Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.

Verse 3, and 4.

And they that were foolish, took their Lamps, and took no oyl with them. But the wise took oyl in their vessels with their Lamps.

WE may read a wise man or a fool in his actions, and so here, the foolish took no oyl with their Lamps, and what more foolish then that? For the o∣pening of the words, I shall not need to say much: by the Lamps I understand here a pro∣fession of Jesus Christ, a name, a shew, the A∣postle * 1.1 speaks of the Saints as light-bearers, they should be burning and shining lights, as John was. Light there is, and sometimes appearing heat, even in formal professors, as you see in the case of John, how zealous for God. And Judas, a man would have thought him zealous, when he said, Why is this waste, but it is like the light of the glow-worm, touch it, and it hath neither light nor heat, they are indeed sparks of our own kindling, as it is in that place of Isaiah, the sparks there may be the action of Devotion, and Duty, which may be elicited, or e∣duced by the help of nature, and of education, and custom; the conscience being enlightened by the Law of God in some measure and self-love, working somewhat in men, will put them on to do something to quiet their Consciences; but alas these sparks quick∣ly go out, and the Lamp is put out in obscure darkness; There may be also somewhat of Common-grace, some enlightning of the minde, and some kinde of affection, as the second ground, re∣ceived * 1.2 the word gladly, and Herod heard John gladly, but a great difference between these, and the Disciples who receiveed the word gladly, the one rejoyced happily in that which in the word is suitable to a carnal appetite, as the Eloquence, as those in the Prophet thou art to them as one that plays on an Instrument, but the

other rejoyced in that of Christ which is therein found. So the Bee, is pleased with the Flower, the Sheep with the Blade, the Bird with the Seed, and the Swine with the Root.

But new for the oyl in the vessels, what is that? The foolish took no oyl in their vessels with their lamps. By this I understand bre∣thren, * 1.3 the oyl of the Spirit, ye have received an anointing, the Spi∣rit of grace, and the grace of the Spirit of Christ, the Spirit dwel∣ling in us; there is a Cruse opened, that will never be drawn dry, like the Fountain of waters, or Rivers springing up with eternal * 1.4 life, it never sails. By this then I understand the true saving work of grace in the heart; a receiving of the Spirit of grace, the Spirit of Christ by faith as the Apostle speaks, by the hearing of faith, by the Gospel, the word of faith, which was blessed, * 1.5 to the working of saith, in your souls. Now this spirit works faith, and that works by love, and that never fails, but is perfected in heaven, so humility, self-denyal, and all those graces. And not onely the graces of the spirit, but * 1.6 this Spirit of grace dwelling in the Saints, which continually supplyeth their wants, so that the Lamp shall not go out for∣want of oyl.

From the words thus understood, this note will arise. * 1.7

He that contents himself with a profession of Christ, without the real saving work of grace upon his heart, is a fool; but he that looks to the main thing, the getting grace in his heart, as well as making a shew before men, is a wise man. Profession without the enjoyment of the Spirit of grace, is but folly, I will put them both together, that contraries may the better illustrate one another, juxta se po∣sita, and if either of them be proved, both of them are proved; for they will infer each other, by the rule of contraries. No∣thing is more ordinary in Scripture, then to call sinners fools, sin∣ners of all sorts are fools, committing wickedness, is committing folly in Israel, but no fool to the wise fool, wise in his own conceit, there is more hope of a fool then of such a man, and who are usual∣ly more wise in their own conceits, then formal professors are? he that hideth hatred with lying lips is a fool, he that hideth hatred * 1.8 to God, a rotten heart with lying lips, whereby he professeth much * 1.9 love to him, and carryeth a fair shew, he is a fool in grain. If we would know where wisdom beginneth, or what the sum of wis∣dom

is, the wisest of men shall tell you, the fear of the Lord is the beginning of wisdom, or the sum of wisdom, some read it so. And * 1.10 so Job who was no child in Christianity, to man he saith; to fear the Lord that is wisdom, and to depart from evil that is understand∣ing: Mark you, Whatever men place wisdom in, or folly in, this is the very sum of wisdom to fear God, fear is put for all grace, a manfearing God, and eschewing evil, was the highest character, * 1.11 the Lord gave of Job. It is indeed the root of all that good we do, and evil we avoid; and I will and but one Scripture, in the ••hiddenarts, thou shalt make me to know wisdom, it is one thing to be wise headed, and tongued, and another to be wise hearted; * 1.12 and therefore in Scripture nothing more ordinary then to set forth wisdom that is true indeed by the heart, God himself is said to be wise of heart. Foolish creatures, Eph. a silly Dove, without a * 1.13 heart. They may have head enough, notion enough, flashing light, appearing to others enough, but they are without a heart, they have not the great work there, a new head, and an old heart, a full head and an empty heart, a light and burning profession, and a dark dead and cold heart, he that takes up in such a condition is a fool, an errant fool.

