Effectual Calling and Election 2, Sermon 1
SERMON I.
2 PETER 1.10.
Wherefore the rather, Brethren, give diligence to make your Calling and Election ſure.
TO give you an account why I pitch'd upon theſe words, it is briefly thus. Having ſpent ſeventeen Sermons in treating of the Glory of Heaven for the Elect, and of the Torments of Hell for the Reprobate; I deem'd it moſt meet to ſhut up thoſe two Doctrines in the proſecution of this Subject, of the Aſſurance of our Election and Vocation, that ſo if this Doctrine be well improved, you may have eſtabliſhment in your own hearts, that you are freed from the torments of the Damned, and may be confident you ſhall be ſtated into the Glory of Heaven, which God hath provided for all his Saints. And to the end you might have aſſurance, that you ſhall be freed from the one, and ſhall enjoy the other, you muſt make it your work, according to the words of my Text, to make your Calling and Election ſure: Make but that ſure, and you are ſure of Heaven. This is the reaſon why I pitch'd upon this Subject: And it is my care in preaching the Word, not to chuſe thoſe Texts that are moſt for my eaſe in ſtudy, but for your profit in hearing; that ſo one Subject might back another, and one Subject might ſtrengthen another, and being put together, might more ſerve for your edification and knowledg.
I ſhall not ſtand long in Prefacing: All that I have to do in the managing of theſe words, are theſe three things.
1. To ſhew you the ſcope, and dependance of the words.
2. The ſenſe and meaning.
3. To draw out thoſe practical Obſervations which naturally flow from them: And then apply the Obſervations deduced.
For the ſcope and dependance of theſe words: you may diſcern it lies thus: Peter, who is called an Apoſtle of the Circumciſion, that is, an Apoſtle whoſe work and Office it was to preach to the Circumciſed Jewes (as it was Paul's Office to preach to the uncircumciſed Gentiles), he writ this Epiſtle to the diſperſed Jewes, that were ſcattered throughout the world, through Pontus, Aſia, Cappadocia, Galatia and Bythinia: Whence obſerve, Gods people are a ſcattered people. And to them he writes, that though they were perſons living in different places, yet they had the ſame faith: Simon Peter a ſervant and an Apoſtle of Jeſus Chriſt, to them that have obtained like precious faith. So that you ſee, the Spirit of God, where it works in men, though they live in different places, yet they ſhall all believe the ſame Truth, and all receive the ſame Faith: Though different in Language, yet but one God, and one Faith. The Spirit of God wrought the ſame Faith among thoſe ſcattered Chriſtians. And the Apoſtle writing to theſe Jewes, he begins his Epiſtle, firſt by way of Salutation, ver. 2. Grace and peace be multiplied to you. 2. He writes by way of Conſolation, ver. 4. telling them that they are Partakers of the Divine Nature, that they are call'd to Glory, and ſhall enjoy all the Promiſes of the Goſpel: Theſe are the great props with which he bears up their hearts and comforts them by. Then 3. he proceeds by way of Exhortation, and Direction, ver. 5. and that is, that they ſhould give diligence to add grace to grace, that they ſhould make it their foreign, or their main buſineſs for which they are ſent into the world, not only to get grace, but to thrive in grace; and begins with Faith, becauſe this is the foundation or mother grace. And this he preſſeth by a double Argument: Firſt, conſidering the benefit ſhall redound to them, in caſe they perform this duty to labour to thrive in grace, ver. 8. If theſe things be in you and abound, they ſhall make you that you ſhall neither be barren nor unfruitful in the knowledg of the Lord Jeſus. If you make it your work to grow in grace, you ſhall never be a barren or unfruitful people; but you ſhall be growing in grace, and thriving in God ſtill. 2. From the inconvenience that would accrue, in caſe they ſhould neglect this work, ver. 9. He that lacks theſe things, is blind, and cannot ſee afar off; that is, he that lacks theſe graces: if you do not grow in grace, you will be ſo dim ſighted, you will ſo deaden your comforts, and darken your evidences, that you can have no aſſurance you ſhall be ſaved. And then he comes in with a general Exhortation backing all this, that ſeeing there is this good comes by adding grace to grace, and ſeeing there wil be this evil if you do it not, he brings all home by a practical inference, in the words of my Text, Wherefore, Brethren, give all diligence to make your Calling and Election ſure.
