First, Keason will tell us that when we intend an end, we must use the means ; otherwise the bare intention and desire would suffice, and to the accomplishing of any etfect. we need no more than to will it ;
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wishinj];8 and would in<;s, thougli his hands refuse to labour. But common experience showetli that the end cannot be obtained without a diligent use of the means : Prov. xiii. 4, ' The soul of the sluo:gard desireth, and hath nothini::: but the soul of the diligent shall be made fat;' that is, rewarded with the intended benefit.
Secondly, The business in hand is, whether God's election, calling, or })romise, doth so secure the end to us, as that we need not be so cai'eful in the diligent u.se of means? Such a notion or conceit there may be in the hearts of men, therefore let us attack it a little by these considerations: —
1. God's decree is both of end and means, for all his purposes are executed by fit means. He that hath chosen us to salvation, bringeth it about by the belief of the truth, and sanctification of the Spiiit, 2 Thes, ii. 13 ; and without faith and holiness no man shall see God, and escape condemnation. God had assured Paul that there should be * no loss of any man's life among them, except of the ship,' Acts xxvii. 22. And yet afterwards, ver. 31, Paul telleth them, ' Except these abide in the ship, ye cannot be saved.' How could that assurance given to Paul from God, and Paul's caution to the mariners, stand together? Doth the purpose of God depend upon the uncertain will and actions of men ? I answer — Not as a cause, from whence it receiveth its force and strength ; but as a means, appointed also by God to the execution of his decree. For by the same decree God appointeth the event, what he will do, and the means by which he will have it to be done : and the Lord re- vealing by his word this conjunction of end and means, there is a necessity of duty lying upon man to use these means, and not to expect the end without them. God intended to save all in the ship, and yet the mariners must abide in the ship ; therefore, what God hath joined to- gether, let no man separate. If we separate these things, God doth not change his counsel, but we pervert his order to our own destruction.
2. God, that hath bidden us to believe his promises, hath forbidden us to tempt his providence. Mat. iv. 7. Now we tempt God when we desire him to give an extraordinary proof of his care over us, when ordinary means will serve the turn, or be useful to us.
3. Though the means seem to have no connection with the end, yet, if God hath enjoined them for that end, we must use them. As in the instance of Naaman ; God was resolved to cure him, but Naaman nmst take his prescribed way, though against his own fancy and con- ceit : 2 Kings v. 10, ' Wash in Jordan seven times, and thy flesh shall come again unto thee, and thou shalt be clean ;' compare ver, 13, 'If the prophet had bidden thee to do some great thing,' &c. So John xiii. 6, 7, Peter must submit to be washed, though he could not see the benefit of it. So John ix. 6, 7, the blind man must submit to have his eyes anointed with clay, and wash in the pool of Siloam ; though the clay seemed to put out his eyes, rather than cure them, and tiie pool could not wash away his blindness ; but means appointed by God must be used, whatever improbabilities are apprehended by us.
4. That when God's will is expressly declared concerning the event, yet he will have the means used. As, for instance, 2 Kings xx. 5-7 ;
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God was absolutely resolved to add fifteen years more to Hezekiah's life, yet he must take a lump of fig^s and lay it on the boil ; which })lainly showeth that no promise on God's part, nor assurance on ours, hindereth the use of means. God will work by them, not without them.
5. In spiritual things, assurance of the event is an encouragement to industry, not a pretence to sloth : 1 John ii. 27, 28, ' Ye shall abide in him : and now, little children, abide in him.' The promise of per- severance doth encourage us to use endeavours that we may persevere, and quicken diligence rather than nourish security, or open a gap to carnal liberty : 1 Cor. ix. 26, ' I run not as one that is uncertain.' We are the more earnest, because we are assured the means shall not be uneffectual.
II. Our duty is to stand fast in the faith of Christ and profession of godliness, whatever temptations we have to the contrary. Stand fast being a military word, it alludeth to a soldier's keeping his ground, and is opposed to two things: — (1.) A cowardly flight; (2.) A treacherous revolt.
1. A cowardly flight implieth our being overcome in the evil day, by the many afflictions that befall us for the truth's sake: Eph. vi. 13, ' Wherefore take to you the whole armour of God, that you may be able to withstand in the evil day ; ' that after ye have done all things, ye may stand. Their temptation was the many troubles and persecu- tions tliat befell them, called there ' the evil day.' Their defence lay in ' the whole armour of God,' which is there made of six pieces : — The girdle of truth or sincerity, which is a strength to us as a girdle to the loins ; the breastplate of righteousness, or a holy inclination and desire to perform our duty to God in all things ; and the shield of faith, or a steadfast adhering to the truths of the gospel, whether de- livered in a way of command, promise, or threatening ; the helmet of hope, or a certain and desirous expectation of the promised glory ; the shoe of the preparation of the gospel of peace, which is a readiness to endure all encounters for Christ's sake, who hath made our peace with God ; and the sword of the Spirit, which is the word of God. Now, if we take this armour and use it in our conflicts, what doth it serve for ? To withstand and stand. The first is the act of a soldier, the second is the posture of a conqueror. Here is withstanding till the field be won, and then standing when the day of evil is over. Here we make our way to heaven by conflict and conquest, and hereafter we triumph.