Sermons and Discourses Volume 4, Sermon 1 – Dedication 1
The Parable of the ten Virgins.
MATTH. XXV.1, 2. &c.
Then ſhall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom.
And five of them were wiſe, and five were fooliſh, &c.
MY deſign at preſent is to explain this Parable, and to make ſuch Obſervations upon it as ſeem moſt naturally and without ſqueezing the Parable to ſpring from it: And then to make ſome Application of it to our ſelves.
Then ſhall the Kingdom of Heaven be likened unto ten Virgins; By the Kingdom of Heaven is meant the ſtate and condition of things under the Goſpel; By the ten Virgins, thoſe who embraced the Profeſſion of it, which is here repreſented by their taking their Lamps and going forth to meet the Bridegroom: in alluſion to the ancient Cuſtom of Marriages, in which the Bridegroom was wont to lead home his Bride in the Night by the light of Lamps or Torches.
But this Profeſſion was not in all equally firm and fruitful; and therefore thoſe who perſever'd and continued ſtedfaſt in this Profeſſion, notwithſtanding all the temptations and allurements of the World, and all the fierce ſtorms and aſſaults of perſecution to which this Profeſſion was expoſed; and being thus firmly rooted in it, did bring forth the fruits of the Spirit and abound in the Graces and Virtues of a good life, Theſe are the wiſe Virgins: But thoſe who either deſerted this Profeſſion, or did not bring forth fruits anſwerable to it, are the fooliſh Virgins.
And that this is the true difference between them will appear, if we conſider how the Parable repreſents them, verſ. 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. So that they both took their Lamps, and both lighted them, and therefore muſt both be ſuppos'd to have ſome oyl in their Lamps at firſt, as appears from verſe 8. where the fooliſh Virgins ſaid unto the wiſe, give us of your oyl, for our Lamps are gone out. They had it ſeems ſome Oyl in their Lamps at firſt, which kept them lighted for a little while, but had taken no care for a future ſupply. And therefore the difference between the wiſe and fooliſh Virgins did not, as ſome have imagin'd, conſiſt in this, that the wiſe Virgins had Oyl, but the fooliſh had none; but in this, that the fooliſh had taken no care for a further ſupply, after the Oyl which was at firſt put into their Lamps was ſpent; as the wiſe had done, who beſides the Oyl that was in their Lamps carried likewiſe a Reſerve in ſome other Veſſel, for a continual ſupply of the Lamp, as there ſhould be occaſion; the wiſe took Oyl in their Veſſels with their Lamps.
Now the meaning of all this is, That they who are repreſented by the wiſe Virgins had not only embraced the Profeſſion of the Chriſtian Religion, as the fooliſh Virgins alſo had done, for they both had their Lamps lighted; but they likewiſe perſever'd in that Profeſſion, and brought forth fruits anſwerable to it. For by Oyl in their Lamps and the firſt lighting of them, which was common to them both, is meant that ſolemn Profeſſion of Faith and Repentance which all Chriſtians make in Baptiſm: By that farther ſupply of Oyl, which the wiſe Virgins only took care to provide, is ſignified our conſtancy and perſeverance in this Profeſſion, together with the fruits of the Spirit, and the improvement of the Grace received in Baptiſm by the practice and exerciſe of all the Graces and Virtues of a good life whereby men are fitted and prepar'd for Death and Judgment, which are here repreſented to us by the coming of the Bridegroom.
This being plainly the main ſcope and intention of the Parable, I ſhall explain the reſt of it, as there ſhall be occaſion, under the ſeveral Obſervations which I ſhall raiſe from the ſeveral parts of it. And they ſhall be theſe.
Firſt, I obſerve the charitable Decorum which our B. Saviour keeps in this as well as in the reſt of his Parables; as if He would fain ſuppoſe and hope, that among thoſe who enjoy the Goſpel and make profeſſion of it, the number of them that are truly good is equal to thoſe that are bad. For our B. Saviour here repreſents the whole number of the Profeſſors of Chriſtianity by ten Virgins, the half whereof the Parable ſeems to ſuppoſe to be truly and really good, and to perſevere in goodneſs to the end, verſ. 1, 2. Then ſhall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps and went forth to meet the Bridegroom: And five of them were wiſe, and five were fooliſh.
Secondly, I obſerve how very common it is for men to neglect this great concernment of their Souls, viz. a due preparation for another World; and how willing men are to deceive themſelves herein, and to depend upon any thing elſe, how groundleſs and unreaſonable ſoever, rather than to take pains to be really good and fit for Heaven. And this is in a very lively manner repreſented to us in the deſcription of the fooliſh Virgins, who had provided no ſupply of Oyl in their Veſſels, and when the Bridegroom was coming would have furniſh'd themſelves by borrowing or buying of others, verſ. 8.9, 10.