For the further clearing of this, I shall enquire a little where∣in the nature of wisdom and folly lyeth, and then shew you how it is Applicable in truth unto this profession of Christ, without the possession of him.

Wisdom then I conceive may consist of these three generals, 1. In the obtaining what we want, the good we want; and ther∣fore come short of happiness, because we want it. 2. In the keeping the good we have, when once we have it: And 3. In avoiding the evil we fear, which would render us miserable, in these three things I take it, wisdom consists.

Now to speak a little to each of these, and see how we may prove the formal professor by his defect, and falling short in each them, in all of them; and for the first, the obtaining of the good we want to make us happy, Alas you know brethren, we are all fallen short of the glory of God, and by nature are without him, and without Christ in the world, and have not the things which * 1.14 accompany salvation, neither, he then is a wise man in general 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who knoweth those principles, and ends which are uni∣versally necessary to a mans good, his chiefest, and most general

good. So that there are, I conceive, three things in this respect under this head, and so proportionably under the other, which go to the compleating of wisdom.

First there must be a knowledge of the end, and a propounding of this end to a mans self, an end you know is nothing, but that which is good: either really so, or appearingly so; for that is the object of the Will goodness, as truth is the object of the Minde, and understanding, a man cannot appetere malum, as it is malum, and be a man, to delight in evil as it is evil, is diab••lical, to delight in s••n or folly as it is pleasant, as it is suitable to the corrupt na∣ture, to the soul, the Will crooked and deprayed, this is humane, because though a man do thus p••opose s••n as his ••nd, yet not as it evil, but as it is good, to his corrupt judgement and Will, that is to say suitable, and convenient to him. An so sor suffering, there is no man living can prevail with himself, to be willing to be mi∣serable, they would be happy. Well then it is good which is the end, either real or apparent. But now here, in this spiritual wisdom, and folly, we must understand his end suitable, that is to say, understand it of the most supreme principle and ultimate * 1.15 good, and that is God, for what good else is there, that can indeed make the soul happy, but God in Christ; for that good which must make blessed, it must be commensurate to the soul, so as to be able to fall, and satisfie it, else the••e will be somewhat wanting still, and alas for all other goods below God, it may be said, that which is wanting cannot be numbred. Now there are two things considerable in the soul of a man, especially to which there must be an answerableness in the end, which is to be followed unto injoyment, else the soul cannot be happy.

The first is the vast capacity and comprehension of the soul, to which there must be an answerable fulness, in the object, and the end, else the soul cannot rest upon it as its Center, and happiness, and this we may take notice of especially in those two faculties of the Understanding and the Will, the Affections, they are but as it were the several motions of the Will, a kind of Appendix to it. Now to these two faculties, in the supreme and ultimate end there must be an answerable ratio veri & boni, great enough to fill or satisfie the understanding or mind, that hath for its object truth, and not one truth, or another, but all truth, it is not satis∣fyed with the partial discoveries of truth, or here and there a

little, but it would have all, now the Lord is the highest, and the best in genera vari, he is truth itself, as well as being it self, and other things are no further true, then they have some pro∣portion to him, which they also have from him, therefore the mind having gotten such an Object as this to dwell upon, where∣in it may be swallowed up, and satisfied with truth, it hath its perfection.

2. The will that hath for its Object good, and it is not content with a partial good, here and there a little, but it would receive all good, now the Lord he is good, and there is none good but God, he is the supream good, the greatest good, and the last in genere boni, all goodness in the Creature whether honour proportiona∣ble, or delightful, or pleasant good, alas what is it? but a little reflection of his glory upon the Creature, a little spark of his kindling, a little drop to the ocean, but this is but answerable to the capacity, and comprehension of the soul.

