The Parable of the Ten Virgins, Part 1 · Chapter 19 – Chapter 20
CHAP. XIX.
Sheweth that there is such a fulnesse or measure of Grace in the hearts of Believers, which the most Refined Hypocrites never arise unto
SECT. I.
THat there is a certain plenitude,Doct. 3. fulnesse, or full measure of the Spirit of Grace in the hearts of the Faithful, which the most Glorious, yet unsound Professors of Virgin-Churches want, and have not in their Vessels, but fall short of.
Just as these Foolish Virgins, they had their Lamps, a burning and shining Profession. And had they no more? Yes surely, for their Lamp how could it burn, but by means of some Oyl? They had their wiek toucht and dipt in Oyl, some lighter stroaks and superficial impressions of the Spirit. They had not their Vessels filled with Oyl, they had not this degree and full measure of the Spirit. This they fell short of, and herein appeared the difference. There are certain inward touches, an inward lighter Dye of Gods Spirit, which serves to beget a most eminent Profession before men, but never to make the Soul sincere indeed before the eyes of God. That look as some Naturalists make three or four kinds of life, differing only as higher or lower degrees of life, though not of the same life; as Plants have a Vegetative life only to grow, but no sensitive to see; because their forms are more drowned in their matter; sensitive in beasts, yet not rational; rational in men, but not Angelical, &c. So here; a greater degree of the Spirits working, makes a difference in kind between Christian and Christian. 'Tis the Spirit that makes a man live a civil moral life, 'tis the same Spirit by a greater stroke, makes a man live the life of God, Eph. 4. 18. Yet here are two kinds of lives as far different as sensitive and vegetative; and though the rational hath both, yet 'tis neither of both. So though a Saint lives the life of reason and morality, yet there is another life he hath, which doth differ from these of a higher degree, and of another kind. I do not say therefore that a sincere soul only hath a greater degree of the same Grace, but that he is distinguished by a greater degree of Grace and working of the Spirit of Grace from an unsound heart. As a man may love another, but not with a conjugal love, here is now a degree of love, but not of the same love, for 'tis not a whit conjugal; it might then be sinful in some men, so 'tis here. A man that hath filled his stom…ck with meat may have some desire after it, but not an hungry de…re, not in that degree; hence not hungry at all. So the sluggard desires and hath not, a carnal heart desire▪ and another desires the Lord Jesus; a carnal sluggish heart desires and hath not, but another hungers and is filled; he hath not any degree of the same hunger. 'Tis therefore granted there are desires, and joyes, and light, and growth in false hearts, but there is not that fulnesse of joy, that fulnesse of light, that fulnesse of the Spirit which is in the Faithful, and here they ever fall short. Yet note,
1. There is not a perfect measure; no… the fulnesse that shall be when our souls shall be gathered to them that are made perfect.
2. Nor yet that there is that fulnesse the Saints aim at; for 'tis the resurrection they aim at, Phil. 3. 12, 13, 14.
3. Nor yet a glutting fulnesse, that men have Manna enough, and say, the main work is wrought, and that is enough: Not such a fulness as satisfies their appetite from longing for more. But which satisfies and quiets their Conscience in regard of the uprightnesse of their souls before the Lord.
SECT. II.
BUT for the more full and clear explication of this point, I shall shew you these three things.
1. That Hypocrites may have some inward touches of Gods Spirit.
2. That the very reason of their falsenesse is because they have no more than such touches or stroaks.
3. That there is a fulnesse the Saints come to, which others want. To be shewed
1. Positively.
2. Negatively.
I. That Hypocrites may have not only outward shews, but some inward lighter stroaks of Gods Spirit. As
1. Of the Spirit restraining and confining, nay benumming of corruption, as Paul was blameless, nay he had no mind nor will to many sins, nay did not think he had any living contempt and enmity of God in his heart. Hence Rom. 7. 9. 'tis said, When the Command came sin revived. Was it not living before? Yes, but it was asleep, it was benummed, like cold Snakes, but not killed.
2. Of the Spirit preventing and exciting unto many, nay, to any duty of the Law in general, and that sometime by fears of misery and terrours of the Law, Deut. 5. 23. And somtime by love and mercy, morally affecting the heart, Exod. 19. 4, 5, 6. You have heard what the Lord hath do…e, Will you now enter into Covenant? Yes, yet what is said of them? Psal. 78. 37. They were false in Gods Covenant.
3. There may be some operative and quickning Grace of the Gospel, Heb. 6. 4. They were enlightened, &c.
4. There may besome edifying and cooperating gifts of Law and Gospel, whereby a man may not only be useful and helpful to some, but to the Church of God, as those that did prophecy in Christs Name. And these may be so inward, that they think themselves clean and sincere; as Abimelech.
