Sermons Volume 2, Matthew 25 · Sermon 3
SERMON III.
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.
I Come now to the Second Effect.
Secondly, An habitual Aversation to that which is evil, Psal. 97.10. Ye that love the Lord, hate evil: 'Tis as natural to Grace to hate evil, as to love good. As Love was made for God, and the things which he hath Commanded, and tends to the enjoyment of him; so Hatred was made for sin, and what is contrary to God. Man hath an eschewing faculty as well as an embracing and choosing faculty, and Grace falleth upon both, and sanctifyeth the one as well as the other, Amos 5.15. Hate the evil, and love the good. Love was given us for good, and Hatred for evil; Love was made for the chiefest good, and all things that tend to it; and Hatred for that which is truely and properly evil. Now concerning this Effect of Grace, I shall observe these things.
1. Grace produceth an Hatred of sin, not a bare abstinence from it: Sin may be restrained by forreign reasons not proper to Grace, as a Dogg that hath a mind to the Bait, may abstain for fear of the Cudgel. So Men may abstain because of the Penalty of Laws, Infamy, shame in the World, or other reasons; as Haman refrained himself, that he might the better take Revenge upon the whole race of the Jews. Men may refrain from sin, when there is not a rooted Enmity against it; whereas in the Saints there is a constant Principle of resistance against it, 1 John 3.9. foreign, The Seed of God abideth in him. The Grace of Sanctification doth change the nature of a man, and his Heart is set against that he loved before. Look, as the Lord will not respect mens external practice of Good, when it may be their Hearts abhor and loath it, and are bent on other courses, he requireth chiefly that they be rooted in the Love of good, and delight in it; so he will not accept a simple not-doing or forbearing evil, while it may be their Hearts are going a Whoring after it, but will have them really hate and detest it; that there should be an abiding Enmity in their Hearts against it; and where 'tis so, that there is an habitual Love of good, and hatred of evil, Christ will pass by many failings in practice, as you may see Rom. 7.22, 23, 24, 25. that is the Case there, The evil that I hate, that do I, and I delight in the Law of God in the inward man. Clear these two once, and the remainders of sin will not be your ruine.
2. Grace produceth an hatred of sin as sin, out of a principle of Love to God, and as it is contrary to his Law, and the new nature planted in us. Ye that love the Lord, hate evil; and he that is born of God, sinneth not; that is the principle, because the Seed of God abideth in you. The School-men distinguish of two sorts and kinds of Hatred, Odium abominationis, and Odium inimicitiae; the first is defined by Aquinas to be Dissonantia quaedam appetitus ad id quod apprehenditur ut repugnans & noxium; an aversation of the Appetite to what is apprehended repugnant and contrary to us. Such an hatred there is in the regenerate, for they apprehend sin as repugnant, and contrary to their renewed Will; to the unregenerate 'tis agreeable and suitable, as Draffe to the appetite of a Swine, or Grass and Hay to a Bullock and Horse. The other is an Hatred of Enmity, so called both for the ground of it, and the effect of it; the ground as an evil, that which is an Enemy and hurtful to us, as sin is to our Peace and Happiness Temporal, Spiritual and Eternal; but chiefly as to the effect of it, Hatred is a willing of evil and mischief to the thing or person hated. Both these Hatreds are in the Children of God: They hate sin, not only as it may bring Loss and Detriment, horrour of Conscience and Damnation; but out of the pure Love of God, as 'tis contrary to his Image and Will, and they hate it with an hostile Hatred, so as to seek the destruction of it; Non cessat in laesione Peccati, sed in exterminio; it doth not scratch at the Face of sin, but is seeking to mortifie and subdue it: and therefore are alwayes Mourning, Praying, Watching, Striving, Famishing it by cutting off its Provisions, and denying its Satisfactions, and still following the work close, 'till we get the Mastery of it.