Secondly, there is also the everlastingness of the soul; it liveth for ever, and therefore a short good though never so full, is not commensurate unto it, there must be certitudo aeternae fruitionis, which as well as fruitio incommutabilis boni to make up a blessed∣ness * 1.16 which is the end, the soul proposeth to it self. So Aug. de Chro. for fuisse selioem mi••erum. It is the depth of our misery, we are now cast down so low, because we were once seated, rais∣ed so high in honour so near to God, and yet if we might spend but a time in h••aven, and enjoy▪ God, and afterward forsake that habitation, this world would be the ••ell of hels, unto such a soul, but there is an everlastingness in the good itself we enjoy, and in our enjoyment of that good We〈…〉〈…〉 this then is the great end, ••o know and to propound to a mans self, to set as his 〈…〉〈…〉 as his mark, is a part of wisdom, he that doth great things, takes much pains for poor ends is a fool, the end speaks a man a wise man or a fool; as much as any thi••g▪ But

2. Then there are the means to be used for the attaining of that end, that is the next thing. If a man have never so right an end, and yet know not what means to use for that end, or use them not aright, he is a ••ool, not a wise man. As now, a man would have health and he knoweth not, that physick will avail him, it is all one to him, a cup of poyson, or a purging potion

is all one to him, or if he have the means, and use them not, or not aright, and so in any other thing whatsoever, I briefly wrapt up the other two in this place. Now to this great end the enjoyment of God, the means what are they but more immedi∣ately the closing with Jesus Christ by faith in his blood, for he is not received but in Jesus Christ, nor to be enjoyed but in him and through him, Now since we have lost the image and glory of God, it would not prove good to us to enjoy him, if it were pos∣sible for us so to do, that is to say it would not be suitable to us as we are corrupted, heaven would be hell to a wicked man, if he could enter into that holy place a while. And therefore there * 1.17 is a necessity, that we close with Jesus Christ that in him we may be brought near, being reconciled through the blood of his cross and the enmity slain that is in our hearts against God, and a new nature put upon us, the heart changed and made conformable to * 1.18 God, that image, and likeness restored, which consisted in knowledge, righteousness and true holiness, that now to enjoy God in the fulness and holiness and joy, it is suitable to this new man wrought in us by Jesus Christ; suitable to that spiritual * 1.19 Christ which is founded in us, and so is good to us, therefore this is the great means, I say the closing with Jesus Christ for righ∣teousness, and reconciliation and holiness, that heaven may be suitable unto us, that we may also by him be changed, and made fit, and able to bear the weight of glory which is there to be put upon us. More mediately and remotely: now the means of grace, the Gospel and ordinances thereof, wherein God is reveal∣ed in Christ, therein he is revealed for righteousness for holiness, he is preached therein in the Covenant, and that sealed up to us in the other ordinances, And all the means of grace are helpful for this end. Well, now before I go any further, Let us see the wisdom and folly of a pretender, and a real Saint, that is a virgin * 1.20 indeed.

1. Then for the end, though miserable man would be happy, yet we miss it in the end, and if we miss the end, all our endea∣vours are nothing: Now a child of God, his end is God, as he is * 1.21 a glorious God▪ and as he is a good God, and here is wisdom in∣deed, that is to say, he aimeth at this, to glorine God, to exalt him, that he may be glorified in him, as well knowing, that the glory of the Lord is that wherein his own good, and salvation is

wrapt up, for wherein are the riches of his glorious grace mani∣fested, but in the pardoning and subduing of iniquity? O for thy names sake pardon mine iniquity, for it is great; for his names sake, Who is like unto thee, a God pardoning iniquity transgression and sin. * 1.22 And then the salvation of his soul, he is wise, that is wise to salva∣tion, that is wise for himself indeed in the main thing. You see a man wonderful industrious, takes great pains, runs and rides, is very earnest, and what is his end in this, to have a flea to catch a butterfly? You would judge this man a sool, the end will recompence the laborious use of the means; Now a formal pro∣fesser, he will keep as much a do as another happily, be at as much pains in duty, spend as many hours in private happily some may be of J••hu his stamp, and strain as long as it will hold; but what is it for? Alas, they seek a poor empty self, they would have a name, they would have their zeal for God seen, they would have their ends satisfied, it is the way to flourish. What pains did they take to follow Jesus Christ up and down, and all was for the loaves? a poor end. Suppose the end be a little stopping the mouth of a clamarous conscience for the present, a poor end. Is not this folly, to shoot so high and aim so low? But happily it will not be so easie to convince hypocrites that they miss it in the end, though for my part I think it is that which we ordinarily miss it in; * 1.23 did you at all feast to me saith the Lord? or fast to me, did you not bring forth fruit to your selves? which are infinitely too low; to be our own end, for when we enjoy the most we can in our selves as our end, we grasp no-thing but sin and emptiness, wind and misery to eternity,

2. Then for the means, which you see what they are, immedi∣ately Jesus Christ closed with mediate, the ordinances wherein he is held out. Alas, herein they do fearfully miss it, though they profess him, As will appear in many particulars.

