometimes proves the worse in the whole, though a few things in particular seem to be bettered. Thus half Reformations in a Christian, turn to his prejudice, its only best to be throughout, and to give up with all Idols, and not to live one half to himself and the World, and as it were, another half to God; for that is but falsely so, in reality it cannot be: but the way is to make an heap of all, to have all sacrificed together, and to live to no lust, but altogether, and only to God. Thus it must be, there is no Monster in the new Creation, half a new Creature, either all, or not at all. We have to deal with the Maker and the Searcher of the Heart in this turn, and he will have nothing unless he have the Heart, and none of that ne… ther, unless he have it all; If thou pass over into his Kingdom, and become his Subject, thou must p. 274have him for thy only Soveraign. Loyalty can admit no rivality, and least of all the highest, and best of all. If Christ be thy King,Omnisque potestas impatiens cons…rtis. then his Laws and Scepter must rule all in thee, thou must now acknowledge no forreign power, that will be treason.

And if he be thy Husband thou must renounce all others? wilt thou provoke him to Jealousie; yea beware how thou givest a thought or look of thy affection any other way, for he will spy it, and will not endure it. The Title of a Husband is as strict and tender, as the other of a King.

Its only best to be thus, thy great advantage, and happiness to be thus entirely freed from so many tyrannous base Lord's and now subject only to one, and he so great and withal so gracious and sweet a King, the Prince of Peace; thou wast hurried before and rack't with the very multitude of them, thy Lusts so many cruel task masters over thee, they gave thee no rest, and the work they set thee to, was base and slavish; more than the burdens, and pots, and toyling in the Clay of Egypt, held to work in the Earth, to pain and to soyl and soul thy self with their drudg… ry.

Now thou hast but one to serve, and that's a great ease, and its no slavery, but true honour to serve so excellent a Lord and in so high services: for he puts thee upon nothing, but what is neat and what is honourable, thou art as a Vessel of honour in his House for his best employments, now thou art not at pain to please this person and others, to vex thy self to gain Men, to study their approbation and honours, nor to keep to thine own lusts and observe their mind. None but thy God to please in all, and so he be pleased, maist disregard who be displeased; his will is not fickle and changing p. 275as mens are, and thine own; he hath told thee what he likes and desires, and alters not: so now thou knowest whom thou hast to do withal, and what to do, whom to please, and what will please him, and this cannot but much settle thy mind, and put thee to ease, and thou maist say heartily, as rejoycing in the change of so many for one, and such, for such a one, as the Church says, Isa. 26 13. O Lord our God, other Lords beside thee have had dominion over me, but now by thee only will I make mention of thy name, now none but thy self, not so much as the name of them any more, away with them, through thy Grace thou only shalt be my God. It cannot endure any thing be named with thee.

Now that it may be thus, that we may wholly live to the will of God, we must know his will what it is: Persons grosly ignorant of God and of his will, cannot live to him; we cannot have fellowship with him, and walk in darkness, for he is light. This takes off a great many amongst us that have not so much as a common Notion of the Will of God; but besides, that Knowledge, which is a part, and (I may say) the first part, of the renewed Image of God, is not a Natural Knowledge of Spiritual Things, meerly attained by human teaching or industry; but its a beam of God's own, issuing from himself, both enlightening and enlivening the whole Soul, gains the affection and stirs to action: and so indeed it acts, and increases by acting: for the more we walk according to that of the Will of God which we know, the more we shall be advanced to know more: that is the real proving what is his good, and holy, and acceptable will. Rom 12. 2. so says Christ, if any will do the Will of my Father, he shall know of the Doctrine; our lying off from the lively p. 276use of known Truth, keeps us low in the Knowledge of God and Communion with him.

2. So then upon that Knowledge of God's, Will where it is Spiritual and from himself, follows the suiting of the Heart with it, the affections taking the stamp of it, and agreeing with it, receiving the Truth in the love of it, the Heart transformed into it, and now not driven to obedience violently, but sweetly moving to it, by love within the Heart framed to the love of God, and so of his Will.

3. As Divine Knowledge begets this affection, so this affection will bring forth action, real obedience. For these three are inseparably linkt and dependant on the product of another in this way, the affection is not blind but flowing from knowledge, nor actual obedience constrained, but flowing from affection; and the affection is not idle, seeing it brings forth obedience, nor the knowledge dead, seeing it begets affection.

