Sermons Volume 2, Matthew 25 · Sermon 2
SERMON II.
MATTH. XXV. v. 3, 4.
They that were foolish, took their Lamps, and took no Oyl with them;
But the wise took Oyl in their Vessels, with their Lamps.
NOT only the openly wicked, those that eat and drink with the Drunken, are rejected, but those that have some shew of Godliness; yea, hopefull beginnings, but not improved, is the drift of this Parable. We have considered wherein the ten Virgins agree; now, wherein they differ: They had so much Wisdom to take their Lamps with them, but so much Folly as to take no Oyl in their Vessels. These Vessels were annexed to their Lamps, or that part of the Lamp which was kindled and lighted. By the Lamps are meant outward Profession, Matth. 5.16. by the Oyl, the Spirit, called the Anointing, which abideth in us, 1 Joh. 2.27. Now the foolish Virgins, are such inconsiderate Christians as content themselves with the Name and blaze of outward Profession, neglecting the great work within; namely, an inward principle of Grace, which should maintain their Profession before men, and their Uprightness before God; they had only some transient motions of the Spirit, or inclinations to that which is good, enough to keep up their present Profession, but not to hold out and suffice at Christs coming. But the wise Virgins, that had Oyl in their Vessels, with their Lamps, are sound and solid Christians, who with the Lamps of external Profession, are careful to be furnished inwardly with the Graces of the Holy Spirit.
1. Doctrine: 'Tis not enough to have Oyle in our Lamps, but we must have Oyle in our Vessels also.
2. Doctrine: This will be found to be our true Wisdom, and the other to be the greatest folly.
For the first point, That 'tis not enough to have Oyl in our Lamps, but we must have Oyl in our Vessels also.
Let me explain this point in these Propositions:
1. Profession must not be neglected: both the wise and the foolish took their Lamps with them: burning Profession is twofold, Vocal and Real; Vocal, Rom. 10.9. If thou shalt Confess with thy Mouth, and believe with thy Heart: Christ will be owned by those that are his, Christs followers need not be ashamed of avowing their Master: Faith should not, and Love cannot be smothered and hidden; therefore Profession is as necessary as Believing, in its kind. Again, there is a Real Profession, not so much by word of Mouth as by constant Practice and Conversation; so Christians are bidden to shine as Lights, Phil. 2.15. This is for the glory of God, Mat. 5.10. and the Honour of Christ that it should be so; therefore the Apostle prayeth, 2 Thes. 1.11, 12. Wherefore we Pray alwayes for you, that our God would count you worthy of this calling, and fullfill all the good pleasure of his goodness, and the work of Faith with Power, that the Name of the Lord Jesus Christ may be glorified in you: 'Tis not meant of the illicite acts, but the Fruit that it produceth; and 'tis for the honour of the Truth: Suitable Practice joyned with Profession, puts a Majesty and splendor on the Truth, and recommendeth it to the Consciences of Beholders; Titus 2.10. Adorn the Doctrine of God our Saviour: 'Tis not so much by good words and expressions that Christians do put a loveliness and beauty upon the wayes of God, as by ordering their wayes with all strictness and gravity: So that this fair Profession is of great use, especially the real part; it is an evidence that all is right within, for the breaking out of sin and folly in the Life, clearly evidenceth the power and prevalency of unmortified Lusts in the Heart: Therefore we must keep our Lamps burning; the foolish and the wise did both well in that.