Thirdly, I obſerve, That even the better ſort of Chriſtians are not careful and watchful as they ought to prepare themſelves for Death and Judgment: Whilſt the Bridegroom tarried, they all ſlumbered and ſlept; even the wiſe Virgins as well as the fooliſh.
Fourthly, I obſerve further, how little is to be done by us, to any good purpoſe, in this great work of Preparation, when it is deferr'd and put off to the laſt. Thus the fooliſh Virgins did, and what a ſad confuſion and hurry they were in we may ſee verſ. 6, 7, 8, 9. And at midnight there was a cry made, Behold! the Bridegroom cometh; go ye out to meet Him. At midnight; the moſt diſmal and unſeaſonable time of all other: Then all thoſe Virgins aroſe, and trimmed their Lamps: and the fooliſh ſaid unto the wiſe, give us of your Oyl for our Lamps are gone out: But the wiſe anſwered, not ſo; leſt there be not enough for us and you; but go ye rather to them that ſell, and buy for your ſelves. And how ineffectual all that they could do at that time prov'd to be, we find, verſe 10, 11, 12; And whilſt they went to buy the Bridegroom came, and they that were ready went in with him to the marriage, and the door was ſhut. Afterwards came alſo the other Virgins, ſaying, Lord, Lord, open to us: But he anſwered and ſaid, verily I ſay unto you, I know you not.
Fifthly, I obſerve that there is no ſuch thing as Works of Super-erogation; That no man can do more than needs, and is his duty to do, by way of preparation for another World. For when the fooliſh Virgins would have begg'd of the wiſe ſome Oyl for their Lamps, the wiſe anſwered, not ſo; leſt there be not enough for us and you. It was only the fooliſh Virgins that had entertain'd this fooliſh conceit, that there might be an over-plus of Grace and Merit in others ſufficient to ſupply their want: But the wiſe knew not of any that they had to ſpare, but ſuppos'd all that they had little enough to qualify them for the reward of eternal life; Not ſo, ſay they, foreign, leſt at any time, leſt when there ſhould be need and occaſion, all that we have done, or could do, ſhould prove little enough for our ſelves.
Sixthly and laſtly, I obſerve, That if we could ſuppoſe any perſons to be ſo over-good, as to have more grace and goodneſs than needs to qualify them for the reward of eternal life, yet there is no aſſigning and transferring of this over-plus of Grace and Virtue from one man to another. For we ſee, verſe 9, 10. that all the ways which they could think of, of borrowing, or buying Oyl of others, did all prove ineffectual; becauſe the thing is in its own nature impracticable, that one Sinner ſhould be in a condition to merit for another.
All theſe Obſervations ſeem to have ſome fair and probable foundation in ſome part or other of this Parable; and moſt of them, I am ſure, are agreeable to the main ſcope and intention of the whole. I ſhall ſpeak to them ſeverally, and as briefly as I can.
Firſt, I obſerve the charitable Decorum which our B. Saviour keeps in this, as well as in the reſt of his Parables; as if he would fain ſuppoſe and hope, that among thoſe who enjoy the Goſpel and make Profeſſion of it, the number of thoſe who make a firm and ſincere Profeſſion of it, and perſevere in goodneſs to the end, is equal to the number of thoſe who do not make good their Profeſſion, or who fall off from it.
I ſhall not be long upon this, becauſe I lay the leaſt ſtreſs upon it, of all the reſt. I ſhall only take notice, that our B. Saviour in this Parable repreſents the whole number of the Profeſſors of Chriſtianity by ten Virgins, the half of which the Parable ſeems to ſuppoſe to have ſincerely embraced the Chriſtian Profeſſion, and to have perſever'd therein to the laſt; The Kingdom of heaven ſhall be likened unto ten Virgin, which took their Lamps and went forth to meet the Bridegroom: And five of them were wiſe, and five were fooliſh.
And this Decorum our B. Saviour ſeems carefully to obſerve in his other Parables: As in the Parable of the Prodigal, Luke 15. where for one Son that left his Father, and took riotous courſes, there was another that ſtayed always with him and continued conſtant to his duty. And in the Parable of the ten Talents, which immediately follows that of the ten Virgins, two are ſuppoſed to improve the Talents committed to them, for one that made no improvement of his. He that had five Talents committed to him made them five more, and he that had two gained other two; and only he that had but one Talent, hid it in the earth, and made no improvement of it. And in the Parable which I am now upon, the number of the Profeſſors of Chriſtianity, who took care to fit and prepare themſelves for the coming of the Bridegroom, is ſuppoſed equal to the number of thoſe who did not.
