The Parable of the Ten Virgins Opened, Parable · Verse 3, 4

The Parable of the Ten Virgins Opened · Parable · Verse 3, 4

p. 36Mat. XXV. 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.

IN theſe two Verſes we have a Particular Inſtance of the fore-named V…rgins Folly and Wiſdom, with Reference unto that Oyl which the Wiſe took with them, and which the Fooliſh left behind. From whence the Obſervation Offered, is this.

p. 37Obſerv. Profeſſors Evidence themſelves to be Wiſe or Fooliſh, by Taking, or not taking Oyl in their Veſſels, together with their Lamps.

In the purſuance whereof, theſe few things may be Quaeried.

Queſt. 1. What are we to Underſtand by Oyl? Such as the Wiſe Virgins had?

Anſw. Metaphorical Oyl (which needs muſt be here meant) moſt commonly denoteth the Special Gifts or Graces of the Spirit, and Spiritual Light or Knowledge among the reſt; which therefore are ofttimes called Oyntment, Cant. 1. 3. Unction, 1 John 2. 20. or Anointing, v. 27. And becauſe of the full Reſemblance that is between them and Oyl in the Letter; as in theſe following Reſpects.

1. Oyl is very Beautifying; it maketh the Face to ſhine, Pſal. 104. 15. Therefore did Naomi bid Ruth to annoint her ſelf, when going unto Boaz; Ruth 3. 3. Such are theſe Gifts and Graces. Grace made Chriſt fairer than the Sons of Men, Pſal. 45. 2. The chiefeſt of Ten Thouſand, Cant. 5. 10. Yea, therefore his Glory was like the Fathers, becauſe he was ſo full of Grace, John 1. 14. Grace makes the Spouſe all Fair and Raviſhing, Cant. 4. 7. 9. Whoſe Comelineſs is not deſtroyed by Holy Terror, Cant. 6. 4. Nor by the Blackneſs of outward Suffering, Cant. 1. 5. This is more Obvious unto a Spiritual Eye, Acts 11. 23. But yet Ingenuous Virgins can alſo witneſs hereunto, both in Relation to the Spouſe, Cant. 5. 9. and Chriſt, Cant. 6. 1.

2. Oyl is of a Regal Nature, and will be uppermoſt, whatever other Liquors it is mingled with; and therefore to be annointed with freſh Oyl, is put to ſignifie, the Exaltation of one's Horn, Pſal. 92. 10. Of ſuch a Nature is ſpecial Grace. This Oyl may for a while be under water, when ſhaken by the Tempter's Hand; but ſin ſhall never have Dominion over Saints, becauſe they are under Grace, Rom. 6. 14. Such may be ſometimes Foiled, but they will be up again, Prov. 24. 16. And every Yoak in time ſhall be deſtroyed from off their Neck, becauſe of the Annointing, Iſa. 10. 27. which hath been alway Spiritually made good, and will at laſt appear, with reference unto a Temporal Supremacy there intended.

3. Oyl makes any kind of Motion quick; therefore are Wheels and Locks annointed, together with their Shields of Old, Iſa. 21. 5. which made the Enemies Darts to glide off quickly; yea, therefore Men's Bodies alſo were wont to be annointed, to make them nimble. And herein Grace is like to Oyl. Therefore the Saints can run and not be weary, Iſa. 40. 31. as were theſe Fooliſh Virgins for lack of Oyl. p. 38This keepeth Satan's ſhafts from faſtening upon their Shields, and makes them go with leſſer Weights (or fewer Motives) and with leſs creaking noiſe, becauſe their Wheels are Oyled. And though Chriſt's Mediation be the onelyonly Key, yet muſt that Key be Oyled with Grace, which much availeth in the work of Opening the Door of Mercy, James 5. 16. Not that it works with Chriſt in point of Impetration; but as it is required by him, unto the Believer's being benifited by his Interceſſion.

4. Oyl is Embalming; therefore Chriſt's Body was annointed to the Burying, Mark 14. 8. And others came afterwards, on purpoſe to annoint him, Mark 16. 1. Grace alſo keeps from Putrefaction. The Saints very Bodies ſhall be made Incorruptible, 1 Cor. 15. 53. When Grace is perfected in them, as it was in Chriſt, who therefore might not ſee Corruption, becauſe he was God's Holy One, Acts 2. 27. Yea, Holy David had (in ſome ſence) this Priviledge made good to him, Pſal. 16. 10. However, in a Spiritual ſence, this Oyl of Grace wears off ſins fretting Ruſt, and doth ſecure its Owner's Name from Rotting, Prov. 10. 7. And keeps the Soul from entring into thoſe Degrees of Moral Putrefaction, which others cannot prevent.

5. Oyl is of an Healing Nature, which therefore is applied to wounds, Luke 10. 34. and was Symbolically uſed by thoſe who had the Gift of Healing, James 5. 14. Mark 6. 13. Such an All-heal is Grace. What noiſom Ulcers are upon ſinners Hearts, Iſa. 1. 5, 6. which Grace keeps ſweet at preſent, and is in the way of an Effectual Cure. The beſt of Nature's Medicines are onelyonly Skinning, or Repercuſſive, Impriſoning Rebellious Humours, which makes them rage the more, and break out other where with greater fierceneſs. But Grace Deſigns the altering of one's Conſtitution, beginning with the Heart or Mind, and thence expelling into the Members, that which it will not leave there neither, Rom. 7. 23, 24.

6. Oyl doth not break the Head. Pſal. 141. 5. But is of a Mollifying Nature, Iſa. 1. 6. The Emblem of ſoft words, Pſal. 55. 21. And that which gently doth inſinuate it ſelf into a Part or Member. Such alſo is the Property of Grace. A bare Command is very Irritating, Rom. 7. 8. And Slaviſh fear begets an Angry kind of Duty, Exod. 4. 25, 26. Which is Tormenting, 1 John 4. 18. But Grace doth ſoften a ſtony Heart, Ezek 36. 26. And ſoaks into the Will, Mat. 26. 41. Gently diſperſing peccant Humours, and making the Soul to Act from Love, ſo that Commandments are not grievous, 1 John 5. 3. And when there's moſt of Grace in any man, there's moſt of ſweetneſs, both in Relation to himſelf and others, proceeding from the Nature of this Oyl.

p. 397. Oyl is not apt to Freeze, like other Liquid things. No more is Grace. Nature is very fluid in the Summer Seaſon, and Hypocrites are Active, while they are in the midſt of warm encouragements; but when that Sun declines, how ſtiff are ſuch, how Cold for Chriſt, and like-dead Flies, untill the Spring returneth? Whereas a truly Gracious Soul, though ſenſible of ſuch with-drawings, yet is as fit for preſent uſe as ever, becauſe of that Native warm…h wherewith he is endued. Saints can endure Hardſhip, 2 Tim. 2. 3. 2 Cor. 11. 27. Partly becauſe they are inured to it, Luke …. 29. But chiefly from the Grace or Fatneſs of that Olive-Tree which they are Graffed into, Rom. 11. 17.

8. Oyl is not apt to waſt, but is the Preſerver of other things; and therefore Colours are laid in Oyl. A Carnal Man's Goodneſs is like the Dew, Hoſ. 6. 4. Or of a wateriſh Nature, which quickly dryeth up: And Moral Vertues are of a pretty Colour, but apt to fade, becauſe not laid in Grace. How quickly did that Lovely Young Man look pale, for lack of following Chriſt, Mark 10. 20, 21, 22. Or meerly becauſe his Vertue was not added unto Faith, as it ſhould have been, 2 Pet. 1. 5. But Grace is of an Everlaſting Nature, not waxing lean with Age, Pſal. 92. 14. But ſpringing up to Everlaſting Life, John 4. 14. According to the Nature of its Covenant, Jer. 32. 40.

9. Oyl is of a Chearing Fragrant Nature. We read of the ſmell of Oyntments, Cant. 4. 10. whereby they do bewray themſelves, Prov. 27. 16. Filling the Houſe with Odour, John 12. 3. which ſtirs up Love, Cant. 1. 3. and is Heart chearing, Prov. 27. 9. Therefore 'tis called the Oyl of Joy, Iſa. 61. 3. and Gladneſs, Pſal. 45. 7. which was not to be uſed in the Times of Mourning, 2 Sam. 14. 2. Nor with a Sin-Offering, Lev. 5. 11. Or Jealouſie-Offering, Numb. 5. 15. which call'd for ſadneſs. All which agrees to Grace, in point of Savour and Refreſhing, confeſt by all who have their Senſes Exerciſed. Chriſt had Grace poured into his Lips, Pſal. 45. 2. whoſe Lips were therefore like to Lillies, dropping ſweet ſmelling Myrrh, Cant. 5. 13. Yea, and how Odoriferous might Profeſſors be, did they but Open their Box of Oyntment, or were but in the Exerciſe of Goſpel-Graces.

10. Oyl is a very ſtately, ſatisfying, and Pleaſant Nouriſher. Much of the Iſraelites Food was Oyl, 1 Kings 17. 12. whoſe pleaſantneſs was that by which their Manna was reſembled, Numb. 11. 8. Yea, Oyl is very ſatisfying, by reaſon of its Fatneſs, and very ſtately alſo, which therefore is coupled with fine Flower and Honey, Ezek. 16. 13. and Wine, which he that Loveth over-much, will not be Rich, Prov: 21. 17. To ſignifie the equal Coſtlineſs of Oyl and Wine. And ſuch a kind of Nouriſher is Grace; Heart-ſtrengthning, Soul-ſatisfying, and very p. 40pleaſant unto a Spiritual Palate: Yea, when that Stately Feaſt of Oyls (as the Hebrew hath it) is made upon Mount Sion, Iſa. 25. 6. Its firſt Courſe will be Grace, as Glory will be the Second, Pſal. 84. 11.

11. Oyl is of a diffuſive Nature, ſoaking into the Bones, Pſal. 109. 18. And that by which a running River is Reſembled, Ezek. 32. 14. An Inſtance whereof we have in Aaron's Oyntment, which ran down from his Head unto his Beard, and thence unto the Skirts of his Garment, Pſal. 133. 2. Sin is ſelf-propagati…, and ſo is Grace; which is not able to contain it ſelf; ſave as it is enforced. A worldly prudent Man can ſtop the current of his Teſtimony when he pleaſeth, becauſe his Prophecying Spirit is of an Ordinary Nature, which therefore is Subject to ſuch kind of Prophets, 1 Cor. 14. 32. But good John Baptiſt could not hold his Tongue, although he thereby loſt his Head, Mat. 14. 3, 4. 10. whoſe Life and Liberty might elſe have been preſerved.