2. A Profession of Godliness, though never so glorious, should not be rested in, without a saving work of Grace upon the the Heart to maintain it; there was the folly of one sort of Virgins, that they were contented with having Oyl in their Lamps for their present use, without looking further; and the Wisdom of the other, that their Vessels were furnished as well as their Lamps; Grace must flow forth, but withall it must have a bottom within: As a Fountain or Spring sendeth forth streams to water the ground about it, or the heart sendeth forth Life and Spirits to every faculty and member, so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour, to make their Tongue drop that which is savoury, their Actions orderly and even, their Carriage in all relations and affairs grave and serious. 'Tis well when all this hath a bottom, that there is a principle of Life within, to diffuse this vertue into every part of their Conversations, and to keep them mindful and respective to all the Commands of God: Now this is required, (1.) Partly, because this glorious Profession and Practice will not serve the turn for the present: For, God looks not to outward appearance, but regards the frame of the heart; 'tis internal Holiness that is lovely in his eyes, Psa. 51.6. and without which the external is loathsome to him, Math. 23.17. A Christian hath more in the Vessel than in the Lamp…; Psa. 45.13. The Kings Daughter is all glorious within. That which is outwardly professed, is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth. Knowledge, Faith, Love, Hope, Zeal, Courage, Patience; these adorn the Heart, as well as the Fruits of them appear in the Life, and this maketh us beautiful in the eyes of him that seeth in secret. It would help us to discover our mistakes, if we did make God our Witness, Approver and Judge; for the present studying to approve him in the frame of our hearts, which is hidden from all others. And (2.) Partly, because the Lamp will not long hold burning, unless there be a stock of Oyl to feed it; so that if it could suffice for the present, yet without Grace in the Heart, for the future, we shall miscarry when the slender Provision and store is spent. A Christian is to provide for the time to come, such Grace as my endure and hold out in all tryals, and bear weight in the day of Judgment. We are often pressed, to set our selves in such a state, and put our selves into such a frame, as will endure the glory of Christs presence; and to think of that time, and what we shall doe, or how we shall be found when he appeareth. He only believeth aright in Christ, that will not be ashamed at his appearance. Luk. 21.36. That ye may stand before the Son of Man: And 1 Joh. 4.17. That we may have boldness at the day of Judgment. And 1 John 2.29. When he shall appear we may have confidence, and not be ashamed of him at his coming.
3. A saving work of Grace, is an inward Principle of Life, and that in such a degree and measure, which the unsound, though the most glorious Professors of the Gospel, do not attain unto. Some sleight and insufficient touches upon their hearts, many Professors may attain unto; that yet never had this rooted Principle of Grace, which may properly be called Oyl in the Vessel: It differeth in Radication and Efficacy, as I shewed before. They are inlightened, but the day-star doth not arise in their hearts, 2 Pet. 1.19. And Eph. 5.8. A flash of light they may have, but are not light in the Lord. Are affected with the Truths of the Gospel, but not changed or transformed by it, 2 Cor. 3.18. Sin may be restrained, or benummed, but 'tis not subdued, and mortified, Gal. 5.24. we cannot say 'tis crucified: They are half loosed, but are still in bonds; make some shew of escape from Sathan, but are surprized by him again; worse hampered than before, Matth. 12.45. urged, excited to some good, but not enabled and inclined to love God with all the heart; and seriously and constantly to set about the things that please him, and to avoyd the contrary: They have not the Grace the Apostle prayeth for, Heb. 13.12. That Grace, that may make you perfect in every good work, to do his will, working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace, to be alwayes working that which is pleasing in his sight? Their Fire is like a straw-sire, soon in, and soon out; so that there is a difference: The common Grace that they have, is real, but not of an abiding and everlasting nature; not secured by Gods Covenant and promise; there is not that solid, rooted Piety. Therefore, 'tis not enough for Christians, to see that the Lamp burneth, but to look what there is in the Vessel, to feed the Flame: 'Tis not suddain affections on our part, nor the transient motions of the Spirit on Gods part, that will amount to a constant principle of Life.
4. This constant, abiding state of Grace, or Principle of Life, may be known; partly, by the Terms by which it is set forth in Scripture; and partly by the Effects of it.
First, By the Terms by which 'tis expressed in Scripture.
(1.) 'Tis expressed sometimes with respect to the Original Author, Pattern, and Fountain of it, which is God. And so, it is called the divine Nature, 2 Pet. 1.4. whereby is not meant the Infinite Essence of God, which can neither be divided, or communicated to any Creature; but of those holy and heavenly qualities, and dispositions whereby we resemble God. The heart of this Christian is so stamped with Gods own Image and Character, that he beginneth to look like God, for wisdom, holiness, purity, pity. So sometimes 'tis called the life of God, Eph. 4.18. that spiritual Life that is begun in Regeneration, is so called; not as God is the first original Author of Life natural, but the Pattern of it. From both these places it appeareth, we must first be partakers of such a Nature as God hath, before we can live such a Life as God doth.
(2.) 'Tis sometimes expressed with respect to the meritorious and procuring Cause, or the immediate Head and Fountain of it; and so Christ is said to live in us, Gal. 2.20. to dwell in us, Eph. 3.17. to remain in us as the hope of Glory, Col. 1.27. That Christians may live the Life of Grace, they must first be united to Christ; for he liveth in us as the Head in the Members, or the Root in the Branches: We must be united to Christ, and receive influence from him as Branches from the Root. Through Faith Christ is perpetually present in Vertue, Grace and Spirit. We must first partake of Christ himself, being most strictly united to him, as Members to the Head, from whence they receive sense and motion: He taketh up a fixed and unmoveable habitation in our hearts, Joh. 14.23. not for a Visit and away; but keepeth a perpetual residence in the heart.