And whether this be particularly intended in the Parable or not, it may however be thus far inſtructive to us; That we ſhould be ſo far from leſſening the number of true Chriſtians, and from confining the Church of Chriſt within a narrow compaſs, ſo as to exclude out of its Communion the far greateſt part of the Profeſſors of Chriſtianity; that on the contrary, we ſhould enlarge the Kingdom of Chriſt as much as we can, and extend our charity to all Churches and Chriſtians, of what Denomination ſoever, as far as regard to Truth and to the foundations of the Chriſtian Religion will permit us to believe and hope well of them; and rather be contented to err a little on the favourable and charitable part than to be miſtaken on the cenſorious and damning ſide.
And for this reaſon perhaps it is, that our B. Saviour thought fit to frame his Parables with ſo remarkable a Byaſs to the charitable ſide: Partly to inſtruct us, to extend our charity towards all Chriſtian Churches, and Profeſſors of the Chriſtian Religion, and our good hopes concerning them, as far as with reaſon we can: And partly to reprove the uncharitableneſs of the Jews, who poſitively excluded all the reſt of Mankind, beſides themſelves, from all hopes of Salvation. An odious temper, which to the infinite Scandal of the Chriſtian Name and Profeſſion, hath prevail'd upon ſome Chriſtians to that notorious degree, as not only to ſhut out all the Reform'd Part of the Weſtern Church, almoſt equal in number to themſelves, from all hopes of Salvation under the notion of Hereticks; but likewiſe to un-church all the other Churches of the Chriſtian World, which are of much greater extent and number than themſelves, that do not own ſubjection to the Biſhop of Rome: And this they do, by declaring it to be of neceſſity to Salvation for every Creature to be ſubject to the Roman Biſhop. And this Supremacy of the Biſhop of Rome over all Chriſtian Churches Bellarmin calls the Sum of the Chriſtian Religion. So that the Roman Communion is plainly founded in Schiſm, that is, in the moſt unchriſtian and uncharitable Principle that can be, namely, that they are the only true Church of Chriſt, out of which none can be ſaved: which was the very Schiſm of the Donatiſts. And in this they are ſo poſitive, that the Learned men of that Church, in their Diſputes and Writings, are much more inclinable to believe the Salvation of Heathens to be poſſible, than of any of thoſe Chriſtians whom they are pleas'd to call Hereticks. The Faith of the Church of Rome is certainly none of the beſt; but of one of the greateſt and moſt eſſential Vertues of the Chriſtian Religion, I mean Charity, I doubt they have the leaſt ſhare of any Chriſtian Church this day in the World.
Secondly, I obſerve, not from any particular circumſtance, but from the main Scope and deſign of this Parable, How very apt a great part of Chriſtians are to neglect this great concernment of their Souls, viz, a careful and due preparation for another World; and how willing they are to deceive themſelves in this matter, and to depend upon any thing elſe, how groundleſs and unreaſonable ſoever, rather than to take the pains to be really good and fit for Heaven. And this is in a very lively manner repreſented to us in the deſcription of the fooliſh Virgins, who had provided no ſupply of Oyl in their Veſſels, and when the Bridegroom was coming would have furniſh'd themſelves by borrowing or buying of others, verſ. 8, 9, 10. They contented themſelves with having their Lamps lighted at their firſt ſetting out to meet the Bridegroom, that is, with their being admitted into the Profeſſion of Chriſtianity by Baptiſm, but either were not ſtedfaſt in this Profeſſion, or were not careful to adorn it with the Graces and Vertues of a good life.
And the true Reaſon why men are ſo very apt to deceive themſelves in this matter, and are ſo hardly brought to thoſe things wherein Religion mainly conſiſts, I mean the fruits of the Spirit and the practice of real Goodneſs; I ſay, the true reaſon of this is, becauſe they are extremely deſirous to reconcile, if it were poſſible, the hopes of eternal happineſs in another World with a liberty to live as they liſt in this preſent World: They are loth to be at the trouble and drudgery of mortifying their luſts, and governing their paſſions, and bridling their tongues, and practiſing all thoſe duties which are comprehended in thoſe two great Commandments of the Love of God and of our Neighbour: They would fain gain the favour of God, and make their calling and election ſure, by ſome eaſier way than by giving all diligence to add to their Faith and Knowledge the Graces and Vertues of a good life.