12. Oyl was abundant in the Land of Canaan, which therefore was called a Land of Oyl, 2 Kings 18. 32. Eſpecially ſome part thereof; and therefore Aſher was bid to dip his Foot in Oyl, Deut. 32. 24. wherein much of their Treaſure did conſiſt, Prov. 21. 20. And wherewith they Traded with them of Tyre, Ezek. 27. 17. The Aſſyrian boaſted of his Natural Oyl, 2 Kings 18. 32. But Grace is no where to be found, ſave in, and among God's Iſrael, and there it is abundant eſpecially with thoſe who have the Name for Happineſs, which Aſher ſignifieth, Gen. 30. 13. Although their outward Lot (like his) be ſtony, yet do they ſuck this Oyl out of the Flinty Rock, Deut. 32. 13. which is the Richeſt Treaſure, Iſa. 33. 6. and wherewith ſuch do Trade, Rom. 1. 11.

13. Oyl was of an Ancient Uſe in the Deſignation of Perſons unto ſome more than Ordinary work or Office, wherewith the High-Prieſt was Annointed, Numb. 35. 25. So were the Prophets, 1 Kings 19. 16. Pſal. 105. 15. And alſo Kings, 1 Sam. 16. 13. As theſe were Types of Chriſt, who was both Prophet, Prieſt, and King, and was accordingly Annointed, Iſa. 61. 1. Acts 4. 27. Pſal. 45. 7. Thus alſo Grace reſembleth Oyl, becauſe the Saints are thereby both Deſign'd and fitted for ſuch Offices; for he which hath Annointed them is God, 2 Cor. 1. 21. Poor Carnal Creatures are Deſign'd for Lower Uſes, whilſt Higher Places are reſerv'd for Saints; who as they are at preſent Kings and Prieſts to God, ſo they ſhall Reign on Earth, Rev. 5. 10. as David did ſoon after his Annointing; and then will Fooliſh Virgins wiſh they had their Veſſels filled with this Oyl.

p. 4114. Oyl was of Uſe in Sacrifices, which Jacob therefore poured twice upon his Pillar, Gen. 28. 18. and 35. 14. Whereby to Teſtifie his Thankfulneſs, and gain ſome further Mercy from the Lord; Whereof that Typical Meat-Offering did conſiſt, Numb. 15. 4. which was as Sauce unto their Sacrifices, to make them Savoury and Compleat; as Grace doth Goſpel-Sacrifices, which therefore is Required in Prayer, 1 Tim. 2. 8. and Praiſes, Col. 3. 16. But therefore it was Their grievous ſin, who ſet God's Oyl before the Heathen, Ezek. 23. 41. And ſent their Oyntments unto Aſhur, Iſa. 57. 9. meerly to get their Favour. And thus Grace is an Acceptable Sacrifice, when Offered up by Chriſt, the Altar, 1 Pet. 2. 5. Yea, though there be nothing but this Oyl, or Grace appearing in the will, 2 Cor. 8. 12. But woe be to thoſe Iſraelites, who proſtitute this Sacred Oyl at the Feet of Men, or give up their Light and Duty unto the wills of others, (as many Profeſſors in our days have done) meerly to curry Favour with them.

15. Oyl may be ſpoyled very much, as Ointment is apt to be, by ſome dead Flies got into it, Eccl. 10. 1. And as Oyl (Typically) was of Old, when touch'd by one that was unclean by having touched a dead Body, Hag. 2. 12, 13. And thus, even Saints themſelves (yea, and their very Graces) are apt to be unſavoury, by reaſon of ſome ſtrong Corruption laboured under. Yea, that which ſome Men count a ſorry Flie, may be ſufficient to breed this Putrefaction, untill it be taken away, which cannot be without ſome kind of loſs. And in particular, one's touching (or compliance with) Man's Prohibition of Temple-work, or Open worſhip (which is the onelyonly thing intended by that Prophet Haggai) is apt to make this Oyl unclean, or to obſtruct Communion with any ſo polluted.

16. Oyl is of ſpecial Uſe for Light (which is the Reſemblance chiefly here intended:) And ſo is Grace, which alſo doth much reſemble Light, as ſin doth Darkneſs. Darkneſs is meerly privative, and ſo is ſin: But Grace is of a poſitive Nature, which therefore hath its Author, Heb. 12. 2. as Light had its Creator, Gen. 1. 3. Grace is from Chriſt, John 1. 16. as Light is from the Sun; and ſin from Satan, John 8. 44. that Prince of Darkneſs, Acts 26. 18. The Light is ſweet, Eccl. 11. 7. And Grace is a gladſome ſight Acts 11. 23. whilſt none but Night-Birds can delight in Darkneſs. The Light makes manifeſt, Eph. 5. 13. And ſo doth Grace, the Nature of ſin and Duty, which poor dark ſinners do not underſtand. There's no Communion between the Light and Darkneſs, 2 Cor. 6. 14. And as not in a Natural, ſo neither in this Moral ſence. Darkneſs is ſtaining, Job 3. 5. and ſo is ſin: But Light and Grace do give a ſhining luſtre, Eccl. 8. 1. Darkneſs and p. 42Sin (both of them) are exceeding Cold, Mat. 24. 12. whereas Grace (like the Sun) doth ſet the Heart on burning, Luke 24. 32. Darkneſs Occaſions Terror, Pſal. 91. 5. and ſo doth ſin, Lev. 26. 16. But Grace and Light are equally rejoycing. Darkneſs and Sin expoſe unto miſtakes and Dangers, both which are happily prevented through the Light of Grace. Darkneſs unfits for Action, as theſe poor Fooliſh Virgins did Experience; whereas the others Lightſome Oyl kept them in a walking poſture (after their being once awakened) untill the Bridegroom came.

Theſe are the Principal of thoſe reſpects, wherein New Covenant-Grace reſembleth Oyl; the laſt of which (viz. Its being of ſpecial uſe for Light) is chiefly here intended. In which regard, I now ſhall a little further clear up the Nature of this Oyl, or Grace, with reference unto that Light, for which it ſerveth. And ſo,

1. This Oyl of Grace (together with its Light) is meerly Spiritual, and no way Natural. There is a Natural Oyl, and there is alſo a Light of Nature, in a Moral ſence, Rom. 2. 14. proceeding from a Myſtical (yet Naturally Moral) Oyl. But now, this Oyl and Light of Grace is wholly of another Nature. The firſt Adam's Paradiſe was Richly ſtored with Natural Olive-Trees, both in the Letter and Myſtery; but Goſpel-Grace cannot be had ſave by a freſh engrafting into that ſuper-natural Olive-Tree, Rom. 11. 24. or Second Adam, who is from Heaven, 1 Cor. 15. 47. Nature's Wild Olive will never yield this Oyl, which thoſe are therefore ſtrangers unto, who have not in them any thing, ſave what is Natural.

2. This Oyl and Light of Grace is alway Accompanied with ſome good Meaſure of Spiritual Heat. There is a ſhining Light,-which is not burning; as that of the Moon, which fitly anſwers unto Nature: But that of the Sun (which is an undoubted Type of Chriſt, Mal. 4. 2.) doth ſet the Heart on burning, Luke 24. 32. as well as open the Diſciples Eyes, v. 31. The Light of Grace is therefore troubleſome unto the moſt, becauſe it is ſo hot; whereas a Carnal Jew can Joy (at leaſt-wiſe) in John Baptiſt's Light, Abſtracted from its burning Heat, John 5. 35. Chriſt's Oyl doth ſcald the Old Man out of Doors; and his very Light or Brightneſs is Deſtructive unto wickedneſs, 2 Theſ. 2. 8. by which 'tis to be known from that more Carnal Light, which hath no burning Influence upon its Owner's Droſs, no more than Balaam's had upon his Covetouſneſs.

3. This Oyl of Grace (as that in the Letter alſo) muſt firſt be fired before it yieldeth any Heat or Light, whatever immediate uſe it may be of, in other regards: Grace doth depend on Chriſt, not onelyonly as p. 43its Author, but alſo as he muſt Actuate it; or elſe that Habit muſt ſleep in Cold and Darkneſs. Thoſe two Diſciples had of this Oyl within their Veſſels; but till Chriſt came and kindled it, they neither ſaw, nor were they warmed, Luke 24. 31, 32. Saints never will be Independents, with reference unto Chriſt's renewing Influences; but he that works the Diſpoſition, muſt alſo draw it forth to Exerciſe; elſe though they be ſomething, yet can they do nothing, John 15. 5. becauſe they Move, as well as Live in him, Acts 17. 28. 'Tis to be feared, thoſe men have bought a Wind of Satan, who think they have the Spirit's Wind at their Command.

4. The Light of this Oyl is of no uſe unto a Natural Eye, but is Offenſive to it. Saints have Diſcoveries thereby made, which others do not underſtand; both in Relation unto Chriſt, Cant. 5. 9, 10. and things of a Spiritual Nature, 1 Cor. 2. 14. Chriſt was that Light, John 1. 9. whom yet the Common Jews received not, v. 11. but their very Seers were offended with it, Mat. 12. 12. partly becauſe it was too Manifeſting, John 3. 20. and partly, becauſe it was too Great, or like unto the Sun it ſelf, when looked on; this Object being Light, as well as that by which 'tis ſeen, Pſal. 36. 9. Yea, therefore was John Baptiſt's Light rejoyced in but for a Seaſon, John 5. 35. though his was far Inferiour unto Chriſt's, John 1. 8. That Light which Natural Men can bear without Offence, (in point of Doctrine or Converſation) is much to be ſuſpected.

This Light of Grace is very clear (compared with any other) or that which makes the Object very plain. Poor Heathens do rather feel than ſee, Acts 17. 27. and common Iſraelites could not look very far, 2 Cor. 3. 13. but Goſpel-Saints behold with open Face, (compared with others) though in a Glaſs compared with their Future Sight, 2 Cor. 3. 18. Faith gives the cleareſt Evidence, Heb. 11. 1. And therefore True Believers are beſt Reſolved, in point of Sin and Duty, which others ſtick at, through want of full Conviction. O how is Grace to be deſired then, ſince Anſwerable to the Meaſure of our Light! So is the ſafeneſs of our Walking, John 11. 9, 10. and Satisfaction that our way is Right, John 12. 35.

6. This Light is of a Growing Nature, which ſhineth more and more unto the Perfect Day, Prov. 4. 18. A Natural Eye (both in the Letter and Myſtery) is apt to wax dim with Age; but though ſuch as Chriſt doth englighten, may at the firſt ſee Men as Trees, yet do they afterwards ſee clearly, Mark 8. 23, 24, 25. The way of the wicked is as Darkneſs, Prov. 4. 19. but Saints walk in a Beam unto the Sun, Journeying as Abraham did unto the Southward, Gen. 20. 1. Therefore p. 44their Light muſt needs increaſe. And when the Moon (or Light of Nature) ſhall equalize the preſent Sun, then ſhall the Sun (or Light of Grace) be as ſeven Suns United into one, Iſa. 30. 26. untill Saints know as they are known, 1 Cor. 13. 12.

