Not Everyone

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Afterward came also the other virgins, saying, Lord, Lord, open to us.
~ Matthew 7:21, Matthew 25:11

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. He that despised Moses’ law died without mercy under two or three witnesses: Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.
~ Jude 1:5, Hebrews 10:28, 1 Corinthians 10:1-5, 1 John 2:19, Matthew 13:47-48, Matthew 22:10-11, Jeremiah 24:2

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
~ Matthew 7:24

True and False Christians, by Jonathan Edwards. This is an excerpt from his sermons on the Ten Virgins of the Matthean Parables, Volume I.

(1) So I would mention some things wherein true Christians and false (may agree through resemblances or appearances of godliness).

1. A false Christian may make profession of special experience of a work of grace in their hearts, as well as true Christians. He may not only make such a profession of Christianity as visible Christians in general do, in professing their assent to the fundamental doctrine of the gospel, and in either explicitly or implicitly owning their baptismal covenant; but they may pretend that they have had experience of a special word of God’s Spirit in their hearts, opening their eyes to see spiritual and divine things, and in renewing their hearts and drawing them to God and Christ. They may tell of those things that they call great spiritual discoveries, and wherein they think they have had special communion with God.

Yea, they may make pretences of eminent experiences. So did some of the Galatians to the apostle Paul, that yet he afterward was afraid of. Gal. 4:15, “Where is the blessedness that ye spake of?”

2. False Christians may not only make an high profession of religion, but may indeed have many religious affections. They may have religious affections of sorrow; as had Saul, when he lift up his voice and wept at the thoughts of his own unworthy behaviour, and acknowledged that David was more righteous. I Sam. 24:16-17, “And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice, and wept. And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil” And so had Judas when he condemned himself, and said, “I have sinned, in that I have betrayed the innocent blood.” Matt. 27:4.

They may have great affections of gratitude for God’s mercies. As the Israelites had at the Red Sea, of whom we read, Ps. 106:12, that “they sang his praise Natural men’s hearts are capable of affections of gratitude towards God, as well as towards men, for kindness received. We read of Saul’s being mightily affected with gratitude to David for sparing his life, when he had opportunity to have slain (him). He expresses himself very gratefully (on) that occasion; I Sam. 24:18-19, “And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the Lord had delivered me into thine hand, thou killedst me not. For if a man find his enemy, will he let him go well away? wherefore the Lord reward thee good for that thou hast done unto me this day.”

So the Galatians, that the Apostle seemed afterwards to doubt of, were mightily affected with gratitude to the apostle Paul for the good that they supposed that he had been the instrument of to their souls. Gal. 4:15, “for I bear you record, that, if it had been possible, you would have plucked out your own eyes, and have given them to me.”

Persons may be much affected in reading or hearing of the great things Christ did and suffered for men, and yet be false Christians. The thoughts of the great suffering and abuses Christ underwent, may work upon man’s nature, as hearing any other very tragical story. And it may work on man’s natural principle of gratitude, when they hear how that Christ did this from love to sinners.

False Christians may be affected in the hearing of the gospel preached. They may love to hear the Word preached; the preaching may be very pleasant to them. So it was to the Jews of old. Ezek. 33:32, “And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not” It may be joyful to them, as it is to the stony-ground hearers (Matt. 13:1-23). They may be lifted and quite carried away with admiration of it, as some of Christ’s enemies were at his preaching. They said, John 7:46, “Never man spake as this man.” They may seem to feel very pleasantly while the Word is preached, as the Galatians did when they said, What a blessedness is it (Gal. 4:15). They may have an affection of zeal, as Jehu had, who yet was not of a perfect and upright heart, II Kgs. 10:18.

They may have affections of praise. They may feel in themselves a disposition to praise God and cry out in God’s praises, as the Jews did to Christ when he made his last entry into Jerusalem: the whole multitude seemed to be greatly affected and moved, and their hearts were lifted up, insomuch that they cut down branches of palm trees and strewed them on the way, and strewed their garments in the way where Christ was to come, as if they thought he was so great, that the ground was not worthy that the beast that he rode upon should tread on it. And they cried out with a loud voice, “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest” (Matt. 21:9).

