The Parable of the Kingdom of Heaven, Treatise · Verse 3, 4
Vers. 3, 4. They that were foolish took their Lamps, and took no Oyle with them. But the wise took Oyle in their Vessels with their Lamps.
By Lamps we are to understand Temple Light, viz. Divine knowledge and spiritual Gifts, as hath been proved in the Exposition of the first verse, Whereby our Saviour did Mystically and Metaphorically shew, That the foolish Virgins had a form of Godliness.
By Oyle in their Lamps is mean that shining outward profession of Christ, which went out at last, vers. 8. Give us of your Oyle for our Lamps are gone out. The Light of the knowledge of Christ and of the Prophecies and of the Mysteries of his Kingdom and Coming, which shined in the Profession they made, and in the Witness and Testimony that they had born for Christ against Antichrist, withered away and died; And all their common Gifts and Graces faded and failed; And they all fell away like the stony ground hearers, Luke 13.8. Who believe for a time, but in Time of Temptation fall away.
By Oyle in the Wise Virgins Vessels we are to understand Jesus Christ, and the spirit of Christ and the sanctifying knowledge of Christ, and the saving grace of the Lord Jesus Christ in their hearts and in their souls. For their souls are Vessels of Mercy prepared for Glory, Rom 9.23, 24. And their Mystical and spiritual Oyle is the Unction of the Holy ONE, which they have received, 1 John 2.20, 27. Whereby our Saviour did figuratively and Mystically shew That the Wise Virgins had the power of Godliness. And in this part of the Parable of the Kingdom of Heaven, Christ declares and testifies, That they are foolish Virgins, who rest satisfied and content themselves with the form of Godliness without the power of Godliness; who have Lamps but no Oyle.
2. That they are wise Virgins who have both Lamps and Oyle in their Vessels (to wit, Christ and his Spirit and his Grace in their hearts) having both the Form and Power of Godliness.
Meditation. It's not the Lamp-light of Profession and the Form of Godliness; but the Oyle of Grace, and Sanctification, even the Power of Godliness in heart and Life, that will put the Denomination of, and distinction between wise and foolish Virgin Professors in the last dayes.
Though this be very clear and plain b… what hath been already said, in this Exposition; yet because I do think it may be profitable, first, for the Conviction of some formal Professors, who are foolish Virgins, especially sinners in Sion, unconverted Church-members. And 2. For the Edification and Establishment of Sanctified Believers in the visible constituted Churches of Christ, especially weak Christians: I am therefore willing (through Divine Assistance) to treat more largely of the Form and power of Godliness, (and therein to demonstrate the Wisdom and folly of Virgin Professors) than I shall do of some other things held forth in this Parable, which I judge less necessary to inlarge upon.
That which I shall offer to Consideration touching the Form and Power of Godliness doth consist in these three following Propositions.
1. There is the Form of Godliness and the power of Godliness. All the Virgins had burning and shining Lamps, and some of them had Oyle in their Vessels with their Lamps, vers. 3.
2. The form of Godliness may be where the Power of Godliness is not. The foolish Virgins took their Lamps, but took no Oyle with them, vers. 3. to wit in their Vessels, that is, They had the form of Godliness in their Profession, but they wanted the power of Godliness in their hearts and Conversation.
3. That some Virgin Professors in the Churches of Saints having the form of Godliness will deny the power thereof in the last dayes, of whom the Apostle spake expresly and foretold, 2 Tim. 3.5.
Touching the first Proposition, foreign signifies any form, or kind of Worship, or Godliness; and having no Article joyned with it, it doth not signifie this, that, or the form of Godliness properly, or strictly; but indefinitely, any form, and every form of Godliness, and consequently the form of Godliness.
There are divers forms of Religion wherein men worship and serve God according to the different apprehensions and perswasions of persons professing Godliness; whereof some, yea several are of mans devising, Matth. 15.8, 9. compared with Col. 2.20, 22, 23. But, there is a form of Godliness, which is of Gods own Institution under the Gospel, wherein Men ought to worship God in Spirit and Truth, John 4.23, 24. according to his own appointments, Psal. 3.3.16.