(3.) With respect to the immediate Authour, and Fountain, which is the Spirit given to us, to dwell in us, by some special way of operation, Rom. 5.5. And 1 Cor. 2.12. Now we have not received the spirit of the World, but the Spirit of God, that we may know the things that are freely given us of God. And Rom. 8.11. If the Spirit of him that raised up Jesus from the dead, dwell in you: A believers Body and Soul is the Spirits Mansion-house, and those that have the Spirit to dwell in them, not to come upon them at times, are in an abiding state of Grace. The Spirit came upon Balaam at times, Num. 24.34. but in his People he makes his abode: He doth act in others as a Spirit assisting, but not as a Spirit inhabiting: He dwelleth in his people. The Spirit is often promised to dwell in our Hearts, not only for a season, but for ever, John 4.14. The water that I shall give him, shall be a Well of water springing up to everlasting Life: Mark, the Spirit doth not give a Draught, but the Spring, not a Dash of rain that is soon dryed up, but a Well; not a Pond that may be dryed up at length, but a Fountain that ever keepeth flowing, so that we shall never thirst more; it shall quench his thirst after worldly Vanities and Delights: These things grow tastless, the more of the Spirit we have. The Spirit of Christ as the Fountain, doth make this Grace enduring in its self, and in its effects; a Well of inexhaustable fulness and refreshment. So John 7.38. He that believeth in me, out of his belly shall flow Rivers of living water: Not a petty refreshment for a season, but his Spirit to dwell in us as a full Fountain, to flow forth for the refreshment of himself and others: Though the Ocean be in God, yet there is a River in the Saints: in Christ there is plentitudo fontis, in us plentitudo vasis; if we find any remission of the Comforts of this Spring, it's through our own Pride, and Unbelief, and Idleness. John 14.16, 17. I will give you another Comforter, that he may abide with you for ever: The Spirit will not change his dwelling place. This is such a degree of Grace, as the unregenerate World cannot receive.
(4.) This inward Principle is expressed with respect to the Instrument, which is the Word of God: so 'tis called foreign, Jam. 1.21. the ingrafted Word: The root of the matter is within; 'tis not the word heard only, or the word obeyed only will save us; but it must be an ingrafted Word; 'tis not bound on, but ingrafted; 'tis not enough to yield some present Obedience to it, but it must be rooted in us: So in that notable Promise, Heb. 8.10. I will put my Laws in their minds, and write them upon their hearts: The Writing is the Law of God, the Tables are the Minds and Hearts of men, that is the understanding, and will, and rational Apetite, and this is written by the Finger of God; there where is the Source and Original of all moral operations, of all thoughts and affections, and inward motions, there is the Law of God written; in those parts of the Soul where the directive Councel, and the imperial commanding power of all humane actions resideth; there will God write his Laws in lively and legible Characters; and what is the effect? A man becometh a Law to himself, he carryeth his Rule about with him, and hath a ready and willing mind to obey it, Psa. 37.31. The Law of God is in his heart, none of his steps shall slide: The truth is rooted in him, and his heart is suited and inclined to it; he unfeignedly loveth what is commanded of God, and hateth what is forbidden by him.
(5.) The work its self is sometimes generally expressed by these Notions: 'tis called foreign, the New Creature, 2 Cor. 5.17. when a man is thoroughly framed anew in all his Faculties: And 1 Joh. 3.9. 'tis called foreign ▪ the abiding Seed; not a vanishing affection, but a remaining seed; and 'tis called a good Treasure, Math. 12.35. There is a stock that supplyeth holy Thoughts, Words and Actions: As a man that hath a bad Treasure of Corruption, the more he spends, the more 'tis encreased; so a man that hath a good stock, he bringeth forth holy Thoughts, Words and Actions: And 'tis called a new Heart, and a right Spirit, Psal. 51.10. Ezek. 36.26, 27. and 'tis called a sound heart, Psa. 119.80. There is a slight heart, and a sound heart, which is not only opposed to the shows of Hypocrites, but to the suddain pangs and half dispositions of Temporaries; when Grace beareth an universal soveraignty over us, inclining the heart to love, and please, and serve God.