False Christians may be very much affected with some great and extraordinary work of God, and their hearts may be lifted up with it, and they may seem to have a disposition to praise God for it, as the Jews had, when they see the wonderful miracles that Christ wrought. Mark 2:12, “And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion” The same is expressed in Luke (5:)26, “And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things today?

3. False Christians may agree with true Christians in that, that in many things they may be very strict and exact in their walk. In this respect, foolish virgins may have lamps as well as the wise virgins, and their lamps may in some respects shine very bright.

They may be very exact in their dealings with their neighbours, and to rules of justice, and in other moral duties: as the Pharisee blessed God that he was no extortioner, unjust, nor adulterer (Luke 18:11); and as the young rich man that came to Christ, whom he directed to keep the commandments, and had the commandment of the second table mentioned to him, said with great freedom, “All these have I kept from my youth up” (Matt. 19:20). And as the apostle Paul says of himself before his conversion, that “touching the righteousness which was of the law, he was “blameless, Philip. 3:6; and says, in Acts 26:5, “that after the most straitest sect” of their religion, he “lived a Pharisee?’

False Christians may be very exact in their attendance on the ordinances of religion, as the Pharisees were exceeding exact in their observance of the ordinances and institutions of the law of Moses; as particularly, so strict were they in observing the law that instituted tithe, that they paid the tithe of all the herbs that they had in their gardens. They “tithed mint and anise and cumin” (Matt. 23:23). A false Christian may abound in religious performances, as the Pharisees made many and long prayers, and were very much insisting they fasted twice a week.

4. False Christians may have a strong and confident hope of their good estate. They may naturally hope that they shall get heaven when they die, as visible Christians in general do; but they may look upon themselves as being already entitled to that blessedness, yea, and they have a strong confidence of it.

That they are in a good estate may be a point settled with ’em, a thing that they have long concluded upon, and don’t call into question; and when they go before God in their prayers, it may be with that notion, and may apply themselves to God as some of his children, and may suppose it in all their talk with others. All may go upon that supposition, that they are converted men, and those whose state is safe.

So it was with the Pharisees. They did not question their being in favour with God: when they came before God in prayer, they went on that supposition, and thanked God for it, Luke 18:11. And so they went upon that supposition in their talk with men. The Prophet seems to have respect to them in that (place), Is. 65:5, “which say, Stand by thyself, come not near to me; for I am holier than thou”.

5. They, as well as true Christians, may be received into the charity and good opinion of those that are true Christians. There is no appearance in this parable as though the wise virgins did not receive the foolish ones to their charity, till the midnight cry came; till then, there seemed to be no visible distinction between ’em. All were together; they went together in one company. It don’t appear that the wise virgins were jealous of ’em, or suspected ’em not to be of their number, or did not think ’em as good as themselves.

So it oftentimes is that false Christians are well received among true Christians. They have lamps as well as themselves, and that is all that is visible to them; as to the inside of their vessels, that is hid from ‘em, they can’t see whether they have any oil or no.

They are oftentimes well accounted of by the godly; from what they hear and say what they see in them, they don’t call their sincerity into question. The godly have their love and affections knit to them under that supposition, that they are some of Christ’s.

And they associate themselves with ’em under that notion, as the wise virgins associated themselves with the foolish, and went forth all together. They may, time after time, talk with them about spiritual things, under that notion that they are some that are savingly acquainted with these things.

(Improvement.)

(I shall) conclude by making improvement of what has been said, in some inferences.

I. If it be so, that true Christians and false do agree in so many things, then hence we may learn how unfit we are to be men’s judges. For if it be as we have said, we learn that it must be an very difficult things to) distinguish between true and false professors, and too difficult for those that can’t see the hearts of men. It is impossible for those certainly to do it, that can’t look into men.