The words are not difficult, though indeed they are mangled by the Papiſts, who bring this Text to Martyrdome by their corrupt gloſſes. I ſhall only give you a brief Paraphraſtical Explication, and ſo come to the Obſervations.
Wherefore:] That you may ſee the force of the connexion, it is as much as if the Apoſtle ſhould ſay thus; Seeing there comes ſo great good by growing in grace, and ſeeing the neglect of it doth ſo much hurt, not only to deaden your hearts, but darken your comforts, that you can have no cleer and comfortable evidence for heaven; Therefore give diligence to make your Calling and Election ſure.
Wherefore the rather, brethren:] that is, Brethren, not in the fleſh, but in the faith of Chriſt, imbracing the ſame faith, keeping to the ſame head; them the Apoſtle calls brethren.
Wherefore the rather, brethren, give diligence:] foreign.The word in the Greek is, more emphatical, and ſignifies to do a thing enough, not agere, but ſat agere, not in an overly and careleſs way, but to do a thing with induſtry, vigilancy and unweariedneſs of ſpirit; it ſhould not be matter of conſtraint, but free and voluntary; Give diligence. And the diligence you ſhould uſe is in matters of the ſoul. Give diligence: In what? To make your Calling and Election ſure. Firſt, I muſt ſhew you what is meant by Calling; then by Election; and then ſhew you why Calling is ſet before Election, when in order of time election is before calling.
1. What is meant by Calling; which, that you may underſtand, you muſt know there is a twofold Calling, an external, and an internal Calling.
The External Calling is that general invitation, which by the preaching of the Goſpel, is made unto men, to invite them to come in to Jeſus Chriſt: and moſt in the world are called by this call, both good and bad.
2. The Internal Calling, when the Spirit of God accompanies the outward adminiſtration of the word, to call a man from ignorance to knowledg, and from a ſtate of nature to a ſtate of grace; and of this Calling my Text means. Make your Calling ſure; that is, you that live under the preaching of the Goſpel, be ſure you be called thereby.
Your calling and election:] Election is an act of God, whereby from all eternity he doth purpoſe within himſelf, of his own pleaſure and will, to bring a certain number of men unto ſalvation by Jeſus Chriſt.
But now, how can it be ſaid, We muſt make our calling and election ſure? Doth not the Foundation of God ſtand ſure, as the Apoſtle ſaith? And are not the gifts and calling of God without repentance? How then muſt we make our Election ſure, when all the Decrees of God ſtand ſure?
Anſw. Beloved, when it is ſaid, you muſt make theſe ſure, you muſt take it in this ſenſe; not to make them ſure on Gods part; for it cannot be made more ſure there then it is already; whom he hath elected, ſhall be glorified: But make it ſure on your parts; that is, Labour to have a real, bottom'd, and grounded aſſurance that you are effectually called, that you are elected by God in his eternal Decree, to obtain life and glorie by Jeſus Chriſt.
Divines therefore give this diſtinction; Certitudo Objecti, & certitudo Subjecti.That there is an aſſurance of the Object, and that is ſure enough; for if God hath decreed you to glorie, that will hold ſure for ever. But then, there is a certitude of the Subject, an aſſurance to the perſon that is elected; and that is, when by a reflex act of faith you have a grounded perſwaſion in your own breſts, that you are effectually called, and eternally elected: An aſſurance in your own apprehenſion and knowledg.
Laſtly, Why is Calling here ſet before Election, when in order of time Election is before Calling? You are called in time by the preaching of the Goſpel, you are elected before all time, before the world: Before the foundation of the world was laid he hath elected us in Chriſt, Eph. 1.4. And if ſo, What is the reaſon that Calling in my Text is put before Election?