II. That the reason of their unsoundness is because they have no more than lighter stroaks of Gods Spirit.
As I might shew in all these, Paul is blamelesse, yet far enough from having sin mortified by Christ, and hence professeth, We did serve divers Lusts, Tit. 3. 3. The Israelites cry out, they will do what God will have them: Yet Oh that there were such an heart! Deut. 5. 29. They in Heb. 6. were enlightened and tasted, yet fell. He therefore adds, We are perswaded (v. 9.) better things of you. They did prophesie in Christs Name, Mat. 7. Yet depart from me you workers of iniquity. But see it more particularly, Mark 12. 33. Saith the Scribe to him, To love the Lord, oh 'tis better than all burnt Offerings. Some Iews did rest there, but neglected the inward work; but this man, the inward work was prized in his judgment, he had both profession and some affection: And was he now entred into the Kingdome of God? No. Here was his wound, he fell short of it some degrees. Hence its said, thou art not far from the Kingdom of God. So the Israelites, Why did not they enter? Was not the Land good? Oh yes! That report the worst of the Spies brought: But their hearts were not taken with the goodness of it, as Calebs and Ioshuahs were. And hence they were shut out, Numb. 13. 27. & 14. 7, 8, 24. So it is here. So an unsound heart may be enlightened, as 'tis there, Heb. 6. 4, 5. But there is a marvellous light which they never have, they have not such a degree, 1 Pet. 2. 9. And hence, Deut. 29. 2, 3, 4. The Lord hath not given you eyes to see to this day. Did the Lord give them no eyes to see, no hearts to be affected with what they did see? Why came they then out of Egypt? Why did they sing when they saw Pharaoh drowned? Why they had not such eyes and such hearts as Moses had, not unto that day.
So for turning to the Lord. Do not many unsound hearts turn over a new leaf? Do they not, not only outwardly, but inwardly too? Where is the flaw then? In the degree, Jer. 3. 10. Iudah hath not turned with her whole heart, but treacherously. So there may be some growth and life in false unsound hearts, that may after fall away: But where is the wound? Look in the Parable of the Seed; Some grew not at all; some did grow, but not having depth of earth, fell again: Others fell not in persecution, but there were the roots of Thorns that choakt the Seed; the good grounds seed came to ripenesse and fulness of fruit, though some in a greater degree than others; yet none at all (no ripe fruit) in the rest. Hence the Lord is said to weigh the heart, Prov. 16. 2. Men think they are humbled, and do believe, but God finds them too light, as Belshazzar was weighed and found too light. And thus it will be seen at the last day, when Christ Jesus shall appear, that all the most glorious Profession of many a man is therefore rejected, because found too light.
III. That there is a fulnesse which the Saints have, and which others fall short of. Which I shall shew,
I. Positively and affirmatively from what hath been said, Prov. 12. 26. The righteous is more excellent. John 14. 17. Whom the world cannot receive, because it knows him not. There is that Spirit in Saints which no unregenerate man knows, hence desires not. Because he dwells in you, he doth not only send some gifts, or work somwhat there, but he dwells there, he fils the heart. Hence the end of Christs death is, to purchase to himself a peculiar people, Tit. 2. 14. Of such a spirit, such holiness that only themselves know. So 'tis that which all the Prophets press to, to a higher pitch; and hence that charge of Iosh. 22. 5. And 'tis a peculiar fruit of Election, Eph. 1. 4. 1. To be holy. 2. Before him. 3. In love.
II. Negatively. If there should not be such a distinguishing fulness,
1. Then the whole Ministry of Christ is in vain; and so destroyed, for what is the end of that, that God raiseth up any Ministers in the Church, but this, Acts 26. 18. To turn men from darknesse to light. If this light was only that in Heb. 6. 4▪ then the end of the Ministry was to work hypocrisie. And from the power of Satan to God, there the Lord leaves them not, but that they may receive remission of sins,&c.
2. If there should not be this fulness, most of the Promises should be destroyed, and Gods Faithfulness fail, and the Saints be deceived. For Promises are made to them that mourn, to them that hunger, to them that believe, &c. Now many Hypocrites mourn, and desire, and the stony ground believed. Then it seems the promise is not true. Yes, and therefore there must be another kind of mourning, another and higher degree of the Spirit of Faith, &c. i. e. not of the same Faith, but of another kind of Faith.
3. If not, then all Christian endeavour after a higher measure of Grace should be destroyed. For if any man only hath Christ in his eye, that he may have him, I say that is sweet; but I say you shall never have him, unless you receive him. Oh but many receive him! as Iohn 2. 23. yet Christ commited not himself to them, for he saw what they were. Now therefore if you regard not the measure, i. e. such a kind of receiving of him, you will never seek for it, pray for it, nor learn to know it. And hence 'tis said, Prov. 15. 24. The way of life is above to the righteous, If it were not above, of that height, he would never come over difficulties to it.
4. If not, there is no true hope that any man can have: But 'tis utterly destroyed, 1 John 3. 3. He that hath this hope purgeth himself. I am as good as such a one: But, as Christ is pure. That is his Copy and his Pattern.
5. The very people of God are destroyed from having a being in the world, if this measure makes not the difference. If it be replied, the Lord Jesus makes the difference. 'Tis very true, those that are in Covenant, they have God to be their God, that makes one difference; but if there be not some peculiar workmanship of the Spirit in them, then though they have God their God, yet the second part of the Covenant is destroyed, i. e. They are not the Lords peculiar people that have more than common wash-work. For we are not only the Lords people by choyce and purchase, but by new Creation also, Isa. 64. 7, 8, 9.