1. They do not choose the right means for the attaining the end wherein a great part of their wisdom lies, this is life eternal to know Jesus Christ whom thou hast sent; this is the means and the way to it, and indeed a part of it, the suburbs of heaven. Now alas brethren, there are so many things, which are so like to Jesus Christ; and so many acts like to the embracing of him, that they are deceived, and so they miss of the main means and fall short of the end, simile & mater erroris. A man misseth his way and takes another way, lay near it and was like it, and he runs and takes

pains to come to the journeys end, but alas it never will bring him thither, he is out of the way, Jesus Christ is the way, as wel as the life, now there are false Christs which men make to them∣selves; there is much bad like to good, and much error like to truth, one man he thinketh a drunken Christ will serve his turn; a cove∣tuous man, he thinketh Christ and his secret lusts will stand toge∣ther, though his profession and open sinning will not stand toge∣ther, he thinketh he may have Christ in his heart and sin regard∣ed there, though he cannot have holiness in his profession an ap∣pearance of it, an open prophaness there, as if sin would bet∣ter agree with Christ, then his profession. Some think they have a Christ made up all of pardons, no matter for holiness at all, let them live as they list, no matter for walking in him, yet he is so merciful, if they can but cry have mercy it will do the deed, though they wallow in their uncleanness all their lives, some they are on the other hand, that make to themselves a holy Christ, not minding his pardoning mercy, O if they can but do this and that, they walk uprightly with men, they serve God, none more constant at the ordinances then they, private and publike, and therefore surely Christ is theirs; not remembring with Nehemiah, the Lord spare me according to thy great mercy, or multitude of mercy, even when he had done so eminently for God. Alas, brethren what pitiful mistakes are these? Many are ready to think, if they have but now and then a little affections stirring at a Sermon, O sure they have Christ, if they have but a little velleity sometimes, a wishing and woulding, this must go for Christ, how prone are we to substitute any thing in the room of Christ? Now a man that would live, and shall eat dirt or coles instead of bread, you would think that man a fool; or a man * 1.24 that would be rich, professeth that is his end, and he bags up in∣deed, but what is it? dung and dross, stones and trash, would you not count this man a fool? this is the condition of every formal professor of Jesus Christ: they do indeed fix upon something but it is trash; it or if any thing better, their duties, their holiness it is trash, it is dung instead of Christ, this is the first.

Now, for the secondary means, the means of getting Christ, which is the more immediate means and way to his enjoyment of God, which is the happiness of the Creature, herein indeed

most ordinarily the folly doth appear, and therefore I shall here consider several particulars.

1. To use means to get any thing, and not seasonably is folly, to use them too late, for a man that is deadly sick he will not be perswaded to take Physick untill he be past recovery, such a man is a fool that so long will lean to his own understanding; and so for meat, a man that will fast so long until he cannot eat at all, this is the very case in this place, you see they did not ever neglect * 1.25 to get oyl in their lamps in their vessels, they were very inqui∣sitive, sought it of the wise virgins, and went to buy it of them that sold, but alas it was too late. Would you not count that man a fool, that hath provisions to make for his family the week follow∣ing, * 1.26 at the Market, and he goeth, but it is when all is done, and shops shut up, and there is no more place to buy any thing. So here, and so the Manna, if they went to seek Manna upon the Se∣veath day there was none to be had, yea if daily they went not to seek it in the morning, but staid until the Sun were hot, there was none to be had, it was gone. there is a season for every thing the wise man saith: and every thing is beautiful in its season, he that ga∣thereth in Summer is a wise man, saith Solomon: he that maketh * 1.27 hay while the Sun shineth. It is a sad piece of folly, that a man should have his grace and his Christ to get, when he should use them, when we come to dye, and have five times as much need of Christ as in our life-time for the most part, that then we should be to get Christ, and have tri••led away the day of grace in flou∣rishes and shews, in taking of Christ, and had him not in our hearts.

2. To have means for the getting of Christ, and never make use * 1.28 of them; there is folly indeed; wherefore is there a prize in the hand of a fool and he hath no heart to it, he is a fool that hath an opportunity to make himself for ever and hath no heart to it, to improve it, redeeming the time saith the Apostle; that is, to walk * 1.29 circumspectly not as fools, but as wise; what would many a poor Creature in hell give, for such an opportunity of grace as we have? Yea if the Gospel were preached to Tyre, and Sidon they would have repented long ago, saith our Saviour, but you have the opportu∣nity in your hands, but you have no heart to it at all, this is sad. To see a man feed upon husks, and dirt and so perish, when he hath no bread to eat, is a pitiful sight, but this is necessity not folly,

but here is bread to eat, that we might live, and yet we neglect to gather it; or to eat it, content our selves with husks and trash is not tl is folly, and this is the condition of every formal profess••r?

