Sermon 1

2 Peter 1:10. Therefore the rather, Brethren, give diligence to make your Calling and Election sure.

To give you an account why I pitched 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 deemed it most fit 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 has 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 pitched upon this subject: And it is my care in preaching the Word, not to choose 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 knowledge.

I shall not stand long in prefacing: All that I have to do in the managing of those words, are these three things.

1. To show you the scope and dependence 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 dependence 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 Jews (as it was Paul's office to preach to the uncircumcised Gentiles) he wrote his Epistle to the dispersed Jews that were scattered throughout the world, through Pontus, Asia, Cappadocia, Galatia, and Bithynia: from where observe, God's 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 worked the same faith among those scattered Christians; and the Apostle writing to these Jews, he begins his Epistle first by way of salutation (verse 2): Grace and peace be multiplied to you. Second, he writes by way of consolation (verse 4), telling them that they are partakers of the divine nature, that they are called to glory, and shall enjoy all the promises of the Gospel: These are the great supports with which he bears up their hearts and comforts them by. Then third, he proceeds by way of exhortation and direction (verse 5), and that is, that they should give diligence to add grace to grace, that they should make it their [illegible], 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 presses by a double argument. First, considering the benefit shall redound to them, in case they perform this duty to labor to thrive in grace (verse 8): If these things be in you and abound, they shall make you that you shall neither be barren nor unfruitful in the knowledge 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. Second, from the inconvenience that would accrue, in case they should neglect this work (verse 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 will be this evil if you do it not; he brings all home by a practical inference, in the words of my text: Therefore 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 martyrdom by their corrupt glosses. I shall only give you a brief paraphrastic explication, and so come to the observations.

Therefore] That you may see the force of the connection, 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 does so much hurt; not only to deaden your hearts, but darken your comforts, that you can have no clear and comfortable evidence for heaven; Therefore give diligence to make your Calling and Election sure.

Therefore the rather brethren:] that is, Brethren, not in the flesh, but in the faith of Christ, embracing the same faith, keeping to the same head; them the Apostle calls brethren.

Therefore the rather, brethren, give diligence:] The word in the Greek is more emphatic, 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, vigilance, and unweariness of spirit: it should not be a 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 show you what is meant by Calling; then by Election: and then show 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 to 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 knowledge, 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 does purpose within himself, of his own pleasure and will, to bring a certain number of men to salvation by Jesus Christ.

But now, how can it be said, we must make our calling and election sure? Does not the foundation of God stand sure as the Apostle says? 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?

Beloved, when it is said you must make these sure, you must take it in this sense; not to make them sure on God's part, for it cannot be made more sure than it is already; whom he has elected, shall be glorified. But make it sure on your parts; that is, labor to have a real, bottomed, and grounded assurance that you are effectually called, that you are elected by God in his eternal decree, to obtain life and glory by Jesus Christ.

Theologians therefore give this distinction: that there is an assurance of the object, and that is sure enough; for if God has decreed you to glory, that will hold sure forever. 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 persuasion in your own breasts, that you are effectually called, and eternally elected: an assurance in your own apprehension and knowledge.

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 has elected us in Christ (Ephesians 1:4). And if so, what is the reason that calling in my text is put before election?

To this I answer, calling in order of words is placed before election, not as if it were in time before it; but to show that we can never be sure of our election till God has 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 enjoined in these words, Give diligence to make your calling and election sure.

Secondly, here is a strong inducement to enforce you to this duty; and that in the last words, If you do these things you shall never fall.

In the duty enjoined 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 Therefore. 4. Here is the comparison between this duty and all other duties; Therefore the rather: do this rather than all other things in the world. And...

Lastly, here is that loving form of address whereby Peter would gain them to set upon the ready practice of this duty, in that word, Brethren: Therefore, 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 duty, Make sure your election and vocation. Hence note.

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 duty; willingly, or diligently. Note hence,

2. That Christians ought to set about this duty, of making sure their effectual calling and eternal election, with a great deal of diligence.

3. From the motive to this duty; Therefore, Brethren. Therefore? why, considering the evil that comes by slothfulness, and by neglect of improving grace, therefore give diligence. The observation hence is,

3. That seeing much hurt comes by slothfulness 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 duty with others: Therefore the rather, Brethren; that is, rather than do anything do this, to make your calling and election sure. Hence note;

4. That of all employments in the world, you should rather employ yourselves with diligence in making sure of heaven: to make sure that you are effectually called, and eternally elected.

Lastly, from the form of address of Peter; Therefore, Brethren. Note,

5. That when we would fasten exhortation upon others to duty, we should labor to express to them abundance of affection. Here Peter, when he would urge the Jews to a duty, works his way into them by a loving expression, calling them Brethren; Therefore, Brethren, give diligence to make your calling and election sure.

But I should both confound your memory, and cross my usual method, should I speak of these five doctrines thus drawn forth; I had rather than 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 duty generally pressed, and that in these words, Give diligence.