The Form of Godliness (of Gods own appointment) consists in the External religious performance of all those Evangelical Duties which he hath Commanded us in his holy Word, Ezek. 43.10, 11. according as he hath commanded, wherein persons seem to be religious and Godly. Formal Professors do perform those religious Duties 1. From a principle of self which is the common and highest principle that formal Professors and Hypocrites are acted by in the Worship of God. They pray for themselves, fast and mourn for themselves and live to themselves, Zech. 7.4, 5, 6. Self-love, self-seeking, self-confidence, self-dependance, self-sufficiency, self-righteousness, and self-salvation is the frame and End of a formal professor. Self is the Spring and main principle of all he doth in his Religion, Hosea 10.1, 2. Israel is an empty Vine, He brings forth fruit unto himself.
2. From a principle of Tradition which they have received from their Fathers by custome and Education; So did the Apostle Paul Worship God before his Conversion, being zealous of the Traditions of his Fathers, Gal. 1.14, 15. I profited in the Jews Religion above many— Being more exceedingly zealous of the Traditions of my Fathers. Thus many formal Professors now worship God after the Traditions and Customs of their Fathers and Teachers, as the Scribes and Pharisees did, whom Christ reprehended Mark 7. 8, 9, 13. Ye hold the Tradition of men, and in vain did they worship God, making the word and Commandments of God of none effect by their Traditions. Jer. 7.18. & 44.16, 17. The Children gather wood and the Fathers kindle the Fire, and the Women knead their Dough to make Cakes to the Queen of Heaven and to pour out drink offerings unto other Gods, that they may provoke me to anger.—As for the word that thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee —But we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven, and to pour out drink-offerings unto her, as we have done, we and our Fathers, our Kings and our Princes in the Cities of Judah, and in the streets of Jerusalem: for then had we plenty of Victuals, and were well, and saw no evil.
3. From a principle of fear; legal fear, (to wit, the fear of hell, wrath or Curse, &c.) causeth many professors, to pray, hear Sermons, perform holy duties, and to partake of Gods Ordinances; Also a servile fear of the Anger and displeasure of men, causeth many Children and Servants to Worship God formally, and they seem to be Religious because they are afraid to anger and displease their Godly Parents, Masters, or some other Godly Relations; And that their fear of God is taught by the Commandments of men, Isa. 29.13. And thereby they are made conformable unto the External parts of Gods Worship, and attain unto a Form of Godliness; yet are without the power thereof.
4. From a Principle of superstition many are like the Idolaters of Athens, who worshipped the unknown God, Acts 17.22, 23. they were very superstitious in their Will-worship of God. The Zeal and Superstition of the Scribes and Pharisees made them so formal in their legal Ceremonial worship of God, Luk. 18.12. I fast twice a week, &c. and Rom. 10.2. Many of the Jews being zealous in their Devotion, but wanting knowledge, worshipped God according to the superstitious Inventions of men, which things saith the Apostle have indeed a shew of wisdom in will-worship, Col. 2.20, 23. And do make formal professors subject to ordinances of God after the Commandments and Doctrines of men.
This may suffice to evince and demonstrate That there is a form of Godliness. And indeed none can Externally worship God without some form of Godliness, wherein Persons do seem to be Religious and may seem to be like God in Holiness and Righteousness both in Worship and Conversation in some measure.
As there is the Form of Godliness, so there is the power of Godliness. The Power of Godliness consists, 1. In the truth of Grace. 2. In the lively Acts and Exercise of Grace. and 3. In the Growth and perfection of Grace.
The power of Godliness consists first, in the truth of Grace. In whatsoever form of Religion any professors worship God; yea though that External form be ordained of God, instituted by Jesus Christ and practised by the Apostles, Churches and Saints; yet for all this without the Truth of Grace, they are void of the power of Godliness. And therefore the primitive Saints did not only receive the Ordinances but the Truth of Grace also by the Ministry of the Apostles in the Dispensation of the Gospel, Col. 1.4, 5, 6, 7, 8. And knew the Grace of God in Truth.
True Grace is the incorruptible seed of the New Birth, 1 Pet. 1.23. and of the Kingdom of God in the hearts of Believers, Mat. 13.31, 32. which Kingdom of God within us, Luke 17.21. is not in Word only, but in power and in the holy Spirit, 1 Cor. 4.20. & 1 Thes. 1.4, 5.