3. I Observe, That renewing Grace doth so far obtain and produce this effect in the Hearts of those that are under it, that their Hatred to sin is greater than their Love to it; and sin is thereby more and more weakened and subdued in the Soul. We flatter our selves with notions of Love and Hatred, unless there be some answerable Success and Prevalency. It cannot be Imagined that sin should Live in its full strength, where there is a fixed, settled frame of Heart against it; that there should be in the Soul a working, warring principle that shall rouse up a man dayly to take heed of it, as the greatest evil; and yet sin should be as powerful, and as frequently and freely break out as it doth in others; no, where there is such an enmity, hostility and irreconcileableness, or to say in a word, such an habitual aversation, it cannot be, 1 Joh. 3.9. He that is born of God doth not commit sin, his seed remaineth in him; and he cannot sin, because he is born of God. He that hath such a blessed change wrought in him, by the operation of Gods Spirit, as to be transformed in the Spirit of his mind, it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin, and restrain the practice of it; that the habits of Grace being cherished, this must needs be famished and starved by degrees. A man that hath a fixed root of ungodliness in him, he is at sins beck, the Devils Slave; but a permanent habit of Grace doth produce a constant carefulness, that God be not dishonoured or displeased. The Apostle telleth us, That Christ bore our sins in his Body upon the tree, that we being dead unto sin, may be alive unto righteousness, 1 Pet. 2.24. Now certainly this effect is obtained in those that have benefit by his Death, or have assured it by Faith; before they were alive to sin, being active, and delighting in the Commission of it, but dead to Righteousness, impotent and indisposed for any spiritual act; but afterwards their love to sin is weakened, and their Hearts quicken'd to spiritual Life. Once more, That there is a decay of the evil Principle, appeareth by that of Gal. 5.16, 17. This I say then, walk in the Spirit, and you shall not fulfill the lusts of the flesh▪ for the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other, so that ye cannot do the things that ye would. This place sheweth, that the lusts of the flesh, though they be not wholly abandoned, yet they shall not be fulfilled. We take it otherwise, but the meaning is, The unrenewed part shall be kept under; we cannot fully effectuate the evil we would. The Spirit alwayes opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead. The flesh doth not advance with a full gale, but meeteth with a contrary tyde of resistance from the Spirit.
1. Vse, Is to Reprove those, that can afford a little Religion, but cannot afford enough. It may be good words, without practice; or practice, without principle. Good words without practice; many talk well, their notions are high and strict; but observe them narrowly, and you will find them cold and careless: like the Carbuncle, at a distance it seemeth all on fire, but touch it, and it is Key-cold. Be warmed▪ be cloathed, will not pass for Charity, nor Opinions for Faith, nor Notions and elevated Strains for Godliness. You would laugh at him that would think to pay his Debts with the Noise of Money; and instead of opening his Purse, shake it: 'Tis as ridiculous, to think to satisfie God, or discharge our Duty, by fine words, or heavenly Language, without an heavenly Heart or Life; or afford practice without a Principle, or an inward disposition or inclination of heart to holy things. 'Tis not enough to do good, but we must get the Habit of doing good; to believe, but we must get the Habit of Faith; to do a vertuous action, but we must have the Habit of Vertue; to perform an Act of Obedience, but we must get the Root of Obedience. The Soul must be divested of evil Habits, and decked and adorned with habits of Grace, and endowed with new and spiritual Qualities; before it can have a Principle of Life in its self. But most men content themselves with a little good Affection, that is soon spent: Hosea 6.4. Ephraim's goodness is like the morning dew, that wets the surface, but is soon dryed up. Many have some good things in them, but they want a firm Root; which is, an habitual Inclination towards God. Oh, the difference that is between a man that forceth himself to do good, and one whose Heart is inclined to do good! He doth not go to it like a Bear to the Stake, but with a native willingness: he is inclined to think of good, inclined to talk of good and holy discourse; inclined to pray, to exercise himself to Godliness: The Lord hath put a new Nature in him, and he feeleth an internal Mover, or an inward Impression, that moveth him: This is Life, but 'tis little regarded. Many have a shew, but Life cannot be painted; otherwise, an handsome Picture of Godliness men may keep up.
But what are the Reasons of this?
(1.) Negligence: They are loath to be at the pains to get Grace, to be at the expence of brokenness of Heart, and that humble waiting, and earnest praying that it will cost us. A Form is easily gotten, and maintained; painted Fire needs no fuel to keep it in; vanishing Affections are soon stirred. A little remorse in a Prayer, or delight in a Sermon they may have; but it will cost us labour and diligence, to have the Heart strongly bent towards God: Prov. 13.4. The Soul of the sluggard desireth, and hath nothing; but the Soul of the diligent shall be made fat. All excellent things have their incident difficulties, and nothing is gotten without diligence, labour, and serious mindfulness. That which is opposed to common Grace, is, casting off sloathfulness, and a diligence to keep some full assurance of hope to the end, Heb. 6.11, 12.