SECT. III.
HEnce we see the sight of no Grace is no part of a Christians Grace and Holiness.Use 1. The five Foolish Virgins were not shut out because they did not see they had no Oyl, but because when they did see it, (as the Lord will make you see it first or last) they did not get such a measure and quantity of it as might fill their Vessel. You may go down to Hell with complaints I have nothing, unlesse the eternal Spirit work somthing at last in you.
Hence take heed of quenching and limiting the Spirit of God,Use 2. when it's working upon and breathing in your hearts at any time, in any means. Because you may then fall short of this measure of it, and so be shut out at last. Look as it was with the Israelites, 'tis said of them, that they could not drive out the Canaanites, i. e. they would not by reason of their sloath; and …nce they were pricks, nay snares to them. So the Lord begins to work strangely upon some men, but they are presently humble enough, and have comfort enough; and Grace enough, and cannot be better, and hence God makes their sins snares and thorns to their sorrow and ruine afterward. Nay Beloved, many a one will quench the Spirit. Oh take heed of it! Thus,
1. The Spirit not only convinceth, but humbles his heart, and shake; his spirit with fears of sin. Now what should he do? He should welcom it, and say, oh blessed Spirit, dost begin to cast me down to the dust for my sin, before I am cast to Hell for my sin! What wilt have me to do? Oh humble me more. Give me not only an act of heaviness, but a spirit of heaviness! As she said of affliction, I pray God this Plaister may never cease cleaving, till healed. Now what do many men? Why either game it, or work it, or sleep it away. The young man will not so soon lose all his mirth: The man that hath thought his estate good so long, will not believe 'tis so with him now. Or as Solomon speaks of Gods hand, he gro…s weary of his chas…isement, and so casts it off, and catcheth hold on Christ and comfort, and there staies, before the Spirit hath done it.
2. If they dare not shake it off thus till the Spirit easeth, then they satisfie themselves with some hopes the Lord gives, and some tast of his sweetness, before they are satisfied with it, as those did, Heb. 6. 4, 5. And hence Psal. 90. 14. Oh satisfie us with thy mercy, so shall we be glad all the daies of our lives! So satisfied, as to live upon it alone. As many say, they could be contented it should be so, but they do not live upon it. As if you should ask a man, could you be content to be made King, and come from Beggery? Yes; but he is left there, 'tis not so; and hence lives a Beggar still. Men cannot live without their lusts. Yet saith Christ, My flesh is meat indeed, and drink indeed, i. e. This gives real consolation, satisfaction indeed. And here many a Christian sinks, and goes up and down short of saving good.
3. Hence many walk in some desires which the Spirit hath wrought, but to break through all difficulties, and follow the Lord indeed, and come to that they know they must indeed, this they will not do, but depart from Christ sorrowful, and hope the Lord will accept of them; and hence the Lord complains, Mal. 1. 8. of this generation that had desires in their flocks, but lame ones. Will thy King accept this? And so all their work is overly and superficial by stinting the Spirit. Thus far you shall go but no farther. Oh Beloved, this is the frame of a sincere heart, the Lord empties him, but he is never content till the Lord fills; and when he finds it, he sits not down content that the work is done, but as his want made him beg before, so his tast makes him long more now, as Moses, to see more of the Lords Glory: As Paul, Phil. 3. 12, 13. Oh therefore when the Spirit comes, intreat it to go on and finish. And hence David begs, Psal. 119. 132. Oh the mercy that thou usest to shew to them that love thy Name! Why so? Oh David saw mercy to others, that sets God awork to do somwhat for them, work somwhat in them, but 'tis not such mercy. Oh beg for that mercy that humbled others, quickned others, that are now in Glory; that, or no mercy Lord!
How shall I know whether the work is overly?Quest.
1. If sudden and violent,Answ. 'tis usually overly. A Picture long a drawing is exact, another soon done is lightly done. A man hath Leopard-spots, which in our garments cannot be washed out easily. Gods through-work is soaking and searching. Hence violent sudden sorrows and joyes and reformation which all were in the stony ground, proved unsound, Mat. 13. 5.
2. God hath thy time of trying thee, Mat. 13. The seed was sown. Which now is good ground? Where is there fruit to be seen and ripeness of Grace? Look upon persecution, if that doth not drive thee from Christ. If that doth not, see if the world doth not, which by a certain deceit and cozenage will befool you. I am pe…swaded, as … is, that all the several trials of men are to shew them to themselves and the world, that they be but counterfeits, and to make Saints known to themselves the better. As Saul, he hath a temptation only of a command, when he had nothing to cause him to stoop but it, yet he fell there. So 'tis with many others that God doth much for, he tries them, Rom. 5. 5. Trib… la…ion works trial, and that hope. Prov. 17. 3. If you would know whether it will hold weight, the trial will tell you. Look you there, and in special, if it drives to Prayer, fear not.