(6.) Sometimes the work is particularly expressed by the several Graces of the Spirit, all which are comprized in Faith and Repentance: Acts 20.21. Teaching them Repentance towards God, and Faith in our Lord Jesus Christ: Repentance towards God, because by it we return to the Duty we owe to our Creator; and Faith in the Gospel notion, doth principally respect our Redeemer, and his mediation for us. By Repentance we return to the Duty injoyned by the Law, from whence we are fallen; and by Faith we apprehend the Love of Christ, and what he hath done for us: By Repentance we are set in joynt again, as to our Obedience to the Law-giver; and by Faith we close with, and are united to our Redeemer, without which we cannot be accepted with God. Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant.
If you ask me, What is this Oyl in the Vessel, that we must have to qualifie us to meet the Bridegroom at his coming?
Answ. 'Tis Repentance, mortifying our inward Lusts; and Faith working by Love.
[1.] Repentance, mortifying our inward Lusts, that in newness of Life we may glorifie God; therefore called Repentance from dead works, Heb. 6.1. By common Grace men may cast off all outward evils, escape the pollutions of the World, but are never really and inwardly changed in their natures, 'till the Spirit of Christ worketh this Grace in the Heart; they are but as a Sow washed, 2 Pet. 2.22. there is an inclination to wallow in the Mire of carnal delights again. 'Tis possible a man may see such an excellency in Christ, and be so affected at the hopes of his Mercy, and melted at the thoughts of his Love, as to cast off outward gross evils which the World liveth in; but this is but the Sow washed, the heart is not changed. Lust for a while may be benummed, seem quenched, but 'tis not deadned, 'tis not weakned; If ye through the Spirit mortifie the deeds of the Body, Rom. 8.13. as appeareth by its breaking out again with the more violence.
[2.] Faith working by Love; that is the great principle of Gospel-obedience. True Grace doth not lye hid in the Soul in lazy habits, but sets the Soul awork for God, upon the apprehension of his Love in Christ; this constraineth us intirely to give up our selves to God, 2 Cor. 5.14. Minding his Interest, studying his Will, seeking to please him in all things. A man is not to be judged by present pangs, but by the constant bent and bias of his Soul; 'tis set Godward, to please him, and enjoy him, notwithstanding the back bias of Corruption.
Secondly, We now come to the Effects: The Effects are Two.
1. A constant fitness, readiness and propension, to doe and suffer what God calleth us unto; or an habitual Inclination of Heart towards that which is good.
2. An habitual Aversation to that which is evil.
First, An habitual Inclination of Heart towards that which is good; this is called in Scripture, the having the heart at the right hand, Eccles. 10.2. He speaketh not of the natural posture, but the leaning of the heart towards Duty, he is ready fitted and prepared for Duty: And sometimes this is called, having our Loins girt, 1 Pet. 1.13. as ready to travel; or it noteth the ready disposition that should be in us for Duties or Conflicts: so we are his workmanship Created in Christ Jesus unto good works, Eph. 2.10. that is, put into a fitness and aptitude for them: As every thing that is created, hath a fitness and aptitude for that use for which it serveth; the Water to flow, the Air to be carryed too and fro: so a Christian hath a fitness for his work: The opposite to this, is that, Titus 1.16. To every good work reprobate; unfit to be imployed for this holy business. Briefly, as every habit serveth for this use, Vt quis facile, jucunde & constanter agat; to perfect the Operation of that faculty in which it is seated, so that a man may act easily, pleasantly, constantly; so doth habitual Grace serve for this use, to incline us, and fit us for the Service of God. There are three things that are found in those that have this work wrought in them.