Thus the renewed, the living Christian is all for God, a sacrifice entirely offer'd up to God, and a living sacrifice lives to God. Takes no more notice of his own carnal will, hath renounc't that to embrace the holy will of God, and therefore, though there is a contrary Law and will in him, yet he does not acknowledge it, but only the Law of Christ as now establisht in him, that Law of Love, by which he is sweetly and willingly led. Real Obedience consults not now in his ways with Flesh and Blood what will please them, but only enquires what will please his God, and knowing his mind, thus resolves to demur no more, nor to ask consent of any other, that he will do, and its reason enough to him, my Lord will's it, therefore in his strength I will do it, for now I live to his will; it is my Life to study and obey it.

p. 277Now we know what is the true Character of the redeemed of Christ, that they are freed from the service of themselves and of the World, yea dead to it, and have no Life but for God, as all his.

Let this then be our study and ambition to attain this, and to grow in it, to be daily further freed from all other ways, and desires, and more wholly addicted to the will of our God, displeased when we find any thing else stir or move within us, but that, that he Spring of our Motion in every work.

1. Because we know his Soveraign Will, and most justly so, is the Glory of his Name, therefore not to rest till this be set up in our view as our end in all, and to count all our plausible doings as hateful (as indeed they are) that are not aimed at this end, yea endeavouring to have it as much frequent and express before us as we can attain, still our eye on the mark, throwing away, yea undoing our own interest, not seeking our selves in any thing but him in all.

2. As living to his will in the end of all; so in all the way to every step of it. For we cannot attain his end but in his way, nor can we intend it without a resignation of the way to his prescript, taking all our directions from him, how we shall honour him in all. The Soul that lives to him hath enough not only to make any thing warrantable but amiable, to seek his will, and not only does it, but delights to do it, that's to live to him, to find it our life; as we speak of a work wherein Men do most, and with most deligh employ themselves. In that such a lust be Crucified, is it thy will Lord? then no more advising, no more delay, how dear soever that was when I lived to it, it is now as hateful: seeing I live to thee, who it thou hatest. Wilt thou have me …orget an injury though a great one, p. 278and love the person that hath wronged me? While I lived to my self and my passions this had been hard. But now how sweet is it, seeing I live to thee, and am glad to be put upon things most opposite to my corrupt heart, glad to trample upon my own will, to follow thine; and this I daily aspire to and aim at, to have no will of my own, but that thine be in me, that I may live to thee, as one with thee, and thou my rule and delight. Yea not to use the very natural comforts of my Life but for thee, to eat, and drink, and sleep for thee, and not to please my self but to be enabled to serve and please thee, to make one offering of my self and all my actions to thee my Lord.

Oh! its the only sweet life to be living thus, and daily learning to live more fully thus, it is Heaven this, a little scantling of it here, and a pledge of whole Heaven; this is indeed the life of Christ, not only like his, but one with his; it is his Spirit, his Life derived into the Soul. And therefore both the most excellent and certainly most permanent, for he dieth no more, and therefore this his Life cannot be extinguisht, hence is the perseverance of the Saints: Because being one Life with Christ, alive unto God, one for all for ever.

True the former custome of sin would plead old possession with grace, and this the Apostle implies here that because formerly we lived to our Lusts, they will urge that, but he teaches us to beat it directly back on them, and turn the edge of it as most strong reason against them, true you had so long time of us, the more is our sorrow and shame, and the more reason that it be no longer so.

The rest of this time in the flesh,] That is, in this body, not to be spent as the foregoing, in living to the flesh p. 279that is the corrupt Lusts of it, and the common ways of the World: But as often as he looks back on that to find it as a spur in his side, to be the more earnest and more wholly busied in living much to God, having lived so long contrary to him, in living to the flesh, the past may suffice. there is a Lyptote in that, meaning much more than he expresses: it's enough, Oh! too much to have lived so long so miserable a Life.

Now says the Christian, Oh! corrupt Lusts and deluding World! look for no more, I have served you too long, the rest whatsoever it is, must be to my Lord, to live to him by whom I live: and ashamed and grieved I am, I was so long in beginning; so much past, it may be the most of my short race past before I took notice of God or looked towards him. Oh! how have I lost, and worse than lost all my by past Days? Now had I the advantages and abilities of many Men, and were I to live many Ages, all should be to live to my God, and honour him; and what strength I have, and what time I shall have, through his grace, shall be wholly his. And when any Christian hath thus resolved, that his intended Life being so imperfect, and the time so short, the poorness of the offer would break his heart; were there not an Eternity before him, wherein he shall live to his God and in him without blemish and without end.

Spiritual things once being discerned by a spiritual light, the whole Soul is carried after tem, and the ways of holiness are never truly sweet, till they be thoroughly embrac't, and a full renouncement of all that is contrary to them.