For the plain truth of the matter is, men had rather that Religion ſhould be any thing than what indeed it is, viz, the thwarting and croſſing of their vicious inclinations, the curing of their evil and corrupt affections, the due care and government of their unruly appetites and paſſions, the ſincere endeavour and the conſtant practice of all holineſs and virtue in their lives: And therefore they had much rather have ſomething that might handſomely palliate and excuſe their evil inclinations and practices, than to be obliged to retrench and renounce them; and rather than amend and reform their wicked lives, they would be contented to make an honourable amends and compenſation to Almighty God in ſome other way.
This hath been the way and folly of Mankind in all ages, to defeat the great end and deſign of Religion, and to thruſt it by, by ſubſtituting ſomething elſe in the place of it which, as they think, may ſerve the turn as well, having the appearance of as much devotion and reſpect towards God, and really coſting them more money and pains, than that which God requires of them. Men have ever been apt thus to impoſe upon themſelves, and to pleaſe themſelves with a conceit of pleaſing God full as well, or better, by ſome other way than that which he hath preſcribed and appointed for them.
By this means, and upon this falſe Principle, Religion hath ever been apt to degenerate both among Jews and Chriſtians, into external and little obſervances, and into a great zeal for leſſer things with a total neglect of the greater and weightier matters of Religion; and, in a word, into infinite Superſtitions of one kind or other, and an arrogant conceit of the extraordinary righteouſneſs and merit of theſe things: In which ſome have proceeded to that height, as if they could drive a ſtrict bargain with God for eternal life and happineſs; and have treated Him in ſo inſolent a manner, by their Doctrine of the Merit of their Devotions and good Works, as if God were as much beholden to them for their ſervice and obedience, as they are to Him for the reward of them; which they are not afraid to ſay they may challenge at God's hands as of right and juſtice belonging to them.
Nay, ſo far have they carried this Doctrine in the Church of Rome, as not only to pretend to merit eternal life for themſelves, but likewiſe to do a great deal more for the benefit and advantage of others who have not righteouſneſs and goodneſs enough of their own: Which was the ſilly conceit of the fooliſh Virgins here in the Parable, as I ſhall have occaſion to ſhew more fully by and by.
And it is no great wonder that ſuch eaſy ways of Religion and pleaſing God are very grateful to the corrupt nature of Man, and that men who are reſolv'd to continue in an evil courſe are glad to be of a Church which will aſſure Salvation to men upon ſuch terms: The great difficulty is, for men to believe that things which are ſo apparently abſurd and unreaſonable can be true; and to perſuade themſelves that they can impoſe upon God by ſuch pretences of ſervice and obedience, as no wiſe Prince or Father upon earth is to be deluded withal by his Subjects or Children. We ought to have worthier thoughts of God, and to conſider that He is a great King, and will be obey'd and obſerv'd by his creatures in his own way and make them happy upon his own terms: and that obedience to what he commands is better and more acceptable to him than any other ſacrifice that we can offer, which he hath not required at our hands: and likewiſe, that he is infinitely wiſe and good; and therefore that the Laws, which he hath given us to live by, are much more likely and certain means of our happineſs, than any inventions and devices of our own.
Thirdly, I obſerve that even the better and more conſiderate ſort of Chriſtians are not ſo careful and watchful as they ought to prepare themſelves for Death and Judgment; whilſt the Bridegroom tarried, they all ſlumbered and ſlept. Even the Diſciples of our Saviour, whilſt he was yet perſonally preſent with them, and after a particular charge given them from his own mouth, Watch and pray leſt ye enter into temptation; yet did not keep that guard upon themſelves as to watch with him for one hour. In many things, ſays St. James, we offend all; even the beſt of us: And who is there that doth not, ſome time or other, remit of his vigilancy and care, ſo as to give the Devil an advantage and to lye open to temptation, for want of a continual guard upon himſelf? But then the difference between the wiſe and fooliſh Virgins was this, that tho they both ſlept, yet the wiſe did not let their Lamps go out; they neither quitted their Profeſſion, nor did they extinguiſh it by a bad life: and tho when the Bridegroom came ſuddenly upon them, they were not ſo actually prepar'd to meet him by a continual vigilancy, yet they were habitually prepar'd by the good diſpoſition of their minds and the general courſe of a holy life: Their Lamps might burn dim for want of continual trimming, but they had Oyl in their Veſſels to ſupply their Lamps, which the fooliſh Virgins had taken no care to provide. But ſurely the greateſt wiſdom of all is to maintain a continual watchfulneſs, that ſo we may not be ſurpriz'd by the coming of the Bridegroom, and be in a confuſion when Death or Judgment ſhall overtake us. And bleſſed are thoſe Servants, and wiſe indeed, whoſe Lamps always burn bright, and whom the Bridegroom when he comes ſhall find watching and in a fit poſture and preparation to meet Him.