3. They rest in the means short of the end, and that is grievous folly, the means of grace, whereby Christ is to be gotten, and Christ in us revealed to grow, and increase, if we rest in these means, whether we have Christ yea or no, it is great folly, what man is there that would so do. But there is more in this, for this preferring, and prizing, and lifting them up above Christ will be our condemnation, setting up any of them instead of Christ.

But enough of this, The Second thing, or point of wisdom is in keeping that which we have, the good we have, that is a chief point of wisdom indeed, Nonminor est virtus, do you not count him a fool that takes great pains to get an estate, to get much, and is as lavish of it, takes no care to keep it, when he hath done lets one run away with one p••r••, another with another part, why now here is the case, an hypocrite, a formal professor, a foolish * 1.30 virgin hath something, he hath common grace, happily he hath many duties and services, but all these will be taken away from him; he cannot keep his garments, nor doth he take the course to keep them, for he that would keep these things must look after somewl at more, the power of Christ within to inable to improve these to his glory, else he that hath not, from him shall be taken, even that which he hath, you have leaves of profession, these shall be taken away. But the

Third thing is more considerable, and that indeed I think will prove comprehensive of the two points, and of wisdom; and that is to avoid carefully the evil which they fear, the greater the evil, the greater should be the fear of it, if he be a wise man: Now the evil, which we will speak of, shall be the Soul-Evil, which must needs be the worst corruptio optimi est pessima, and evil by how much the more destructive it is, by so much the more wis∣dom is requisite to avoid it, and by how much the more eminent it is hanging our head, this evil brethren is not the loss of outward * 1.31 things which are perishable, not the suffering of temporal trou∣bles, these may run into the soul of a Joseph, and a Job, and they triumph over them, their blessedness will be above all these, they have oyl at top, but what is it then.

1. The Malum damni, the great evil of loss, is the loss of a

precious soul, that nothing is able to purchase but the blood of Je∣sus Christ, if the blood of Jesus do not deliver thy soul, there re∣maineth no more Sacrifice for sin, if thou fall short of this, which is already offered, O what shall a man give in exchange for his soul, * 1.32 when it is once lost, shal he give ten thousand Rivers of oyl, or gol∣den Mountains, or the fruit of his body! Alas, all this is nothing to the loss of the soul, and what is the loss of the soul, but the loss of the face and favour of God in Jesus Christ for ever; that is the death of the soul, which is the souls loss; to be separated from him, the loss of the beauty of the soul, and the end of it, to serve him, and be glorifyed with him.

2. The inflicting of the heaviest suffering, is the poena sensus, that is to say, when God poureth out the burning coals of his wrath upon the naked Conscience, whipping the naked and galled Con∣science * 1.33 with Scorpions to eternity, O this dwelling with devouring fire, and everlasting burning without a shadow, will make the sin∣ners * 1.34 in Sion afraid, and fearfulness surprizeth the hypocrites; O it is a fearful thing to fall into the hands of the living God, Heb. 10. 31. According to his power, so is his wrath, as is the man, so is his might, said he of Gideon, as is the ability so is the arm, to lay hea∣vy * 1.35 stroaks, not to dispatch us as he said, but to sink for ever, he is able to destroy both soul and body in hell.

Now the means to avoid this evil are the same that before, no other way in the world, but to get into the City of refuge; if they rest and stay by the way, this evil will seize upon them, and their blood wilbe upon their own heads. But wherein doth a formal professors folly, and a Saints wisdom appear in reference to this.

1. He that foreseeth not an evil coming upon him, is not so wise as he should be, the prudent man foreseeth the evil, and hideth him∣self, this providence is a great part of prudence, for a man to see * 1.36 a mist no further then under his feet, like the beast, is a great folly, a wise man hath his eye in his head; do you think that man that * 1.37 buildeth his house upon the sand, did foresee the showers, &c. a house they must have, somewhat to shade them from the weather; but here is the folly, to build upon such a foundation, not foresee∣ing what is like to befall it, O that my people were wise, that they * 1.38 would consider their latter end: they sit not down and consider, &c.

2. If they have now and then a hint of it, yet they make no

provision against it, as it is likely Hypocrites have some grudg∣ings sometimes, and some discoveries of their hypocrisy, rotten∣ness of their houses they have builded, and yet they heed it not, this is worse: is not this great folly? yea, how often are you warned and awakened, and yet you will not stir? if a man should see a storm coming that will destroy his house, except he for∣tifie it, and should not care, were not he a fool? they will▪ not hide themselves from the storm.