(2.) Inconsideration. They do not consider, how they shall appear before Christ at the day of Judgment. Therefore are they called foolish Virgins, because they did not foresee all Events, to provide against them: As, if the Spouse should come later they thought this Oyl they had might suffice, or they should have opportunity to get more. Christianity is a business of Consideration: When Christ had laid down the Terms, he biddeth them sit down, and count the Charges, Luke 14.28. A Builder doth but lay the foundation of his shame in his Cost, if he be not able to carry on the Building; a War were better never be begun, if we have not means to maintain it. If you mean to build for Heaven, to bid defiance against the Devil, World and Flesh, you must not rashly engage, but deliberately resolve. We must consider the Quality of Christs Laws, what visible Oppositions there are, that we may knowingly, all difficulties considered, put our selves into his hands. There is an anxious and serious deliberation necessary; otherwise, to leap into Profession sleightly, maketh way for Apostasie, or else for such a cheap Religion which costs nothing, and therefore is worth nothing.
(3.) Some unmortified corruption, or indulged Lust, which hindereth both the Radication and Prevalency of Grace. The Heart divided, touched partly with God, and partly with the Creature; neither loosed nor unloosed, but between both, can never be sound and upright. Jam. 1.8. A double-minded man is unstable in all his wayes. A man must purge himself from Lusts, before he be a Vessel fit for Gods use, 2 Tim. 2.20. There is some delight in lawful or unlawful things, that lyeth between us and Christ; and is so near and dear to us, as to draw away the Heart, at least in part, that the heavenly Plantation cannot thrive and prosper in our Souls, Luke 8.14. There is some unmortified root of bitterness. Jer. 4.3, 4. Sow not among thorns, plow up the fallow ground. Till God be our scope, Religion can never be our work. If the pleasing, enjoying, or glorifying him, were more sincerely intended, other things would come on with more ease and success; as the Water floweth of its own accord, if the Pipe be not leaky. If the Honour of Christ, his Glory, Will, and Command, lye nearest and closest the Heart, then sin would be more loathed than any other thing, more feared, more avoided, and we would follow our work more heartily. We are enlivened in the Means, by an unfeigned regarding of the End; our carelesness cometh from this, that God is only minded as a matter by the by. The End and Means alwayes go together. If any thing be prized more than God, or equal with him, or apart from him, a little Grace and Godliness will serve the turn: If God were intirely our End, we would be mainly for him, and most industrious to approve our selves to him; if it be not so, something there is, that causeth that neglect, that must be found out; something that cloggeth thy heart, and detaineth thee from this effectual pursuit; some lust, the gratifying of which is the delight and pleasure which contents us, and therefore are we cold and sleight in Religion.
(4.) Vnbelief. For, faith doth enliven all our Notions of God, and Christ, and Heaven, and the day of Judgement, and maketh them effectual, and powerful: The Apostle telleth us, Heb. 11.1. That Faith is the substance of things hoped for, the evidence of things not seen. It puts a presence into things, and so affects us, as if the things believed were before our eyes: Otherwise, a man cannot see things at a distance, 2 Pet. 1.9. Christ and Eternity are afar off. Hence to an Unbeliever they seem little; and therefore, 'tis not made a business of the greatest weight or Importance to seek after them. At the day of Judgment how will wicked men stamp, and tear their hair, when matters of Faith become matters of Sense, that they minded them no more! Oh! if I had known this, I should never have dreamed out my time as I have done, (saith the convinced Wretch) but made a more serious business of my preparation. If the day of Judgment be too far off, let us lay the Scene a little nearer: Suppose one of the damned Souls now in torments, that feeleth that which he would never believe, thus crying out; Oh! had I thought my Lazy desires and good meanings would have done me no more good, that my sloathfulness would have ended so sadly; I would rather have wept out my Eyes, and have filled the World with sorrowful Complaints; I would have bereaved my self of sleep by Night, and refused my Bread by Day, rather than to have wanted time to have thought of God, and the great Affairs of my Soul. If our Faith be so short-sighted, that we cannot look as far as the Region of darkness, time may come in this World, that we shall wish we had done more for God, and our precious and immortal Souls. First or last we bear witness to this Truth; when the neglected Soul cometh to be separated from the pampered Flesh, or over-prized body: If we would learn to shut the Eye of Sense, and open the Eye of Faith, we might see it now.