Men have nothing else to judge by, but what is visible; but, by what has been said, we may see that false Christians may agree with true in all those things that are visible to the world, or that are visible to their neighbours and those that are about ’em. The foolish virgins agreed with the wise in their lamps. We have no account of any difference between their lamps and the wise virgins, but the lamps of the one shone and gave light, as those of the others. That which the difference between them lay in, was in the emptiness of the inside of their vessels, which was hid from sight.

This should be a warning to us, not to be too forward as to presume in judging the state of others’ souls. We may see many hopeful appearances of godliness in others, which may oblige our charity, but there is no sufficient ground for us to pass sentence on men as if we were judges.

No qualifications that men can have, make ’em fit to be judges of others. In this matter, being wise men don’t do it. A being holy and experienced men don’t do it. The wise virgins were experienced persons, but there is no appearance in the parable of their judging or finding out their foolish companions, till the midnight cry came.

II. If it be so, that true Christians and false may agree in so many things, hence we may learn what care and strictness everyone should use with himself, with respect to the grounds of his own hope. The being upon a right and sure foundation for eternity, is a matter of the greatest possible concern and importance. ‘Tis a dreadful thing to build wrong; a man had better not have been born, than to settle and continue on a wrong foundation. Persons should use exceeding care concerning the ground of their hope, these two ways:

First. They should use great care in first settling on hope of a good estate. We should proceed with the utmost caution in this matter; otherwise a man, that moment that he settles it with himself that he is in a good estate, he may eternally undo himself, and as effectually as he would have killed his body, if he had that moment run a sword through his own throat.

Second. They should from time to time be very strict in examining the grounds of their hope, even after they have ventured to settling. They should be searching their foundation over and over again, and that because, by reason of their having so many things that are common both to false Christians and true, many persons build wrong. “The heart is deceitful above all things” (Jer. 17:9). The Apostle exhorts all Christians to that duty of examining their state. II Cor. 13:5, “Examine yourselves, whether ye be in the faith.”

III. Hence we learn what things we should not rest in as evidences of our being true Christians, viz., none of those things wherein false Christians and true may agree:

Not on a profession of Christianity, though that profession may be orthodox and sound.

Not in an attendance on the same external ordinance and duties that God’s people attend.

Not in being admitted into the same society, and belonging to the same church, or sitting at the same Lord’s Table with them; not in that we are seeking future blessedness in the use of appointed means.

Not in any common religious affections; not in that, that we have affections of sorrow for sin, and have heart-melting, and can shed tears about our own unworthiness.

Not in that we have some kind of affections of gratitude to God for particular remarkable mercies we have had, or for God’s great mercy in giving his Son to die for sinners.

Not in that we have found ourselves disposed to shed tears sometimes when we have been reading in the Bible, or have heard the Word preached.

Not in that we have sometimes felt well in hearing the Word preached, and it has been a lovely song to us.

Not in that we have found our hearts lifted up with admiration of sermons that we have heard, and have been ready in the time of it to say, What a blessedness is it.

Not in that we have been affected when we have heard or read about Christ’s sufferings, and love to sinners in it.

Not merely in that, that we have felt within ourselves a disposition to praise God, as the children of Israel sang his praises at the Red Sea.

Not in that merely, that we have found our hearts much moved and lifted up by what we have beheld of some great and extraordinary work of God’s that has been wrought amongst us, like the Jews who glorified God when they saw Christ’s miracles saying, “We have seen strange things to day,” and, “We never saw it on this fashion” (Luke 5:26, Mark 2:12).

Not in that, that we find we have a spirit of zeal against some sorts of wickedness.

Not in that, that we are very strict and exact in many things in our external walk and behaviour.

Not in that, that we are strict in many moral rules and religious ordinances, or abundant in some religious duties.

Not in that, that we have found ourselves lifted up with joy, and have had heretofore a strong confidence that our state was good.

Nor in that, that we have been received into the charity and good opinion of God’s people, and have been, without scruple, accepted as some of them: not in any one, or in all of these together.

But let us, before we conclude ourselves to be godly, see to it that we have something beyond all these things, something or other that is beyond all that wherein true Christians and false agree.