Fourthly, I obſerve likewiſe, how little is to be done by us, to any good purpoſe, in this great work of Preparation, when it is deferr'd and put off to the laſt. And thus the fooliſh Virgins did, but what a ſad confuſion and hurry they were in at the ſudden coming of the Bridegroom, when they were not only aſleep, but when after they were awaken'd they found themſelves altogether unprovided of that which was neceſſary to trim their Lamps and to put them in a poſture to meet the Bridegroom: When they wanted that which was neceſſary at that very inſtant, but could not be provided in an inſtant: I ſay, what a tumult and confuſion they were in, being thus ſurpriz'd, the Parable repreſents to us at large, verſ. 6, 7, 8, 9. and at midnight there was a cry made, Behold! the Bridegroom cometh, go ye out to meet him. Then all thoſe Virgins aroſe and trimmed their Lamps, that is, they went about it as well as they could; and the fooliſh ſaid unto the wiſe, give us of your Oyl, for our Lamps are gone out.
At midnight there was a cry made, that is, at the moſt diſmal and unſeaſonable time of all other; when they were faſt aſleep, and ſuddenly awaken'd in great terror, when they could not on the ſudden recollect themſelves, and conſider what to do; when the ſummons was ſo very ſhort, that they had neither time to conſider what was fit to be done, nor time to do it in.
And ſuch is the Caſe of thoſe who put off their Repentance and Preparation for another World, till they are ſurpriz'd by Death or Judgment; for it comes all to one in the iſſue, which of them it be. The Parable indeed ſeems more particularly to point at our Lord's coming to Judgment, but the caſe is much the ſame as to thoſe who are ſurpriz'd by ſudden Death; ſuch as gives them but little, or not ſufficient time for ſo great a work: becauſe ſuch as Death leaves them, Judgment will certainly find them.
And what a miſerable confuſion muſt they needs be in, who are thus ſurpriz'd either by the one or the other? How unfit ſhould we be, if the general Judgment of the World ſhould come upon us on the ſudden, to meet that great Judge at his coming, if we have made no preparation for it before that time? What ſhall we then be able to do, in that great and univerſal conſternation, when the Son of man ſhall appear in the clouds of Heaven, with power and great glory; when the Sun ſhall be darken'd, and the Moon turned into blood, and all the powers of Heaven ſhall be ſhaken: when all Nature ſhall feel ſuch violent pangs and convulſions, and the whole World ſhall be in a combuſtion flaming and cracking about our ears: When the Heavens ſhall be ſhrivel'd up as a Scroll when it is roll'd together, and the Earth ſhall be toſs'd from its Center, and every Mountain and Iſland ſhall be removed? What thoughts can the wiſeſt men then have about them, in the midſt of ſo much noiſe and terror? Or if they could have any, what time will there then be to put them in execution? when they ſhall ſee the Angel, that ſtandeth upon the Sea and upon the Earth, lifting up his hand to Heaven and ſwearing by Him that liveth for ever and ever that Time ſhall be no longer; as this dreadful Day is deſcribed Rev. 10.5, 6. and chap. 6.15. where Sinners are repreſented at the Appearance of this Great Judge, not as flying to God in hopes of mercy, but as flying from Him in utter deſpair of finding mercy with Him: The Kings of the Earth, and the Great Men, and the Mighty Men, and the Rich Men, and the Great Captains hid themſelves in the Dens and in the Rocks of the Earth; and ſaid to the Mountains and Rocks fall on us and hide us from the face of Him that ſitteth on the Throne, and from the wrath of the Lamb: For the Great Day of his wrath is come, and who ſhall be able to ſtand? The biggeſt and the boldeſt Sinners that ever were upon Earth, ſhall then flee from the face of Him whom they have ſo often blaſphemed and denied; and ſhall ſo far deſpair of finding mercy with Him in that Day, who would ſue to Him for it no ſooner, that they ſhall addreſs themſelves to the Mountains and Rocks, as being more pitiful and exorable than He; to hide them from the face of Him that ſitteth on the Throne, and from the wrath of the Lamb: From the wrath of the Lamb, to ſignify to us that nothing is more terrible than Meekneſs and Patience when they are throughly provok'd and turn'd into Fury.
In ſuch dreadful confuſion ſhall all impenitent Sinners be, when they ſhall be ſurpriz'd by that Great and terrible Day of the Lord: And the Caſe of a dying Sinner, who would take no care in the time of his Life and Health to make preparation for another World, is not much more hopeful and comfortable.