7. The Meaſure of this Light (as that of a Lamp in the Letter alſo) is Anſwerable to the Weik, or that wherein it is ſubjected. Some Men have larger Hearts, 1 Kings 4. 29. or more Receptive Weiks, therefore their Light is greater, v. 30. All Saints have Grace, but ſome have more, according to the Meaſure of the Gift of Chriſt, Eph. 4. 7. and as Occaſion doth require. The Wind of Temptations bluſters in ſome places more; therefore the Light had need be ſtronger. Some have more Curious work in hand, whoſe Light had therefore need be clearer. Some Men have work in ſeveral places, as had Paul, 2 Cor. 11. 28. who therefore needed Extraordinary Knowledge, v. 26. Or many Lights ſet up at once, as Acts 20. 8. I may not offer to un-Saint another, ſimply becauſe his Light is leſs, in caſe it be ſufficient for the Preſent work, as this, of going forth.

8. This Lightſom Oyl is ſeparable from its Lamp and Veſſel; as theſe poor Fooliſh Virgins Evidenced, Mat. 25. 3. and did Experience, v. 8. 'Tis but a common Adjunct, and no Proper Accident, ſave as it is ſo made by Grace. When thoſe bad Angels fell from Grace, yet did they keep their Eſſence ſtill: Nor is it from a Natural Neceſſity that Goſpel-Saints ſhall never fall from Grace, but meerly from an Adventitious undertaking on their be…alf, Jer. 32. 40. When ſuch are Tempted to Preſume or Vapour, let them remember the Root bears Them, not They the Root, Rom. 11. 18. And therefore let Mens Lamps and Veſſels be throughly ſearched in due time.

9. This Light is in-extinguiſhable and Everlaſting. The Prince of the Air can never blow it out, Luke 22. 31, 32. The Waters of Perſecution ſhall never wholly quench it, Cant. 8. 7. Nor will it ever of it ſelf go out, as did theſe Fooliſh Virgins Lamps, Mat. 25. 8. which Argueth their having never (Spiritually) been enlightned, 1 John 3. 6. This Oyl is like that Widdow's, 1 Kings 17. 16. And this Light is like David's, 1 Kings 11. 36. whereas the Lamp of the wicked ſhall be put out, Prov. 13. 9. It is with Grace, as with the Sun, whoſe Light is ſubject to be Clouded, Eclipſed, and oft-times hidden for a Night; yet it is alway ſhining, although not alway ſeen.

10. This Light muſt yet be carefully looked after, for fear of running in Arrears through want of conſtant watchfulneſs; as theſe wiſe (ſlumbring) Virgins did Experience. Thoſe Sacred Lamps were daily to be Dreſſed, Exod. 30. 7. and ſo muſt theſe be Trimmed, elſe p. 45un-removed ſnuffs will prejudice their ſhining luſtre. And though New Covenant-Grace ſhall never wholly fail, yet is there room for the uſe of means, which are as neceſſary, as the End is certain. And that's the Happineſs of all wiſe Virgins, that Chriſt hath undertaken to rouze them up, as well as to ſecure their Oyl.

Queſt. 2. What's meant by Lamps, diſtinct from Veſſels? And what is further meant by Oyl in the Veſſels, together with the Lamps? And by the Fooliſh Virgins taking no Oyl with them?

Anſw. I. By Lamps (diſtinct from Veſſels here) do ſeem to be chiefly meant, the Souls Affections, in competition with its Judgment, as all theſe Metaphors do joyntly evidence. Oyl is undoubtedly here put for Light: And Veſſels are the ſubject of that Oyl, from whence the Lamps are fed, or kept from going out. Now, a Mans Judgment is the ſeat of Light, which therefore fitly Anſwers unto the Veſſels, from whence the working of Affections is maintained; and therefore theſe Lamps do fully Anſwer unto thoſe Affections. And this Interpretation (unto me) doth ſeem to be more fully worded, than that of Practice and Profeſſion, which though it be more commonly received, yet is it not unto the preſent purpoſe; ſince Practice can no way Anſwer unto Veſſels, or Seat of Light, although Profeſſion is ſome what like to Lamps: And ſince falſe hearts may Practiſe much, as well as make a great Profeſſion; and ſo the difference between a Wiſe and Fooliſh Virgin (chiefly intended here) would be deſtroyed.

II. Oyl taken in the Veſſel, doth Naturally import theſe two things further.

1. That it was not now to Buy, but ready at Hand, yea, in Poſſeſſion alſo; and in the ſureſt part of Man, viz. The Heart or Judgment. Each Goſpel-Saint is Actually bleſſed with all Spiritual Bleſſings, Eph. 1. 3. And though his Grace be hid, yet it is hidden in the Heart, 1 Pet. 3. 4. which is a Caſtle that Satan cannot Storm, nor ſhall it be ever taken from him, Luke 10. 42. as was that ſingle Talent, Mat. 25. 28. which was hid elſe-where, v. 25. Things in the Heart are ſa…er than in the Head or Hand; and of more preſent uſe upon Occaſion, than if in the neareſt ſhop that is. Therefore wiſe Virgins will have Oyl in their Veſſels, on purpoſe to prevent that double Danger.

2. Oyl in the Veſſel intimateth ſtore thereof; or ſuch a Competent meaſure of it, as will maintain the Lamp ſo long as its Light is needful. Indeed the leaſt drop of Grace's Oyl is of the ſame laſting Nature with abundance; but yet a Competency of its Meaſure is alſo requiſite unto its laſtingneſs, by virtue of a Divine Appointment, which hath ſo Ordered its Preſervation. Therefore we read of a ſufficient Grace, 2 Cor. p. 4612. 9. and putting on the whole Armour of God, Eph. 6. 13. and of abounding, 2 Pet. 1. 8 in one Grace added to another, v. 5. that ſo we might not fall, v. 10. nor can there be true Grace without it, v. 9.

III. Theſe Fooliſh Virgins may here be ſaid to take no Oyl.

1. Becauſe they had not the Oyl of Grace, but onelyonly that of Nature; as is moſt evident, becauſe their Oyl did wholly fail, Mat. 25. 8. which that of Grace will never do, but ſpringeth up to Everlaſting Life, John 4. 14. Now, that which is not of the Nobleſt kind, is oft times repreſented as if it had no Being. Thus Rational Creatures are called the World, John 3. 16. and True Believers all Things, Col. 1. 20. and Idols (or falſe gods) Nothing, 1 Cor. 8. 4. And thus may Nature's Oyl (or Light) be termed, None at all. This quells their Pride who Glory in a thing of Nought; and ſhews their ſin, who Nullifie t…ue Grace, by making it the ſame (for Kind) with Nature.

2. Becauſe this very Common Oyl was onelyonly in their Lamps, not in their Veſſels. They had ſome good Affections, but were not Acted by a ſolid Principle in their firſt going forth, for then their Light would have continued: Since the Command (had that been eyed) was every whit as clear, (or rather more) the ſecond time. Now, injudicious Acts are counted none; and therefore, although the Jews did oft-times Pray with much ſelf-humbling, yet it is ſaid, they Prayed not, Dan. 9. 13. nor were they Humbled to that day, Jer. 44. 10. becauſe they onelyonly did ſuch things from flaſhy Affections, and not from Judgment. How ſadly Fools will ſometimes weep, which yet among the Wiſe is counted Nothing.

3. Becauſe this Oyl was ſpent (at leaſt, they would not uſe it) when there was moſt Occaſion for its Light; or when the Cry was made at Mid-night. Now, uſeleſs things are ſaid to have No Being; as Job's un-uſeful Friends are called Nothing, Job 6. 21. nor ever had ſuch things ſome kind of Being; in which regard, that onelyonly ſeemeth to be had, which proves unprofitable (in the Iſſue) unto its Owner, Luke 8. 18. Well therefore may Profeſſors go for workers of Iniquity, Mat. 7. 23. when they back-ſlide, becauſe their Zeal is gone, when Chriſt and they ſtand moſt in need thereof; which therefore is (in ſuch a caſe) as if it had not been at all. Chriſt Repreſents theſe Fooliſh Virgins, as thoſe who took no Oyl at firſt.

Queſt. 3. Why were Lamps taken by theſe Virgins, who took no Oyl?

Anſw. 1. Becauſe they needs muſt have a Form of Godlineſs, elſe p. 47all Wiſe Virgins would caſt them off, and not be for Communion with them; therefore ſo ſmall a matter ſhall not part them. Saul was deſirous of Samuel's Continuance with him, which made him do more than otherwiſe he would have done, 1 Sam. 15. 30. Formal Profeſſors would gladly ſhine with others Beams, eſpecially if empty Lamps (put into a common ſtock) will make them Partners. Yea, Conſcience it ſelf will not be quiet without the ſtirring of ſome Affections; but if thoſe Lamps be to be ſeen, poor Fools are ſatisfied. Thoſe are not worthy to be called Virgins, whoſe Outſide is not very Neat and Trim.

2. Becauſe theſe Lamps are Light (Compared with Veſſels full of Oyl) which therefore lazy Hypocrites will rather chuſe to bear. Oyl in a Gracious Heart, is like to Water in its Element, which is not Ponderous; but unto others, 'tis Grievous to be born, who therefore have no delight to carry it. The Light of this Sacred Oyl is like that of the Sun, Diſcovering Moats as well as Dirt; both which an Hypocrite can bear the Preſence, but not the Sight of, in ſuch a Reproving way, who therefore hateth it, John 3. 20. This Oyl is alſo thought too Dear, becauſe the Heart or Veſſel muſt be emptied of other things; which none but Fools will either wonder at, or grudge: But yet ſuch therefore are conte… …o be without it.

3. Such poſſibly may think, they have this Oyl of Grace, or that it is not now to take; and upon that Account it may be left behind, through ſelf-undoing ſelf-conceit. There have been ſelf-deceivers in all Ages, who yet do moſt abound in theſe laſt days of ours, or in the Declining State of Churches and Profeſſors, Typified by thoſe ſelf-conceited Laodiceans, who were the laſt of thoſe Typical Aſian Churches. Which ſad miſtake ariſeth, partly from lothneſs to enquire, leſt Conſcience ſhould be diſquieted, or leſt the Soul ſhould ſuffer loſs; as when Braſs Money is become one's own, its Owner will not therefore let another rub it. Partly, becauſe they might think Oyl inſeparable from a Lamp, (or that Affections are always Spiritually Judicious) and having Lamps, did thence conclude their having Oyl, Partly, from Spiritual Pride, becauſe Hypocrites would not be thought to want ſo main a buſineſs: And partly, from the Reſemblance that is between Special and Common Oyl, or Grace and Nature; as is between Tin and Silver, which therefore (at leaſt, by Fools) are oft Confounded.