2 Vse, Is to press you, to get Oyl in your Vessels; to be rooted and grounded in Faith, settled in Love, Hope, Zeal, Temperance, and perfect what is lacking to every grace. That you may be sensible what I exhort you to, I shall give you the summe of it by degrees.
1. Do not meerly affect the reputation of Good People, and rest there. As the Lord saith of the Church of Sardis, Rev. 3.1. Thou hast a Name that thou livest, and art dead. Do not rest in this, that you have a Name to live; God judgeth not as man judgeth: Man judgeth according to outward appearance; but God judgeth according to the reality of the thing. Many have the Name without the Thing. Isa. 48.2. For they call themselves of the holy City, and stay themselves upon the God of Israel: That is, they get themselves a Name, to be his People; but they have not the Thing its self. On the other side, we read of some, that are Israelites indeed, John 1.47. Some are only so in the shew and outside, and some are Disciples indeed, Joh. 8.31. so in reality; others are so in pretence only. There is no true ground of solid Comfort but in this, in being real Disciples: so Joh. 8.37. we read of some that were free indeed. The Jews had the Name of free men, but were not free indeed; stood upon their Liberty, they were in bondage to no man. Some are Religious indeed, humble indeed, fear God indeed: when a man hath gotten the Thing, he may referre himself to God for the Name.
2. Do not rest in a common work of Grace. Look, as in the Beasts there is some little tincture of Reason; so in Temporaries there is something that looks like saving Grace, but is not; something that resembles it, and looketh most like it; yet 'tis but the shadow of Grace, not true Grace it self. Historical Faith is the shadow of true saving Faith. There are some outward Lineaments of Repentance, in Ahabs Humiliation, and Judas his Compunction; of spiritual Affection in Herod's delight in John; and the stony ground received the Word with joy: And some shew of Reformation there was in those that escaped the pollutions of the world. Therefore if you rest here, without a powerfull and inward affecting of the whole Heart, you may come short of glory. The Grace of Temporaries is good in its kind, but must not be rested in: 'Tis good in its kind, 'tis like priming the Post, to make it receptive of other colours; 'tis an inchoate, imperfect thing. They are affected almost with the same feeling the Godly are, come very near. How nice a point is that wherein the Temporary and the real Christian differ! Both pray with sorrow, hear with joy, perform duties with some enlargement and sweetness: Simili fere sensu afficiuntur: Yet as two Hills may seem very near at the top, when their bottoms are far distant one from another; so these Operations may seem near together, when in the bottom and root they much differ. These motions argue Gods Spirit working on them, not dwelling in them; actuated they are with the Spirit of Christ assisting, but not reforming; as an Angel sometimes appears in an assumed Body. But 'tis dangerous to rest in this, it maketh our sin and Judgement the greater, if after a taste we rest in a common work. Historical Faith, if not growing into a saving sound Faith, 'tis a kind of mocking of God, and an Hypocrites portion. As for instance: We profess to believe him Omniscient, yet fear not to sin in his presence; Omnipotent, yet cannot depend upon his Alsufficiency; to believe a day of Judgement, yet make no preparation for our Account. Tit. 1.16. Mens sins and Judgements are aggravated according to the sense they have had of Religion, and so their latter end may be worse than their beginning, 2 Pet. 2.20. And sad it will be for those that from hopefull beginnings fall off from God. I will tell you, a man may live and die with a temporary Faith and Affections to God and Holiness, without making any visible Apostasie, and yet have no sound Faith of the right Constitution: Yea, if you regard what little rooting Grace hath in mens hearts, how weak their Pulse beateth this way, how strong their Affections are to the World and the things thereof, how little they can vanquish the cares and fears of this world, and the temptations that arise from voluptuous living; 'tis to be feared the far greatest part of Christians are but Temporaries.
3. Oh then! be sure to get this truth of Grace into your Hearts; let your Hearts be effectually subdued to God, let there be a Principle of Life set up in them: Religion respects our Principles as well as our Performances. 2 Tim. 1.5. The end of the Commandment is Charity, out of a pure Heart, and a good Conscience, and Faith unfeigned. There must be a renewed Heart as the fountain, a well informed Conscience as our guide, and Faith unfeigned as our great encouragement: And so all acts of Charity to God and men, are accepted with God as a piece of Obedience done to him. If we will not regard the Manner, God will not regard the Matter. Oh then get this renewed Heart, and a lively Faith, and an awakened Conscience: This is to get Oyl into your Vessels, and if once you get this, it will never fail, but increase exceedingly, like the Sareptan's Oyl.