Anſw. To this I anſwer, Calling in order of words is placed before Election, not as if it were in time before it; but to ſhew, that we can never be ſure of our election, till God hath effectually called us by the preaching of the Goſpel: and therefore Calling is ſet before Election.
Thus I have opened the things moſt material, giving you the ſenſe of the words.
The whole Verſe is made up of two parts. Firſt, Here is a main duty enjoyned; in theſe words, Give diligence to make your calling and election ſure.
Secondly, Here is a ſtrong inducement to inforce you to this duty; and that in the laſt words, If you do theſe things, you ſhall never fall.
In the Duty injoyned there are ſeveral things obſervable:
1. The matter of the duty: To make ſure your election and calling.
2. The manner, how you muſt ſet about this duty; and that is, with diligence: Give diligence.
3. The motive to draw you to it, in the word Wherefore.
4. Here is the compariſon between this duty and all other duties; Wherefore the rather: do this rather then all other things in the world. And
Laſtly, Here is that loving compellation whereby Peter would gain them to ſet upon the ready practice of this dutie, in that word, Brethren; Wherefore Brethren, give diligence to make your calling and election ſure.
From theſe five Parts there are five Points obſervable.
As 1. From the Matter of the dutie. Make ſure your election and vocation. Hence note,
Doct. 1 1. That it is the main and chief duty of a Chriſtian in this life, to make this ſure to his ſoul, that he is effectually called, and eternally elected.
2. From the Manner, how you muſt do this dutie; willingly, or diligently. Note hence,
Doct. 2 2. That Chriſtians ought to ſet about this duty, of making ſure their effectual calling and eternall election, with a great deal of diligence.
3. From the Motive to this dutie; Wherfore Brethren. Wherefore? why, conſidering the evil that comes by ſlothfulneſſe, and by neglect of improving grace, therefore give diligence. The Obſervation hence is,
Doct. 3 3. That ſeeing much hurt comes by ſlothfulneſſe in not improving grace, this ſhould ſtrongly oblige Chriſtians to be the more diligent in all matters of Religion.
4. From the Compariſon of this dutie with others: Wherefore the rather, Brethren; i.e. rather then doe any thing, do this, to make your calling and election ſure: Hence Note,
Doct. 4 4. That of all imployments in the world,you ſhould rather imploy your ſelves with diligence in making ſure of heaven: To make ſure that you are effectually called, and eternally elected.
Laſtly, From the Compellation of Peter; Wherefore, Brethren: Note,
Doct. 5 5. That when we would faſten Exhortations upon others to duty, we ſhould labour to expreſſe to them abundance of Affection. Here Peter, when he would urge the Jews to a dutie, inſinuates into them by a loving expreſſion, calling them Brethren; Wherefore Brethren, give diligence to make your calling and election ſure.
But I ſhould both confound your memorie, and croſſe my uſuall Method, ſhould I ſpeak of theſe five Doctrines thus drawn forth; I had rather then thus mangle the Text, give you the Scope and Subſtance thereof in fewer Doctrines. You may be pleaſed therefore in dividing the words, to draw them into two parts.
1. A dutie generally preſſ'd, and that in theſe words, Give diligence.
2. The particulars wherein our diligence muſt be converſant, expreſſ'd: And that in two things. Firſt, In making your calling ſure. Secondly, In making your election ſure.
From the words thus divided, wil ariſe two Points of Doctrine.
Firſt, From the dutie preſſ'd, Give diligence, Note,
Doct. 1 I. That in all matters of ſoul concernment, Chriſtians ought to put forth a great deal of diligence.
Secondly, From the particulars wherein this dutie of Diligence is to be converſant; that is, in making your Calling and Election ſure. Hence obſerve,
Doct. 2 II. That the great diligence of a Chriſtian ought chiefly to be imployed about this, to make ſure to his ſoul, that he is effectually called, and eternally elected. Theſe are the two Points I ſhall draw from theſe words.
I begin with the firſt, That in all matters of ſoul concernment, Chriſtians ought to put forth a great deal of diligence. In the fifth verſe it is ſaid likewiſe, Give all diligence: as if all your chief endeavours ſhould be about the concernments of your ſoul.