4. Theſe Fooliſh Virgins thought they had enough to ſerve their preſent turn; and Hypocrites are for no more, in matters of a Spiritual Nature. As is the work, ſuch is the need of ſuitable Inſtruments; a wooden Needle may ſerve to ſtitch ſome coarſer Cloth together: And their firſt going forth was Manifeſtly of a Lower Nature. I will not p. 48ſay, that Goſpel-Grace is abſolutely neceſſary unto the Second going forth; for then, all of that ſort muſt be concluded to be Real Saints, from that very Act of going out; (which I dare not affirm, unleſs the whole of that Duty be performed, which I ſhall clear up afterwards:) but ſomething far ſhort of Grace, might carry theſe out at firſt; as is apparent, both from the Iſſue, and from the Nature of that fore-named work, which might Occaſion this neglect.

5. Such might, at leaſt-wiſe think this Special Oyl was to be had in Time, although they had it not at preſent: And Hypocrites are not for being over-haſty in looking out for Chriſt's Commodities. They might preſume to borrow Oyl of their Companions, in caſe of need, or that they ſhould have time enough to buy it, as may be gathered from their attempting afterwards, in both theſe ways to be ſupplied. Such are acquainted with Chriſt's tender Bowels, and readineſs to help poor ſinners, which is abuſed by them to indulge their preſent careleſsneſs, and to delay their cloſing with a preſent Offer, though to the hazarding of their Eternal State, by dallying with ſuch Opportunities.

Queſt. 4. How came they to go forth at firſt, not having this Light or Oyl? And not (as well) the Second Time?

Anſw. 1. At their firſt going out they were in the Prim… their Affections, and Zeal for Duties of ſuch a Nature. There was ſome kind of another Heart (like that of Saul's, 1 Sam. 10. 9.) beſtowed upon all Profeſſors at that time, which raiſed them unto an higher pitch than Ordinary. They were then like to Ground which had been long un-occupied; and therefore that firſt Crop was Extraordinary. That was the firſt reſiſtance made, which uſually is very violent, eſpecially among the Ruder ſort, although not laſting. An Ordinary Spirit will Act to Admiration, when raiſed up; and upon that account, theſe Fooliſh Virgins might thus out-act themſelves at firſt, untill their Youthful heat was cooled.

2. Their way was not ſo dark (at their firſt going out) but that it might be hit, with empty Lamps, at leaſt, without this ſpecial Light. It might be ſome kind of Evening then, but not a Mid-night Darkneſs, as when the Cry is made, Mat. 25. 6. It was an eaſie matter Then, to bear an open Teſtimony, becauſe they had ſome colour of Authority (at that time) to bear them out. And though they ran the hazard of their Eſtates, yet had they then good ſtore of Company, which will provoke a Worldly minded Man to ſpend more freely, than elſe he would do. Nor was there any need of Special Light, to ſhew the groſsneſs of that Church-ſtate, which then was gone out of.

3. At their firſt going out, their All was laid at Stake; and in that p. 49Caſe Men will run out at Mid-night without a Lamp or Candle. Their utter Extirpation then was ſtrongly feared, which was enough to draw Men out, who onelyonly had the Light of Nature: But when the Cry is made, the greateſt apprehended Danger is in going forth, which may Occaſion their pretending Then a want of Light. Men are not ſo likely to leave their Beds at Mid-night, when Liberty may be ſecured by keeping in; or whilſt there is any hope of being Indulged by ſome leſs Complyance.

4. There was a greater probability of preſent Recompence at their firſt going out, than at the ſecond time; which is a great Inducement unto Graceleſs Perſons. Poor Carnal Profeſſors may help to pluck down Antichriſtian Officers, if likely to enjoy their Lands and Benefices: And Mercenary Souldiers will Fight moſt Deſperately, in hope of more than Ordinary Pay: Yea, very Hypocrites (or ſuch as Judas was) may bear an open Teſtimony on Chriſt's behalf, ſo long as Providence doth ſeem to ſavour it, though onelyonly with the Applauſe of People. But when the Cry is made, theſe Livings, Spoils, and general Approbations may be more likely to be loſt by going forth, which makes the Second time more Difficult.

5. The Truth is, at their firſt going out, theſe Fooliſh Virgins went they knew not whither, and meerly becauſe their Veſſels were not ſtored with Oyl; which made them to attempt at firſt, what afterwards they were not free to proſecute, as might be inſtanced in abundantly. Did not ſome Act and Speak, as Balaam Bleſſed Iſrael, not being themſelves at ſuch a time, and as their contrary after-Practice hath evinced? Would many ſo much have cried ſome things up, and others down, had they fore-ſeen what followed afterwards? This was the Fruit of their not being Acted by a Principle, or want of Oyl in Veſſels.

Queſt. 5. How doth Not-Taking, or Taking Oyl, ſo Eminently evince Mens Folly or Wiſdom, as ſeemeth to be hinted here?

Anſw. 1. Becauſe the Taking of this Oyl is Principally pretended unto, by all ſorts of Spiritual Virgins. Would not all Profeſſors be counted Gracious? Would they not be thought to be endued with Saving Light? Yea, will they not grant themſelves to be notorious Fools, in caſe this Holy Oyl were wholly wanting? All will count him a very Fool, who having none but empty Veſſels, doth ſtyle himſelf an Oyl-Merchant, which is the Virgins caſe: Yea, will not he call himſelf a Fool, who having but one thing needful to remember, doth yet forget to take it? This Oyl is Wiſdom, under another Name; he therefore needs muſt be a Fool, who leaves this Oyl behind him; as he is call'd, whoſe Wiſdom fails him by the way, Eccl. 10. 3.

p. 502. Becauſe their is no Light or Guidance, without this Oyl. 'Tis not in Man (as he is Naturally conſidered) to Direct his ſteps, Jer. 10. 23. at leaſt-wiſe not in Spiritual caſes, 1 Cor. 2. 14. or with Reſpect unto the Bridegroom's way. And though the Scriptures are a ſhining Light, 2 Pet. 1. 19. yet are they onelyonly as a Lamp, Pſal. 119. 105. which muſt be fed with Grace's Oyl, elſe it will be of little uſe, in point of ſafe Direction, 2 Pet. 3. 16. Now, is it not a very Fooliſh part, to walk in unknown Paths without a Light? How may ſuch Wander, for ought they know, yea, meet with harm, at leaſt-wiſe go in continual fear, and meerly through their careleſs Folly.

3. Becauſe there elſe will be no Perſevering to the end, which is a point of high Concernment. Nature may Foot it for a while, without this lightſome Oyl, but ſoon grows weary, as did theſe Fooliſh Virgins, and upon that Account. Now, to begin, and not to Perſervere, doth Argue Folly, Gal. 3. 3. and that upon a double ſcore. Partly, becauſe all former Labour is thereby loſt; and is not he juſtly mocked, who doth deſiſt from what he hath begun to Build, Luke 14. 29, 30? But eſpecially, becauſe he onelyonly ſhall be ſaved, who doth endure unto the End, Mat. 24. 13. and there can be no higher Folly, than not to think of Soul-Concernments.

4. Becauſe the Trimmeſt Lamps will not Advantage, but onelyonly Diſgrace the Bearer of an empty Veſſel. Poor Fooliſh Virgins muſt have their Lamps; as in my Text; yea, they will Trim them alſo, Mat. 25. 7. but to no purpoſe, in caſe there be no Oyl. Lamps are no Lightſome Bodies of themſelves, and in the Dark their Trimming is not ſeen, which therefore needs muſt be unprofitable Burdens; yea, very Ridiculous alſo: As when a Man is ſeen to carry ſome curious Lanthorn (in the Night) without a Candle. What are the moſt Raiſed Affections, if manifeſtly void of Truth and Judgment, but a piece of Neat, well-worded Non-ſence? Which Solomon calls the Sacrifice of Fools, Eccl. 5. 1. It were far better to make no ſhew at all, than thus to ſhame one's ſelf, by offering to deceive another's raiſed Expectation; and therefore Hypocrites are moſt egregious Fools.

5. Becauſe Another's Oyl or Light will no way benefit a Fooliſh Virgin, at ſuch a time. Indeed one Lamp, or Candle (in the Letter) may ſhew the way to ſeveral Walkers, but not in a Myſtical ſence. And though ſome formerly have ſeen with others Eyes, yet is it not ſo likely now, or in an hour of Temptation. Wiſe Virgins are not unwilling to lend what Light they can afford, upon a ſerious Motion made, but Fools cannot receive it, at leaſt-wiſe will not; and then the cleareſt Sun-beam will not Advantage him whoſe Eye is either out, or p. 51ſhut. And though a Blind man may be (and oft-times is) Directed by anothers Guidance, yet Fooliſh Virgins (in ſuch a caſe and time as this) will not believe the Wiſe, the Danger of going out is now ſo Viſible.

6. Becauſe this Oyl or Light might eaſily have been procured by them, if ſought for in due time. Silver and Gold are deeply hidden under Ground, which yet Men are content to dig for, whilſt Heaven is diſ-regarded, although it may be ſeen with looking upwards. The choiceſt good things are proffered upon the cheapeſt terms, viz. for Asking, Mat. 7. 7. and without Price, Iſa. 55. 1. Yet moſt Men rather chuſe to Labour (and ſpend their Mony alſo) for that which doth not ſatisfie, Iſa. 55. 2. Nor is this Oyl a Burden, ſave unto thoſe who have it not. Now, this is the higheſt Aggravation of Man's Folly, to Periſh for want of that which would have coſt him nothing.

Ʋſe 1. Upon the whole, we may Obſerve from hence, that Hypocrites (or Fooliſh Virgins) will have their Lamps with them, whatever elſe is left behind. Thoſe may be ſuſpected to be no Virgins, or Viſible Saints, who have not had ſome good Affections ſtirring in them, and with Reſpect unto Time Truths, and Duties, ſuch as the Coming of this Bridegroom is, and going forth to meet him. But yet Hell's mouth is full of good Deſires; and flaſhy Affections are nothing like unto a Spouſe's Love; yea, thoſe full Sails (without the Ballaſt of a Solid Judgment) may onelyonly haſten the over-turning of an empty Veſſel. What ſhall we then think of Perſons diſ-affected to the things of Chriſt? Who needs muſt be Prophane, if naked good Affections may be in thoſe, who are but Formaliſts, or Fooliſh Virgins.

Ʋſe 2. Poor Fooliſh Virgins are to be known, as by their want of Oyl, ſo by their want of Care to take it with them, at leaſt-wiſe in their Veſſels, together with their Lamps. The diſ-regarding of a Principle doth Argue Mens Natural Fooliſhneſs; much more in Spiritual caſes, becauſe theſe are of greateſt Conſequence: And then, how many Fooliſh Virgins are there to be ſeen, in this Profeſſing Generation. The Generality of Profeſſors follow Chriſt, as thoſe did Abſalom, in their ſimplicity, 2 Sam. 15. 11. Nor are they careful to Inform the Judgment, ſo as to hold unto a Righteous Principle. Thence are ſuch ſad Apoſtacies, and ſhameful ſelf-contradicting Practices, which make their Folly manifeſt beyond diſpute.