Now the Power of Godliness doth demonstrate it self by true saving sanctifying Grace, 1. In denying all ungodliness. 2. In living soberly, righteously and Godly in this present evil World, Tit. 2.11, 12. This is the constant frame of a Believers heart. He would not sin, he hates all sin; He would be holy, he loves holiness, and desires to be more holy, Rom. 7.15, 16, 19, 20, 21, 22.
Secondly, The power of Godliness doth consist in the lively Acts and Exercise of Grace; as the form of Godliness appears in the frequent Exercise of holy Duties, so doth the power of Godliness appear in the lively Acts and Exercise of holy Graces, to wit, in the life and lively work of faith, 2 Thes. 1.11, 12. Also in the labour of fervent love, 1 Pet. 1.22. Bearing all things, enduring all things with all Brotherly kindness, Rom. 13.4, 7. & Heb. 6.10. Likewise in the constant exercise of Patience, humility, meekness, and self denyal, taking up the Cross daily, bearing it patiently, following the steps of Christ, who humbled himself unto death, even the Death of the Cross: Yea, and he endured the Cross. Now Believers who have the power of Godliness, are armed with the same mind, 1 Pet. 4.1. and desire to be like minded to Christ, Phil. 2.5, 8. They suffer patiently, knowing that tribulation (which is the tryal of their faith) worketh patience, and are desirous that patience may have her perfect work James 1.2, 3, 4.
Thirdly, The Power of Godliness doth consist in the growth and perfection of grace, grace is of a growing nature, 2 Pet. 3.18. For 1. It grows in its Root which is Jesus Christ, Col. 2.6, 7. As the good seed that is sown in good ground and brings forth fruit, Luke 8.8, 15. The Reason why meer formal Professors fall away is, because they are not rooted nor grafted into Christ, Luk. 8.13. And the Reason why those Believers that are ingrafted into Christ, grow as Cedars in Lebanon, as a green Olive Tree in the House of the Lord, and bring forth fruit as the Vine, is because they are trees of Righteousness, the planting of the Lord, Isa. 61.3. which take Root downward into Christ, and so bring forth fruit upward by that sap and nourishment which they receive from that spiritual Root, to wit, those Divine Influences of the Spirit of Grace that they are made partakers of by being ingrafted and rooted into Christ. This growth in Grace is very secret, hidden, not seen nor alwayes discerned, like the growth of Corn under ground, or of Trees in Winter, or of the Child in the Womb; yet it doth afterwards appear and is visible.
2. Grace grows in its lively acts and Exercise: As a Child after its natural birth grows in all parts and Members of the Body; so a Child of God being regenerated and born again of the incorruptible seed of the Word, doth grow in Grace and in the knowledge of Jesus Christ by adding one Grace to another, unto faith, vertue; to vertue, knowledge, temperance, patience, Godliness, &c. 2 Pet. 1.5-11. This growth in Grace demonstrates the power of Godliness: by this spiritual growth in Grace, the weak in faith, Rom. 14.1. become strong in faith, 1 John 2.14. and little faith becomes great faith; like the grain of Mustard seed that becomes a great Tree, and very fruitful, whereunto Christ likened the Kingdom of his Grace within us, Matth. 13.31, 32. with Luk. 17.21.
3. Grace grows in its fruits unto perfection, and hereby is the power of Godliness demonstrated, to wit in bringing forth much fruit, John 15.5, 8. viz. the fruits of the holy spirit, Gal. 5.22, 23. which are the fruits of Holiness and Righteousness unto Eternal Life, Rom. 6.22. Thus fruitful were the Saints in the Church of the Thessalonians, 2 Thes. 1.3. And the Apostle Paul exhorted the primitive Saints to perfect Holiness in the fear of God, 2 Cor. 7.1. And the Apostle Peter exhorted the called ones of God to be holy in all manner of conversation, 1 Pet. 1.15, 16. because he knew that the power of Godliness consisted in the life of holiness and righteousness, and is demonstrated in a holy Conversation.
Thus it appears, That there is the form of Godliness and the power of Godliness, which is the first proposition. The second Proposition is this, That the Form of Godliness may be where the Power of Godliness is not.
Simon Magus seemed to be religious, He believed and was baptized, and took up the form of Godliness, Act. 8.12. But for all this formality he had not the power of Godliness, for he was in the gall of Bitterness and bond of Iniquity, and his heart was not right with God, Act. 8.21.