In the managing of this Point, I ſhall lay down the Demonſtrations of it; then the Reaſons; then Apply it.
Firſt, For the Demonſtrations of it: It appears that in all Soul concernments you ſhould put forth a great deal of diligence, by thoſe Reſemblances that the work belonging to the ſalvation of the ſould is compared to in Scripture. As
1. Sometimes the work of Chriſtianity in ſaving the ſoul is compared to a race: Heb. 12.2. Let us lay aſide every weight, and run with patience the race that is ſet before us. So 1 Cor. 9.24, 25. When you walk in your Gardens or Galleries, you take no pains; but when you run a race, you labour and ſtrive hard, and put forth all your ſtrength to attain the end. Why (Beloved) matters about the Soul, they are compared to the running of a race; to ſhew, what labours and endeavours you muſt put forth in all imployments of the Soul.
2. It is compared to wreſtling, Eph. 6.12. We wreſtle not againſt fleſh and bloud, but againſt Principalities and Powers. And ſo 2 Tim. 2.5. An alluſion to the Olympick games, and publick paſtimes, when men wreſtled before the common multitude, wherein they put forth all their ſtrength and skill to throw each other down: To note, that Chriſtianity is no ſlight work, but a wreſtling work, wherein a great deal of diligence and labour is to be put forth.
3. It is expreſſed in Scripture by fighting a Battel; 2 Timoth. 4.7. We have fought a good fight. And, As good Souldiers you have endured hardneſſe, 2 Tim. 2.3. Now when men are fighting for their lives, what care, and what labour, and what diligence do they put forth to ſave themſelves? And the work of Chriſtianity in the concernments of the Soul is ſet forth by this reſemblance.
4. It is compared to one being in an Agonie; Luke 13. ver. 24. Strive to enter in at the ſtrait gate; The word in the Greek is foreign, Strive, till you are in an Agonie, as Chriſt was: Chriſt was in an agonie in the Garden, when he ſweat drops of bloud; So ſaith Luke, Strive, and Strive, and ſtrive till you are in an agonie, that you ſweat bloud again in the work of your ſouls. Now put theſe together, That the work of Chriſtianitie is reſembled to a race, to a fight, to be in an agonie, to wreſtling, wherein men put forth the utmoſt of their ſtrength; the Reſemblance will hold forth this, That you muſt put forth a great deal of diligence in all matters of Soul concernment.
Now for the Reaſons, Why you muſt be thus diligent in the matters of Chriſtianitie. I ſhall lay down Ten.
Reaſ. 1 1. Becauſe diligence is required in all matters concerning the body, therefore much more ſhould you put forth diligence in all matters concerning the Soul. Diligence is required in all matters concerning the Bodie, Eccleſ. 9.10. Whatever thou putteſt thy hand unto, doe it with all thy might. And we read (Pſal. 127.) of men that Riſe up early, and go to bed late, and eat the bread of carefulneſſe, and all for the Bodie, to ſuſtain that. Now if you muſt put forth ſo much diligence, and uſe ſo much care to thrive in the Bodie, then much more for the Soul: The Soul is a more noble piece then the Bodie; and if you muſt work in your Calling, you muſt much more work out your ſalvation: If you muſt labour for earth, you muſt much more labour for heaven: if you labour to laie up treaſure here, you ſhould much more labour to laie up treaſure for hereafter. If you work, and toil, and all to finde ſubſiſtence for a mortall and vile Bodie, you ſhould much more uſe diligence and take pains for a glorious and immortal Soul.
Reaſ. 2 2. Becauſe many have miſcarried to all eternitie, for the want of putting forth diligence in the matters of ſalvation, Heb. 12.15. Looking diligently, leſt any fall from the grace of God. Many men did fail of Gods grace, becauſe they did not look after grace diligently. Why alas, Beloved, how many loſe grace, and loſe Chriſt for want of diligence? The five fooliſh Virgins loſt Chriſt for want of diligence, Mat. 25. Luke 13.24. Many have loſt heaven by uſing ſlight endeavors after heaven. Strive (ſaith Chriſt) to enter in at the ſtrait gate, for many ſhall ſeek to enter in, and ſhall not be able: Their want of diligence, becauſe they only ſought, and did not ſtrive in the wayes of heaven, therefore they fell ſhort, and miſſ'd it.