Ʋſe 3. Wiſe Virgins are for making ſure, by taking Oyl with them, and in their Veſſels alſo. A Soul and Chriſt are mutually betroth'd in Judgment, Hoſ. 2. 19. and by that means in Faithfulneſs, v. 20. And as Chriſt's Perſon is fully known by ſuch, unto an hair, Cant. 5. 11. So p. 52are they well acquainted with his Intereſts, before they do Eſpouſe them; which Knowledge and Wiſdom is ſaid to be the ground of their Stability, Iſa. 33. 6. So that the Difference between a Wiſe and Fooliſh Virgin is very great, in caſe their Veſſels be but looked into, by means whereof moſt Hypocrites might be Diſcovered. Away with that Soul-ruining Opinion, That Grace and Nature do onelyonly Differ in Degree; ſince Chriſt ſaith plainly, the Fooliſh Virgins had no Oyl, that is, no Grace at all; as had the Wiſe, and in their Veſſels alſo: or as was Evidenced by their Principled good Affections, and Acting from a Spiritually enlightned Judgment.

Ʋſe 4. If Wiſdom and Folly be thus Diſcovered, it highly concerneth all Profeſſors to get their Veſſels furniſh'd with this Oyl; as they would be (and be Reputed) Wiſe. In Order whereunto let theſe Directions be Obſerved.

1. Search your Veſſels well. Profeſſors periſh for want of ſelf-examination. I like not ſome mens Boaſting; ſince empty Veſſels are wont to y…eld the greateſt found: A Wiſe Man feareth, whilſt raging Fools are Confident, Prov. 14. 16. Truſt not unto another's good Opinion; it was the Ruine of theſe Fooliſh Virgins, becauſe they had Communion with the Wiſe. Be not deceived with the Matter of Religious Duties; Chriſt calls them workers of Iniquity, who could ſay much in that Reſpect, Mat. 7. 22, 23. Preſume not upon your having Done and Suffered, with reference unto Time Truths, and Duties Heretofore; the Fooliſh Virgins did go out at firſt to meet the Bridegroom, Mat. 25. 1, 2. Nor may we gather Satisfaction from being awakened with the Cry, or from a Trimmed Lamp, and ſeeming willingneſs to borrow Light, with reference unto the Laſt, or Second going out; for ſo far went theſe Fooliſh Virgins.

2. Study the Nature of this Oyl, in Order to your being made in love therewith. How Nimble will it make you for that Race, which giveth an Incorruptible Crown unto the ſwifteſt Runner, 1 Cor. 9. 24, 25! How will it Heal thoſe Wounds which ſin hath made, in point of Being, though not in point of Guilt! How will its ſavour chear your Spirits; and not yours onelyonly, but others alſo, both God's and Man's! How will it make your Faces ſhine, ſo as that Graceleſs Perſons ſhall witneſs unto your Beauty! How will it feed your Lamps, and Lead you in the Darkeſt way of moſt Myſterious Truths and Duties! And is not this Oyl worth carrying with you? Or will you not Exchange your Puddle-water for it?

3. Take heed of being cheated with Nature's Oyl, wherewith (perhaps) theſe Fooliſh Virgins Lamps were for a while maintained. This p. 53Oyl of Grace was Typified by that Holy Oyl of Old, Exod. 30. 25. peculiarly belonging unto the Prieſts, v. 30. who were the Types of Goſpel-Saints, 1 Pet. 2. 9. Which did conſiſt of ſo much Oyl and Principal Spices, Exod. 30. 23. 24. viz. Five hundred Shekels of Purifying Myrrh, and Healing C…ſſia, and half ſo much of Comforting Cynamon and ſweet Calamus, to ſignifie unto us, that Goſpel-Grace is ſweetly Comforting, but much more of a Purifying and Healing Nature. Yet as this Holy Oyl was Subject to be ſinfully applyed to others beſides the Prieſts, (as Hypocrites may flatteringly be called Saints:) So was it apt to have its like or Counterfeit; both which are evident from that ſtrict Prohibition, Exod. 30. 33. And from the Latter of which (viz. its being Imitable) doth ſeem to be hinted to us, that it requireth abundant Knowledge and all Judgment, in way of Tryal to Approve, thoſe things which Differ in point of Excellency, Phil. 1. 9, 10.

4. Labour to be Engrafted therefore into Chriſt, that good Olive-Tree, as he is called, Rom. 11. 24. from whom this Special Oyl muſt be Derived. Chriſt's Faithful Witneſſes are ſometimes called Olive-Trees, Zech. 4. 11. Rev. 11. 4. becauſe the Candleſticks (or Saints and Churches) are maintained with their Oyl or Light, Zech. 4. 12. But yet theſe very Trees (Compared with Chriſt) are onelyonly Olive-Branches, Zech. 4. 12. becauſe Chriſt is the Root of all their Fatneſs, Rom. 11. 17. there is indeed another Root, or a Wild Olive-Tree, Rom. 11. 24. which is the firſt Adam's Nature: But Souls muſt be cut off from that, and Graffed (contrary unto Nature) into the other, viz. Chriſt, as is there ſignified, before they can partake of his good Oyl, v. 17. Earth will as ſoon grow up to Heaven, as will the Firſt Adam's Nature into the Second's, 1 Cor. 15. 47. without this Supernatural Tranſplantation.

5. Be ſure to have enough. Improve your Fears of having no Oyl at all, unto the Multiplying of your hidden ſtore. Chriſt calls for widened Mouths, Pſal. 81. 10. Who giveth Liberally without upbraiding, James 1. 5. ſave where his Offers are not Accepted, Mat. 11. 20. In times of Danger, (ſuch as theſe are) no man repenteth of buying neceſſary Arms, although he may not have Occaſion for them. However, Godlineſs is Profitable unto all things, 1 Tim. 4. 8. which therefore will be our mony at any time, eſpecially at Chriſt's Appearing, 2 Pet. 1. 10, 11. Yea, this Expenſive hour of Temptation doth need a more than Ordinary ſtock; and theſe wiſe Virgins therefore ſlumbred, becauſe they had not Oyl, or Light enough to keep them waking. Empty your Veſſels therefore, and get them Multiplyed, or Enlarged, p. 54ſo will this Oyl increaſe, eſpecially when it is poured out (or in continual Exerciſe,) and with the Door ſhut upon you, or without Oſtentation, 2 Kings 4. 3, 4, 5, 6.

6. Look after theſe things betimes. Chriſt calls for being heard To Day, Heb. 3. 7. and would not have you to delay your Neighbour (much leſs your ſelves) untill to Morrow, Prov. 3. 28. In Times of bad Trading (ſuch as theſe are) who knows how ſoon Chriſt may ſhut up his ſhop; eſpecially ſince we are now looking for that Lord's-day, 2 Pet. 3. 10. (in a fore-running ſence, explained formerly,) on which he will not work, Rev. 22. 10, 11. However, what Fools are they, who think their Spiritual and Eternal ſtate can be too ſpeedily ſecured? Eſpecially ſince Chriſt doth here fore-tell their doleful Portion who took no Oyl with them at firſt. The Time is haſting, when it will be ſufficient to keep Men out for ever, meerly becauſe they come too late, or when the Door is ſhut, which will not be Opened, unto the loudeſt Knock, or Cry, Luke 13. 25, 26, 27.

Ʋſe 5. Let the Profeſſor's Acting from a Principle of Solid Judgment, in every of his Spiritual Undertakings, evince the having of this Oyl in Veſſels, together with the Lamps of good Affections. Unto the ſetting home of which Exhortation, let theſe few Motives be duly weighed.

1. Our God is a God of Judgment, Iſa. 30. 18. whoſe Predeſtination followeth his fore-knowledge, Rom. 8. 29. Who weigheth the Juſt man's Path, Iſa. 26. 7. Who worketh all things after Counſel, Eph. 1. 11. and all whoſe ways are Judgment, 4. 37. His Spirit alſo is a Spirit of Judgment, Iſa. 4. 4. which therefore is ſhadowed out by thoſe ſeven Eyes engraven upon Chriſt, that Corner-ſtone, Zech. 3. 9. becauſe Chriſt hath the ſeven Spirits of God, Rev. 3. 1. by which is meant the Holy-Ghoſt, Rev. 1. 4. And Chriſt himſelf (or Wiſdom) dwells with Prudence, Prov. 8. 12. betrothing Souls unto himſelf in Judgment, Hoſ. 2. 19. and who is called the Diſcretion of his Father, Jer. 10. 12. by whom the Heavens were prepared, Prov. 8. 27. Now, what a ſhame it is to Chriſtians, in caſe their Acts be in-judicious; ſince they pretend to be the Children of that God of Judgment, endued with his Spirit of Judgment; and to have put that New Man on, which is renewed in Knowledge, after his Image, (viz. Chriſt's) who hath Created them, Col. 3. 10.

2. Elſe Actions are not Rational, and ſo beneath a Man, much more a Chriſtian; which is a great Reproach, both to a Chriſtian's Perſon and Profeſſion. Inſenſible Creatures are Acted by their Natural qualities; Brutes by Inſtinct, and Fools (or Men Diſtracted) by ſudden p. 55Fancies: But Sober Perſons walk by a Rule of Judgment. Now, what a ſhame it is for Chriſtians to come ſhort of Men, who ſhould be more, 1 Cor. 3. 3. at leaſt-wiſe Rational, ſince onelyonly thoſe are called unreaſonable, who have not Faith, 2 Theſ. 3. 2. Though Natural Reaſon will never grow up to Goſpel-Faith, yet Grace is ſo far from Deſtroying Reaſon, as that it ſelf is nothing elſe but Holy Underſtanding, Prov. 9. 10. or Good Judgment, Pſal. 119. 66. And therefore ſome Men count Religion a meer Humour, becauſe Profeſſors are not ſeen to be duly Rationa; as when ſuch manifeſtly contradict their own Profeſſed Righteous Principles.

3. We call for the Exerciſe of utmoſt Judgment in another, eſpecially if we our ſelves are any way concerned in their Actings; which ſhould Oblige our walking by that Rule our ſelves. How apt are we to cenſure Another's In-advertency, and to Mock that Fooliſh Builder, who did not firſt ſet down, Luke 14. 28, 29, 30. Thou therefore which Teacheſt another, Teacheſt thou not thy ſelf, Rom. 2. 21? How ſharply do we Rebuke a Friend or Servant, who doth endammage himſelf or us, through want of being well Adviſed? And ſhall we indulge that Giddineſs in our ſelves, which is injurious to our Souls, or Chriſt? We beg, that God would not Correct us in his Anger, but with Judgment, for fear of being brought to nothing, Jer. 10. 24. And ſhall we Offer unto him a Sacrifice without an Head, or not do unto him, as we would have him do to us, Luke 6. 31? Yea, therefore Chriſtians ſhould be aſhamed of not Conſidering what they do for him, Eccl. 5. 1. becauſe the Riches of his Grace hath ſo abounded towards them, in all Wiſdom and Prudence, Eph. 1. 7, 8. as might be cleared up at large.