For alas! how little is it that a ſick and dying man can do in ſuch a ſtrait of time? in the midſt of ſo much pain and weakneſs of Body, and of ſuch confuſion and amazement of Mind. With what heart can he ſet about ſo great a Work, for which there is ſo little time? With what face can he apply himſelf to God in this extremity, whom he hath ſo diſdainfully neglected all the days of his Life? And how can he have the confidence to hope, that God will hear his cries and regard his tears that are forc'd from him in this day of his neceſſity? when he is conſcious to himſelf that in that long day of God's Grace and Patience he turned a deaf ear to all his merciful invitations, and rejected the counſel of God againſt himſelf. In a word, how can he who would not know, in that his Day, the things which belonged to his peace, expect any other but that they ſhould now be for ever hid from his eyes, which are ready to be clos'd in utter darkneſs?
I will not pronounce any thing concerning the impoſſibility of a death-bed Repentance: But I am ſure that it is very difficult, and I believe very rare. We have but one Example, that I know of, in the whole Bible of the Repentance of a dying Sinner; I mean that of the penitent Thief upon the Croſs: And the circumſtances of his Caſe are ſo peculiar and extraordinary, that I cannot ſee that it affords any ground of hope and encouragement to men in ordinary Caſes. We are not like to ſuffer in the company of the Son of God and of the Saviour of the World; and if we could do ſo, it is not certain that we ſhould behave our ſelves towards Him ſo well as the penitent Thief did, and make ſo very good an end of ſo very bad a Life.
And the Parable in the Text is ſo far from giving any encouragement to a Death bed Repentance and Preparation, that it rather repreſents their Caſe as deſperate who put off their Preparation to that Time. How ineffectual all that the fooliſh Virgins could do at that time did in the concluſion prove, is ſet forth to us at large in the Parable;V. 8, 9, 10, 11, 12. They wanted Oyl, but could neither borrow nor buy it: They would then fain have had it, and ran about to get it; but it was not to be obtain'd neither by entreaty, nor for money: Firſt they apply themſelves to the wiſe Virgins, for a ſhare in the over-plus of their Graces and Virtues; V. 8.the fooliſh ſaid unto the wiſe, give us of your Oyl for our Lamps are gone out; but the wiſe anſwered, not ſo; leſt there be not enough for us and you: The wiſe Virgins, it ſeems knew of none they had to ſpare: And then they are repreſented as ironically ſending the fooliſh Virgins to ſome famous Market where this Oyl was pretended to be ſold; V. 9.go ye rather to them that ſell and buy for your ſelves: And as dying and deſperate perſons are apt to catch at every twig, and when they can ſee no hopes of being ſaved, are apt to believe every one that will give them any; ſo theſe fooliſh Virgins follow the advice;V. 10. and whilſt they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage, and the door was ſhut; and afterwards came alſo the other Virgins, ſaying, Lord, Lord, open to us; but he anſwered and ſaid, verily I ſay unto you, I know you not.
You ſee how little, or rather no encouragement at all there is from any the leaſt circumſtance in this Parable, for thoſe who have delay'd their Preparation for another World till they be overtaken by Death or Judgment, to hope by any thing that they can then do, by any importunity which they can then uſe, to gain admiſſion into Heaven. Let thoſe conſider this with fear and trembling, who forget God and neglect Religion all their Life-time, and yet feed themſelves with vain hopes by ſome Device or other to be admitted into Heaven at laſt.
Fifthly, I obſerve that there is no ſuch thing as Works of Super-erogation, that is, that no man can do more than needs, and than is his duty to do, by way of Preparation for another World.V. 8. For when the fooliſh Virgins would have begg'd of the wiſe ſome Oyl for their Lamps, V. 9.the wiſe anſwered, not ſo; leſt there be not enough for us and you: It was only the fooliſh Virgins that in the time of their extremity, and when they were conſcious that they wanted that which was abſolutely neceſſary to qualify them for admiſſion into Heaven, who had entertain'd this idle Conceit that there might be an over-plus of Grace and Merit in others ſufficient to ſupply their want: But the wiſe knew not of any they had to ſpare, but ſuppoſed all that they had done, or could poſſibly do, to be little enough to qualify them for the glorious Reward of eternal Life: Not ſo, ſay they, foreign leſt at any time, that is, leſt when there ſhould be need and occaſion, all that we have done, or could do, ſhould be little enough for our ſelves: And in this Point they had been plainly inſtructed by the Bridegroom himſelf, But ye, when ye have done all, ſay we are unprofitable ſervants, and have done nothing but what was our duty to do.