Ananias and Saphira his wife were both Professors, and Church-members; they had taken upon them the Name of Christ and the form of Godliness, seemed to be very charitable, and pretended much Brotherly Love to the poor Saints, for they sold a Possession, and gave a part of the price thereof unto the poor, Act. 5.1, 2. and yet they were void of the power of Godliness.
Professors that are proud, covetous, carnal covenant-breakers, false accusers, incontinent, fierce, heady, high-minded, Lovers of pleasures more than Lovers of God, &c. Many of them have a form of Godliness, but they have not the power of Godliness, 2 Tim. 3.2, 3, 4, 5.
When Professors and Church-Members are generally formal in the performance of the duties of Religion, very perfunctory and superficial in the Worship of God, or Lukewarm neither hot nor cold, very indifferent whether they observe the Lords Day or another Day, or no day at all to the Lord, so whether they hear the Word Preached, pray in their Families or in their Closets, or pray not at all, whether they come to the Lords Table or stay away, it argues they are so far from having the power of Godliness, that they can scarcely be said to have the form of Godliness.
Again when Professors and Members of Churches are very frequent and constant in Assembling themselves together to worship God, very zealous and precise in the External part of the Worship of God and seem to be very Conscientious and scrupulous in such things as appertain to the form of Godliness, asserting and contending that all things ought to be exactly done in the Church of God, according to the Rule of the written word of God, and yet walk very disorderly at home, are heady and unruly in their own houses, set no Rules nor Bounds to their obstinate and perverse Wills, to their inordinate and vile affections, to their worldly and covetous hearts, who seem to be Religious yet bridle not their Tongues but deceive their own hearts; Their Religion is in vain, James 1.26. These Professors have a form of Godliness, but they want the power thereof.
Thus it appears that the form of Godliness may be where the power of Godliness is not. Professors may have Leaves without fruit, as the Fig-tree had; Lamps, and lighted, but no Oyle in their Vessels, like the foolish Virgins; seem very Religious in the Congregation of Saints, and be very irreligious in their Conversation among sinners.
The Reasons why Professors rest in and hold up a form of Godliness without the power thereof are these. 1. Because they would have a name to live though they be dead, Rev 3.1. They are very desirous to have a Name in the house of God, to be accounted religious and to be numbred among the Saints; therefore they take up a form of Godliness and rest therein.
Those foolish Professors, Matth. 25.1, 2. had gotten a Name among the wise, and were called Virgins. And they seemed to be Religious: they had Lamps of Gospel Profession, and the form of Godliness wherewith they were satisfied, and therein they rested securely till the Bridegroom came, and then it appeared they wanted Oyle, that is, the truth of Grace and power of Godliness; for want whereof they were excluded and rejected by Jesus Christ, Matth. 25.8, 11, 12.
2. Because a form of Godliness will comport with a spirit of Wordliness, Earthly-mindedness, Covetousness, Pride, Uncleanness, Drunkenness; so that these Lusts be but secretly committed. A Professor and Church-member may be a self-lover and a lover of pleasures, a Covenant or Promise-breaker, and yet have and hold up a form of Godliness without the power thereof, 2 Tim. 3.1-5.
3. Because Professors and Church-members may avoid troubles and persecutions, whilest they enjoy Sabbaths, Sermons, and Ordinances in an External form of publick Worship; Whereas the power of Godliness will expose them to suffer persecution, 2 Tim. 3.12. So that the Form of Godliness may be where the power is not. This is the second Proposition. There is a Third Proposition, viz.
That some Professors and Church-members having and holding up the form of Godliness, deny the power thereof.
Professors they must be and Church-members they may be, that have and hold up the form of Godliness, and seem to be very devout and Religious in the Worship of God, and yet some of them deny the power of Godliness. We have shewed in the handling of the first proposition wherein the form of Godliness and wherein the power of Godliness doth consist, and have treated briefly both of the form and power of Godliness. Now it remains, That in handling this Third Proposition, we shew, 1. what it is to deny the power of Godliness.