1. There is an Inclination and Propensity to a Godly Life: For as God created all Creatures with an inclination to their proper operations, so the new Creature hath a tendency to those actions which are proper to its state; as the sparks flye upward, and the stone falleth downward, from an inclination of Nature; so are their hearts bent to please God and serve him, and what they do therein, they do with a kind of naturalness, because of this bent and inclination; The Law is in their Hearts, Psa. 40.8. There is a purpose there, Acts 11.23. An inclination there, Psa. 119.112. We read in Exod. 35.29. That they gave to the Sanctuary Every one whose Heart made him willing. I bring this expression to explain what I am speaking of; so their Hearts being thus prepared and renewed by the Holy Ghost, make them willing; there is some weight and poise within their Hearts to carry them unto God, and the Duties that concern his Glory and Service. A man may act from a violent Impression contrary to nature, as a Stone moveth upward, or a Bowl thrown with great strength where the bias is over-ruled; so a wicked man may do a good action or two, as Saul forced himself, but the bent and natural inclination is another thing. 'Tis good to attend to the principle of our motions, whether it be natural or violent; whether our spirits make us willing, or some accidental reason constrain us: As when men are acted by something forreign, as the force of holy example, whereby many a man is drawn to do otherwise than he would, as Joash while Jehoiada lived, 2 Chron. 24. A man may be acted by his company, follow good examples, and may be provoked thereby. Heb. 10.24. Let us consider one another, to provoke to love and good works. It were well if one Christian would more provoke another. Man is an imitating Creature, loath to be outdone; but if this be all, we shall soon bewray our unsoundness: He may be forced by Envy, Vain-glory and by-ends, (Phil. 1.5.) to Preach or Pray, forced by natural Conscience, Rom. 2.14, 15. or set a work by a corrupt Principle. The urgings of a natural Conscience are quite another thing than the bent of a renewed Heart; there is a principle of life which breedeth an inclination. He may be forced by a sense of his misery; Self sets him awork to seek after God, because he would use him for a turn, to help him out of his Distress; as those in Psal. 78. verse 34, to the 37th. When he slew them, then they sought him, and they returned and enquired early after God; and they remembred that God was their Rock, and the high God their Redeemer: Nevertheless, they did flatter him with their mouth, and they lyed to him with their tongues: For their heart was not right with him, neither were they stedfast in his Covenant. Their affections were not sincerely set for God, or towards God, or bent against sin; the sense of a present Wrath, or the terrour of an angry God, did drive them into a Fit of religiousness for the present, which can produce no stedfast purpose. They that make Self their utmost end, can never endeavour constantly to please and glorifie God, but where true Grace is, there is a propensity and disposition to every good work, which we should alwayes cherish in our selves; for as it abateth or increaseth, so we are diligent or sluggish in Gods Service.
2. There is not only an Inclination, but a Readiness or Preparedness, which is a further effect of this solid and substantial Grace; and often spoken of in Scripture, as Titus 3.1. Ready to every good work: Ready to distribute, 1 Tim. 6.18. Ready to Communicate, Heb. 13.16. So Paul, Acts 21.13. foreign, I am ready not only to be bound, but to die at Jerusalem. Or take a general place, 2 Tim. 2.4. Prepared to every good work: And Luk. 12.47. That Servant that knew his Lords Will, and prepared not himself, neither did according to his Will▪ So Eph. 2.10. and many other places. This goeth beyond Inclination, as fire hath an inclination to ascend upward, but something may violently keep it down that it cannot ascend actually. A Christian may have a Will to good, a strong and not a remiss Will, yet there are some Impediments, Rom. 7.18. For to Will is present with me, but how to perform that which is good I find not. Inclination implyeth a remote power; but Readiness the next or immediate power. Gods People that have the seed of Grace in them, yet how unready are they to that which they desire to do! therefore a Christian ought alwayes to keep himself in all readiness and fitness of disposition for his Duty, whether it concern God, or our selves, or others. This is opposite to dulness, sleepiness, listlesness or wearisomness in our Service, opposite to foreign, which the Schoolmen make to be one of the seven deadly sins, a remiss, cold Will, hanging off from God.
3. An earnest Impulsion, which quickeneth us to all holy endeavours of Obedience; this is sometimes called the activity or working of Grace, Faith worketh by love, Gal. 5.6. Sometimes Zeal, or an earnest burning of affection towards God, or that holy Ardor whereby we repress those affections; unruly motions and desires which are contrary to his Will, and do excite and stir up our selves more and more to honour him, and please him; Titus 2.14. Zealous of good works: Sometimes Alacrity and Chearfulness, as we prevail in striving against sin, and our Love to God increaseth, 1 John 5.3, 4. All these are as so many degrees. First, We make Conscience of doing our Duty, but that's not enough; a Convinced man may have his Conscience stirring and pleading for God; but a Converted man, or a renewed Heart, hath an inclination, and not only an inclination but some fitness, and not only some fitness but there is an impulsion, which discovereth its self either by stirring or exciting to that which is good, (though with difficulty) which is the lowest degree. All Grace is stirring, and would fain break out into action; for 'tis not a dead and sleepy habit, but seeketh to break forth, and is called by the Apostle, The Lustings of the Spirit, Gal. 5.17. Another Degree is Zeal and Love to the glory of God, whom they honour and desire to exalt continually; which maketh them complain of Corruption, and to strive against it, and to shake off sloathfulness, and the weights of sin that hang upon us, when the Spirit gets the upper hand, but the flesh is not easily subdued. Then we are more at liberty to serve God, and so Alacrity followeth, when a man hath Pleasure in good actions, and the Flesh is so overcome and subdued that it can make little or no opposition, and so we perform our Duty with more ease and delight, which is the highest degree.