4. We uſe to be Preponderate in other Matters, and Chriſtianity is the Higheſt Calling, Phil. 3. 14. which therefore doth require the conſtant Exerciſe of our Matureſt Judgment. Shall we conſider what is ſpoken by us before Judicious Men, and yet be haſty to utter any thing in Prayer to God, Eccl. 5. 2? Shall we firſt count the Coſt, before we begin an Earthly Building, and not much more, with reference to our Engaging in the ways of Chriſt, Luke 14. 27, 28.? Are we content to Learn the Myſtery of a Common Trade, before we Set it up; and ſhall we ruſh into a Goſpel-Temple, before we know the Pattern of that Houſe, Ezek. 43. 10? A Man will tell Gold, after his Father; and ſhall we not tell Truth after a Brother, but pin our Faith upon a Teachers ſleeve? And if we are wont to hear both Parties ſpeak, before we Judge in Humane Cauſes; ſhall Chriſt (in any of his Truths, or Members) be Condemned, before he hath been heard p. 56toſpeak, John 7. 51? How may poor Carnal Creatures thence conclude, that ſuch irrational Profeſſors are meerly Humorous?

5. It may provoke us hereunto, becauſe this Oyl in Veſſels (or walking by a Principle of Solid Judgment) is ſo exceeding Rare, which ſome Men think is not a Duty, and fewer Evidence it by their Practice, among Profeſſors. Good Agur humbly thought himſelf Inferiour unto an Ordinary Man, Prov. 30. 2. and yet his Reaſonableneſs (in point of worldly Riches, v. 8.) did prove him to be above the moſt: But God doth bid Idolaters to ſhew themſelves Men, Iſa. 46. 8. And Solomon in his Time could not find two among a Thouſand, Eccl. 7. 28. Yea, it ſhould ſeem, that One could not be found in Populous Jeruſalem, Jer: 5. 1. Our Lot is caſt into thoſe Times, wherein a Man is precious, above the Gold of Ophir, Iſa. 13. 12. at leaſt, wherein there are Seven Women unto One Man, Iſa. 4. 1. And as appeareth by Mens injudicious Actings. Thence is it, that many are ſo toſſed to and fro, and Principles ſo frequently contradicted; nor can men give a Reaſon of their Faith or Practice, becauſe they are guided moſtly by Affections, as Ships are by their Stern, and not their Head.

6. We elſe ſhall want the benefit of that Satisfaction in a Duty, which otherwiſe might be enjoyed. How chearfully both Horſe and Man will Travel in a way that's known, compared with another, though poſſibly an unknown path may be as right and better. And though poor Brutes are pleaſed, if onelyonly Senſe be in its Exerciſe; yet Men (and much more Chriſtians) are like to Fiſhes upon the Land, out of their proper Element, ſave as their Judgment alſo is employed. The Sinners miſ-guided Underſtanding doth yield him more imagined content, than doth the Upright Walker's Ignorance. What Pleaſure can any take in Hearing the moſt precious Truths, ſave as he graſps them? Nor is the Conſcience ſatisfied with the faireſt Shews, ſave as Affections are enlivened with an Intelligent Heart or Soul. 'Tis not a Real (but Rational) Act of Faith, which giveth Comfort; or as a Direct Act of Believing is Reflected on: Nor can we Joy in any kind of Duty or Obedience, in a ſolid way, ſave as it is perform'd with Underſtanding; ſince, elſe its Graciouſneſs cannot be known, which groundeth Joy.

7. Acts unadviſedly performed (or without Judgment) are never Laſting. As is the Root or Fountain, ſo is the durableneſs of ſtreams and Branches. Some little Rivulets (fed by a Living Spring) will hold their Courſe, when greater Land-Floods are wholly dryed up: And Ivy (about the Oak) will dye, when Natural Oak-Branches Live; becauſe that Ivy hath not theſe Branches Root. He onelyonly believeth for p. 57a while, who hath no Root, Luke 8. 13. for want of Hearing with Underſtanding, Mat. 13. 23. Thence is it, that an Hypocrite will not Pray alway, Job 27. 10. Nor will a Fool pay that which he hath raſhly Vowed, Eccl. 5. 4. No more than Fooliſh Virgins will ever perſevere, who take not Oyl in Veſſels at their firſt ſetting out. But that which is done in Judgment, is done for ever, Hoſ. 2. 19. Its Nature hath been duly weighed, and therefore it will not lightly be Repented of; Effects and Conſequents have been conſidered, which therefore will not hinder its Purſuance; and that which is begun w…th good Advice, will never fail, through want of being furniſhed with what is needful for its Accompliſhment. Judicious Saints will perſevere.

8. Elſe c…n we look for no Acceptance, much leſs a Rececompence; ſave as our Actings and Affections proceed from Judgment. The Head (among all other Parts) was firſt required, in Legal Sacrifices, Lev. 1. 8. becauſe that is the Seat of Knowledge: But if we Offer the blind for Sacrifice, will God be pleaſed with us, or Accept us, Mal. 1. 8? He therefore hears not Sinners, John 9. 31. for he hath no pleaſure in ſuch Fools, Eccl. 5. 4. whoſe Heart is ſo far diſtant from himſelf, Iſa. 29. 13. and from their Duty, Ezek. 33. 31. And what Reward can Men expect from God, in caſe their Work be of a Brutiſh Nature? Man's Underſtanding is that Male, which God hath Bleſt him with, chiefly for Sacrifices to himſelf; and without which no Bleſſing (but a Curſe) is to be looked for from this great King, Mal. 1. 14. Such may go wrong, as well as right, for ought they know, who know not what they do: And Duty performed by Accident, may Peradventure be Rewarded, or if it ſo falls out. Such act not with Reſpect to a Divine Command; for then Obedience would be Univerſal; John 6. 38, 39. And if the Command ſets not on work, the Promiſe is at Liberty in point of Pay. Such do but half their work at beſt, leaving the better half undone: And no Inheritance can be expected, unleſs the Lord be followed wholly, Joſh: 14. 9.

9. Diſcretion will Preſerve thee, Prov. 2. 11. but there is he that is Deſtroyed for want of Judgment, Prov. 13. 23. both in reſpect of Sin and Suffering. How ſadly (in his haſte) did David ſpeak, Pſal. 116. 11. And there is more hope of of a Fool (in point of being Reclaimed from Sin) than of one haſty in his words or matters, Prov. 29. 20. And as to Sufferings, Judgments are prepared for him that ſcorneth Judgment, Prov. 19. 28, 29. Yea, it went ill with Moſes, for ſpeaking unadviſedly, Pſal. 106. 33. And Nadab and Abihu dyed, for Offering ſtrange Fire before the Lord, Lev. 10. 1, 2. being ſomewhat Diſtempered in their Heads, as ſeemeth to be hinted by that p. 58immediate following Prohibition, of Drinking Wine or Strong drink, when going into the Tabernacle, v. 9. And if the bare Carnality of Affections (Typified by that ſtrange Fire) be of ſo ſad a Nature, how do they take God's Name in vain, (for which he will not hold them guiltleſs, Exod. 20. 7.) who Sleep, or Wander in a Religious Duty? And what if he then ſhould cut them off, as he did thoſe Prieſts?

10. How juſt is it with God, to give thoſe up unto an in-judicious mind, who do not ſerve him with their Mind or Judgment? As that unprofitable Servant's Talent was taken from him, Mat. 25. 28. And as their Vineyard is Let out to others, who do deny its Fruits unto the chief Proprietor, Mat. 21. 24. Yea, cuſtomary ſleightineſs doth Naturally beget an Habit of that kind, which ſoon will leaven the whole …ump of Actions: As one may be ſo Giddy with frequent Turning, as not to Command his ſtanding when he would. Now, a Reprobate Mind (or void of Judgment, as the Greek word ſignifieth) is one of the ſaddeſt Characters, and ſoreſt Judgments threatned, Rom. 1. 28. the fear whereof made Paul to mind (himſelf) that which he Preach'd to others, 1 Cor. 9. 27. How ſad would it be, if Hearts ſhould grow wild through wandring; and ſilly, through multiplyed Acts of In-advertency; and Carnal, for want of Exerciſing Spiritual Infuſed Habits, which elſe may fall into a great Decay! A Cloſed Eye is juſtly blinded, Mat. 13. 14, 15.

11. If Veſſels be not filled with Oyl, they will abound with ſomething elſe unto our Diſ-advantage: There being no abſolute vacuity or utter emptineſs; and as not in a Natural, ſo neither in this Moral Sence. Hence it is, that ſleighty Profeſſors are of an Airy Spirit at the beſt; yea, even their Mind and Conſcience is Defiled alſo, Titus 1. 15. who do profeſs to know God, but in their Works deny him, to every good work being Reprobate, or void of Judgment, v. 16. An empty Veſſel is apt to have Puddle-water caſt into it by ſome miſchievous Perſon: And empty Houſes (though never ſo Neatly Garniſhed) are ſubject to be haunted, or poſſeſs'd by Evil Spirits, Mat. 12. 44, 45. Since while Men ſleep, the Enemy will ſow his Tares, Mat. 13. 25. And therefore if the Heart be not Engaged in a Religious Duty, it is not onelyonly vain, but wicked alſo; Ezek. 33. 31. Now, what a ſad thing it is, if we ſhall deny that unto Chriſt, which if he hath not, the Devil will have; and at the worſt time that is, or while we are pretending to be moſt Holily employed, and in Chriſt's Service.

12. There is no Oyl at all, unleſs it be in Veſſels, together with the Virgins Lamps, as may be gathered from this Text: To ſignifie p. 59that there can be no Grace at all, where good Affections do not proceed from Spiritual Judgment; as there can be no proper Vertue, when Actings and Affections are Morally in-judicious; nor yet right Reaſon, when Words and Actions are wholly deſtitute of Natural Judgment. One part of a wicked Man's Deſcription, is, his not underſtanding Judgment, Prov. 28. 5. and that there is no Judgment in his goings, Iſa. 59. 8. and without which Diſcretion, all other fairneſs whatſoever, is but as a Jewel of Gold in the S…out of a Brutiſh Swine, Prov. 11. 22. Whereas the Wiſe Man's Eyes are in his Head, Eccl. 2. 14. who ſwears in Judgment, Jer. 4. 2. and whoſe Affairs are Ordered with Diſcretion, Pſal. 112. 5. So that it doth concern Profeſſors to have Oyl in their Veſſels, and to evince it by the Judiciouſneſs of their proceedings in Religious Duties, as they would not be numbred among Tranſgreſſors or Graceleſs Perſons.