2. The Reasons why they deny the Power of Godliness.
To deny the power of Godliness, is 1. To have an Aversation against it in their Affections, not to love and affect the power of Godliness; which Aversation against the power of Godliness doth arise and spring from that cursed and sinful Enmity in their carnal minds against God, Rom. 8.7. The carnal mind is Enmity against God, and therefore carnal Professors do not love nor like Godliness in the Truth and power of it, though they may be found in the form and profession thereof. O, saith a formal professor in his heart, I do not love this preciseness, this is to be righteous overmuch. I like not those that are so strict, so zealous and so scrupulously conscientious. What necessity is there to deny my self, my Liberty, my lawful Recreation, content and delight in things indifferent? must my liberty therein be judged by another Brothers or Sisters Conscience? He loves not, he likes not this, it crosseth his Interest in the World, or it is contrary unto some of his beloved and indulged Lusts to be so zealous, so Religious, so Conscientious as the power of Godliness requireth, and would ingage him to be, therefore he is averse from it, and so may be said to deny it.
To deny the power of Godliness, is 2. To Refuse all the offers of Christ and Grace, which God makes them in the ministry and administration of the Gospel by his holy Spirit, Isa. 53.1, 2, 3. Act. 3.13, 14. But ye denyed the Holy ONE. That is, they refused Christ, and would not have him to be their Saviour, King, Priest and Prophet, saying, We will not have this man to Reign over us. Formal Professors know not the worth of Christ, they are not sensible of their want of Grace, therefore they slight, neglect and refuse the Offers of Grace. They are willing to seem Religious, but as for the truth of Grace and power of Godliness they regard it not. They like Christ as a Saviour but refuse him as a Soveraign; though they would be saved, they care not to be sanctified; they refuse to enter in at the strait gate of Grace, and to walk in the narrow way of holiness, and yet they would go to Heaven, and to that end they cry, Lord, Lord, Matth. 7.21, 22. They pray and Prophesie in Christs name, Luke 13.23, 27. They worship God, seem to be very religious and partake of all Gods holy Ordinances, having a form of Godliness, but yet they deny the power of Godliness by refusing the offers of Christ and Grace in the Gospel and Ordinances of God.
To deny the power of Godliness is, 3. To live in the practice of known sins, secretly indulging and allowing them, Tit. 1.16. They profess that they know God, but in Works they deny him.
When Professors Lives are loose, carnal, worldly, and their works are the works of Darkness, and they themselves workers of Iniquity, they deny God and the power of Godliness.
The power of Godliness consists in practical Holiness. Some Professors seem to be Holy in Gods house, who live very ungodly in their own houses. They seem to be religious in the Church and in the Worship of God, but they are irreligious at home, in their Shops and Callings, Trading and Living in sin, and ungodliness. These having a form of Godliness deny the power thereof.
Now the Reasons why Formal Professors deny the power of Godliness, are 1. Because their hearts are not right with God; Simon Magus Believed and was baptized, and worshipped God, but his heart was not right with God, Act. 8.21, 23. There is a carnal Enmity in their hearts against God, and the power of Godliness; Rom. 8.7. though they like the outward form, yet they love not the inward power of Godliness.
2. Because the inward power of Godliness is cross to their outward and worldly Interests, therefore they deny the power thereof. The Formalist saith within himself, though I be religious, a Church-member, &c. yet I am resolved to make my Religion and Church-fellowship comport with my Interest in the world, and to be subservient unto my Honour, Credit, Profit, yea and my pleasure, delight and contentment, &c.
When formal Professors discern that the power of Godliness will not only check and curb their vile affections, perverse wills, and sinful desires, but also will mortifie, kill and destroy their Lusts and Corruptions, root and branch, then they refuse and deny the power of Godliness.
Rather than the Formalist will hazard the loss of Life, Liberty or Estate, and expose himself to poverty, prison, banishment or death for his Religion, he will deny Christ, deny God and the power of Godliness.
3. Because the power of Godliness engageth professors to follow Holiness, and to deny all ungodliness, Tit. 2.11, 12. Such Professors as have the form of Godliness only, are very apt to rest in the external part and performance of holy duties and sacred Ordinances without the injoyment of God and Jesus Christ. But the truth and Life of Grace and the power of Godliness will not suffer the soul to rest in duties and Ordinances without the injoyment of fellowship and Communion with God, therefore the Formalist will not close with the power of Godliness, but refuseth and denyeth it, because he is unwilling to leave his sins. I shall now make some application of what I have said touching the form and power of Godliness.