All these things are signified by the lamps that were common both to the wise True and False Christians 83 things that are distinguishing, and see to it that we have ’em, before we conclude ourselves to be in a good estate. Matt. 5:20, “except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no cases enter into the kingdom of heaven)?”

(Doctrine resumed.) (The text we are upon is) Matt. 25:1-12, especially vv. 5-7, “(While the bridegroom tarried, they all slumbered and slept. 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)”.

Two general Propositions: I. The visible church is made up of true and false Christians. II. That those do in some things agree, and in others they greatly differ.

(First.) And it was proposed to show how that, in many things, true and false Christians agree.

1. True and false Christians in general agree. 2. Wherein they may and sometimes do agree. Two kinds of these works (were) observed, either:

((1)) Those things true and false Christians may agree in, through the resemblances or appearances of godliness in Christians; and,

(2) Through the infirmities and failings of true Christians.

A third thing might have been mentioned, viz., those things they agree in through that self-love that is common to all.

Having already spoken to the former of these, I come to the latter, viz.,

(2) To show wherein true Christians and false may agree through the infirmities and failings of true Christians.

And under this head, there are six things may be observed from those three verses that have been now read:

1. That there is abundance of corruption in the hearts of true Christians as well as others.

2. True Christians may sometimes, in many respects, agree with others in the corrupt frames that they are in.

3. (They may agree,) in some respects, in the ill acts they commit, (the) ways they walk in.

4. That in a time of decay of religion amongst a professing people, ’tis commonly so that all, both wise virgins and foolish, slumber and sleep.

5. That one great reason of both wise virgins and foolish slumbering and sleeping as they do, is the bridegroom’s tarrying.

6. When true Christians slumber and sleep, the midnight cry is like to be unexpected to them, as well as the foolish.

Here, the

1. (First) thing, is that there is abundance of corruption in the hearts of true Christians as well as others.

Here, several particulars may be observed under this head:

a. There is a body and fountain of sin in the hearts of the godly, as well as others. There is not only some small remains of corruption in them, as there may be a gleaning after an harvest, but there is a body of sin and death, so as exceedingly to defile the nature. And therefore the Apostle, who was not only a true Christian, but one of the most eminent Christians that ever was in the world, cries out, “O wretched man that I am! who shall deliver me from the body of this death?” Rom. 7:24.

Instead of being but small remains of corruption, there is but a little grace. Corruption is done away no further than grace prevails. As it is with a place that has heretofore been filled with perfect darkness: darkness is done away no further than light prevails. But in the hearts of the godly, there is but a small beam of light, and therefore a great deal of remaining darkness.

b. The corruption that is in the hearts of the godly, so far as it prevails, is of as hateful a nature as that which is in the hearts of wicked men. Though the godly are, by the grace of God, made better than wicked, yet ’tis not because their corruptions are any better than the corruptions of wicked men. The corruption that there is in the heart of a godly man, according to what there is of it, is as opposite to God, as contrary to his nature, and as much of an enemy to him, as the corruption (in the heart of a wicked man). Corruption in them tends as much, according to the degree of its prevalency, to contempt of God and hatred of God, and disobedience to his commands and rebellion against his authority, and ingratitude for his mercy, as in any persons whatsoever.

‘Tis as hellish in its nature. Sin, wherever it is, is the image of the devil, whether it be in a godly man or a wicked man.

Thus pride in the godly, is as hateful as pride in a wicked man. And so (the same) may be said of covetousness and sensuality and malice: those things are as hateful in the godly as in the wicked. In their nature, though not in degree, they are as hateful to God, and as worthy of the hatred of all men.

The hearts of men may be made better by infusing a principle contrary to corruption. But the corruption of their hearts never can be made better; it can’t be changed. Neither is there nothing to be done towards any amendment with respect to it, but by destroying of it.

Sin is of so bad a nature, that it never can be mended, for it is infinitely evil. As ’tis with God, ’tis impossible he should be made worse, because he is infinitely good. So ’tis with sin against God, which is infinitely evil: it can’t be mended or made better.