All their former ways of wandring from God, are very hateful to a Christian, that is indee… returned, and p. 280brought home: And those most of all hateful, wherein they have most wandered and most delighted A sight of Christ gains the Heart, makes it break from all intanglements of its own lusts, and of the prophane World about it. And these are the two things the Apostle here aims at, exhorting Christians to the study of newness of life, and shewing the necessity of it. That they cannot be Christians without it; he opposes their new estate and engagement to the old customs of their former condition, and to the continuing custom and conceit of the ungodly World, that against both they maintain that rank and dignity to which now they are called, and in a holy disdain of both, walk as the redeemed of the Lord. Their own former custom he speaks to, v. 2, 3. and to the custom and opinion of the World, v. 4. and both these will set strong upon a Man, especially while he is yet weak and newly entered into that new estate.

1. His old acquaintance, his wonted lusts will not sail to bestir themselves to accuse him in their most obliging familiar way, and represent their long continued friendship; but the Christian following the Principles of his new being, will not entertain any long discourse with them, but cut them short, tell them that the change he hath made, he avows and finds, it so happy, that these former delights may put off hopes of regaining him. No, though they dress themselves in their best array, and put on all their Ornaments, and say as that known word of that Cour…isan, I am the same I was, The Christian will answer as he did, I am not the same I was. And not only thus will he turn off the Plea of former acquaintance that sin makes, but turn it back upon it, as in his present thoughts making much against it; the longer I was so deluded, the more reason p. 281now that I be wiser, the more time so mispent; the more pressing necessity of redeeming it. Oh! I have too long lived in that vile slavery, all was but husks I fed on; I was laying out my money for that which was no bread, and my labour for that which satisfied not. Now I am on the pursuit of a good that I am sure will satisfie, will fill t…e largest desires of my Soul, and shall I be sparing and slack, or shall any thing call me off from it. Let it not be, I that took so much pains early and late to serve and sacrifice to so base a G…d; shall I not now live more to my new Lord, the living God, and sacrifice my time and strength, and my whole self to him?

And this is still the regret of the sensible Christian, that he cannot attain to that unwearied diligence, and that strong bent of affection in seeking communion with God, and living to him, that sometimes he had for the service of sin, wonders that it should be thus with him, not to equal, that which it were, so reasonable that he should so far exceed.

It is beyond expression, a thing to be lamented, that so small a number of Men regard God the Author of their Being, and live not to him in whom they live; returning that being and life they have, and all their enjoyments as is due to him, from whom they all flow; and then how pittiful is it, that the small number that is thus minded, minds it so remisly and coldly; and is so far outstript by the Children of this World, that they follow painted follies and lies with more eagerness and industry, than the Children of Wisdom do that certain and solid blessedness that they seek after.Plus illi ad vanitatem quam nos ad veritatem. Strange that men should do so much violence one to another, and to themselves in body and mind for trifles and chaff: and so little to be found of p. 282that allowed and commanded violence for a Kingdom, and such a Kingdom that cannot be shaken, a word too high for all the Monarchies on this side of the Sun.

And should not our diligence and violence in this so worthy a design be so much the greater, the later we begin to it. They tell it of Caesar, that when he past into Spain, meeting there with Alexander's Statue it occasioned that he wept, considering that he was up so much more early, having performed so many conquests in those years, wherein he thought he had done nothing, and was but yet a beginning. Truly it will be a sad thought to a really renewed mind to look back on the flower of youth and strength as lost in vanity, if not in gross prophaneness, yet in self-serving and self-pleasing, and in ignorance and neglect of God. And perceiving their short day so far spent ere they set out, will account years precious, and make the more hast, and desire with holy David, enlarged hearts to run the way of God's commandments; will study to live much in a little time; having lived all the past time to no purpose, none now to spare upon the lusts and ways of the flesh, and vain societies and visits; yea, will be rescuing all they can from their very necessary Affairs, for that which is more necessary than all other necessities, that one thing needful, to learn the Will of our God, and live to it; this is our Business, our high Calling, the main and excellent of all our Employments.

Not that we are to cast off our particular Callings, our due diligence in them: for that will prove a snare, and involve a Person in things more opposite to godliness. But certainly this living to God requires, 1. A fit measuring of thy own ability for affairs, and as far as thou canst chuse, …itting thy load to thy shoulders, p. 283not surcharging thy self with it; overburden of businesses either by the greatness or multitude of them, will not fail to entangle thee and depress thy mind, and will hold it so down that thou shalt not find it possible to walk upright and look upwards with that freedom and frequency that becomes Heirs of Heaven.