And yet this Conceit of the fooliſh Virgins, as abſurd as it is, hath been taken up in good earneſt by a grave Matron, who gives out her ſelf to be the Mother and Miſtreſs of all Churches, and the only infallible Oracle of Truth, I mean the Church of Rome, whoſe avowed Doctrine it is, that there are ſome Perſons ſo excellently good that they may do more than needs for their own Salvation: And therefore when they have done as much for themſelves as in ſtrict duty they are bound to do, and thereby have paid down a full and valuable conſideration for Heaven, and as much as in equal juſtice between God and Man it is worth; that then they may go to work again for their Friends, and begin a new Score; and from that time forwards may put the Surpluſage of their good Works as a Debt upon God, to be laid up in the Publick Treaſury of the Church, as ſo many Bills of Credit which the Pope by his Pardons and Indulgences may diſpenſe, and place to whoſe account he pleaſes: And out of this Bank, which is kept at Rome, thoſe who never took care to have any Righteouſneſs of their own may be ſupplied at reaſonable rates.
To which they have added a further ſupply of Grace, if there ſhould be any need of it, by the Sacrament of extreme Ʋnction, never heard of in the Chriſtian Church for many Ages; but deviſed, as it were on purpoſe, to furniſh ſuch fooliſh Virgins with Oyl as are here deſcribed in the Parable.
And thus by one Device or other they have enervated the Chriſtian Religion to that degree, that it hath almoſt quite loſt its true virtue and efficacy upon the hearts and lives of men: And, inſtead of the real fruits of Goodneſs and Righteouſneſs, it produceth little elſe but Superſtition and Folly; or if it produce any real Virtues, yet even the virtue of thoſe Virtues is in a great meaſure ſpoil'd by their arrogant pretences of Merit and Super-erogation, and is render'd inſignificant to themſelves by their inſolent carriage and behaviour towards God.
Sixthly and laſtly, if we could ſuppoſe any Perſons to be ſo overgrown with Goodneſs, as to have more than needs to qualify them for the Reward of eternal Life; yet there can be no aſſigning and transferring of this over-plus of Grace and Virtue from one man to another. For we ſee that all the ways that could be thought on of begging, or borrowing, or buying Oyl of others, did all prove ineffectual; becauſe the thing is in its own nature impracticable, that one Sinner who owes all that he hath, and much more to God, ſhould have any thing to ſpare wherewithal to merit for another.
Indeed our B. Saviour hath merited for us all the Reward of eternal Life, upon the Conditions of Faith and Repentance and Obedience: But the infinite Merit of his Obedience and Sufferings will be of no benefit and advantage to us, if we our ſelves be not really and inherently righteous. So St. John tells us, and warns us to beware of the contrary Conceit, Little children, let no man deceive you, he that doth righteouſneſs is righteous, even as He is righteous.
If we do ſincerely endeavour to pleaſe God and to keep his commandments in the general courſe of a holy and virtuous Life, the Merit of Chriſt's perfect Obedience and Sufferings will be available with God for the acceptance of our ſincere though but imperfect Obedience. But if we take no care to be righteous and good our ſelves, the perfect righteouſneſs of Chriſt will do us no good; much leſs the imperfect righteouſneſs of any other man who is a Sinner himſelf. And the holieſt man that ever was upon Earth can no more aſſign and make over his Righteouſneſs, or Repentance, or any part of either, to another that wants it, than a man can bequeath his Wiſdom, or Learning to his Heir, or his Friend: No more than a ſick man can be reſtored to Health by virtue of the Phyſick which another man hath taken.
Let no man therefore think of being good by a Deputy, that cannot be contented to be happy and to be ſaved the ſame way, that is, to go to Hell and to be tormented there in Perſon, and to go to Heaven and be admitted into that Place of Bliſs only by Proxy. So that theſe good Works with a hard name, and the making over the Merit of them to others, have no manner of foundation either in Scripture or Reaſon, but are all mere Fancy and Fiction in Divinity.
The Inference from all this ſhall be the application which our Saviour makes of this Parable, Watch therefore, V. 13.for ye know neither the day nor the hour wherein the Son of man cometh; as if he had ſaid, the deſign of this Parable is to inſtruct us that we ought to be continually vigilant, and always upon our guard and in a conſtant readineſs and preparation to meet the Bridegroom; becauſe we know not the time of his coming to Judgment, nor yet, which will be of the ſame conſequence and concernment to us, do any of us know the preciſe time of our own Death. Either of theſe may happen at any time, and come when we leaſt expect them. And therefore we ſhould make the beſt and ſpeedieſt proviſion that we can for another World, and ſhould be continually upon our watch and trimming our Lamps, that we may not be ſurprized by either of theſe; neither by our own particular Death, nor by the general Judgment of the World: Becauſe the Son of man will come in a Day when we look not for Him, and at an hour when we are not aware.