13. We border upon thoſe Times, wherein our Principles will be enquired after, as well as Practices; which therefore had need be minded by us, for fear of what may follow. Time was, when Paul himſelf was but a Child, who then was ſatisfied with Lower things, as Children are with Brutes and Babies: But when he became a Man, he put away thoſe Childiſh things, 1 Cor. 13. 11. Judging himſelf and others, not by the Zeal of an Affection, ſave as it was according unto Knowledge, Rom. 10. 2. And we have ground to hope, that wiſer Virgins will for the future be well Adviſed, with whom they walk; ſearching the Veſſels of their Companions, and truſting no more to Trimmed Lamps. In the Time of Ezekiel's Second Temple, the Sons of Zadock, Ezek. 44. 15. ſhall ſtand in Judgment, v. 24. cauſing the People to Diſc…n, between the unclean, and the clean, v. 23. not bringing into the Sanctuary Strangers uncircumciſed in Heart, as did their Predeceſſors, v. 7. who will be then Degraded, v. 13. As we would therefore ſtand in God's Holy place, when David's Tabernacle ſhall be reared up; ſo let there be a ſuitableneſs between our Hearts and Hands, or Principles and Practices, Pſal. 24. 3, 4.

14. We cannot ſhun appearing before Chriſt's Seat of Judgment, 2 Cor. 5. 10. who then will ſearate the Sheep and Goats, Mat. 25. 32. both which divide the Hoof, and chew the Cud alike; onelyonly they differ, as to the Spirit or Principle, from whence thoſe Actions do proceed. God ſearcheth Hearts (or Veſſels) to give unto every Man according to his ways, Jer. 17. 10. as all the Churches ſhall one day know, Rev. 2. 23. Chriſt will not Judge by Sight or Hearing, Pſal. 11. 13. who doth Accept a willing Mind, 2 Cor. 8. 12. more than the work of him, whoſe Heart or Meaning is not engaged in it, Iſa. p. 6010. 6, 7. Now, what will it advantage us, if wiſeſt Virgins ſhould be ſatisfied with our naked Lamps, ſince that great Judge will alſo pierce our Veſſels, paſſing his final Sentence on our Eternal ſtate accordingly. As we would therefore not come under the Fooliſh Virgins Condemnation, ſo let us take heed of their miſcarriage, or truſting to good Affections.

In Order whereunto, theſe Helps may be of Uſe.

1. Habituate your ſelves to be conſiderate, in every of your Common undertakings: Since he that is a raſh or haſty Man, will ſcarcely ever prove a Solid Chriſtian. There is an unruly Spirit, which ſome Men are poſſeſſed with, Prov. 25. 28. whoſe Cuſtomary In-advertency in Ordinary Matters, doth much more eaſily beſet them in Religious Exerciſes. As a Bodily Temper doth much affect the Natural Spirit; ſo doth a Chriſtian's Duty ſavour of his Natural Diſpoſition: Since Nature is both therein a fellow-worker, and Grace's Elder Brother. A wiſe Man's Heart is wont to teach his Mouth, Prov. 16. 23. therefore his words are Gracious, Eccl. 10. 12. And if a conſtant Watch were ſet before our Lips, Saints would not want the benefit of Ordinary helps in Extraordinary caſes. But he that is not careful in the leaſt, (ſuch as our Natural concernments are, wherein both Grace and Nature joyn) wilſ much leſs be ſo in the greateſt, Luke 16. 10. Such as Religious Matters are, wherein (as to the point of Care) Grace uſually is left alone.

2. Indulge not your Affections over-much, whoſe proper place is, to be Servants unto the Underſtanding's Dictates; but he that Delicately bringeth up his Servant from a Child, ſhall have him to become his Son at laſt, Prov. 29. 21. As Hagar did Deſpiſe her Miſtreſs ſoon after her being taken into her Maſter's Boſom, Gen. 16. 4. Wine takes away the Heart, Hoſ. 4. 11. Or Judgment, Prov. 31. 4, 5. And one may Ea… unto Intoxication, Eccl. 10. 7. Therefore Chriſt biddeth to take heed of Surfeiting and Drunkenneſs, as Men would not be unawares ſurpriſed, Luke 21. 34. And if in Natural Reſpects, then much more in a Moral ſence, Men of Inordinate Affections, are generally injudicious, becauſe of the Members warring againſt the Mind, Rom. 7. 23. which we are therefore bid to Mortifie, Col. 3. 5. And as Affections are termed Luſts, when fixt upon a ſinful Object; ſo when they are not duly bounded, with reference to what is Good, which yet is alway of a Lower Nature; and partly, upon that Account, the Fooliſh Virgins might forget to fill their Veſſels, becauſe they did ſo violently Affect the Bridegroom's Coming, upon a Carnal Score.

3. Behold the Beauty of Judiciouſneſs in Other's Actings, how p. 61comely ſuch are in going! Men of a ſleighty Spirit themſelves, will yet bear witneſs unto the ſeemly carriage of another who walks by Judgment. Heart anſwereth unto Heart, as doth the Face (in water) to it ſelf, Prov. 27. 19. That is, there is an Harmony or ſweet Agreement between the Hearts of Men, as is between a Face and its Reflection. How Grateful is Conſiſtency in a Diſcourſe, when one thing correſpondeth with another, and every Expreſſion with the ſpeaker's Underſtanding: Yea, we are apt to be in Love with ſeriouſneſs, although appearing onelyonly in the Countenance, much more in Words or Actions; and ſuch eſpecially as are of high concernment. Man's Beauty is chiefly ſeated in his Eye, the Rolling whereof (both in a Natural and Moral ſence) disfigureth the faireſt Face; eſpecially when they who ſeem to be Religious, are leaſt attentive unto the matters of their God. How juſtly do we loath that man, whoſe Heart (we know) agrees not with his Tongue; eſpecially when ſuch egregious Nonſence is confidently uttered with ſtrong Affections. This we can ſee in others, which ſhould provoke its greater deteſtation in our ſelves.

4. Let us Reflect upon our own Experiences, which are the very Life of Reaſons, and Proof of Demonſtrations. Have we not been oft-times aſhamed of making Enquiry after Vows, by Reaſon of a Raſh Engagement? Have not our Hearts oft ſmitten us, for leaving them behind, in a Religious Duty? And ſhall we yet feed that Worm of ſleightineſs, which hath ſo gnawn our Conſciences? Whereas on the other ſide, what inward ſatisfaction hath been the conſequent, of pondering what we hear; and pouring out the Soul in Prayer; and of our being in that Duty, which we at any time have been employed about? Indeed how can it be expected, that the Spirit in man ſhould be well pleaſed, ſave as it ſelf is Exerciſed in a Service? Which elſe will ſharply chide, as did thoſe Ephramites with Gideon, becauſe they were not called to Accompany him in ſuch an Expedition, Judg. 8. 1. And as the Judgment is more Spiritual, ſo are the Senſes better Exerciſed, Heb. 5. 14. To ſmell the ſweetneſs of that Spikenard which Chriſt exciteth, whilſt he is ſitting at the Spouſe's Table, Cant. 1. 12. And if the preſent Taſte hath ſo Refreſh'd us, much more ſhould we remember the benefit of that Digeſtion, which hath attended the calling of our Spirits in, at ſuch a Feaſt; compared with that Leanneſs, which always is the conſequent of having our Heads employed other ways, in Spiritual meal-times, as in a Bodily Reſpect.

5. Be earneſt with the Lord in Prayer, who is the Father of our Spirits, Heb. 12. 9. both as he is the Former of them, Zech. 12. 1. and p. 62as he hath them under his Command, Prov. 16. 1. Prayer is too heavy a work for us (and ſo is every other Duty) unleſs the Spirit helpeth out Infirmities, Rom. 8. 26. which Heavenly Monitor is to be had when ſeriouſly asked by us, Luke 11. 11, 12, 13. David was purpoſed, that his Mouth ſhould not Tranſgreſs, Pſal. 17. 3. yet did he alſo beg, that God would ſet his Watch before it, Pſal. 141. 3. And if Chriſt be with-drawn, though but a little way, his poor Diſciples will fall aſleep, when bid to Watch and Pray, Mat. 26. 38, 39. 41. 'Tis not in cleareſt Arguments, or Obſervations, or Experiences, to Rule that Heart which muſt improve them, ſave as it ſelf is over-ruled by the God of Spirits, to Underſtand, and Mind, and Follow ſuch Directions; whoſe onelyonly work it is, to keep ſuch things for ever in the imagination of his People's thoughts, and to prepare their Heart unto himſelf, 1 Chron. 29. 18. OnelyOnly this Spirit muſt earneſtly be deſired by us, as Food is by an hungry Child, Luke 11. 11, 12, 13. Nor will it wholly take the work out of our Hand, but as it witneſſeth together with our Spirits, Rom. 8. 16. So doth it help Infirmities, v. 26. by lifting together, over againſt us, as the Greek importeth.

Ʋſe 6. It doth behove the Virgins to Search and Try whether they Act from Judgment; and from a Judgment Spiritually enlightned.

Now, the Judiciouſneſs of our proceedings, may be Diſcerned by theſe Signs.

1. That which is done in Judgment, is duely weighed before-hand, as to its Nature, Grounds, Effects, and Requiſites. As to its Nature, they know the Lord, (Hoſ. 2. 20.) who are in Judgment betrothed to him, v. 19. whereas he is a Fooliſh Vower, (Eccl. 5. 4.) who afterwards doth ſay (before this Angel) it was an Error, v. 6. Such alſo know, what Grounds they do proceed upon, and therefore it is incumbent upon Chriſtians, firſt to Believe, and then to Speak, 2 Cor. 4. 13. Yea, and to give a Reaſon of their Hope, 1 Pet. 3. 15. and fully to be perſwaded in their Mind before they Practiſe, Rom. 14. 5. And ſuch will firſt ſit down (or mind Effects) before they begin to Build, Luke 14. 28. In which regard, Chriſt bids him weigh the Conſequents of being his Follower, Mat: 8. 20. who was ſo forward in his Offer, v. 19. Nor will ſuch make Attempts, till their Ability for ſuch a work be underſtood, Luke 14. 31. or what is requiſite for ſuch an undertaking, and till it is firſt fitted, Prov. 24. 27.