Reaſ. 3 3. Becauſe all you can do for your ſouls, is little enough for to ſave them. I may make uſe of that expreſſion, 2 Pet. 4.17. The righteous ſhall ſcarcely be ſaved: (though I know it may have reference in ſome ſenſe to outward ſalvation only) yet I may make uſe of it to this purpoſe, that if the righteous ſcarcely be ſaved, where ſhall the ungodly and ſinner appear? All the diligence and endeavors you can put forth, is little enough, and too too little to ſave your ſouls: Epheſ. 6.13. Put on the whole Armour of God, that you may be able to ſtand in the evil day, and when you have done all ſtand. A ſtrange expreſſion! as much if the Apoſtle ſhould ſay, All you can do, is little enough to ſtand: When you have done all to ſtand, you can hardly ſtand; and when you have done all to get grace, you can hardly get grace. And therefore when all the diligence you can put forth in the wayes of God, is little enough to ſave the ſoul; and all little enough to keep on a good profeſſion in the wayes of grace: when you have done all you can, ſtand: Prov. 4.24. Keep thy heart with all diligence, &c.
Reaſ. 4 4. You ſhould put forth diligence in all matters of ſoul concernment, becauſe there is a great deal of labour and diligence uſed againſt your ſouls, and againſt your ſalvation: As firſt, by the Divel, 1 Pet. 5.8. He goes about like a roaring Lyon, ſeeking whom he may devour: And Job 1. when God ask'd the Divel, Whence he came, he tells him, I come from compaſſing the earth to and fro. The Divel is ſtil induſtrious and indefatigable to damn ſouls; he went compaſſing the earth to damn ſouls. Why (O Beloved) ſhall the Divel uſe diligence to damn thy ſoul, and wilt thou uſe none to ſave it? Shall he go about compaſſing the earth to damn thee, and wilt not thou ſtir one foot in Ordinances and Duties, and all to ſave that poor ſoul of thine? Again, as the Divel, ſo wicked men, they uſe diligence againſt the ſoul alſo: Matth. 23.15. It is ſaid of the Phariſees, They would compaſs ſea and land to make one Proſelyte, and when they had made him, they made him twofold more a child of hell then before. Mark how indefatigable they would be; they would take ſo great a journey to damn a poor ſoul? thus are wicked men. Epheſ. 4.14. It is ſaid of falſe Teachers, They lye in wait to deceive; they will be ſo induſtrious, they will lie and watch opportunities. Beloved, look over the world, how induſtrious will your companions be to draw you to ſin, to draw you to the Alehouſe, to draw you to profaneneſs? And therefore ſeeing wicked men uſe diligence to damn your ſouls, have not you reaſon in all matters of ſoul concernment to put forth a great deal of diligence?
Reaſ. 5 5. Becauſe wicked men put forth a great deal of diligence to damn their own ſouls, and you your ſelves have done ſo in the dayes of your unregeneracy. What pains will a Drunkard take to ſit all day and all night at his pots? What pains will a Robber take to indure the darkneſs of the night. the coldneſs of weather, Ut jugulent …omines, ſurgunt de nocte latrones.the danger of being taken, and all to break open a houſe to get a little gain? What diligence will an Adulterer uſe to watch for an Harlot in the twilight, in the evening tide? Why? Shall wicked men (in the phraſe of Habbakuk) weary themſelves in vanities, tire out themſelves to damn their own ſouls; and wilt thou do nothing to ſave thy ſoul? It's ſaid of wicked men, Micah 7.3. They do evil with both hands greedily: A man may ſin with one hand enough to damn him; yet they were ſo eager they would ſin with both. Shall wicked men put forth both hands to ſin, and wilt not thou put a finger to holineſs, put a hand to the wayes of God? you have a phraſe, Jer. 23.10. Their whole courſe is evil, and therefore it is not right: A ſtrange expreſſion! God doth there complain of men, that they were not only wicked, but they were forcibly evil; they were ſtrong in their wickedneſs, and laborious in their profaneneſs: And ſhall wicked men force God to damn them, as it were; ſhall wicked men be violent in a way of ſin, and wilt not thou with one hand, labour to ſave thy ſoul? An old Father ſeeing a Gentlewoman ſpend three hours in beholding her face in a Glaſs, to trim her ſelf, when ſhe came down he fell a weeping; being ask'd why he wept? anſwered, becauſe this woman hath ſpent more hours in a morning to damn her ſelf, then ever I ſpent in Religious duties to ſave my ſoul. Alas! many men are more diligent to damn themſelves, then many of us are to ſave our ſouls; which ſhould ſtrongly engage you to put forth diligence in all matters of ſoul concernment.