More particularly, we ſhould take up a preſent and effectual reſolution not to delay our Repentance and the reformation of our Lives, that we may not have that great Work to do when we are not fit to do any thing; no not to diſpoſe of our temporal Concernments, much leſs to prepare for Eternity, and to do that in a few moments which ought to have been the care and endeavour of our whole Lives: That we may not be forced to huddle up an imperfect, and I fear an inſignificant Repentance; and to do that in great haſte and confuſion, which certainly does require our wiſeſt and moſt deliberate thoughts, and all the conſideration in the world.
And we ſhould provide ſtore of Oil in our Veſſels, wherewith to ſupply our Lamps that they may burn bright to the laſt; I mean, we ſhould improve the Grace which we received in Baptiſm, by abounding in the fruits of the Spirit and in all the ſubſtantial Virtues of a good Life; that ſo an entrance may be miniſtred to us abundantly into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt.
By this means, when we are called to meet the Bridegroom, we ſhall not be put to thoſe miſerable and ſharking ſhifts which the fooliſh Virgins were driven to, of begging, or borrowing, or buying Oyl; which will all fail us, when we come to depend upon them: And though the Dying man may make a hard ſhift to ſupport himſelf with theſe falſe Comforts for a little while, yet when the ſhort Deluſion is over, which will be aſſoon as ever he is ſtepp'd into the other World, he will to his everlaſting confuſion and trouble find the door of Heaven ſhut againſt him, and that notwithſtanding all his vaſt Treaſure of Pardons and Indulgences, which have coſt him ſo much and are worth ſo little, he ſhall never ſee the Kingdom of God.
And laſtly, we ſhould take great care that we do not extinguiſh our Lamps by quitting the Profeſſion of our Holy Religion upon any temptation of advantage, or for fear of any loſs or ſuffering whatſoever. This Occaſion will call for all our Faith and Patience, all our Courage and Conſtancy,
Nunc animis opus, Aenea, nunc pectore firmo.
When it comes to this Trial, we had need to gird up the loins of our minds, to ſummon all our forces, and to put on the whole armour of God, that we may be able to ſtand faſt in an evil day, and when we have done all to ſtand.
And now, my Brethren, to uſe the words of St. 1 Pet. 5.12.Peter, I teſtify unto you, that this is the true Grace of God wherein ye ſtand. The Proteſtant Reformed Religion, which we in this Nation profeſs, is the very Goſpel of Chriſt, the true ancient Chriſtianity.
And, for God's ſake, ſince in this hour of Temptation, when our Religion is in ſo apparent hazard, we pretend to love it to that degree as to be contented to part with any thing for it, let us reſolve to practiſe it; and to teſtify our love to it in the ſame way that our Saviour would have us ſhew our love to Him, by keeping his commandments.
I will conclude all with the Apoſtle's Exhortation, ſo very proper for this purpoſe,Philip. 1.27. and to this preſent Time, Only let your converſation be as it becometh the Goſpel of Chriſt, that is, chiefly and above all take care to lead lives ſuitable to the Chriſtian Religion: And then, as it follows, ſtand faſt in one Spirit, with one Mind, ſtriving together for the Faith of the Goſpel: And in nothing terrified by your Adverſaries, which to them is an evident token of perdition, but to you of Salvation, and that of God.
Now unto Him that is able to ſtabliſh you in the Goſpel, and to keep you from falling; and to preſent you faultleſs before the preſence of his Glory with exceeding joy: To the only wiſe God our Saviour, be Glory and Majeſty, Dominion and Power, both now and ever. Amen.
A Thankſgiving-Sermon FOR Our Deliverance by the P. of Orange. Preached at Lincolns-Inn-Chappel, January 31. 1688.
To the Worſhipful the Maſters of the BENCH, And the reſt of the GENTLEMEN Of the Honourable Society of Lincolns-Inn.
THough I was at firſt very unwilling to Expoſe to the Publick a Sermon made upon ſo little Warning, and ſo great an Occaſion; yet upon ſecond thoughts I could not think it fit to reſiſt the Unanimous and Earneſt Requeſt of ſo many Worthy Perſons, as the Maſters of the Bench of this Honourable Society; to whom I ſtand ſo much indebted for your great and continued reſpects to me, and kind acceptance of my Labours among you for now above the ſpace of Five and Twenty Years. In a moſt grateful acknowledgment whereof, this Diſcourſe, ſuch as it is, in mere Obedience to your Commands, is now humbly preſented to you, by
Your moſt Obliged and Faithful Servant, JOHN TILLOTSON. Feb. 28. 1688/9.