2. That which is done in Judgment, is carefully attended unto, in the Doing of it, as need requireth. The words of ſuch, are with Heart-Meditation, before the Lord, Pſal. 5. 1. The Conſideration p. 63of whoſe being ſo far above them, makes their words few (or well Digeſted) and not Raſh or Haſty, Eccl. 5. 2. Such diligently mind what is Confeſs'd or Promiſed, or Prayed for, in Order unto a ſuitable Purſuance; whil…t others Lay ſuch kind of Eggs, and then leave them, …s doth the Oſtritch, (Job 39. 13, 14.) who is hardned againſt her Young ones, as though they were not hers, v. 16. becauſe ſhe is deprived of Underſtanding, v. 17. Hence is that claſhing diſagreement between an injudicious Perſon's Speech and Practice, Mat. 23. 3. there being ſo great a Diſtance between his Heart and Lips, Mat. 15. 8. as is be…ween the ſleighty Hearer's Ear and Heart, who therefore ſoon forget…eth what manner of Man he was, whilſt his Affections were ſometimes ſtirred in him, James 1. 23, 24. but not his Judgment.

3. That which is done in Judgment, is firmly perſi…ted in, and gaineth ſtrength by Oppoſition. Judgment is as the Eye, and what a man hath ſeen, he will not queſtion, though all the World ſhould differ from him, in that particular. Judgment is the Root of Actions, which ſhooteth deeper into its ground, when ſhaken with the wind of Perſecution. Paul Acted from a Principle of Judgment, who knew in whom he had Believed, 2 Tim. 1. 12. and therefore kept the Faith, 2 Tim. 4. 7. when all forſook him, v. 16. Whilſt Peter ran, for Company, Mark 14. 50. from under the moſt ſtrong Affectionate pre-obligation, Mat. 26. 33. But therefore Peter (afterwards) could not but ſpeak what he had ſeen, Acts 4. 20. though Man forbad him, v. 18. whoſe Boldneſs made his Perſecutors to perceive, that he had been with Jeſus, v. 13. His Heart was never right with God, who is not ſtedfaſt in his Covenant, Pſal. 78. 37. Nor had ſuch ever any depth of Root, who finally fall away in times of Tribulation, Mat. 13 21. Whereas his way ſhall be eſtabliſhed, who… Path is Pondered, Prov 3. 26.

4. That which is done with Judgment, is alſo Ordered with Diſcretion; according to the Nature, Time, and other Circumſtances of a Duty. As there are Songs, 1 Kings 4. 32. Songs of Degrees, Pſal. 120. Title; and a Song of Songs, Cant. 1. 1. So there are leſſer and more Weighty Matters, Mat. 23. 23. the latter of which are principally attended unto, by Judicious Practiſers. Such are for Real Truths at any Time, but yet predominant Time-Truths, are chiefly inſiſted on by a Judicious Preacher. If there be any Vertue, it will be thought upon by ſuch, Phil. 4. 8. but yet Faith is the Prime Object of a Judicious Chriſtian's Diligence, 2 Pet. 1. 5. If Civil Subjection to Antichriſtian Powers, (which is more dark) be bogled at by ſuch, much leſs will Man's Commands, or Prohibitions (in Religious Matters) be complied with; by a Judicious Scrupler; becauſe this latter is more p. 64clear. Such will do good to all, but more eſpecially where need doth moſt require; or elſe their Love doth not abound in Knowledge and all Judgment, Phil. 1. 9.

5. That which is done with Judgment, is done with due Affections alſo; the Judgment being alway ſo Accompanied, as Princes are with their Attendants, although Affections oft-times go alone. They who judiciouſly confeſs a failing, (eſpecially ſome kind of ſins) are ſuitably Affected with inward bitterneſs, Zech. 12. 10. elſe do they not ſeem to know that kind of Plague, 1 Kings 8. 38. which muſt be driven out with Holy Violence. Such will pour out their Heart in Prayer, Pſal. 62. 8. eſpecially for Spiritual Bleſſings: Elſe do they not pray with Underſtanding; ſince cold Petitioners (in ſuch Caſes) do onelyonly Teach another to deny them. Such will draw out their Soul (together with their Bread) unto the Hungry, Iſa. 58. 10. elſe may they give much Alms, as did the Phariſees, Mat. 6. 2. who yet omitted Mercy, Mat. 23. 23. becauſe they did it not with Bowels of Compaſſion. And ſuch who do judiciouſly return unto an open Teſtimony (in Times of Danger) as their Duty, cannot but be aſhamed of their former failing in that Reſpect; and ſo in any other caſe whatever.

6. That which Men do with Judgment, they will endeavour to Accompliſh, by the diligent uſe of moſt effectual Means conducing thereunto. Such are no Idle Beggars, but he that Cryeth after Knowledge (with Underſtanding) will ſeek her alſo, and ſearch for her, as for hid Treaſure, Prov. 2. 3, 4. Temptations Cordially groaned under, are ſtriven againſt, and watched over, elſe do not men judge them very burdenſome, what-ever may be deceitfully pretended unto. Such alſo ſtudy what to render, for all thoſe Benefits, which are judiciouſly acknowledged by them, Pſal. 116. 12. … how to take in their Bonds, and Pay their Vows, which have been made with Underſtanding, v. 18. Whereas men guided by meer Affections, are to be known by their remiſsneſs of their Endeavours, and ſluggiſhneſs of their Deſires, and the In-activity of their Acknowledgments. Nor can we better Judge of Heartleſs Hypocrites, than by Obſerving the Diſ-proportion that is between their Practice and Profeſſion, Mat. 23. 3.

Theſe are the Signs of Acting from Judgment, in the General. The Signs of being Spiritually Judicious (in our Religious Actings) are briefly theſe which follow.

1. The Light of Spiritual Judgment, is alſo Univerſal; at leaſt, with reference unto the Main of whatſoever is a Duty. Men Naturally Judcious, are Uniform, as to the whole of a Particular Action: But that which is truly Spiritual, doth ſuitably appear, in every of a Judicious p. 65Profeſſor's ways. Nature deals by Retail (in Spiritual Matters) but Grace by whole S…le: And therefore he is guided into All Truth, who by the Spirit of Truth is guided into Any one, John 16. 13. Grace doth renew the Mind, and caſteth Salt (as did Eliſha) into that Spring which healeth every of its Streams or Actions; as Natural Underſtanding doth in Ordinary Caſes, but not Re…igious. No Verdict can rightly paſs upon a man, …ut by Accumulation, or taking him altogether, No more than Parrots can be con…uded Rational, or Drunkards Sober, from ſome few words which they may utter; And therefore Saints are oft-times called Vines, whoſe Fruit is Cluſtered, as Phil. 1. 11.

2. True Spiritual Light is of a ſelf-evidencing Nature; like that of the Sun, which needeth no Forreign help, nor can be Diſcern'd by any other, ſave its own Beams; and which the ſtrongeſt Arguments cannot prevail againſt, in his Opinion whoſe Eye is therewith Lightned Such call for no Reaſon, ſave what is Scriptural; nor can they ſee with Nature's Spectacles in Spiritual Caſes; nor are they ſhaken in their Faith, by meer Prudential Arguments, or Man's Authority. Thoſe are not Spiritually Judicious, who plead for Nature's Negative Voice upon Divine Commands; or Argue from thence the Warrant of ſelf-preſervation, when Chriſt (who is the Lord of all, Acts 10. 36.) expreſly calls for ſelf-denyal. Prophets were therefore counted Mad, 2 Kings 9. 11. and ſo was Paul, 2 Cor. 5. 13. becauſe ſo confident, againſt all Rules of Ordinary Demonſtration; not knowing Chriſt after the Fleſh, as heretofore, v. 16. And every Man in Chriſt is thus Renewed, v. 17.

3. True Spiritual Light is throughly Purifying; And therefore the Spirit of Judgment is alſo called the Spirit of Burning, Iſa. 4. 4. with reference unto that Droſs and Filth, which it Diſcovereth and conſumeth, both at once. Thoſe men who are but Naturally Judicious, may alter their Opinion or former evil Practice, yea, with Affection alſo; and yet without the utter Extirpation of a contrary Principle, As is to be Obſerved in ſome Moraliſts, who yet without the Spirit of Chriſt can never Mortifie a ſinful Luſt, Rom. 1. 13. But Duty proceeding from Spiritual Judgment, deſtroys the Root of Diſobedience; as doth the Love of Truth, what is Erroneous: Yea, the Confeſſion of a ſin (when it is Spiritually Judicious) doth ſecretly Eradicate that which is ſo acknowledged. Let us Obſerve what Execution is done upon our Spiritual Adverſaries, by every one of our Religious Exerciſes, as we would Argue our being therein Acted by a Spiritually enlightned Judgment: Since Chriſt's Peculiar Baptiſm (with the Holy Ghoſt) p. 66is of a fiery Nature, and ſo appeareth, by its conſuming what-ever is combu…tible, Mal. 3. 11, 12.

4. True Spiritual Light Transforms a Soul into the Nature of what is thereby ſeen or done; it being the Spirit's property to change Beholders into the Image of what it doth Diſcover, 2 Cor. 3. 18. Balaam did Naturally Underſtand what he denounced upon Iſraels Curſers, Numb. 24. 9. which yet did not prevent his curſed following Practice, Rev. 2. 14. No more than Notional Acquaintance with Goſpel-Myſteries, can change a Carnal Heart, who yet may Naturally underſtand them, 1 Cor. 13. 2. But he that Spiritually (or by the Spirit of Faith, 2 Cor. 4. 13.) believeth in Chriſt, is thereby turned into a New Creature; all things are New, as well as Old things done away, 2 Cor. 5. 17. Such are Transfigured, as Chriſt was in Prayer, Luke 9. 29. and are Delivered into what they Hear, as it is in the Greek, Rom. 6. 17. becauſe this Spiritual Digeſtion doth Convert a Feeder into the Nature of his Meat, which Natural Underſtanding doth not, but leaves the Heart as void of Spirituality, to be ſure (though not, perhaps, ſo groſly vicious) as it was before.

5. Men Naturally Judicious, are alway Sober; but Spiritual Judgment doth alſo keep them very Humble, and of a Lowly Heart, with reference to what they either Know or Do. That Knowledge is but Natural at the beſt, which Puffeth up, 1 Cor. 8. 1. And Elevating Duty is not Evangelical, which ſome are apt to Glory in, becauſe they know not wherein true Spirituality doth conſiſt, and how far ſhort they come thereof. But the work of the Spirit is to Mortifie all Fleſhly Luſts, Rom. 8. 13, and Pride among the reſt, by convincing the Soul of more Myſterious failings, John 16. 8, 9. comparing Spiritual things with Spiritual, 1 Cor. 2. 13. by preſſing forward, ſo as to make us forgetful of what is behind, Phil. 3. 13, 14. and by affording its ſuper-added help in Holy Exerciſes, Rom. 8. 26. all which are of an Humbling Nature. How can he Boaſt, whoſe work is ſeen (by the Spirit's Light) to be imperfect, and full of Blemiſhes? Yet, who doth ſee, he worketh not, as unto that wherein the Glory of his work conſiſteth. They who are apt to be Tranſported, do not appear to be Judicious, at leaſt, not Spiritually.