1. Ʋse of Instruction to Virgin Professors.
There are three things necessary unto the form of Godliness, viz. 1. The knowledge of the Revealed Will of God in his written Word touching Christs Institution of Gospel Ordinances, and his Constitution of the Worship of God therein, and thereby. How can any person worship God in spirit and truth (as true worshippers ought to do, Joh. 4.23, 24.) unless they understand and know the truth, revealed in the holy Scriptures?
Ignorant persons are not capable to perform the external part of the worship of God; for they do not know it. The Athenians worshipped the unknown God, which the Apostle told them was their great superstition, Act. 17.22, 23. And our Saviour told the Woman of Samaria, that the Samaritans worship they know not what, Joh. 4.21, 22. So then knowledge is necessary unto the form of Godliness.
Many persons think it is enough that their Ministers know how they ought to worship God, and so are willingly ignorant, whose fear towards God is taught by the precepts of men, and they willingly walk after the Commandment, Hos. 5.11. which formality of Conformity Christ reprehended, Matth. 15.9. In vain they do worship me teaching for Doctrine the Commandments of men.
2. In the form of Godliness there must be a Conformity unto the Revealed Will of God in his Word, especially in the External part of the Instituted worship of God in the Gospel.
Uniformity in Worship in any Nation or Congregation without Conformity unto the Rule or Canon of the holy Scripture, is but superstition and a worshipping God after the Inventions and Traditions of men, which the Apostle reproved in the Colossians, and calls Will-worship, Col. 2.20, 21, 22, 23.
The Temple, the Altar and they that worship, (that is, the Church, the worship of God and the worshippers of God) are to be measured by the Reed or Rod of the Sanctuary, that is, by the written word of God, Rev. 11.1. Moses was commanded to do all things according to the pattern that God shewed him in the Mount, Heb. 8.5. and the Prophet Ezekiel was commanded to shew the House of Gods worship to the House of Israel and admonished them to measure the pattern, Ezek. 43.10.
3. In the Form of Godliness there ought to be an Uniformity among all the Churches of God in every Nation, in every City and in every Village. All that worship God in one place, are to Worship him in one way, with one accord and with one shoulder. It was so in the Apostles dayes, Act. 1.4, 24. Phil. 2.2. Being of one accord, of one mind, Act. 4.32. And so it shall be in the last dayes, Jer. 32.36, 38, 39. And I will give them one heart, and one way that they may fear me, (i.e.) worship me, for ever.
This Uniformity was tacitly hinted by the Apostle, in reproving the Confusion that was in the Church of Corinth, 1 Cor. 14.26, 33. for God is not the Author of Confusion but of Peace, As in all the Churches of Saints.
Uniformity in Worship not after the Invention of men, but according to the written Word of God makes for Peace, Unity and Edification in the Churches of Saints, and is a special means to avoid confusion and disorder in the Worship of God, 1 Cor. 14.40.
2. Ʋse of Conviction, 1. Of those foolish Virgin-professors who rest in the form of Godliness without the power of it. They may hereby be convinced, 1. That their hearts are not right with God, though they do materially that which is right in the sight of God; but are like Amaziah who did that which was right in the sight of the Lord, but not with a perfect heart, 2 Chron. 15.1, 2. And whosoever rests in a form of Godliness, without the power thereof, deceiveth his own heart, and his Religion is in vain, James 1.26.
Such may be convinced, 2. That in all their solemn appearings before God, and their approachings nigh unto him, their hearts are far from him, Isa. 29.13. and Matth. 15.8. And testifies that all their worship is in vain, Matth. 15.8, 9. And they themselves Hypocrites, vers. 7. As the heart is, so is the Worshipper in the sight of God. If the heart be proud, covetous, vain, foolish, luke-warm, formal and hypocritical, all that Professors duties, performances and worship is abhorred of God, his soul hateth them. Isa. 1.12, 13, 14, 15. and Chap. 66. ver. 3. Bring no more vain oblations, incense is an abomination to me, the New Moons and Sabbaths, the calling of Assemblies, I cannot away with. It is iniquity, even the solemn meetings,—Your New Moons, and your appointed feasts my soul hateth, they are a trouble unto me, I am aweary to bear them. —And when ye spread forth your hands, I will hide mine Eyes from you; yea when you make many prayers, I will not hear: your hands are full of blood. He that killeth an Ox is as if he slew a man, he that sacrificeth a Lamb as if he cut off a dogs neck, he that offereth an oblation as if he offered swines blood, he that burneth Incense as if he blessed an Idol; yea they have chosen their own wayes, and their soul delighteth in their Abominations.