2. The particulars wherein our diligence must be conversant, expressed; and that in two things. First, in making your calling sure. Secondly, in making your election sure.

From the words thus divided, will arise two points of doctrine.

First, from the duty pressed, Give diligence, note,

1. That in all matters of soul concernment, Christians ought to put forth a great deal of diligence.

Secondly, from the particulars wherein this duty of diligence is to be conversant; that is, in making your calling and election sure. Hence observe,

2. That the great diligence of a Christian ought chiefly to be employed 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 endeavors 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 demonstration of it: it appears that in all soul concerns you should put forth a great deal of diligence, by those resemblances that the work belonging to the salvation of the soul is compared to in Scripture.

1. Sometimes the work of Christianity in saving the soul is compared to a race (Hebrews 12:2): "Let us lay aside every weight, and run with patience the race that is set before us." So 1 Corinthians 9:24-25. When you walk in your gardens or galleries, you take no pains; but when you run a race, you labor 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 show what labors and endeavors you must put forth in all employments of the soul.

2. It is compared to wrestling (Ephesians 6:12): "We wrestle not against flesh and blood, but against principalities and powers." And so 2 Timothy 2:5. An allusion to the Olympic games, and public pastimes, when men wrestled before the common multitude, wherein they put forth all their strength and skill to throw each other down. This is to note that Christianity is no slight work, but a wrestling work, wherein a great deal of diligence and labor is to be put forth.

3. It is expressed in Scripture by fighting a battle (2 Timothy 4:7): "We have fought a good fight." And, "As good soldiers you have endured hardness" (2 Timothy 2:3). Now when men are fighting for their lives, what care, and what labor, and what diligence do they put forth to save themselves? And the work of Christianity in the concerns of the soul is set forth by this resemblance.

4. It is compared to one being in an agony (Luke 13:24): "Strive to enter in at the strait gate." The word in the Greek is [illegible]: strive, until you are in an agony, as Christ was. Christ was in an agony in the garden, when he sweat drops of blood. So says Luke: strive, and strive till you are in an agony, that you sweat blood again in the work of your souls. Now put these together — that the work of Christianity is resembled to a race, to a fight, to being in an agony, 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 concern.

Now for the reasons why you must be thus diligent in the matters of Christianity, I shall lay down ten.

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 body (Ecclesiastes 9:10): "Whatever you put your hand to, do it with all your might." And we read (Psalm 127) of men that rise up early, and go to bed late, and eat the bread of carefulness, and all for the body, to sustain it. Now if you must put forth so much diligence, and use so much care to thrive in the body, then much more for the soul. The soul is a more noble piece than the body; and if you must work in your calling, you must much more work out your salvation. If you must labor for earth, you must much more labor for heaven. If you labor to lay up treasure here, you should much more labor to lay up treasure for hereafter. If you work, and toil, and all to find subsistence for a mortal and vile body, you should much more use diligence and take pains for a glorious immortal soul.

Because many have miscarried to all eternity for the want of putting forth diligence in the matters of salvation (Hebrews 12:15): "Looking diligently, lest any fall from the grace of God." Many men did fail of God's 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 (Matthew 25; Luke 13:24). Many have lost heaven by using slight endeavors after heaven. "Strive," says 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 ways of heaven — caused them to fall short and miss it.

3. Because all you can do for your souls is little enough to save them. I may make use of that expression (1 Peter 4:18): "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 are scarcely saved, where shall the ungodly and sinner appear? All the diligence and endeavors you can put forth is little enough — and too little — to save your souls. Ephesians 6:13: "Put on the whole armor 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 as 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 ways of God is little enough to save the soul, and all little enough to keep on a good profession in the ways of grace — when you have done all you can, stand. Proverbs 4:24: "Keep your heart with all diligence," etc.

You should put forth diligence in all matters of soul concernment, because there is a great deal of labor and diligence used against your souls, and against your salvation. As first, by the Devil (1 Peter 5:8): He goes about like a roaring lion, seeking whom he may devour. And in Job 1, when God asked the Devil from where he came, he tells him, I come from compassing the earth to and fro. The Devil is still industrious and indefatigable to damn souls; he went compassing the earth to damn souls. Why (O Beloved) shall the Devil use diligence to damn your soul, and will you use none to save it? Shall he go about compassing the earth to damn you, and will you not stir one foot in ordinances and duties, and all to save that poor soul of yours? Again, as the Devil, so wicked men, they use diligence against the soul also. It is said of the Pharisees (Matthew 23:15), 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 than before. Mark how indefatigable they would be; they would take so great a journey to damn a poor soul. Thus are wicked men. It is said of false teachers (Ephesians 4:14), they lie 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 you not reason in all matters of soul concernment to put forth a great deal of diligence?