But how shall we get it?
I answer, (1.) You have this Oyl from Christ. The Unction is from the Holy One, 2 Joh. 2.20. As the Precious Oyl was first poured on Aaron's Head, and then came down to the Skirts of his Garment; so Christ is first possessed of the Spirit, and then we have it by our Union with him. Joh. 1▪ 16. Of his fulness we receive Grace for Grace. We must go to the Fountain every day to seek new supplies. Christ was anointed with the Oyl of gladness above his fellows, Zech▪ 4. Christ is represented by the Bowl and the two Olive Trees, that alwayes poured forth Golden Oyl. Christ as Mediator, is the Store-house of the Church; who is intrusted with all Gifts and Graces for our benefit. Oh bring your empty Vessels to this golden Olive-tree. The Widdow only brought Casks, the Oyl failed not till the Vessels failed.
(2.) If you would have it from Christ, you must use the Means of Grace; the Word, Prayer, Sacraments, Meditation. We need continual supplies, must use continual Prayers, seek the Grace of the Spirit to keep in our Lamps, Luk. 11.13. So the Word; God droppeth in something to the Soul that waiteth on him. Mark. 4.24. Take heed how you hear; for with what measure ye mete it shall be measured to you again. If we be earnest and diligent in waiting upon God, God will abound to us in blessing his Word to us. So for Meditation; Mat. 13.19. The High-way Ground did not bring the Word to their minds again; doth not revolve it, mindeth it not, heedeth it not. So for the Lords Supper; 'tis a means to root us in the Love of God when we so often renew our Oath of Allegiance to him, to excite our Faith in Christ. All these are a price put into our hands, to get Oyl in our Lamps, and prepare for his Coming.
(3.) Keep your Vessels clean. The Spirit dwelleth not but in a clean Heart: Doves build not their Habitations on Dung-hills. He cometh as an efficient Cause, as a Spirit assisting, before he comes as a Spirit inhabiting, and purifieth our Hearts by Faith.
(4.) After you have gotten this Oyl, cherish it, that it may not decay. Of its own nature it would do so; witness that stock of Original Righteousness which Adam had. Gods Promise by which it is secured, supposeth our endeavours to waste it. Luk. 8.18. Whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken even that which he seemeth to have.
(5.) Do not only cherish, and keep it from decay, but see that you encrease it. 2 Pet. 1.5. Add to your faith vertue, and to vertue knowledge. 1 Thes. 3.10. Perfect what is lacking. 1 Thes. 4.1. That as you have received of us how you ought to walk, and please God, so you should abound therein. A little Faith will be as no Faith; not honourable to God, nor comfortable to you, nor useful to others. All our doubts, perplexities, uncertainties, come from the smallness of our Graces: 'Twill not make an Evidence, therefore give diligence. No endeavour, labour, pursuit after God, but hath its recompense; not an earnest thought, an earnest Prayer, or time spent: What shall I say? They whose Hearts are upon the wayes thereof, go on from strength to strength: You are almost at home; nearer than when you first believed: Then you thought all your pains too much, now all too little.
Let me apply all to the Sacrament.
1. There we come to meet the Bridegroom in a way of Grace: The Marriage Covenant between God Incarnate, and his espoused Ones, is here celebrated and solemnized. The Sacrament is a Transfiguration of the last Marriage Supper; to ascertain us what entertainment we shall have at the Day of Judgment, when the Bride, the Lamb's Wife, shall be made ready, and cloathed with fine Linnen, Rev. 19.23. and then be received in to the Nuptial Feast. Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty.
2. In some respect there should be a Serious Preparation for the one, as for the other; as we would prepare to dye, or prepare to meet Christ the Judge. Christ did not wash his Disciples feet when he took them with him to Tabor, to his Transfiguration, but when he took them with him at his last Supper, Joh. 13.7. Surely, to rush upon the presence of the Bridegroom with a perfunctory, careless, common frame of spirit, is a dangerous thing. When a People come hand over head, prepare themselves slightly, pray slightly before they come, and live carelesly and negligently; they slight the Bridegroom, and wrong themselves; strengthen themselves in sin, rather than against it. Methinks it looks like going to the Day of Judgment: Here we receive the Pledges of our Salvation or Damnation.