They may be convinced, 3. That they shall never see God in Heaven, Heb. 12.14. for without Holiness (the power of Godliness) no man shall see the Lord. They are declared by God in his Word to be Hypocrites, Matth. 15.7, 8, 9. and if they Repent not, they shall have their portion with Hypocrites, Matth. 24.51. in the lowest and deepest of eternal flames, and of everlasting darkness, there shall be weeping and gnashing of Teeth.
3. Ʋse of Consolation unto the Wise Virgins. Art thou an Israelite indeed? Dost thou worship God in Spirit and Truth? Hast thou both the form and power of Godliness? Then be of good Comfort. For, 1. Christ is thine, and all is thine, 1 Cor. 3.21, 22, 23. God is thy Father, Grace is thy portion, and Heaven is thine Inheritance, Holiness is thy way, and Happiness will be thine end, Matth. 5.8.
2. Thou dost and shalt enjoy spiritual Communion with God in holy duties, and in his sacred Ordinances. The power of Godliness doth make the Believer fruitful under that form of Godliness which Christ hath Instituted for the Worship of God; and affords him fellowship with the Father, Son and Spirit, 1 Joh. 1.1, 2, 3.
3. Know for thy comfort, That the power of Sin, Satan, Hell cannot, shall not prevail against the power of Godliness in thee, so far as to provoke the Lord to forsake thee for ever, or to cause thee to forsake God for ever, for He hath said, Heb. 1.3, 5. I will never leave thee, never never forsake thee. Read for thy Comfort Jer. 32.38, 40. And they shall not depart from me. But the power of Godliness in thee will by the power of Christ prevail against, conquer and overcome the power of darkness, and all the wiles of the wicked one, 1 Joh. 2.13. also the power of this world, Eph. 6.12, 13. and the threats, allurements, &c. thereof, 1 Joh. 5.4, 5. And likewise the power of sin, both the reigning power thereof (called the Dominion of sin) Rom. 6.14. sin shall not have Dominion over you, because ye are not under the Law, but under Grace; and the Tyrannizing power thereof (called the captivity of sin) Rom. 7.2, 3. & 8.2. But the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of sin and Death. Rejoice therefore in the Lord and bless him, 1 Pet. 1.3, 4, 5, 6, 8.
4. Ʋse of Exhortation, 1. To the Prophane. foreign. To Professors.
And 3. To true Believers.
1. A word to all prophane persons who have neither the power nor the form of Godliness; I exhort such to consider their woful state and miserable condition, being all of them without Christ, having no hope, and without God in the World, Ephes. 2.12. David tells prophane sinners, The wicked shall be turned into hell, and all the People that forget God, Psal. 9.17. You can live without Christ, trade without Christ, marry and give in marriage without Christ; But tell me, you prophane sinners, what will you do if you dye without Christ? can you think seriously of going to Hell, and being tormented there to Eternity? will the Enjoyment of the pleasures of sin for a season compensate the loss of your souls, and the pains of Hell for ever?
Secondly, A word to the foolish Virgin Professors who having a form of Godliness deny the power thereof. I exhort such to consider seriously whether seeming to be Religious, and saying Lord, Lord, will save your immortal souls, Matth. 7.21, 22, 23. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven— Many will say to me in that Day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils, and in thy Name done many wonderful works? — And then will I profess unto them, I never knew you, depart from me ye that work Iniquity. Remember Professors that the foolish Virgins had their Lamps lighted, and they shined in the form of Godliness, but they found the Door of the Kingdom of Heaven shut against them. And when they said Lord, Lord, open to us, Christ said unto them, I know you not, Matth. 25.10, 11, 12. because they had not the power of Godliness, Luk. 13.24, 28. Strive to enter in at the strait gate, for many I say unto you, will seek to enter in, and shall not be able. — There shall be weeping and gnashing of Teeth, when ye shall see Abraham, Isaac and Jacob, and all the Prophets in the Kingdom of God, and you your selves shut out.