Because wicked men put forth a great deal of diligence to damn their own souls, and you yourselves have done so in the days 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 endure the darkness of the night, the coldness of weather, 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 a harlot in the twilight, in the evening tide? Why? Shall wicked men (in the phrase of Habakkuk) weary themselves in vanities, tire out themselves to damn their own souls; and will you do nothing to save your soul? It is 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 will you not put a finger to holiness, put a hand to the ways of God? There is a phrase (Jeremiah 23:10): their whole course is evil, and therefore it is not right. A strange expression! God does 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 will you not with one hand, labor to save your soul? An old father seeing a gentlewoman spend three hours in beholding her face in a glass, to trim herself, when she came down he fell a weeping. Being asked why he wept, he answered, because this woman has spent more hours in a morning to damn herself, than ever I spent in religious duties to save my soul. Alas! many men are more diligent to damn themselves, than many of us are to save our souls; which should strongly engage you to put forth diligence in all matters of soul concernment.

6. Because the more diligent you are, the less busy and operative will the motions of sin and suggestions of Satan be in your spirit. It is the speech of Bernard, By how much the more (says he) the Devil finds a man well employed, by so much the less will he be able to fasten a temptation upon him. The more diligent, the more industrious you are in heaven's way, the less force will the temptation of the Devil have upon you. I remember it was the speech of Mr. Greenham, that when the Devil 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 always well employed; for in my own experience I found this, when the Devil came to tempt me, I would tell the Devil, I am not at leisure to listen to your temptations: and by this means I did resist his assaults. Beloved, tell the Devil 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 Devil never gets advantage of us, but either when we are out of God's way, or idle, or have our hands in some sinful employment; and then the Devil gets power over us. If once you slack in diligence, in this spiritual industry, you do even tempt the Devil to tempt you: you lay yourselves open to a world of sin, and a world of snares. As you know it is with water, while the stream 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 clear; but do but once flag in your diligence, and stand still, and O what a puddle of filth and sin will your heart be! The keys that you keep in your pocket, and use every day, are bright; but keys seldom used, the very rust eats them out. So it is with your graces; not used with diligence, they will soon grow rusty, and decay; the less diligent you are, the more will sin and Satan fasten upon you. Hebrews 6:12. We desire you, says the Apostle, every one of you to show the same diligence: to what? That you be not slothful. As if he should say, if once you slack in diligence, the sin of slothfulness will soon grow upon you. Whereas now, the more diligent you are, the less busy and operative will the suggestions of Satan, and the operations of sin be in your soul. While men sleep, the enemy came and sowed tares (Matthew 13:25). As you know it is with the body, a man that is given to live a sedentary life, a life of sitting — those bodies are more exposed to ill humors (and therefore the life of scholars is a life exposed most to diseases); but those whose livelihoods are in handicraft trades, always in motion and stirring, the motion expels the ill humors, that they cannot seize upon the body. It is so in the soul, the less you act in matters of soul concern, the more spiritual diseases and spiritual infirmities will grow upon you. Whereas the more active and industrious you are, the less power will ill distempers and humors have to seize upon the soul.

7. Because the more diligent you are in matters pertaining to the soul, the nearer resemblance and conformity you carry to Jesus Christ: you read of Christ, that he went about always doing good. And when his father and mother missed him, and went three days sorrowing to seek him, and having found him, asked him, where have you been? Do you not know, says Christ, I was about my father's business? As if he should say, I was not about any evil work, but to glorify my God, and promote the honor of my father: this was my work. And elsewhere he tells us, it was his meat and drink to do the will 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 copy for you to write by?

8. Because the more diligent you are in this employment, the more peace, and the more profit will accrue to your own souls. The more peace will accrue, the more industrious you are (2 Peter 3:14). Be diligent, says the Apostle, for what? That you may be found of Christ in peace without spot, and blameless. So Isaiah 32:17. The work of righteousness is peace, and the effect thereof quietness forever. 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 says (Proverbs 10:4): The hand of the diligent makes rich. I am sure the hand of a diligent Christian, that is industrious in God's ways, will make him rich in grace; when those who are spiritual sluggards, will come to spiritual poverty. So 1 Corinthians 15: Be steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know your labor shall not be in vain 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.

9. Because you have lost more grace in a little time than you can ever regain by all the diligence you can put forth, should you live however 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 however much diligence. Should you pray till you can speak no more; and should you sigh to the breaking of your loins; 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 knowledge by the commission of one sin, which you cannot regain by ten thousand sermons, or doing ten thousand duties. Have you not therefore need of diligence, seeing you have lost so much in so little time, which by all your diligence you will never fully recover?

10. Because the best of you have lived a long time either using diligence to damn yourselves, or else taking no care to save yourselves, one or both; therefore you had need now to set about the work. Beloved, I may say as Seneca did of the heathen, that a great part of man's life passes away in doing evil, the greatest part in doing nothing, the whole of a man's life in doing other things than he should do. And truly so I may say to you, a great [reconstructed: part] of your lives has passed in sinning away your salvation, in taking pains to damn your own souls. And if not so gross, I believe a great part has passed 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 on a journey, who has gone the greatest part of his time out of his way, needs to 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 need to give the more diligence for the time to come.