3. It is folly, rather to run a hazard of a greater evil that is future though certain, then to undergo a much less evil, though present: as for instance a man would rather venture his life una∣voidably, then he would take such a bitter potion; the young man in the Gospel that went far, he would notwithstanding venture his soul, rather then his estate? and is not this the Con∣dition of many formal Professors? Alas brethren! if a little re∣proach or persecution for Christs sake come, and the way of Christ be a disgraced way, they count the riches of Egypt, greater treasure, then their souls and heaven, and therefore ven∣ture all upon it: O this is folly!

4. Yea a man that would lose a far greater good to gain a less, is a fool: and what shall a man gain, if he get the world and lose his soul? and what shall an Hypocrite get by his close ways of unrighteous gaining: if he lose his soul? will it countervail it, if laid in the balance together? What will you gain, if you have never so much reputation for wise and holy men, which is the thing you seek likely, many of you seek honour one of another, and lose the soul in the mean time, gape at the shadow, and lose the substance? O this is a folly with a witness, that will part with * 1.39 Gold for Counters, with Pearls for Pebbles! and yet such is the Condition of a formal Professor of Christ. If this be so, then a man that contents himself with a profession of Christ without the enjoyment of him is a fool, and the contrary is a wise man, then,

First, We see that God and the world are of two minds: O that men would be but perswaded that this is folly! but the world counteth this the greatest folly that can be to make so much ado about the soul-affairs, to trouble themselves so much about the interest in Christ, they are the wise men that have heads deep and large to compass their designs for the world, and to have a pro∣fession

of Christ, the thing may be of some use, but the thing it self it is but a burthen: they will never trouble themselves with a Lamp, and a Vessel full of Oyl, besides it is enough to have a Lamp; But surely Brethren, the Lord judgeth otherwise you see who is the fool in Christs sense; and what will it avail if a man the world account him a wise man, and he himself deem himself a wise man, and Jesus Christ accounteth him a fool? he never giveth names for nothing: they are sure to answer them sooner or later, the easiest course Brethren, is not the wisest, then the Sluggard were the wisest man.

2. It may serve to reprove and convince us of much folly then that is among us: Stultorum plena sunt omnia, all Proressions are ful of fools, and none more, then the Profession of Jesus Christ: for the higher the end, the greater the folly in pretend∣ing to it, and missing of it. I doubt brethren, all the Congre∣gation are full of such fools as these are, it appears to be so in the Prophets time; Who is wise, saith he, and he will consider these * 1.40 things, &c. and Prudent, and he shall know them? Who is wise? by this interrogation there is implied a paucity of them as in that, Who is there among you that walks in darkness, and seeth no light? they are not very ordinary; so again, Who hath believed our re∣port, * 1.41 and to whom is the arm of the Lord revealed? May I not take up the Prophets complaint now, and say, who in this Congregation is wise! who so wise as to consider their latter end to provide for it? not to rest in a name, in a profession; Some I doubt not but there are, who are able to produce their Evidences, Christ in them the hope of Glory; but are they so many as were to be wish∣ed * 1.42 brethren; do you not take up short of Jesus Christ? rest in the means as you have heard before.

3. Then it shall serve to stir us up, to awaken us to look about us: for that is one thing also which that interrogation imports, to stir us up to Consider our wayes, and our Condition and State; Whether we have this oyl in our vessel as well as in the Lamp, sure∣ly Brethren; For Motives,

4. This is a very pressing one which our Saviour covertly giveth in the Text, they were foolish virgins which took no oyl, and the Prophet Who is wise, and he will consider these things? for men would not be counted fools of all things, men had rather be wicked and counted so, then be counted fools; and will rather

shew their wit in froth, and jests, and over-reaching, then be counted fools, you know the affectation of wisdom was the first temptation, and ever since, vain man would be wise, though he be * 1.43 born like a wild Asses Colt: we are most stupid Creatures, and yet would have a name to be wise, and are indeed contented to be fools in Gods account, rather then we would not be wise men in our own account, and the account of the world, desperate fools! this is cum ratione insanire, if any thing be. O brethren, if we would be wise indeed, take the advice of wisdom it self, or the wonderful Councellor, take heed of resting in this Condition, without oyl in your vessels: he is wise indeed that is wise in the latter end, that thou mayst be wise in the latter end: he that liveth in reputation of a wise man, he thinketh himself so, and dyeth a fool in the account * 1.44 of God himself, and all others, this is the fool in grain; the more care to get and keep our vessels full of oyl, the more wiser we shall approve our selves.

2. Dear friends, Consider seriously now, You think you follow Jesus Christ, and your Lamps are burning? but what a sad disap∣pointment will it be and confusion? For hope disappointed confounds a man, as it is in Job: they are confounded because * 1.45 they hoped: you hope for heaven now, if you be disappoint∣ed, and your Lamps go out in obscure darkness just when you have the most need of them: O how will you be able to bear it!