Do not rest in a form, without the power of Godliness, lest you sitting down in any Church of Saints and under the Sacred Ordinances of God without Christ, come short of Heaven, for without Holiness no man shall see the Lord, Heb. 12.14. The Kingdom of God is not in word but in power, 1 Cor. 4.20.
Thirdly, A Word to the wise Virgins that have not only the Form but the power of Godliness, whom I exhort, 1. To exercise the power of Godliness in the performance of holy Duties and in partaking of Gods holy Ordinances, and not to rest in the form and external part of the Worship of God. 2. To Demonstrate unto all that you have the power of Godliness by being holy in all manner of Conversation, both in the house of God, and in your own houses, shewing forth the vertue of him that hath called you; whereby the Faith, Humility, Self-denyal, Patience, the Love and Life of Jesus Christ may be manifested in your Life.
Querie 1. How may Professors attain unto the power of Godliness and so become wise Virgins.
Sol. 1. Professors must come to Christ in the Ordinances of God, 1 Cor. 1.18, 24. Christ complained of the Jewish Professors that they would not come to him, Joh. 5.40. many come to Sermons, to Duties, to Ordinances, but few come to Christ, most rest in the form without the power of Godliness, satisfying themselves in coming to Sermons, and attending upon Ordinances, without going to Christ in them, Isa. 55.3.
2. The Gospel must come to professors not in word only, but also in power and in the holy Spirit, 1 Thes. 1.5. before they can come to Christ or attain to the power of Godliness.
3. The Ministers of Christ must declare the Testimony of God not with excellency of speech, not with enticing words of Mans Wisdom, but their speech and their preaching must be in the Demonstration of the spirit and in power, 1 Cor. 2.1, 2, 4, 5. before the Gospel can come to their hearers hearts in power and in the holy Spirit, and before their hearers can come to Christ, and before they can attain to the power of Godliness. The plain and powerful preaching of the Gospel is the ordinary means whereby God draws sinners with Cords of Love to Christ, and makes the Ministry of the word powerful and effectual to call, convert, sanctifie and save sinners, Rom. 1.16, 17. Rom. 10.14, 17.
Querie 2. How may Professors know, That they have attained unto the power of Godliness, and that they are wise Virgins.
Sol. Professors may know, That they have attained unto the power of Godliness, and are wise Virgins, 1. By the Victory they have obtained over the World, Satan, and their own sins. There's none but true Believers have overcome the world, 1 Joh. 5.4, 5. None but those that are strong in faith have overcome the Devil that wicked one, 1 John 2.14. It's the truth of faith, and the power of Godliness, whereby sanctified persons do overcome their sinful Lusts and Corruptions; the Grace of God teacheth all men to deny ungodliness and worldly Lusts, Tit. 2.12.
2. By the lively Acts and constant exercise of Grace. In whomsoever the power of Godliness is, it will appear in the growth and exercise of Grace, 2 Pet. 3.18. Such Christians are fruitful under Gods holy Ordinances, Joh. 15.5. The Gospel came to them not in word only but in power and in the holy Spirit, 1 Thes. 1.5. and their faith did grow exceedingly, and the Love of them all exceeded, 2 Thes. 2.3.
3. By their holy Conversation in the World, 2 Cor. 1.12. This is our Rejoycing, the Testimony of our Conscience that in simplicity and Godly sincerity by the grace of God we have our Conversation in the World. The power of Godliness will appear in a holy life and heavenly Conversation, as it did in the primitive Saints, Phil. 3.20. whereunto they were exhorted, 1 Pet. 1.15. viz. to be holy in all manner of Conversation.
Querie 3. Are they, that have the power of Godliness, obliged to the form of Godliness?
Sol. Yea, the Apostle commended the Church and Saints in Corinth for keeping the Ordinances of God, 1 Cor. 11.1, 2. and the Apostle Peter commanded them to be baptized with water, who had received the holy Spirit, Act. 10.47, 48. All the Apostles, the Churches of Saints, and all true Believers looked at themselves to be obliged to the external form of Godliness and worship of God in external Gospel Ordinances, as it appears in the Acts of the Apostles and in their Epistles.