The corruption that is in the hearts of the godly, is of as hateful a nature as that which (is) in the hearts of wicked men in its nature, and more hateful in its circumstances. Sin is nowhere so hateful to God as in his own child. That which a man abhors and loathes, he will abhor nowhere so much as nearest to him; defilement is nowhere so hateful, as ’tis in some precious jewel or choice vessel. The more God loves his saints, and the more precious they are to him, the more hateful to God is sin, and in them.

c. There are the seeds of all the same kinds of sin in the godly, that there is in natural men. The elect, they bring the principle of as many lusts into the world with ’em as others, and not one lust is totally rooted out in conversion.

So that a godly man has in his heart as many natural principles of corruption remaining in him, as a natural man has. A natural man has a seed of them against God in his heart, and so has a godly man. A natural man {has a} principle of other sin, and so {has a godly man} of contempt of the gospel of Jesus Christ. And so there are principles of pride, of self-righteousness, of sensuality, of envy, of malice and revenge in the hearts of the godly, as there is in the hearts of natural men. And indeed, there is no one sin that men commit, but that a godly man has that in them that tends to it.

Yea, a godly man has that sin and corruption in him that, in its own nature, tends to the commission of the sin against the Holy Ghost. And the reason why godly men never commit that sin, is not because they have not that corruption in their hearts that tends to it, or that exposes ’em to it; but only because God’s faithfulness to his own covenant promises will preserve them from it.

d. There is a principle of love to sin, and oftentimes the exercise of such a principle, in the heart of a godly man. It is a mistake if any imagine that there is no love to sin in a godly man.

Indeed, the godly do differ from natural men in this, that they have a spirit to hate sin, and that as sin, or as against God. But yet they have a contrary spirit in ’em at the same time, and their spirit of love to sin may (be), and is very often, in exercise.

There is no man so holy upon earth, but that at sometimes feels the workings of love to these and those sinful acts or ways.

There is two contrary principles struggling one with another in the heart of godly men like Jacob and Esau in Rebecca’s womb.

There is no impossibility or contradiction in this; indeed, it would be a contradiction to suppose that a godly man should both love and hate sin in the same act, but not that he should have contrary principles inclining to both, which at different times may be in exercise.

As long as a principle of sin remains, (it) is impossible but that there should remain a principle of love to sin: for surely every lust loves itself. ‘Tis of necessity that a lust should love its own object. To suppose that there is a lust in the hearts of the godly, and yet no love to the sin lusted after, is a contradiction.

If there was no love to sin in a godly man, there would be no sin, for love to sin can’t be rooted out till sin itself is: for a principle of sin consists in the inclination of the heart. The lusts of the heart, and the sin of the heart, are the same thing; and where there is an inclination of heart, there is a love of heart.

If a godly man did (not) at all love sin, then he would not at all desire, or in the least incline, to commit sin. And if he did not at all, at any time, ever incline to commit sin, he would have no sin in his heart.

Root out all sinful inclinations out of the heart, and you root out all sin out of the heart. Indeed, there are these two ways where a godly man don’t love sin:

(a) He don’t love sin with a love of settled esteem, i.e., sin is not that which he statedly entertains a good opinion and value for, as wicked men. Wicked men esteem the ways of sin: they place happiness in ‘em; they have a settled and established value for the objects of their lusts.

But it is not so with a good (man): he has no established, good opinion of sin, but on the contrary, he looks upon (it as) vile and abominable, that which debases and dishonours his nature, that which is worthy to be abhorred and detested. He looks upon it as the wound and disease of his nature, and as the great calamity of his soul. This is the settled opinion and esteem that a godly man has of sin; as the Apostle cries out, “O wretched man that I am!”

(b) A godly man don’t love sin by a stated choice of it. The stated and established choice of the soul of a godly man, is not of sin, or any of the ways of sin, but of God and the ways of holiness.

In his settled choice, he renounces sin universally. He renounces every one of the ways of sin.

The heart of a godly (man), in its ordinary election, fully forsakes sin and cleaves to holiness. Ps. 119:30, “I have chosen the way of truth, thy judgments have I laid before me?