O therefore whatever you do, labour to get this oyl, make sure of this brethren: never give the Lord over, follow him up and down in all the wayes of grace, until thou have gotten thy vessel full, thy heart filled with grace, with his fear, his love, with hu∣mility, self-denial. O look to it, that thou close with Christ, that you do not mistake somewhat else instead of him, beg the Spirit Brethren, to be strengthened with might by his Spirit in the * 1.46 inner man, that Christ may dwell in your hearts by faith, and you may have all grace to abound towards you, and in you, that having an al-sufficiency alway in all things, you may abound in every good work, your hearts being ful, there being a Spring to eternal life: that your Lamps may never be put out, but you may appear wise in your latter end, which trieth indeed which are the wise, and which the foolish Virgins. O be diligent in improving all the

Ordinances for that end, received ye the Spirit by the works of the * 1.47 the Law, or by the hearing of Faith? You have heard it is the dew wherein the Manna descends, it is the vehiculum, we come to hear all of us, O take heed how you hear, with what hearts you come before him, and how you attend to this word, do you know in what part of it the Spirit will descend, will come upon the heart, at which Sermon, in which part of the Sermon? O brethren if we come with vessels full, conceited with Pride, full of Earth stopped up with the world, how can we ex∣pect this oyl should be poured into us? therefore Come, labour to bring your empty vessels to the Lord in his Ordinances: for it * 1.48 is observable as long as there was an empty vessel, the oyl run, in the widows case, and so it would be here, he never sent a poor empty broken Spirit, a poor Creature, poor in spirit to come humbled and trembling in sense of its wants, and worthlesness he never sent them away empty, when the vessel is full, he will not pour out the oyl, it would be lost, there is no room to receive it.

Again, Labour to number your days brethren, that you may apply your hearts unto wisdom, to this wisdom, to salvation: this * 1.49 is a rich piece of skill, that is not to be learned but in the school of Christ, to number our days. Consider the shortness of our time, how short, we cannot tell, for ought we know this night, he was a fool in grain in the Gospel, who put off the day of death so long, thou hast goods laid up for many years, Eat, drink and be merry. I, but what was there laid up for eterni∣ty? was there any Grace laid up to carry him through death? no, not a jot: thou fool this night shall thy soul be taken from thee, and then whose shall these things be? these are things which in * 1.50 themselves are not, either they take wings and are gone, as a flock of Birds▪ in a mans ground, or else they are taken from them, and leave them to they know not whom: for naked must they return thither, to the grave which Job had in his mind, and happily pointed at it in that speech, he was a fool that put off the thoughts of death for many days upon the greatness of his riches, which could not profit him in the day of wrath, nor day of death neither; but now this wisdom if the heart be applyed to it, will provide somewhat that will carry them through: they will pro∣vide some oyl in the vessel that shall not fail, somewhat to follow

them when they are dead, to enter with them into the Marriage of the Lamb, A man may number his days, and think of his death, and wish it much, & yet if God teach him not to make this use of it, it will not be: O therefore beg of him such a heart, so to number them, as that you may apply your hearts to this wisdom, if death be so near, eternity at hand, there is entering with him into the Marriage, or being shut out for ever O what need had we then to bestir our selves, get this oyl, this grace in the heart; for indeed we shall find brethren, though we may live by a form, we cannot dye by a form of Godliness, but it must be the Power of it, that must carry us through death.

It may be a further Instruction to us, then surely there must be a great change in us to this true wisdom: for alas, we are born like wild Asses Colts, none more stupid; An Ass, a wild Ass, a wilde * 1.51 Asses Colt, what more brutish? now this must be a wonderful change, to make such a man wise to salvation: but what is too hard for the grace of the Almighty, we are fools by nature, and yet we have a conceit we are wise, affect wisdom, and because we would be wise, we easily believe we are so, self-love bribing our judgements also: but now when God cometh to work in us, he emptieth us of our own wisdom first, and our conceit of wis∣dom rather, for indeed the wisdom of the flesh and the world is foolishness with God; but the conceit of wisdom is much, this * 1.52 must be captivated, those high thoughts, and we must become fools that we may be wise: there must he a great change indeed, which alas many a Professor never had experience of.

Be not satisfied, nor contented then to use the Ordinances of God which are the means more remote from the end, until you find and feel that the Lord Jesus doth in them embrace your souls, and your souls embrace him: until you feel this oyl pour∣ed into your hearts, until you find your selves changed into his image, your hearts coming in to a better frame thereby, and kept in a holy frame thereby in some measure: is it not better to try now, then he tried by his hand at death, when there is no place to get it, &c?