3. We should come with Oyl in our Vessels as well as in our Lamps.
(1.) Our Lamps should be kept burning bright. If you are sluggish now, 'tis a sign you are slight in the whole. Surely, now the King sitteth at his Table, Cant. 1.2. our Spicknard should send forth the smell thereof; a lively exercise of Grace. Now we come for meat which perisheth not; now is our familiar converse with Christ, and near Communion with him; now we come to our Legal Investiture; Christ and all his benefits are delivered by these signs which he hath instituted. As if a man should say, Here is my House, when a Deed is delivered, and you give up the Key, or give possession of Land by a Turf: This is our solemn taking possession of him and all his benefits. We receive Christ in the Promises of the Covenant, but here is a particular close Application. In the Word Christ is offered, and exposed to all, as the Brazen Serpent; that whoever looked upon him might be healed: But this Supper is like the Blood sprinkled upon the Door-posts. In the Word, Christ and Immortality are brought to light; now Christ is slain before our eyes: The Bread is put into our hands and mouths.
(2.) We should come with Oyl in our Vessels. Would we have the Spirit blow upon a dead Cole? He findeth nothing in us to work upon. We are bidden to examine; and what must we examine? 1 Cor. 11.28. The Apostle will tell you: Whether you be in the faith or no? 2 Cor. 13.5. But to speak to this case: I confess, that in Foro Ecclesiae, in the Court of the Church, all are Virgins that take their Lamps, that do profess to believe; all these must be admitted: But in Foro Coeli, in the Court of Heaven, none but Converted ones are admitted: But in Foro Conscientiae, in the Court of Conscience, I dare not discourage those that have the grace of the second or third ground: 'Tis a means to strengthen them in Faith, Hope, and Love, and make them more firm in the Covenant of God. And the difference is too nice between temporary Grace and saving Grace, for any to exclude themselves. I am bound to come with Grace, but I am not bound to come with Assurance. Besides, in the Kingdom of Grace Christ will not shut them out. They that have good affections should come, but with this caution; I would press them to mind the renouncing and engaging part of the Covenant, and earnestly to break the League between themselves and their own wayes, and engage themselves more firmly to God for time to come; that you may not think as you have done, or speak as you have done, nor behave your selves in your Relations as you have done; but throw sin out of doors. I would press you in the Apostles words, Heb. 10 22. Let us draw near with a true heart, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with clean water. The one relateth to the Duty-part, Let us draw nigh with a true heart; the other relateth to the Promissory part. Though your Grace be common Grace, 'tis this way moulded into special.
2 Doct. That this will be found to be true Wisdom, and the other Folly.
For Wisdom, (to begin with that.) Wisdom is Index sui & obliqui. Wisdom lyeth,
1. In proposing a right End.
2. In the Choice of fit Means. And,
3. In an earnest Prosecution of the End by these Means. This is the property of Wisdom in the General, and it holdeth true in Godly Wisdom. The wise Virgins did so: Their End was right; to be admitted in to the Nuptial Feast, or everlasting enjoyment of God: And then they use right Means, such as will bring them to the end. We do not use to draw Ships in the Sea with Horses, nor draw Wagons with the Wind. We must not use contrary means, nor insufficient means. We cannot go to to the bottom of a Well that is thirty foot deep, with a line that is but ten foot: We must use such as will certainly do. The Wisdom of God hath fixed Means for us, and we are doubly Fools if we will not use them opportunely, carefully and constantly: Else 'tis a Prize put into a fools hand, Prov. 16.17. The Wise Virgins did all this; sought Oyl in time both for their Lamps and Vessels, Luk. 13.24. On the contrary, he that contents himself with a profession of Christ, without a work of Grace upon his Heart, is a Fool; he is not a Profane Fool, that doth the contrary, but a Professing Fool; that sort of Profession is better than Prophaneness, so far 'tis a degree of Wisdom, but rested in 'tis Folly, it faileth in all the points of Wisdom in the end; they do not esteem the Lord as the chief good: for they think a little ease of the Flesh, or a little sensual Liberty, or a satisfaction of a Lust to be better, or Honour, or Pleasure, or Gain, this quiets them in the neglect or want of God; they see some good in Christ, offer fair for him, but take him not as the chiefest good; they are willing to part with something, but not with all for his sake.