2. The measure of thy affairs being adapted, look to thy affection in them, that it be regulated too; thy heart may be engaged in thy little business as much, if thou watch it not, a Man may drown in a little brook or pool as well as in a great river, if he be down and plunge himself into it, and put his head under water. Some care thou must have▪ that thou maist not care, these things that are thorns indeed, thou must make a hedge of them, to keep out those tentations that accompany floth, and extream want that waits on it: but let them be the hedge; suffer them not to grow within the Garden: though they increase set not thy heart on them, nor them in thy heart. That place is due to another; is made to be the Garden of thy beloved Lord, made for the best plants and flowers: and there they ought to grow; The love of God, and Faith, and Meekness, and the other fragrant Graces of the Spirit: and know that this is no common nor easie matter to keep the heart disingaged in the midst of affairs, that still it be reserved for him whose right it is.

3. Not only labour to keep thy mind Spiritual in it self, but by it, put a spiritual stamp even upon thy temporal employments: And so thou shalt live to God not only without prejudice of thy Calling, but even in it, and shall converse with him in thy Shop, or in the Field, or in thy Journey, doing all in obedience to him p. 284and offering all, and thy self withal as a sacrifice to him: thou st…ll with him, and he still with thee in all. This is to live to the will of God indeed, to follow his direction, and intend his glory in all: thus the wife in the very exercise of her house, and the husband in his aff…irs abroad, may be living to God: raising their low employments to a high quality this way, Lord, even this mean work I do for thee, complying with thy will who hast put me in this Station, and given me this task: thy will be done. Lord I offer up even this work to thee, accept of me and of my desire to obey thee: in all, and as in their work, so in their refreshments, and rest, all for him, whether you eat or drink doing all for this reason, because it is his will and for this end, that he may have glory, bending the use of all our strength and all his mercies that way, setting this mark on all our designs and ways, this for the glory of my God, and this further for his glory, so from one thing to another throughout our life. This is the art of keeping the heart spiritual in all affairs, yea of spiritualizing the affairs themselves in their use, that in themselves are earthly. This the Elixir that turns lower mettal into gold, the mean actions of this life in a Christians hands into obedience and holy offering unto God.

And were we acquainted with the way of intermixing holy thoughts, ejaculatory eyings of God, in our ordinary ways, it would keep the heart in a sweet temper all the day long, and have an excellent influence into all our ordinary actions and holy performances, at those times when we apply our selves solemnly to them; our hearts would be near them, not so far off to seek, and call in, as usually they are through the neglect of this. This were to walk with God p. 285indeed, to go all the day long as in our Fathers hand, whereas without this our praying morning and evening looks but as a formal visit, not delighting in that constant converse which yet is our happiness, and honour, and makes all estates sweet. This would refresh us in the hardest Labour, as they that carry the spices from Arabia are refresht with the smell of them in their Journey, and some observe, that it keeps their strength and frees them from fainting.

If you would then live to God indeed, be not satisfied without the constant regard of him, and whosoever hath attained most of it, study it yet more to set the Lord always before you, as David professeth and then shall you have that comfort that he adds; …e shall be still at your right hand that you shall not be moved.

And you that are yet to begin to this, think what his patience is, that after you have fitten so many calls, you may yet begin to seek him, and live to him; and then consider if you still despise all this goodness, how soon it may be otherwise, you may be past the reach of this Call, and may not begin, but be cut off for ever from the hopes of it. Oh, how sad an Estate! and the more, by the remembrance of these flighted offers and invitations? will you then yet return, you that would share in Christ? let go these lusts to which you have hitherto lived, and embrace him, and in him there is Spirit and Life for you, he shall enable you to live this heavenly life to the will of God, his God, and your God, and his Father, and your Father Oh! delay no longer this happy change, how soon may that puff of breath that is in thy Nostrils, that hearest this, be extinguisht? and art thou willing to dye in thy sins, rather than that they dye before thee, thinkest p. 286thou it a pain to live to the will of God? sure it will be more pain to lie under his eternal wrath. Oh! thou knowest not how sweet they find it, that have tryed it; or thinkest thou I will afterwards? who can make thee sure either of that afterwards, or of that will, if but afterwards? why not now presently, without further advisement, hast thou not served sin long enough, may not the time past in that service serve, is it not too much? wouldest thou only live unto God, as little time as may be, and think the dregs of thy life good enough for him? what ingratitude and gross folly is this; yea though thou wert sure of coming in to him, and being accepted, yet if thou knowest him in any measure, thou wouldest not think it a priviledge to defer it, but willingly chuse to be free from the World and thy Lusts to be forthwithal his, and wouldest with David, make hast and not delay to keep his righteous Iudgments: all the time thou livest without him, what a filthy wretched life is it, if life it can be called that is without him: to live to sin is to live still in a dungeon, but to live to the will of God, is to walk in liberty and light, to walk by light unto light, by the beginnings of it to the fullness of it, that is in his presence.