Reaſ. 6 6. Becauſe the more diligent thou art, the leſs buſie and operative will the motions of ſin and ſuggeſtions of Satan be in thy Spirit. Quanto magis occupatum Diabolus invenit, tantò minus oecupat. Bern.It is the ſpeech of Bernard, By how much the more (ſaith he) the Divel finds a man well imployed, by ſo much the leſs wil hee be able to faſten a temptation upon him. The more diligent and the more induſtrious you are in heavens way, the leſſe force wil the temptation of the Divel have upon you. I remember it was the ſpeech of Mr. Greenham, That when the Divel tempted a poor ſoul, ſhe came to him for advice to reſiſt the temptation, and he gave her this Anſwer: Never be idle, but be alwaies well imployed; for in my own experience I found this, When the Divel came to tempt me, I would tell the Divel, I am not at leiſure to hearken to thy temptations: and by this means I did reſiſt his aſſaults. Beloved, tell the Divell when he tempts you, you are not at leiſure to lend an ear to his temptations, and then he will never faſten upon you. The Divel never gets advantage of us, but either when we are out of Gods way, or idle, or have our hands in ſome ſinful imployment; and then the Divel gets power over us. If once you ſlack in diligence, in this ſpirituall induſtry, you doe even tempt the Divel to tempt you: you lay your ſelves open to a world of ſin, and a world of ſnares. As you know it is with water, whileſt the ſtreame keeps running, it keeps clear; but let it ſtand ſtill, it breeds frogs and toads, and all manner of filth. So while you keep going, you keep cleare; but doe but once flag in your diligence, and ſtand ſtill, and O what a puddle of filth and ſin will thy heart be! The Keys that you keep in your pocket, and uſe every day, are bright; but keyes ſeldome uſed, the very ruſt eats them out. So it is with your graces; not uſed with diligence, they will ſoon grow ruſtie, and decay; the leſs diligent you are, the more will ſin and Satan faſten upon you. Heb. 6.12. We deſire you, ſaith the Apoſtle, every one of you to ſhew the ſame diligence: to what? that you be not ſlothfull. As if he ſhould ſay, if once you ſlack in diligence, the ſin of ſlothfulneſſe will ſoon grow upon you. Whereas now, the more diligent you are, the leſſe buſie and operative will the ſuggeſtions of Satan, and the operations of ſin be in thy ſoul While men ſlept, the enemy came and ſowed tares, Mat. 13.25. As you know it is with the body, A man that is given to live a Sedentarie life, a life of ſitting, thoſe bodies are more expoſed to ill humors, (And therefore the life of Schollars is a life expoſed moſt to diſeaſes,) but thoſe whoſe livelihoods are in handycraſt trades, alwaies in motion, and ſtirring; the motion expels the ill humors, that they cannot ſeize upon the body. It is ſo in the ſoul, the leſſe you Act in matters of foul concernment, the more ſpiritual diſeaſes and ſpirituall infirmities will grow upon you. Whereas the more active and induſtrious you are, the leſſe power will ill diſtempers and humors have to ſeize upon the ſoul.