Alas you will say, how shall we know we have this oyl of grace in our hearts? It is a notable way Brethren, to know it by the overflowing of it, when it abounds you shall see it, as it is set forth; the presses burst out with new wine, then it discovers

it self: the reason why we see it not, nor cannot see it, is be∣cause we have yet so little of it, thought it be a Well springing up * 1.53 to eternal life: yet while it is low and much mud it is hard to discern it: but doth it spring up when the vessel is filled with oyl? you shall see it is there, and have the comfort of it. O but this is little comfort to them that are weak you will say. Why press forward, forget the things which are behind, Sloth∣fulness and Ease are not the way of comfort and peace, but the diligent hand which maketh rich.

Again, ye know grace is set forth by oyl, as it softens and sweetens, so we shall find that operation of it in the soul; doth it change thy nature from harsh, and crooked and perverse, to sweet and gentle, this is a fruit of this spirit a consequent of this annointing. And so it will be uppermost, what it is that lies highest in thy soul, which thou liftest up, Is it this?

Hast thou ever been upon serious examination, and dost thou make God thine end, thy happiness? Canst thou say, Whom have I in heaven but thee, &c? the world is not thy end.

And then for Jesus Christ dost thou close with him? hast thou ever believed? rouled thy self upon him, by faith receiving him, and the spirit by faith, this is the oyl, here is a fountain, a cruse that will never fail, a spring springing up to eternal life.

Notes

• * 1.1

  Phil. 2. 15. Iohn 5. 35. Iohn 12. 6. Isa. 50. 10.
• * 1.2

  Mark 6. 〈◊〉〈◊〉. Act•• 2. 41. Ez〈…〉〈…〉. 33. 3〈…〉〈…〉 & 32.
• * 1.3

  1. Ioh. 2. 20.
• * 1.4

  Ioh. 4. 14.
• * 1.5

  Gal. 3. 12.
• * 1.6

  1 Cor. 13. 8.
• * 1.7

  Doct. 4.
• * 1.8

  Prov. 26. 12.
• * 1.9

  Prov. 10. 18.
• * 1.10

  Prov. 9, 10. Psal 111. 10.
• * 1.11

  Iob 28. 28.
• * 1.12

  Psal. 51. 6.
• * 1.13

  Hos. 7. 11.
• * 1.14

  Rom, 3. 23▪
• * 1.15

  1 Eccles. ▪1. 15.
• * 1.16

  lib. 11. cap. 13.
• * 1.17

  Eph. 2▪ 12.
• * 1.18

  Col. 3. 10.
• * 1.19

  Eph. 4. 24.
• * 1.20

  Rom. 1. 17.
• * 1.21

  Psal. 73. 25.
• * 1.22

  Psal. 25. 11. Mic. 7. 18. & 19.
• * 1.23

  Ezek 7. 5. Hos. 10. 1.
• * 1.24

  N••h. 13. 22.
• * 1.25

  Eccles. 10. 1.
• * 1.26

  Eccles. 3. 1, to the 6.
• * 1.27

  Psal. 10. 5.
• * 1.28

  Prov. 17. 16.
• * 1.29

  Eph. 5. 15, 16.
• * 1.30

  Ma••. ••5. 19.
• * 1.31

  2 Cor. 6. 1••.
• * 1.32

  Mat. 16. 26.
• * 1.33

  Psal. 90. 11.
• * 1.34

  Isa. 33 14.
• * 1.35

  Mat. 10. 8.
• * 1.36

  Prov. 22. 3.
• * 1.37

  Mat. 7. 24.
• * 1.38

  Deut. 32. 25.
• * 1.39

  Ioh. 5 44.
• * 1.40

  Hos. 14. 10. Isa. 50. 10.
• * 1.41

  Isa. 53. 1.
• * 1.42

  Col. 1. 27.
• * 1.43

  Ibb. 11. 20.
• * 1.44

  Prov. 19. 20.
• * 1.45

  Iob 6. 20.
• * 1.46

  〈◊〉〈◊〉. 3. 16. 〈◊〉〈◊〉 Cor. 9. 8.
• * 1.47

  Gal. 2. 3. Exod. 16. 13. Num. 11.
• * 1.48

  2 Kings 4. 3, 〈◊〉〈◊〉 ul〈…〉〈…〉
• * 1.49

  Psal. 90. 20.
• * 1.50

  Luke 22. 19.
• * 1.51

  Iob 11. 12.
• * 1.52

  1 Cor. 3. 19.
• * 1.53

  Prov. 3. 10. See Iob. 1. 10. His substance is increased, the Original is, it breaks out.