But yet, in these two ways a godly man may find a love to sin, may at times love sin with (a) love of desire:

a. He may find stirrings of desires after sin, or after the objects of his lusts. If they were not the objects of his desires, they could not be the objects of his lusts: for that which a man feels no desires of, surely he don’t lust after. David, when he lusted after Bathsheba, he desired to commit adultery with her.

b. They may have delight in sin. As they may desire the object of lust before ’tis obtained, so they may delight in it when obtained. The same principle that will cause one, will cause the other also.

The sin that lust inclined to is, and must be, that which in its own nature is pleasing and gratifying to that lust. Otherwise, the lust would not go out after it, and the lust of the heart and the corrupt nature may take delight in it.

Every nature delights in what is agreeable to it. But sin is agreeable to that corrupt nature that is in the godly.

Thus is that verified, Gal. 5:17, “The spirit lusteth against the flesh and the flesh against the spirit, so that ye cannot do the things that ye want.”

e. The corruption that is in the hearts of the godly, has its foundation in the same thing as in the hearts of natural men, viz., ignorance of God. There is a great deal of corruption in the heart of a godly man, because there is a great deal of blindness and ignorance of God.

There is some true knowledge of God, but ’tis but little. The godly in this (world) see but very darkly; ’tis but a little portion that is known of God. The light that shines in their hearts, is but a light that shines in a dark place, where there is a great deal more blindness than light.

The knowledge that a godly man has of God in this world is so small, that it is compared to the knowledge of a child, I Cor. 13:11. Through the smallness of the degree of spiritual light and knowledge, it comes to pass that oftentimes that the sense that the godly have of God’s perfections, is distinctly sensible only in some particulars. There are some spiritual things that they have had no distinct spiritual discovery of. Some hope they have had at times a sensible view of the excellency of God’s grace or faith, fullness or holiness, but that may be a difficulty with ‘em, that they are afraid that they never had sight of his majesty and greatness. Many (a) Christian’s doubt about their state arises from such defects; they have had sensible and distinct views but of some things. If they had as much of a sight of others as they have of those, they should not be afraid.

Thus true Christians and false agree, in that there is abundance of corruption in the heart of one, as well as the other.

2. True Christians may sometimes, in many respects, agree with others in the corrupt frames that they are (in). As the godly have a great leal of corruption, and but little holiness, so they may be in very corrupt frames through the exercise of that corruption.

Grace being small, it (is) sometimes covered and hid, like a coal or spark buried up in ashes, or a jewel buried in rubbish, or a star hid in a cloud. As the wise virgins slumbered and slept, so grace in them may be as it were asleep for a considerable time. The corruptions take the advantage of this, and may put forth themselves. Corruption in the heart of the saints may be in strong and vigorous exercise.

Godly men may be in very stupid and senseless frames. They may be in a senseless frame as to any spiritual or gracious sense of things in their hearts, having little or no sense of Christ’s excellency, or of (his) love to sinners, or of God’s mercy to them. (They may have) no sense of that beauty and holiness of spiritual things.

They may be in frames wherein their hearts may be like a stone. They may sit unaffected under the most affecting dispensations of God’s Word, and when the most affecting things are set before them; as when they are hearing of the wonderful and glorious things that God has done for sinful men by Christ, or when they see those things represented and held forth in the Lord’s Supper.

They may be very senseless and stupid, as being void of a sense of the importance of spiritual things. They may be in such frames, that they may greatly stand in need of awakenings as well as natural men. A godly man may very much need awakening preaching; they may need to have the law set home upon their consciences, to make ’em more sensible of the infinite importance of spiritual things, and the dreadful nature of sin and the vanity of the world. This senselessness is doubtless one thing meant by the wise virgins’ slumbering and sleeping. For when men are asleep, they are senseless; their senses are then locked up.

A godly man? may be in a careless frame, wherein he don’t keep up his watch; which is another thing included in the wise virgins’ slumbering and sleeping. Sleeping and watching are true contraries.

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