Reaſ. 7 7. Becauſe the more diligent you are in matters pertaining to the ſoul, the nearer reſemblance and conformitie you carry to Jeſus Chriſt: you read of Chriſt, that he went about alwaies doing good: And when his father and mother miſt him, and went three daies ſorrowing to ſeek him, and having found him, askt him, where haſt thou been? Wot ye not, ſaith Chriſt, I was about my fathers buſineſſe? As if he ſhould ſay; I was not about any evill work, but to glorifie my God, and promote the honour of my father: this was my work. And elſewhere he tels us, it was his meat and drink to doe the wil of his father: Here was a diligent perſon indeed. Why, the more induſtrious you are, and the more diligent you are in matters of the ſoul, the more like you are to Jeſus Chriſt. And where can there be a better pattern for you to reſemble, or a better Copie for you to write by?
Reaſ. 8 8. Becauſe the more diligent you are in this imployment, the more peace, and the more profit will accrue to your own ſouls. The more peace will accrue, the more induſtrious you are. 2. Pet. 3.14. Be you diligent, ſaith the Apoſtle; for what? that you may be found of Chriſt in peace without ſpot, and blameleſs. So Iſa. 32.17. The work of righteouſneſſe is peace, and the effect thereof quietneſſe for ever. It is not the bare habit, or having of grace, that is peace; but it is the working of it, and being induſtrious in it, and the acting of it in your lives that brings peace to your ſouls. And then it will not only bring peace; but it brings profit alſo. I may ſay as Solomon ſaith; Prov. 10.4. The hand of the diligent maketh rich. I am ſure, the hand of a diligent Chriſtian, that is induſtrious in Gods waies, will make him rich in grace; when thoſe who are ſpirituall ſluggards, will come to ſpirituall povertie. So 1 Cor. 15. laſt, Be ſtedfaſt, unmoveable, alwaies abounding in the work of the Lord, for as much as you know your labour ſhall not be in vaine in the Lord. If then you are induſtrious in the work of grace, it ſhall not be in vain, but you ſhall get by all that you do in the Lord.
Reaſ. 9 9. Becauſe you have loſt more grace in a little time then you can ever regain by all the diligence you can put forth ſhould you live never ſo long. You had all graces once in Adam, but Adam, by one morſel of forbidden fruit loſt all that grace, which you cannot now regain by never ſo much diligence. Should you pray til you can ſpeak no more; and ſhould you ſigh to the breaking of your loyns; ſhould every word be a ſigh, and every ſigh a tear, and every tear a drop of blood, you would never be able to recover that grace which you loſt in Adam; You obliterated the beautiful image of God; You loſt that knowledg by the commiſſion of one ſin, which you cannot regain by ten thouſand Sermons, or doing ten thouſand Duties. Have not you therefore need of diligence, ſeeing you have loſt ſo much in ſo little time, which by all your diligence you will never fully recover?
Reaſ. 10 10. Becauſe the beſt of you have lived a long time either uſing diligence to damn your ſelves, or elſe taking no care to ſave your ſelves, one or both; therefore you had need now to ſet about the work. Beloved, Magna pars vita nihil agen do, maxima malè, tota aliud agendo clabitur. Senec.I may ſay as Seneca did of the heathen, That a great part of mans life doth paſs away in doing evil, the greateſt part in doing nothing, the whole of a mans life in doing other things then he ſhould do. And truly ſo I may ſay to you, A great part of your lives hath paſt in ſinning away your ſalvation, in taking pains to damn your own ſouls; and if not ſo groſs, I believe a great part hath paſt away in doing nothing for your ſalvation; in not praying for ſalvation, in not hearing for ſalvation, in not reading for ſalvation, in not mourning for ſalvation, in doing nothing for heaven: and if it be ſo, that you have thus ſpent your time, you have great cauſe now to put your hand to the work, and to uſe all diligence in matters pertaining to your ſalvation. A man going a journey, that hath gone the greateſt part of his time out of his way, he had need mend his pace when he comes into the right way again: ſo if we have ſpent the moſt part of our time in vain, we had need give the more diligence for the time to come.